meditations affections The Actions of this life are spiritual growth and encrease in grace and vertue The maintenance of this life is hungring and thirsting after heavenly Manna and Water of Life the Word of God The very being of it is our union and communion with God by the Spirit which is as the soul to the body Examine the light of God in thee For he is light and in him is no darkness and if thou beest his childe thou art a childe of light As thou growest in understanding thy Fathers Will so thou growest in his Image and art like Christ thy elder brother and hast his Image renewed in knowledge c. See whether thou growest up in holinesse and righteousnesse whether thy light shine before men Mat. 5.16 2 Cor. 7.1 whether thou cleanse thy selfe from all filthinesse of flesh and spirit c. See Doctor Tailor on Tempt p. 93. Quest. What Duties are we taught from the consideration of our Adoption Answ. 1. To walk worthy of our Calling Be not vassals of Sin and Satan To carry our selves as Kings children ruling over the lusts of our hearts the tentations of Satan and the evil customes of the world To come often into our Fathers Presence doing all as in his sight seeking his glory by doing his Will Mal. 1.6 Strive to resemble Christ our elder brother in all vertues and holy conversation For 1 John 3.2 3. Love Gods Word that we may grow by it in grace and knowledge It s the food whereby our Father feeds us 1 Pet. 2.2 Expect afflictions and chastisements from our Father Heb. 12.7 c. Quest. VVhat are the meanes of our Adoption Answ. 1. Internal 2. External Quest. VVhat is the internal meanes Answ. Faith in Christ which hath three acts or effects 1. To believe Christ to be a Saviour 2. To believe him to be my Saviour 3. To put confidence of heart in him John 20.29 Quest. VVhat is the external meanes of our Adoption Answ. Baptisme yet not this alone but when it s joyned with faith Gal. 3.26 27. and thus it comprehends both outward and inward Baptism Mat. 3.11 1 Pet. 3.21 Quest. VVhat are the marks of the inward Baptisme Answ. The new birth whereby a man is washed and cleansed by the Spirit of God which hath three marks 1. The Spirit of Grace and Supplication Zach. 12.10 2. To hear and obey the voice of God in all things John 8.47 and 10.27 3. Not to live in the practice of any sin 1 John 3.9 Mr. Perkins on Gal. Quest. How may the mystery of our Adoption be conceived of Answ. A Christian by the Gospel is made a believer Now faith after an unspeakable manner engrafts us into the body of Christ then being engrafted into Christ who is Gods Son we thereby come to be the Sons of God and heires with Christ. Christ is Gods heire so are all that are grafted upon him John 1.12 Quest. How may the glory of our Adoption appear to be so great Answ. 1. If we consider by whom we are adopted viz. by God If it be such an honour to be heire to a great Prince in the world what a surpassing glory is it to be son and heire to God Rom. 8.17 the rather if we respect the excellency of God who is King of Kings or his eternity he lives for ever Hos. 1.10 Isa. 9.6 Other fathers that adopt may die before they passe the estate If we consider the great price that was laid down to make us capable of this honour to be heires viz. the blood of Christ Gal. 4.4 5. Heb. 9.14 15. never was there so much paid for all the inheritances in the world If we consider the great things we are heires to we shall inherit the earth Mat. 5.5 be heires of the world Rom. 4.13 yea we shall inherit eternal life yea we are co-heires with Christ Rom. 8.17 If we consider the great priviledges which Gods adopted children enjoy in this life which are 1. They have Christs spirit in their hearts called therefore the spirit of Adoption Rom. 8.15 16. Gal. 4.6 this drives away all legal terrors and testifies to them that they are the adopted sons of God enables them to pray with boldnesse and to call God Father leads them into all truth c. John 16.13 Isa. 30.21 2. By the right of their Adoption in Christ both their persons and works are accepted with God so that they are Gods Favourites what entertainment soever they have in the world Eph. 1.6 3. They have an honourable and everlasting name so that no preferment is like theirs Isa. 56.4 5. 4. They have Gods Angels to attend them Heb. 1. ult 5. They may ask whatsoever they will of God and are sure to have it yea he complaines that they will not ask enough and oft enough John 16.23 6. When they fall into distresse they have such interest in Gods special Providence that an haire of their heads shall not fall to the ground without it Besides God will make himself marvellous in their deliverance when all worldly means faile Isa. 43.18 19 20 21. If we consider the wonderful manner of their communion with Christ and that foure wayes 1. Hereby we have communion of nature with him by his Incarnation whereby he became our brother yea we have communion with him in his divine nature 2 Pet. 1.4 2. We have communion of state with him which the Scripture calls a great mystery for so we are said to live with him to die with him to suffer with him to be buried with him yea to rise and ascend with him and to sit with him Eph. 2.6 only preserving the difference between the head and the members in all this 3. We have communion of offices with him For he hath made us Kings and Priests with him Rev. 1.5 6. 1 Pet. 2.9 4. We have communion in benefits with him For God our Father hath blessed us in him with all spiritual blessings in heavenly things Eph. 1.3 Communion we have with him in grace in this life and in glory in the life to come If we consider the assurance that we have given us for the right of Adoption For 1. We have an Act for it in Gods eternal counsel Eph. 1.5 we are predestinated to Adoption 2. Yea we have Gods oath for it that by these two immutable things the heires of Promise might have abundant consolation Heb. 6.17 18. 3. God hath put his Spirit into us as the seal and earnest of our inheritance Eph. 1.13 14. Quest. What kinde of persons must we be to attain to this Adoption Answ. 1. VVe must have a true justifying faith John 1.12 as we said before We must look to the sound mortification of the flesh Rom. 8.13 For none can inherit but such as overcome their corruptions Rev. 21.7 We must forsake all needlesse society and familiarity with the wicked and take heed of being corrupted with the sins of the times 2 Cor. 6.17 18. We must make
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
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
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
the whole world and to every particular person Answ. Paul answers it himself Rom. 11.15 the casting away of the Jewes is the reconciling of the world i. e. of the Gentiles in the Last age of the world and so must that place to the Corinths be understood viz. not of all and every man that lived in all ages and times but of them that were under the Gospel to be called out of all Nations c. Secondly this way of applying is unfit For the argument must be framed thus Christ died for all men but thou art a man therefore Christ died for thee To which the distressed party would answer Christ died indeed for him if he could receive him but he by his sinnes hath cut himselfe off from him and forsaken him so that the benefit of his death will do him no good Quest. What then is the right way of administring comfort to such Answ. First consider the grounds whereby a man that belongs to God may be brought within the Covenant Secondly the right way whereby they must be used and applied Quest. What are those grounds Answ. First recourse must not be had to all graces and all degrees of grace but only such as a troubled conscience may reach unto which are Faith Repentance and the love of God and that there may be no mistake about these enquiry must be made what be the seeds and first beginnings of them all As 1. The first ground of grace is this A desire to repent and believe in a touched heart is faith and repentance it self though not in its nature yet in Gods acceptation Quest. How may that be proved Answ. All grant that in them that have grace God accepts of the will for the deed as 2 Cor. 8.12 2. God hath annexed a promise of blessedness to the true and unfeigned desire of grace Matth. 5.6 Rev. 21.6 so he promises Psalme 10.17 and 145.19 Object But the desire of good things is natural therefore God will not regard it Answ. Desires are of two sorts 1. Some be of such things as by the light of nature we know to be good as of wisdom learning honour happiness c. and these indeed nature can desire But then 2. Others be above nature as the desire of the pardon of sin reconciliation and sanctification and they which have a serious desire of these have a promise of blessednesse Secondly a godly sorrow whereby a man is sorry for sinne as sinne is the beginning of repentance and indeed repentance it selfe for the substance Hence 2 Cor. 7.9 Paul rejoyced because it was wrought in the Corinthians Quest. But how may this sorrow be known Answ. If the heart of him in whom it is is so affected that though there were neither conscience nor devil to accuse nor Hell to punish yet would he be grieved because God is offended by his sin Quest. But what if a man cannot reach to such a sorrow Answ. Art thou grieved for the hardnesse of thy heart because thou canst not so grieve thou mayst then conclude that thou hast some measure of godly sorrow for nature cannot grieve for hardnesse of heart Thirdly a settled purpose and willingnesse to forsake all sin is a good beginning of conversion and true repentance So in David Psal. 32.5 and the prodigal Luke 15.17 18. Fourthly To love a man because he is a childe of God is a certaine signe that a man is a partaker of the true love of God in Christ 1 John 3.14 Mat. 10.41 Onely remember that these desires must not be fleeting but constant and encreasing Quest. Having heard the grounds what is then the way whereby the party that is in distresse may be brought within the compass of the promise of salvation Answ. First trial must be made whether the party hath in him any of the afore named grounds of grace or no. For which end ask him whether he believe and repent If he say he cannot then ask him whether he doth not desire to do it and so of the other grounds Secondly after this tryal then comes the right applying of the promise of life to the distressed person and it must be done by this or such arguments He that unfeignedly desires to repent and believe hath remission of sins and life everlasting But so doest thou therefore these belong to thee and this is fittest to be done by a Minister who hath ministerial authority to pronounce pardon Quest. That the promise thus applied may have good successe what rules are to be observed Answ. First that the comfort administred be allayed with some mixture of the Law lest the wound be too soone healed For such usually become worst of all therefore bring them on by little and little to comfort the sweetnesse whereof will be greater if it be qualified with some tartnesse of the Law Secondly if the distressed party be much oppressed with grief he must not be left alone lest Satan get advantage against him as he did against Eve when she was alone Hence Eccl. 4.10 Woe to him that is alone then Satan usually tempts him to despair and self-murther Thirdly You must teach him not to rest upon his own judgement but submit himselfe to such as have more judgement and experience then himself Fourthly never tell such of any fearful accident or of any that have beene in the like or worse case then himself For hereby the distressed conscience will fasten the accident upon it selfe and be drawne to deeper griefe or despaire Fifthly the comforter must bear with the infirmities of the distressed as frowardnesse peevishnesse rashnesse disordered affections or actions Yea he must as it were put upon him their persons grieve weep lament with them that he may shew a sympathy Sixthly he must not be discouraged though after long paines he see but little fruit upon the distressed party Thus for the general Now for the particular distresses themselves Quest. What is the speciall distresse arising from the Divine Tentation Answ. It s a combat with God himself immediately when the conscience speaks some fearful things of God and withal the party distressed feels some evident tokens of Gods wrath As we see in the example of Job ch 6.4 and 13.26 and 16.9 so in David Psal. 6.1 c. and 77. Quest. What may be the occasion of this kind of tentation Answ. Usually it follows upon the committing of some notorious sin which wounds the conscience as it did in Caine Saul and Judas Sometimes it comes when there is no such sinne committed as in Job and then there can no reason be rendred for it but the divine will and pleasure of God Quest. What are the effects of this tentation Answ. They are many and strange For sometimes it works a strange change in the body inflames the blood drinks up the spirits dries the bones c. So Psal. 32.4 Job 30.30 Psal. 6.7 Job 16.8 Quest. What remedies must be used for the comforting of such Answ. First the party troubled
Natures as his Divinity and Humanity So did the woman of Canaan Matth. 15.22 John the Baptist Joh. 1.20 27 34. the Eunuch Act. 8. 37. Peter Joh. 6.69 Secondly his Offices so did Nathaniel Mat. 16.16 the woman of Samaria Joh. 4.19 29. and John the Baptist John 1.29 Thirdly his beauty excellency and dignity So did the Church Cant. 5. 9 10 c. John the Baptist Joh. 1.20 27. and 3.28 to 33. so the Saints Rev. 5.11 12 13. Fourthly especially such things concerning Christ as others deny or doubt of As they asserted Christs resurrection which was then denied Act. 4.2 Rom. 10.9 Act. 24.15 and 23.6 Quest. What else must we confesse in reference to Christ Answ. First our faith in him and his Gospel So Mark 9.24 Joh. 9.38 Act. 24.15 Isa. 45.23 24. Our interest in God and Christ. So Job 19.25 c. Joh. 20.28 Cant. 2.16 Secondly our grace received from Christ and of the work and workings of it So 1 Cor. 15.10 1 Tim. 1.13 14. 1 King 18.12 John 21.16 Psal. 43.4 Gal. 6.14 2 Cor. 12.10 Thirdly our worshipping of God after a Gospel manner purely and spiritually without humane inventions or superstitious vanities So Acts 24.13 14. Fourthly our practice or manner of life what is the constant bent of our resolutions and endeavours So Psal. 66.16 1 John 1.1 3. Thus relations of experiences are confessions of Christ before men So also to beare witnesse a-against sinne though with our own danger So did John the Baptist Mark 6.18 27. Quest. When must we thus make confession Answ. When we are called thereunto either publickly or privately Quest. How may we be called publickly to it Answ. Either by the Church or by the Magistrate Quest. When are we called to it by a Church Answ. Either at the constitution of it or at our admission into it Quest. How are we called to confession at the constitution of a Church Answ. As Christ makes the confession of Faith to be the foundation upon which his visible Church is built Mat. 16.16 to 19. whence two things may be collected 1. That a good confession of faith in Christ should be made and laid as a foundation at the gathering or constituting of a Church which may be effectuall to keep the Members sound in the faith and to ingage them to hold fast their principles 2. That those are the fittest stones for the building of a Church that can give the best account of their faith in Christ. Quest. How are we called to confession at our admittance into a Church Answ. At our admission into a Church to which we desire to joyne our selves being required to give an account of our faith and holinesse we should be free and ready to do it Quest. How may that be proved Answ. First because as to beleeve with the heart makes a man a member of the invisible Church so to confesse with the mouth qualifies him to be a member of the visible Church of Christ. Secondly this gives the Church knowledge of us and satisfaction in us yea moves them to glorifie God for us and to receive us in the Lord unto the fellowship with them in all Christs Ordinances without which they may be afraid of us as the Church of Jerusalem was of Paul Act. 9.26 27. Thirdly this seems to have been the practice of the Primitive Church as now it is of the reformed Churches so Act. 2.41 Fourthly what is done at the planting of a Church is proper to be done in the augmentation of a Church whosoever would be a lively stone in this building should be a confessor of Christ 1 Pet. 2.5 Quest. How are we called to this publick confession by a Magistrate Answ. When we are brought before Rulers and Governours for Christs sake and examined about our religion then we ought to bear witnesse to Christ and his truth as Christ and his Apostles did John 18.37 1 Tim. 6.1 Luke 22.70 Mark 14.61 62. So Act. 4.5 to 16. and 5.27 to 33. Act. 6.12.15 and 24.14 to 22. and 26.2 c. and 24.25 c. Quest. When are we called to it privately Answ. First when we are asked by a single person who desires information and lays not a snare for us 1 Pet. 3.15 so did Christ Joh. 4.15 26. and 10.24 c. and 7.35 c. Secondly when we are engaged in reasonings and disputes with others about the matters of Christ and his Gospel Jude 3. we are set for the defence of the Gospel Phil. 1.17 Act. 19.29 and 17.18 24 c. and 15.2 and 6.9 10 c. Hence Phil. 1.27 Thirdly when we are in company where the name of Christ is blasphemed or his truths wayes servants are evil spoken of then we ought to stand up for Christ and his truth c. and to speak as much for them as others do against them yea to outspeak them and put them to silence Quest. Why ought we to make confession with the mouth Answ. First in regard of God and that 1. Because its an homage and service that God requires of us Isa. 45.23 with Rom. 14.11 2. God the Father did confesse and give testimony by a voice from heaven to his Sonne Christ Jesus Matth. â— 17 and 17.5 So Christ saith John 5.32 37. and 8.18 and herein we should be followers of God as dear children Ephes. 5.1 3. Hereby we give glory to God Phil. 2.11 Joh. 7.19 Rom. 15.6 Secondly in respect of Christ and that 1. Because its Christs priviledge to be confessed or an honorary that was conferred on him by God for his deep humiliation Phil. 2.9 10. and not to confess him is to rob him of that glory which is peculiar to him 2. It was Christs practice both in life and death He confessed his Father John 1.18 and 8.38 that God is a spirit John 4.24 How he will be worshipped John 15.15 and 3.32 He did bear witnesse to the truth Joh. 18.37 Hence Rev. 1.5 and 3.14 Thirdly in regard of our selves and that 1. Because we are Gods witnesses Isa. 43.10 To this end God gives us more knowledge and grace then he doth to others that we might speak more of and for God then others Hence Mat. 13.16 It s our honour to be witnesses of Christ Joh. 1.7 and 21.24 2 Cor 11.5 Act. 26.16 and 9.15 2. If we confesse God and Christ and his truth we shall be confessed by both 1. By the Father who will own and avouch us to be his people portion jewels friends c. and that 1. Before men If we testifie for God he will give testimony of us as he did of Abraham Abel Moses Daniel Enoch c. Heb. 11.4 5. Hence Gods servants have appealed to God to be their witnesse Job 16.19 Psal. 139.23 24. and 7.8 and 26.1 2. If we plead for God he will plead for us as Numb 12.8 Job 42.7 Lam. 3.58 Psal. 37.6 2. Before Devils So Job 1.8 and 2.4 2. By the Sonne If we confesse Christ he will confesse us
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
and fulness of joy which is as Gods right hand for ever more For when the flesh is pamperd with these carnall delights the spirit is pined when it s made fat with gluttony the spirit grows lean fulness of wine and the Spirit will not stand together as we see Ephes. 5.18 Secondly We must not provide for the Spirit poison instead of wholesome food nor carnall weapons instead of spirituall As instead of the pure Word of God and heavenly Manna the sincere milk of the Gospel and Sacraments we must not feed our souls with humane inventions and traditions will-worship and superstitious devotions not warranted by Scripture of which the more liberally that we feed the more lean we wax in our spiritual strength and stature yea the more feeble we grow in all spirituall graces 2. We must not provide for this spirituall warfare carnall weapons For 2 Cor. 10.4 the weapons of our warfare are not carnal c. As for example we must not fight against the flesh with fleshly anger and carnal revenge For Jam. 1.20 the wrath of man works not the righteousness of God we must not seek to subdue the flesh with popish fasting called the Doctrine of Divels 1 Tim. 4.1 3. But with our fasting when we have just occasion we must joyn Prayer the one being the end the other the means enabling us thereunto Thirdly We must not remit any thing of our zeal in holy duties and give way to coldness and formality therein For we may the more easily preserve the strength of the Spirit whilst its in the best plight then recover it when it s diminished again the more resolutely we stand in the strength of grace received the more willing the Lord is to assist us in fighting his battels the more carefull we are to encrease his spirituall Talents the more willing he is to redouble them 4. Lastly we must avoid fleshly sloth and negligence and must use Gods gifts and graces in the exercise of Christian duties to the glory of him that gave them Our knowledge must be exercised in the practice of what we know Our Faith in good works our love to God and our neighbours in performing all holy duties we owe them For if we could abound in all graces yet if we did not use them for our own defence and the discomforting our enemies we should be never the neerer in obtaining the victory Quest. How may wee cheare up and comfort the Spirit to this Conflict Answ. First We must earnestly desire to have the Spirit more strengthened and the gifts and graces of it more enlarged and multiplied in us God hath promised that if we want the Spirit and ask it of him he will give it us Luke 11.13 So if we have it and desire and beg an increase of the gifts of it he will satisfie our desires and carry it on to perfection Psal. 145.19 Phil. 1.6 For therefore doth the Lord give us these longings that we may satisfie them we must not therefore rest content with any measure of grace received but go on from grace to grace till we come to perfection and this is an infallible sign of the regenerate who are therefore said to be trees of righteousness of Gods own planting Psal. 92.14 which are most fruitfull in their old age they are like the morning light which shines more and more to the perfect day Prov. 4.18 they are Gods bildings which is still setting up till it be fully finished Ephes. 2.20 they are Gods Children who grow from strength to strength till they come to a perfect stature therefore we must desire to grow in grace Ephes. 4.12 13. Joh. 15.2 2 Pet. 3.18 Secondly We must use all good means for the strengthening of the spirit for which end 1. We must be diligent in hearing reading and meditating on the word of God which is the ministry of grace and salvation not only the seed whereby we are begotten again but the food also whereby we are nourished till we come to a full age in Christ 1 Pet. 2.2 and because a time of scarcity may come we must with Joseph lay up aforehand that we may have provision in such times as those For if food be withdrawn from the spirit it will languish and not be able to stand against the assaults of the flesh in the day of battell 2. To the Ministery of the Word we must joyn the frequent use of the Lords Supper which is a spirituall feast purposely ordained by our Saviour Christ for the strengthening our communion with him by the Spirit and for the replenishing of us with all those sanctifying graces whereby we may be enabled to resist the flesh 3. We must use the help of holy conference instructing exhorting admonishing counselling and comforting one another that we may be further edified in our holy Faith Jude 20. Thirdly If we will strengthen the Spirit we must nourish the good motions thereof neither utterly quenching them nor delaying to put them in practice but presently obeying them taking the first and best opportunity of performing those duties which it requires as when a fit opportunitie being offered it moves us to prayer either to beg the graces which we want or to give thanks for benefits received we are not to neglect this motion utterly nor to cool it by delayes but presently to put it in execution So in other duties either of piety to God or of mercy and charity to men we must not put them off to another time but presently set upon them making hay while the Sun shines c. which will much chear and comfort the Spirit being thus readily obeyed Fourthly We must be careful of maintaining our peace with God and our assurance of his love and favour which is best done by preserving peace in our own Consciences keeping them clear from known and voluntary sins whereby our Father may be angered and we exposed to his judgments For if God be offended his Spirit cannot be well pleased with us neither will he renew our strength nor send us fresh supplies of grace to strengthen us against our spirituall Enemies neither can our regenerate spirit with courage fight against the Divell the World and the Fesh when it wants the light of Gods countenance and its peace is interrupted with him Yea we must endeavour to have not only Gods graces habitually but to feel their severall actions and operations working our hearts to all good duties And these feelings of faith and comforts of the Spirit are best obtained and kept when as we preserve our communion and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances of Hearing Prayer receiving the Sacraments and frequenting the publick Assemblies where God is present by his spirit as Psal. 42.1 2. and 84.1 c. when we labour daily in the mortification of our sins which separate between God and us and exercise our selves in all holy duties of his service thereby glorifying his Name
What may move us to affect that which is good p. 29. Is it not mercenary to serve God upon hope of reward ibid. Wherein stands the sanctified exercise of those Affections that fly from their Object ibid. What may move us to shun that which is evill ibid. It is not servile to forgoe sin for fear of punishment p. 30. May the state of our soules be discerned by our affections ibid. Why are our Affections oft so flat when our judgements are convinced ibid. What rules may direct us in the Government of our Affections p. 31. VVhy should Affections be kept within their bounds ibid. How may immoderate Affections be prevented or cured ibid. VVhy should we try and carefully govern our affections p. 34. VVhether may the strength of grace consist with the want of those strong affections which men have at their first conversion p. 35. In what Cases may Christians want strong affections and whence it comes to pass p. 36. VVhat must we doe when we have lost our first affections p. 37. CHAP VII About Afflictions VVhat is Affliction and why God suffers his Children to be afflicted and distressed p. 39 40. But what shall we say to extraordinary afflictions and sundry Objections answered p. 40 41. Other reasons why God suffers his children to be greatly distressed p. 41. What designs hath God in afflicting his Children p. 44. What may comfort us in afflictions p. 45. What further may comfort us in afflictions p. 46. How must we prepare for afflictions ibid. What may we do to know the meaning of Gods rod ibid. How shall we know that our afflictions are for triall and instruction and not for sin p. 47. How to finde out that particular sin for which God corects us ibid. How may we quiet our hearts in affliction ibid. How our afflictions are said to be short p. 48. What are the benefits of receiving our afflictions as from God ibid. VVhat is to be feared when afflictions are heavy and long ibid. How shall we bear afflictions rightly and be sure to profit by them and whence this wisdom to profit by them is gotten p. 49 VVhat are the ends of afflictions ibid. VVhether all afflictions are evill in their own nature and whether simply evill p. 50. How afflictions come to be good ibid. How we may prepare our selves to conflict with Afflictions ib. VVhat may move us patiently to bear such afflictions as God layes on us p. 52. How Gods love is manifested to us in afflictions p. 53. How will it appear that afflictions cannot hurt Gods Children p. 54. How God intends and works our good by afflictions p. 55. VVhat comfort the consideration hereof may bring us ibid. How may we know that our afflictions are trials and not punishments ibid. Objections answered p. 56. VVhat further helps are there to comfort us in afflictions p. 57. CHAP. VIII About the Angels VVhat are Angels and what titles the Scripture gives them p. 59. VVhat are the principall properties of the Angels p. 60. VVhat are the Offices of the Angels p. 61. VVhy doth God use the Ministry of the Angels about us p. 63. VVhy are they tender keepers of Gods Children ibid. VVhat comfort doth the Consideration thereof bring to us ibid. VVhence then comes it to pass that Gods Children fall into inconveniences ibid. What may this Guardianship of the Angels teach us p. 64. What need we the guard of Angels seeing God can doe it without them ibid. What is further to be learned from hence ibid. What excellencies are attributed to the Angels ibid. Wherein should we imitate the Angels ibid. What further comfort may the nature and Offices of the Angels afford us ibid. How are the Angels imployed ibid. How else their Ministry is used p. 65. How manifold is the knowledge of the Angels p. 66. CHAP. IX About Anger Wrath Passion Malice and Revenge How many sorts of Anger are there p. 67. What is good anger and what bad ibid. Why is anger placed in the heart ibid. How must we act anger ibid. How may it be proved that there is a good anger ibid. When is anger rightly ordered p. 68. What are the properties of holy anger ibid. How we are to stir up holy anger in our selves p. 69. Why is anger rightly to be ordered p. 70. What are the kinds of disordered anger ibid. What motives may disswade us from sinfull anger p. 71. Objections whereby men plead for anger answered p. 74. By what means is corrupt anger to be mortified ibid. What further means may we use to subdue it p. 76. What means may we use to supplant it p. 77. How may we cure anger in others p. 78. How is vicious and virtuous anger differenced ibid. What other causes be there of sinfull anger ib. VVhat are the evill effects of sinfull anger p. 79. How may we cure anger in others by seeing it in our selves p. 80. What is hatred and whence doth it proceed ibid. Is there no good use of hatred what is the chief use of it p. 81. What are the hatefull effects of it ibid. How may it be prevented or cured p. 82. How is immoderate anger a sin p. 83. CHAP. X. About Anger in God What is Anger in God how to prove that there is anger in God p. 85. Why is there anger in God why are Judgements called Gods anger ib. Why is Gods anger so terrible p. 86. How may Gods anger be diverted ib. Why will repentance doe it ib. How is Gods anger turned from his Children when yet they finde the effects of it p. 87. How such may know that Gods anger is turned from them ib. How God is said to be angry with his children ib. What is anger in God p. 88. VVhy doth God poure out his anger upon sinners ib. CHAP. XI About the Antinomian Errours VVhether Gods Children should see any sin in themselves p. 89. VVhether is the Law given as a Rule to Believers ib. Objections Answered p. 90 91 c. How may our Justification be evidenced p. 95. Other Objections Answered p. 96 97. CHAP. XII About Apostacie VVhat is Apostacie how many sorts are there of it p. 99. How far may a Childe of God Apostatize ib. VVhere then is grace in such an one p. 100. VVhence proceeds the back-sliding of the godly ib. VVhat are their sins that cause this back-sliding p. 101. VVhat means may they use to prevent it p. 102. VVhat may move them to avoid the deadness which causes it ib. VVhat may quicken them p. 104. How do temporary Believers wither and fall away ib. What is the danger of Apostates p. 105. VVhat are the signs of falling in grace ib. VVhat means may prevent Apostacy ib. What motives may encourage to the use of those means p. 106. How may we lay a sure foundation to prevent Apostacy ib. CPAP. XIII About Apparell How are we to use Apparell p. 109. Wherein stands decency in apparell p. 109. Whether Ornaments of gold silver
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
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
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
from God either secret when the heart by distrust is withdrawn or open when men do blaspheme the truth and rail at the Doctrine of God as those Jews did Act. 19.9 Secondly there is a temporary defection or falling away which afterwards is repented of Or a final of such as die in their Apostacy as Julian did Thirdly there is a spiritual defection from some part of Doctrine and obedience as in David Peter c. And a total when the foundation of faith is denied Fourthly some fall from God in their first yeares following their superstitious Ancestors as many that are borne of Popish parents Others that fall in their middle age after their enlightning with the truth as sundry inconstant Protestants which fall to Popery or Heresie So 1 Tim. 4.1 Foretold 2 Thes. 2.3 Fifthly there is a universal departure from the whole Doctrine of Christ after it is once known by the enlightning of the Spirit with a malicious despite of it because its the truth of God Heb. 6.6 and 3.12 and 10.29 Read more of it 2 Pet. 2.20 1 Joh. 5.16 Quest. How farre may a childe of God Apostatize and fall back Answ. First he may loose all his zeale and be but lukewarme Rev. 3.15 16. so 1 Sam. 17.16 there was no zeale in any to oppose the blasphemy of Goliah This was foretold Matth. 24.12 The love of many shall wax cold Secondly he may lose all his affections which are the wings of the soul as it was with Sardis Râ—v 3.2 so with Asa 2 Chron. 16.10 and David 2 Saâ— 11.25 Thirdly he may grow to be senseless of sin and of the grace of God so were Josephs brethren when they had thrown him into the pit Gen. 37.25 so the Israelites when they had made the golden calf Exod. 32.6 so David 2 Sam. 11.13 Fourthly he may grow to be notoriously vain and worldly so Paul complains of some of his dear friends Phil. 2.21 Fifthly he may grow to that pass that the service of God may be a burden to him he may cry out as those Mal. 1.13 Hence Paul exhorts the Galatians ch 6.9 Be not weary of wâ—ll-doing Sixthly he may be so dead that nothing can quicken him and so it may fare with the whole Church even when God shews signes of his departure Hence Isa. 59.16 I wondred that there was no intercessor Quest. Where then is grace in such an one Is he unchilded againe Answ. The grace of a childe of God can never be wholly lost not for any goodness in himselfe but through the goodness of God to him For First there is a seed of God still remaing in him 1 John 3.9 so that he cannot commit sin with that full swinge as wicked men do Regeneration is an immortal seed 1 Pet. 1.23 25. Secondly there are supernatural habits remaining in him whereby he hath inclinations to good and against evil Psal. 37.24 Though the righteous fall yet shall he not utterly be cast down c. Now the difference between the seed and habits is this This seed is immediately in the soul though it runnes through all the powers of it But these supernatural habits are immediately in the powers and faculties of the soul and herein they differ from moral and natural habits in that these do naturally incline but supernatural habits do never actually incline but upon concurrence of special grace Thirdly a childe of God hath ever an anointing 1 John 2.27 i. e. a gift and grace of God whereby his eyes are enlightned to look upon God and his Ordinances and all sin and iniquity with an heavenly eye which can never be taken away so that he will not think or talk of God as a natural man doth he will discover that he hath something of God still in him Fourthly there is a little strength in his heart as Rev. 3.8 He doth a little fear God hath some good desires though but weak and a little endeavour to please God though corruptions be very strong Quest. Whence proceeds this back-sliding in Gods children Answ. From their giving way to sin and not looking to themselves to abstain from it as from worldliness passion c. as 1 Tim. 5.6 This David found by woful experience and therefore prays Psal. 51.12 that God would uphold him with his free spirit So we see in Peter Matth. 26.47 now the reasons why sin doth so deaden grace in their hearts are First sin is a soul-killing thing when the devil hooks a man into sinne he draws him into the dead Sea Hos. 13.1 when Ephraim offended in Baal he died Eph. 2.1 ye were dead in sinne Hence he calls the Law of sin the Law of death Rom. 8.2 sinne weakens all the powers and faculties of the soul and body that they cannot stir to any duty It 's like a great weight on a mans back Heb. 12.1 As Christ saith cares overcharge the heart Luke 21.34 It separates between God which is the fountain of life and the soul and therefore no marvel if it deaden it Secondly sin grieves the holy Spirit of God and we know that all the quickening of a Christian consists in the gracious assistance of Gods Spirit so that if he withdraw and suspend his actions we can do nothing of our selves Hence Eph. 4.31 Grieve not the holy Spirit of God c. And 1 Thes. 5.18 19. It quencheeh the Spirit Thirdly it puts a most bitter hard task upon the soul to go through which causeth her reluctancy For such a man must humble himself greatly before God must renew his repentance with bitter remorse for his sins must come to a reckoning for it This made David so loth to call himself to account when he had sinned with Bathsheba Fourthly it defiles the conscience till it be again purged by the blood of Christ Heb. 9.14 It knocks off a mans fingers from laying hold of the Promises which are the things by which men live Isa. 38.16 It makes the conscience say the Promises do not belong to me For God is an holy God and his Promises are holy and there is no medling with them without holinesse Fifthly sin doth either utterly destroy or mightily weaken all our assurance of welcome to God and therefore it must needs dead the heart in all duties as a childe when he hath committed some great fault is afraid to come into his Fathers presence as we see in Jonah and David Quest. What are the particular sins which cause this deadnesse and backsliding Answ. First the niggardlinesse of Gods children in his service when they will do no more then they must needs do whereas a quickned heart will rather superabound then be wanting As often in Scripture the duty is commanded but not the quantity as how often and how long we should pray meditate give almes c. now a Christian in such cases will rather overdo then underdo as Philemon v. 21. I know thou wilt do more then I ask So 2 Cor. 8.3 Secondly neglect of our
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.
this will not satisfie the soul which will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that double Testimony Rom. 8.16 The same Spirit beareth witnesse with our spirits that we are the sons of God both these witnesses do fully agree and make up one entire testimony so that the soul may say here as Paul doth Rom. 9.1 I speak the truth I lie not my conscience bearing me witnesse by the Holy Ghost So that the whole work of assurance is summed up in this Practical Syllogisme Whosoever believes shall be saved but I believe therefore I shall certainly be saved The Assumption is put out of doubt For 1. Conscience comes in with a full Testimony which is better then a thousand witnesses 1 John 3.10 He that believes hath a witnesse in himself So 1 John 3.21 If our heart condemn us not then have we confidence towards God Ob. But Jer. 17.9 the heart is deceitful above all things how then can we trust it Answ. First some understand it of the unregenerate heart of which it is said All the imaginations of the thoughts of mans heart are altogether evil Secondly the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others for it s brought in by way of Objection thus the Jews â—an delude the Prophets and so think to evade the curse No I the Lord search the hearts all is naked in my sight Jer. 17.10 Heb. 4.13 Thirdly its true the sincerest heart is very deceitful So was Davids Psa. 19.12 Who can know the errour of his wayes No man can be acquainted with every turning and winding of his heart But this hinders not but that he may know the general frame and bent of his heart The soul knowes which way its faculties stream with most vehemency Conscience cannot be bribed it will give in true judgement especially an enlightned conscience There is none but if he search and examine his soul in a strict and impartial manner may know whether he be sincere or no 1 Cor. 2.11 Who knows the things of a man but the spirit of a man that is in him Else why are we so often enjoyned to search and try and examine our hearts c. if after all our diligence we may be deceived Ob. If by the testimony of conscience men may know the frame of their spirits whether they be upright or no why then are not all true Christians assured of their salvation have they not their hearts and consciences about them Answ. First many are not so well acquainted with their own hearts as they should they do not search and try their ways they have a treasure but know it not Secondly eternity doth so amaze and swallow up their thoughts when they think of it that they are ready to tremble though they be secure as a man on an High Tower knows that he is safe yet when he looks down he is afraid of falling Thirdly conscience sometimes gives in a dark and cloudy evidence when it s disquieted and lies under new guilt so that then the soul cannot so clearly reade its own evidences It may be it hath dealt hypocritically in some one particular and therefore begins to question all its sincerity The conscience indeed doth not alwayes give in a clear and full Testimony but sometimes it doth and that with absolute certainty Come we then to the second Testimony the great and the supream witnesse of the Spirit not only the gifts and graces of the Spirit but the Spirit it self Ob. This seems to be the same with the former for we cannot know our sincerity till the Spirit reveal us to our selves The soul cannot see its own face till the Spirit unmask it Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost but yet there is a great difference between the working of the Spirit and the witnesse of the Spirit there is an efficacious work of the Spirit when faith is wrought in the soul but yet there is not the Testimony of the Spirit for then every believer should be presently sealed So that thouâ—h the Testimony of our own spirit cannot be without the assistance of Gods Spirit yet it s clearly distinct from the Testimony of the Spirit For here the Spirit enables the soul to see its graces by the soules light But when it comes with a testimony then it brings a new light of its own and lends the soul some auxiliâ—y beams for the more clear revealing of it Quest. What kinde of testimony is that of the Spirit Answ. First it s a clear testimony a full and satisfying light which scatters all clouds and doubts 1 John 3.24 By this we know that he dwells in us by the Spirit which he hath given us If an Angel should tell us so there might be some doubt about it but the inward Testimony of the Spirit is more powerful then if it were by an outward voice Secondly a sure Testimony For it s the witnesse of the Spirit that can neither deceive nor be deceived 1. He cannot deceive for he is truth it selfe 2. He cannot be deceived for he is all eye Omniscience it self He dwells in the bosome of God and is fully acquainted with the minde of God It s such a certainty as makes them cry Abba Father and that with confidence It s opposed to the spirit of bondage and therefore takes away all doubtings yea the very end why the Holy Ghost comes to the soul is to make all sure and therefore he is called a Seal and an â—arnest Now he assures the soul. 1. By a powerful application of the promise For as faith appropriates the promise on our part so the Spirit applies it on Gods part This spirit of adoption seeks love and peace and pardon and that by a particular application of the promise to us as when the promise of pardon of sin and life everlasting is generally propounded in the Ministry of the Word the Holy Ghost doth particularly apply it to the heart and so seals up the promise to the soul. 2. By a bright irradiation or enlightning of the soul clearing its evidences discovering its graces and shewing them to be true and not counterfeit 1 Cor. 2.12 We have received the Spirit which is of God that we might know the things which are freely given us of God Ob. But many think they have the Spirit when they have not Satan transforms himself into an Angel of light Answ. First one mans self-deceit doth not prejudice anothets certainty A man in a dream thinks himself awake when he is not yet for all this a man that is awake may certainly know that he is so Secondly the Spirit comes with a convincing light and gives a full manifestation of his own presence so that we may sooner take a Glow-worme for the Sun then an experienced Christian can
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
to them as were first promised to Abraham and his seed So Jer. 31.33 Isa. 59.21 Joel 2.32 But more fully in the New Testament Luke 1.54 55 69 70 72 73. Luke 2.31 32 Mat. 21 4â— 43. Gal. 3.8 14 16. Eph. 2.13 to the end of the chap. So Gal. 3.16 we finde three sorts of Abrahams seed 1. Christ the root of the rest 2. All true believers chap. 3.19 these partake of the spiritual part of the Covenant 3. Such as were only circumcised in the flesh but not in the heart Rom. 10.3 of whom Ishmael and Esau were types Gal. 4.22 c. Such as are only holy by an external Profession Gal. 4.29 That God will have the Infants of such as enter into Covenant with him to be counted his is proved Thus it was in the time of the Jewes Gen. 17.9 c. and so it is still Acts 2.38 39. Luke 19.9 Rom. 11.10 c. 1 Cor. 7.14 That the seale of initiation is to be administred unto them who enter into Covenant with God is clear Circumcision was to the Jewes Infants and therefore Baptisme is both of them being the same Sacrament for the spiritual part of them None might be received into the Communion of the Church of the Jews till circumcised nor of the Christians till baptized that Baptisme succeeds in the room of Circumcision is clear Col. 2.11 12. That Infants amongst the Jewes were to be initiated and sealed with the signe of Circumcision which though actually applied to the males yet the females were virtually circumcised in them Hence the whole Church of the Iewes are called the Circumcision And Exod. 12.48 no uncircumcised person might eat of the Passeover whereof women did eate as well as men Ob. But Circumcision was not a seale of the spiritual part of the Covenant of grace but of some temporal and earthly blessings as of their right to Canaan c. Answ. That Circumcision was a signe of the Covenant of grace is plain Rom. 4.11 Abraham received Circumcision for a signe of the righteousnesse of faith c. That the Priviledges of believers under the Gospel is more large honourable and comfortable appears Heb. 8.6 2 Cor. 3.10 Gal. 4.1 c. Now 1. How uncomfortable a thing is it to Parents to take away the very ground of their hope for the salvation of their Infants For we have no ground of hope for any particular person till he be brought under the Covenant of grace 2. How unwilling also must Christian Parents be to part with their childrens right to the seale of the Covenant this their right to the Covenant being all ground of hope that believing Parents have that their Infants that die in their Infancy are saved rather then the Infants of Turks or Pagans Ob. But there is neither Precept President nor expresse Institution in all the New Testament for the Baptisme of Infants Answ. I deny the consequence that if in so many words it be not commanded it is not to be done There is no expresse reviving of the Lawes in the New Testament concerning the forbidden degrees of marriage nor against Polygamie or for the celebration of a weekly Sabbath nor for womens receiving the Lords Supper No expresse command for believers children when growne up to be baptized nor example of it though there was for the instructing and baptizing Jewes and Heathens But we have virtually and by undeniable consequence sufficient evidence for the Baptisme of children both commands and examples As Gods command to Abraham as he was the father of all Covenanters that he should seale his children with the seale of the Covenant Again Mar. 16.15 Christ commands his disciples to teach all things what he had commanded them i. e. the whole Gospel containing all the Promises whereof this is one I will be the God of believers and of their seed that the seed of believers are taken into Covenant with their Parents And Mat. 28. Teach all Nations baptizing them c. Now as they were to teach the aforesaid Promises so they were to baptize them the persons to whom they were to do this were all Nations whereas before the Church was tied to the Jewes only Now we know that when the Nation of the Jewes were made Disciples and circumcised their Infants were made Disciples and circumcised And Gods manner is when Promises or Threatnings are denounced against Nations to include Infants which are a great part of every Nation except they be particularly excepted as they were Numb 14.31 Ob. But Infants are not capable of being disciples Answ. First they are as capable as the Infants of Jewes and Proselytes were when they were made Disciples Secondly they are devoted to be disciples Thirdly thâ—y are capable of Gods teaching though not of mans Fourthly they belong to Christ and beare the Name of Christ Mai. 10.42 Mar. 9.41 Mat. 18.5 and therefore are his disciples as appears by those texts if compared together Fifthly they are called disciples Act. 15.1 and 10. compared Another command by good consequence for the baptizing of Infants is from Acts 2.38 39. because the Promise was made to them and their children which proves that they were taken into Covenant with their Parents and therefore were to receive the seale of the Covenant For examples though there were none yet there is no Argument in it yet we have examples by good consequence For the Gospel took place just as the old administration by bringing in whole families together When Abraham was taken in his whole family was taken in together with him So of the Proselytes Likewise in the New Testament usually if the Master of the Family turned Christian his whole Family came in and were baptized with him So we see Acts 11.14 So the houshold of Stephanus of Aristobulus of Narcissus of Lidea of the Jailor c. 2. Argum. To whom the inward grace of Baptism doth belong to them belongs the outward signe But the Infants of Believers even whilest Infants are made partakers of the inward grace of Baptisme therefore they may and ought to receive the outward signe of Baptisme The major Proposition is proved Acts 10.47 Can any man forbid water c. Act. 11.17 The Minor is proved Mark 10.14 to such belongs the Kingdom of God And 1 Cor. 7.14 they are holy Besides there is nothing belonging to the Initiation and being of a Christian where of Baptisme is a seale which Infants are not as capable of as grown men For they are capable of receiving the Holy Ghost of union with Christ of Adoption of forgivenesse of sins of Regeneration of everlasting life all which are signified and sealed by Baptisme For in receiving the inward grace of which Baptisme is the signe and seale we are meer passives whereof Infants are as fit subjects as growen men or else none of them could be saved Ob. Though they are capable of grace and may be saved yet we may not baptize them because by preaching they are to be made disciples
be our God and Father in Christ To acknowledge his Presence and therefore alwayes to walk as before him To acknowledge his Providence and therefore to cast our care upon him To acknowledge his goodnesse and mercy in the free pardon and forgivenesse of our sins Thirdly our Baptisme must be to us as a storehouse of all comfort in the time of our need If thou beest tempted by the devil oppose against him thy Baptisme in which God hath promised and sealed unto thee the pardon of thy sins and life everlasting If thou beest troubled with doubtings and weaknesse of faith consider that God hath given thee an earnest and pledge of his loving kindnesse Often look upon the Will of thy heavenly Father sealed and delivered unto thee in thy Baptisme and thou shalt be comforted in all thy doubts If thou liest under any Crosse or calamity have recourse to thy Baptisme in which God promised to be thy God and of this Promise he will not faile thee c. Mr. Perk. Vol. 2. p. 256 c. CHAP. XVIII Questions and Cases of Conscience about Blasphemy Quest. WHat is Blasphemy Answ. Blasphemy in the usual acceptation of the woâ—d in Greek Authours signifies any evil speech or calumniation as Beza notes but by a phrase peculiar to sacred Writers the penmen of the Scriptures it imports always an ungodly speech which though it be uttered against men yet it reacheth and is carried to the contumely of God himself So Matth. 9.3 Rom. 14.16 Tit. â— 2 and it s either against men or God For 1. Every reproachful word tending to the hurt or disgrace of any other mans name and credit is called blasphemy So Tit. 3.2 1. Peter 4.4 Mark 3.2 2. All such injurious slanderous or reproachful words as are uttered to the disgrace of God Religion Gods Word Ordinances Creatures Works Ministers c. are called Blasphemy Against God Rev. 13.6 His Name Rom. 2.24 His Word Tit. 2.5 Christ Act. 26.11 Christians Jam. 2.7 His Doctrine 1 Tim. 6.1 Rom. 3.8 Christian liberty Rom. 14.16 Teachers 1 Cor. 4.13 Christians for abstaining from evil 1 Pet. 4.4 the Holy Ghost or his work Mat. 12.31 Quest. What is blasphemy against 〈◊〉 Holy Ghost Answ. It is a sin not in deeds and actions but in reproachful words Mark 3.30 uttered not out of fear nor 〈◊〉 infirmity as 〈◊〉 did and sick and frantick persons may do but out of a malicious and hateful heart 1 Corinth 16.22 Heb. 10.16 36. Not by one that is ignorant of Christ as Paul was when a blinde Pharisee but by one enlightâ—d through the Holy Ghost with the knowledge of the Gospel Heb. 6.4 Not of rashnesse but of set purpose to despite the known Doctrine and Works of Christ Heb. 10.29 being accompanied with a universal defection or â—lling away from the whole truth of God Heb. 6.6 as also with a generalâ— pollution or filthiness of life Mat. 12.45 2 Pet 2.20 and being irremissible because such aâ— commit it cannot repent Mat. 12.32 Heb. 6.6 Quest. How many ways doth blasphemy break out Answ. The Schoolmen say three ways 1. Cum attribuitur Deo quod ei non convenit When we affirm that of God which is umbeseeming his Majesty and incompatible with his holy and Divine nature As to make him a creature or a liar or cruel unjust unmerciful sinful or the cause of sin 2. Cum a Deo removetur quod ei convenit when we deny that to God which indeed belongs to him as 2 Chron. 32.17 3. Cum attribuitur ereaturae quod Deo appropriatur When we put that upon a creature which is proper to God Thus when the Israelites had made a golden calf and said This is thy God O Israel c. It s called blasphemy Neh. 9.18 they commited great blasphemies See O. Sedgwicks Part. Sermon Quest. What meanes may we use to prevent and cure tentations to Blasphemy Answ. First we must get assurance of Gods love to us and then we shall love him and love alwayes thinks and speaks well of the party beloved But if we once entertain thoughts that God hates us and will curse us then we will hate him and be ready to curse him and this is incident to us when under some great affliction as we see in Jobs case when God chastens us sore and worse then commonly he doth others and when we finde some circumstances for which we cannot finde a president in the world then we begin to apprehend some unkinde dealing from God and concludes that he hates us and then we will be ready to hate him again and begin to enter into some termes of blasphemy to prevent and cure which we must know that no afflictions be they never so great unusual or unhard of are any certaine signes of Gods anger much lesse of his hatred Job was the first that was ever used as he was and his foolish wife would thence conclude that God hated her and her husband Jonah had a crosse the like whereof was never in the world before yet was it no fruit of Gods hatred Jacob had sore and heavy afflictions yet was it ever true Jacob have I loved even when he afflicted him and Esau had great outward prosperity and yet that was as true Esau have I hated Be then convinced that God loves thee and all the devils in hell and all the lusts in Original sin cannot make thee blaspheme God Secondly we must get our sins pardoned repent of all our iniquities and then the crosse can never wring from us words of blasphemy It is not the greatnesse of the crosse but the guilt of sin working with the sting of the crosse which makes men in tribulation to blasphem Rev. 16.11 Thirdly suppose the worst have we blasphemed yet we must repent of our blasphemy and hope in God to despair is to make us uncapable of mercy To despair by reason of blasphemy is a worse sin then blasphemy it self they are both against the goodnesse of God but despaire is against his goodnesse mercy and truth Indeed it s an horrible crime to blaspheme God and the worse because it s somewhat like that unpardonable sinne Besides other sinnes are against God in his greatnesse government c. but this is against his goodness and God as he is represented to us stands more upon his goodnesse then his greatnesse and therefore blasphemy hath always been held amongst the greatest of sins therefore we should the more be aware of it and we may the better avoid it because it 's against that natural inbred principle of a Deity so that nature it self is afraid of it Satan indeed is a great blasphemer and labours by all means to bring us to it but we must set the Word and Spirit of God against it yea and the Law of nature too and if at any time we be overtaken with it yet we must remember that its pardonable 1 Tim. 1.13 I was saith Paul a blasphemer c. yea which worse he
the spiritual man who resists it all he may but to the flesh which alone shall bâ—ar the punishment God using to that end not only the hammer of his Word but also temporary crosses and afflictions 3. God measures not our sinnes according to the nature and matter of the sins themselves but rather according to the affection of the sinner which gives the form and being thereunto in regard whereof the greatest sin being entertained by the concupiscence only and there crushed and choaked is esteemed by God a far lesse sin then the least degree of wickednesse which is willingly committed nourished or defended Quest. By what means may we be freed from these hellish blasphemies Answ. First we must have recourse to God by fervent prayer entreating him to rebuke Satan and to restrain his malice either that he may not cast his hellish wild-fire of blasphemous thoughts into our minds or at least that he will quench them at their first entrance that they may not enflame our concupiscence with the least liking of them Secondly when Satan terrifies us by laying these blasphemies to our charge we are to appeal to the Lord the searcher of our hearts as the supream Judge and having the testimony of our consciences to bear witnesse with us we are to protest our innocency and so to disavow these wicked suggestions and to protest such hatred of them that we would rather die a thousand deaths then yeeld the least assent to them Thirdly we are not to make such account of these suggestions as that therby our understandings should be dulled our minds distracted our senses astonished and our hearts discouraged so as to be made unfit for the service of God and the duties of charity to our brethren and the duties of our particular callings Object This indeed were a good course for such as have quiet minds but I am so distracted in every holy duty with these blasphemous suggestions that I cannot perform them with undâ—rstanding so that they become unprofitable to me and I fear they are turned into sin Answ. Though thou canst not perform these duties as thou wouldst yet do them as well as thou canst yea the more thou art troubled in them be the more earnest in doing of them for they are the best weapons to repell Satan whereof if Satan can disarme thee he will be sure to prevaile They are Gods Ordinances and therefore though thou finde no present good by them yet thou must do them in obedience to Gods command And so in the end thou shalt finde that God accepts thy endeavours and will pardon thy infirmities and give such a blessing to them by his Spirit that they shall bring joy and comfort to thy heart Fourthly we must not revolve these blasphemous suggestions in our minds nor suffer them to reside in our thoughts but forcibly withstand them when we find them first entring or if they be entred before we be aware we are presently to reject them and entertain into our mindes some heavenly meditations which will keep them from easie re-entrance Fifthly we must have a special care to avoid idlenesse and solitarinesse and spend all our time either in holy exercises or in the duties of our lawful callings For idlenesse prepares us for tentations and makes our hearts like unmanured ground fit to bring forth nothing but weeds and solitarinesse brings in this case a heavy woe with it Eccles. 4.10 giving Satan a great advantage against us which made the Devil when he tempted Christ to make choice of the wildernesse having by manifold experience found that such solitary places are fittest for his purpose Sixthly if for all this we cannot be rid of them we must not too earnestly strive against them or be overmuch grieved with them but seeing they are Satans sins and not ours if we abhor and strive against them we must constantly go on in our course of godlinesse and righteousnesse and so let them passe as they come without being dismaied at them Mr. Downams Christian Warfare CHAP. XIX Questions and Cases of Conscience about our Bodies Quest. WHat is the condition and state of our bodies in this life Answ. They are vile and base and that not only the bodies of the wicked but also of the dearest children of God Phil. 3.21 Quest. How may this be made out Answ. Our Original is base we are dust and to dust we must return Besides our continuance is full of changes we are subject to sicknesse sores paine hunger c. and base we are because we are upheld by inferiour creatures We enter into the world one way and then go out a thousand somtimes by violent sometimes by more natural deaths Are subject to divers diseases loathsom to the eyes and noses especially when we are nearest our end then our countenances wax pale our members tremble and all our beauty is gone when we are dead our carcasse is so lothsom that it must be had out of sight yea though of Abraham Gen. 23.4 For as mans body is of the finest temper of all others so the corruption of it is most vile Quest. Is there then no glory belonging to our bodies Answ. Yea For First its Gods Workmanship and therefore excellent so excellent as the Heathen Galen being stricken into admiration at the admirable frame thereof brake out into an Hymne of praise to the Maker of it and David cries out I am wonderfully made Psal. 139. God made this his last work as an epitome of all the rest Secondly the Scripture teaches us that we owe glory to our bodies and therefore it forbids us to wrong our bodies and speaks infamously of self-murtherers as of Saul Achitophel Judas c. and God to shew the respect that we owe to our bodies hath provided pleasing objects for every sense as â—ight for the eyes flowers for the smell and musick for the ears c. Thirdly these bodies of ours are members of Christ redeemed and sanctified Temples of the Holy Ghost indeed as it keeps the soul from heaven so it s the grave of the soul but otherwise it s the House Temple and instrument of the soul. Quest. But can those bodies be called base for which Christ shed his precious blood Answ. Whilest Gods children live here their bodies are in no better a condition then the bodies of others Hezekiah is sick Lazarus hath his sores David and Job are troubled with loathsome diseases and its reason it should be so For 1. It was so with Christ he took our base ragged nature on him He hungred thirsted was pained yea death had a little power over him and shall we desire a better condition then our head and Master had It s 〈◊〉 decree that we must returne to the dust as all 〈◊〉 fellow Saints have done 〈◊〉 we must partake with 〈…〉 mean estate 〈◊〉 we will partake 〈◊〉 his glory 2. Hereby God doth exercise our faith and hope causing â—s to expect a bettter resurrection and by this meanes
come c. Mr. Shepherds Sound Believer Quest. What are the parts of inward Calling Answ. First the enlightning the minde to understand the principles of Religion which though alone it be not sufficient nor more then may be in a Reprobate yet it s the foundation of the rest without which there is no effectual Calling Secondly the opening of the heart to believe as Lydia's was when we believe every thing particularly to belong to us and so the Promise of salvation amongst the rest Thirdly a change of the whole man This is essentially necessary to salvation for by nature we are slaves of sin and as long as we continue in our natural condition we are far from salvation Quest. VVhat are the fruits of this effectual Calling Answ. First when a man goes about the works of the same and labours to walk worthy of it in an holy life Secondly when a man highly esteems his calling and the hope of glory that he is called to as Paul accounted all but dung in comparison of the knowledge of Christ crucified and the things which he highly esteemed before his Calling afterwards he made no reckoning of them Thirdly when he will suffer any thing for the same rather then be drawn from the hope thereof Quest. What are the marks of effectual Calling Answ. They are either Negative or Affirmative First Negative As 1. Not to hear the Word and that diligently 2. Nor to hear joyfully 3. Nor to reform many things as Herod 4. Nor to do some choice duties as Ananias and Saphira Secondly Affirmative 1. To seek above all to be at peace with God and to have his Spirit to assure us of everlasting salvation not to serve the times but above all to be assured of Gods favour 2. That we hate unfeignedly all evil but especially the evils of the times and of our natures 3. To affect heartily all good but especially those good things which the world and times disregard and that our selves are most untoward unto Mr. Rogers on Pet. Quest. VVhat other signes are there of our effectual Calling Answ. First if we be effectually called it supposes that we are chosen and singled out from others in the world and whom God calls he qualifies when he called Saul to be King he gave him a Kingly heart so if God call us to his heavenly Kingdome he will give us holy Kingly and heavenly hearts and mindes Secondly mens tongues will shew what calling they are of in their discourse A Christian will remember that he is a Christian and will walk worthy of his Calling and will say with Nehemiah Shall such a man as I do thus speak thus think thus Thirdly this Calling is to glory and therefore he that is called will oft think of Heaven and magnifie and admire Gods goodnesse to him saying with David What is man that thou shouldest be mindful of him Fourthly if a man be thus called by God he will finde a spiritual answering within himself to Gods Call If God say Thou art my son the heart answers Thou art my God Behold I come quickly saith Christ Even so come Lord Jesus saith thy heart Fifthly this Calling is an high Calling It s from Heaven to Heaven It s from an heavenly Spirit by spiritual meanes to Christ in Heaven to Saints to spiritual employments and priviledges Dr. Sibbs on Phil. CHAP. XXV Questions and Cases of Conscience about Cares of the World Quest. HOw many-fold are the Cares of the World Answ. Twofold 1. Regular 2. Irregular First Care is then regular 1. When it hath a right end such as is both sutable with and subordinate to our main end the Kingdome of God and his righteousnesse Secondly when the meanes of procuring that end are right For we may not do evil to effect good Rom. 3.8 Contrary in Ahaziah 2 Kings 1.2 Yea Saint Austine is peremptory that if it were possible by an officious lie to compass the redemption of the whole world yet so weighty and universal a good must rather be let fall then brought about by the smallest evil Thirdly when the manner of doing it is good and that is 1. When the care is moderate Phil. 4.5 6. 2. When it 's with submission to the will and wisdome of God when with David we can resolve not to torment our hearts with needlesse and endless projects but to rowle our selves upon Gods protection 2 Sam. 15.25 26. So 1 Sam. 3.18 Act. 21.12 14. Contrary 2 King 6.33 and in this respect care is not a vexation but a duty 1 Thes. 5.8 Prov. 6.8 Care irregular is a cutting dividing distracting care against which we should strive for these reasons First irregular cares are superfluous and improper to the ends which we direct them upon and that not to our main end only Happinesse which men labouring to find in the creature where it is not do instead there of finde nothing but trouble and vexation But even to those lower ends which the creatures are proper and sutable to For to us properly belongs the industry and to God the care unto us the labour and use of the means but to God the blessing and successe of all 1 Cor. 3.6 Luk. 12.25 1 Pet. 5.7 Psalme 55.22 Matth. 6.32 we should therefore learne to cast our selves upon God and that 1. In faith depending upon the truth of his promises Heb. 13.5 as Dan. 3.17 2 Sam. 30.6 2 Chron. 14.11 12. and 16.9 the contrary grieves God Numb 14.11 Ps. 78.19 20. 106.24 and it proceeds from this that we measure God by our selves that we conceive of his power onely by those issues and wayes of escape which we are by our own wisdomes able to forecast and when we are so straitned that we can see no way to turn there we give over trusting God as if our sinnes were greater then could be forgiven oâ— our afflictions then could be removed the best way therefore to establish our hearts in all estates is to have the eye of Faith fixed upon Gods power and to consider what he saith Isa. 55.8 12. So Hab. 3.3 18. Zach. 4.6 10. Hos. 11.9 2 Chron. 20.6 1â— Ezek. 37.3 2. By prayer which is a maine remedy against careful thoughts Phil. 4.5 6 7. so we see in Hannah 1 Sam. 1.7 10 18. So 1 Chron. 29.9 Deut. 12 1â— and 28.47 Mal. 2.13 Isa. 38.14 20. Hab. 3.2 16 18 19. Secondly as irregular cares are needlesse and superfluous so they are sinful also 1. In regard of their object they are worldly cares the cares of the men of this world therein we declare our selves to walk as the Gentiles as if we had no better a foundation of Contentment then the Heathen which know not God Hence Eph. 4.17 Mat. 6.32 whereas we are taken out of the world and therefore must not be conformable to the world nor bring forth the fruits of a wordly spirit but walk as a peculiar people that have heavenly promises and the grace of God to establish our
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.
of our hearts against the first motions and inclinations unto sin and if they be entred at unawares we must repell them presently upon our first discovering of them It s good to crush this Cockatrice in the shell Fourthly We must take heed of nourishing in our hearts such corruptions as are most dangerous to our souls health as 1. Watch against those sins to which through our natural corruption we are most inclined and that 1. Because of all others wee have most cause to abhor them seeing by them we have most dishonoured and displeased God 2. They have most often wounded our consciences and given us the greatest foils 3. They have most disturbed our inward peace and deprived us of spiritual joy in the assurance of Gods love 4. We are still most prone to fall into them our corrupt natures being so much inclined to them and our carnal love doting upon them 2. We must most heedfully watch against those sins which do most ordinarily attend our special callings because being daily conversant in them they make daily and dangerous assaults against our souls and by reason of our many falls and foils they become customable and hearden our hearts in them Hence are these exhortations Luke 3.12 13 14. and 12.15 Acts 20.28 1 Pet. 5.2 3. We must watch over our hearts that they be not drawn away with the sins of the times and Countries wherein we live because we are apt to follow a multitude to doe evill and are easily led aside by bad example and being faln into them we are apt to continue in them without remorse the multitude of offenders taking away the sense of sin Fifthly We must keep the like watch over our sences which are the gates of our souls by which all things enter which watch doth chiefly consist in two things 1. In restraining them of their liberty and not suffering them to rove at their pleasure nor to satisfie themselves even to satiety with sensuall delights and full fruition of their several objects but sometimes stopping them in their course we should call them to an account whether the things about which they are exercised are as profitable to our souls as pleasant to our sences 2. When we allow our sences to take their pleasure we must carefully take heed that they delight themselves only in things lawful both for matter measure and manner so using these sensual pleasures as not abusing them as helps to make us to go on more chearfully in our way and not as impediments to hinder us in our journey Quest. How must we watch over our eyes Answ. By not suffering them to rove about at pleasure and to glut themselves with delightful sights and restraining them as much as we can that they do not behold that in this kind which is not lawful to covet For of seeing comes loving and of loving lusting and desiring Matth. 5.28 we must keep them from gazing upon any thing that may be to us a ground of tentation whereby we may be drawn into any sin or which may be a distraction to us in Gods service Thus Job watched over his eyes Job 31.1 and this is Solomons meaning when he saith that the wise mans eyes are in his head but the eyes of a fool are in the ends of the earth Eccles. 2.14 because a wise man leaves not his eyes to their own liberty but governs them by discretion whereas fools suffer them to rove every where Into which folly David fell when he suffered his eyes to gaze upon the beauty of Bathshebah and therefore afterward he kept a surer watch over them and intreated God to turn away his eyes from beholding vanity Psal. 119.37 Quest. How must we watch over our ears Answ. To keep them from hearing any thing that is vain and sinful tending to the corrupting of our souls or the hindring of them in their growth in grace All filthy speeches tend to Gods dishonour and to our own and our neighbours hurt So doth all unsavory talk bitter taunts unchristan jests whisperings backbitings and slandering and all such discourses as feed the flesh and starve the Spirit wed us to the world and wean us from God we must therefore stop our ears against these bewitching sorceries and not for the pleasing our carnal sence hazard the destruction of our precious souls The ears like Conduit-pipes convey into the soul either the clear streames of the water of life or the filthy puddles of sin and death Quest. How must we watch over our pallates Ans. That we do not to please our pallat use such excess in our diet as will disenable us to Christian duties knowing that the end of our eating is to refresh and strengthen our bodies that they may be fit for Gods service that hath fed them and not the pampering of the flesh with sensual delight To give way to our appetite is to bring innumerable evils upon our selves As upon our bodies sickness and death upon our soules and bodies both sloth and idleness unfitness to any good action drowsiness or vain mirth shortness of memory dulness of understanding wanton dalliance and inflamation of our hearts with unlawful lusts Quest. How must we watch over our sence of touching Answ. That to please it we do not enslave our selues to effeminate daintiness thinking our selves undone if we cannot rowle our selves upon our beds of down and go in soft raiment and Dives-like be cloathed in purple and fine linnen every day But we should so inure our selves that we may not think it strange and intollerable to lie hardly and go hardly if Christ who suffered so much for us call us to suffer a little for the testimony of his truth Much more must we restraine this sence from unlawful objects as unchast kisses lascivious imbraces and wanton daliances which tend to the inflaming of our hearts with unclean lusts and defiling our bodies which should be the Temples of the Holy Ghost Quest. How must we watch over our tongues Answ. We must resolve with David Psal. 39.1 I will take heed to my wayes that I sin not with my tongue For the well ordering thereof is a matter of great moment for furthering or hindering us in our Christian conversation Prov. 15.4 A wholsome tongue is a tree of life c. If we use it well it will be our glory it being a notable instrument of glorifying God by speaking to his praise and then if we honour God he will honour us 1 Sam. 2.30 but if we abuse it to sin it will become our shame seeing thereby we dishonour God who hath given it us and all good things Hereby we may edifie our brethren Prov. 15.7 and 25.11 But if we vent froth and filthiness we shall corrupt them 1 Cor. 15.31 By the well using of it we shall have comfort Prov. 15.23 and 18.20 It evidenceth that we are upright in Gods sight Psal. 37.30 Perfect men Jam. 3.2 but the contrary is a sign of a rotten and wicked
and joy Isa. 54.7 1 Sam. 12.22 Lam. 3.31 32. Psal. 94.19 God is an everlasting Father Isa. 9.6 So David assures himself Psal. 31.22 See more such promises Mich. 7.19 Joh. 14.18 and 16.22 Isa. 57.16.19 Phil. 4.7 Iob 34.29 Psal. 85.8 and 38.5 11 12. and 97.11 and 126.5 Matth. 5.4 Joh. 16.20 22. Acts 2.28 8. Set before them and apply to them two things 1. That grace may be hid for a time in the heart like sparks of fire in the ashes there is a difference between the being of a thing in it self and the discovery thereof to us As many things seem to be which are not so somethings are which seem not and that 1. Because the seed of God remains in them 1 Joh. 3.9 Grace may be to seek sometimes when we have occasion to use it but it can never be lost 2. The gifts and calling of God are without repentance Rom. 11.29 God doth not give them and take them away againe from his servants 3. The perpetuity of grace is founded upon the immutability of God and his free love and good will so that as he is ever the same in his affection to them so he will continue them to be ever in the same relation to him Heb. 13.8 John 13.1 4. Both they and the grace of God in them are kept by the power of God to salvation 1 Pet. 1.5 none is able to pluck grace out of them no more then to pluck them out of Gods hand Joh. 10.28 29. 5. The golden chain of salvation cannot be broken and all the links in it are inseparable Rom. 8.30 Perswade such poor souls that grace hath its seasons of hiding it self and of appearing as the Sun hath his time of setting and rising and to conclude the non-existence of grace from the not appearing of it is all one as to say the Sun will never rise because it s set Perswade them to deferre passing sentence upon themselves till they be in a calme estate and capacity of making a right judgement of themselves Whilest their spirits are in a perplexed estate perswade them to hearken to the counsel of Christian friends who at such a time can better judge of them then they of themselves 2. That desire of grace is grace and that 1. Because true desires have the nature and truth of grace in them though in a small measure as there is true fire in a spark true water in a drop the least of any thing partakes of the nature of the whole 2. Desires are the seeds and beginnings of grace in the soul out of which grace grows to its full measure and stature as corn sowen in the earth So desires are grace in the seed Habits are grace in the blade Acts are grace in the ear and perfect works are full corn in the eare 3. Good desires are accepted and rewarded by God as well as deeds yea for deeds when power to actuate them is wanting 2 Cor. 8.12 God estimates his people rather according to their affections then actions as 1 King 8.18 with 2 Sam. 11.7 so in Abraham Gen. 22 1â— 16. and the poor widow Mar. 12.42 c. therefore Gods servants have pleaded their wills and desires before God rather then their deeds as Nehemiah chap. 1.11 David Psal. 38.9 and Paul Rom. 7.16 to 21. 4. Good desires are the work of God in us as well as deeds Phil. 2 1â— and he will perfect them in us Phil. 1.6 God doth not his work by the halves 1 Sam. 3.12 Psal. 138.8 Christ is the authour of our Faith in desires after it Heb. 12.2 they are the smoke of the flax which Christ will not quench Matth. 12.20 5. God hath made many promises to desires 1. Of acceptation 2 Cor. 8.12 2. Of supply and satisfaction Psal. 145.19 God stirs up desires for this end that he may satisfie them 3. Of blessednesse Mat. 5.6 4. Of water of life and of the spirit John 7.37 39. 5. Of spiritual wine and milk Isa. 55.1 2. Luke 1.53 Object But how shall we know that our desires are true and such to whom these promises do belong Answ. First by the root For true desires of Christ and grace do spring and grow 1. From an heart humbled before God in the sight of its sinne and misery of its own vilenesse and unworthiness Hence Psal. 10.17 2. From a soul sensible of its spiritual necessities as of Christ grace the things that accompany salvation pardon of sin power over it c. 3. From a minde enlightned to see as the want so the worth and necessity of these things Secondly by the fruits or effects True desires put forth serious and sutable endeavours in the use of means to obtain the things desired So Ps. 27.4 they will watch daily at wisdoms gates Prov. 8.34 Thirdly by the properties of them which are foure 1. They are sincere and that 1. For ground when they are carried out after Christ and spiritual things as well for their sakes as for our own 2. For ends when desires have spiritual aims as the mark they shoot at viz. to make us humble obedient serviceable conformable to Christ and acceptable to God through Christ. 2. They are stirring vigorous and vehement for temper and measure therefore called hungring and thirsting So Psal. 42.1 and they must needs be so because they proceed from the bottome of the heart and from the whole soul Isa. 26.18 such shall finde God Jer. 29 13. now the strength of holy desires appears 1. In preferring spirituals before temporals Christ and Grace before Riches Honours c. in being willing to part with any thing to get Christ. To sell all to buy him Luke 18.18 22 23. 2. In exceeding all other desires in us in heat and height and in swallowing up all desires after earthly things 3. True desires are seasonable for time whilest the things desired may be obtained they will seek God early Indeed true desires are never too late yet late desires are seldome true as we see in Esau and the five foolish Virgins Matth. 25.1 c 4. They are constant for duration not by fits and starts when stirred upon some special Emergencies or occasions they are restlesse till they are satisfied Psal. 119.20 and 143.6 In the next place First Caution them against four evils to take heed 1. That the do not dishonour God in the time of their desertions by unworthy thoughts of him or hard speeches against him by murmuring at him or quarreling with his dispensations This was the Psalmists fault Psal. 77.2 7 8. but he checks himself for it ver 10. the contrary was Jobs commendation Job 1.22 with 2.10 2. That they do not destroy their own souls either 1. By denying what God hath done for them in the beginnings of grace saying that they are reprobates c. whereby they beare false witnesse 1. Against themselves which is unnatural 2. Against the grace of God and against the God of grace which is most
with the poorest faithfull Christian. See Rom. 1.12 and 15.24 Mr. Boltons directions for a comfortable walking with God Quest. What must wee doe when we come into the company of the wicked Answ. First thou must vindicate the power and truth of Religion from the mistakings of those which are ignorant and undervaluers of it as for example Thou art in company where thou hearest a meaâ— civill man or formal Professor commended for his religion which commendation if he carry away without contradiction the rest of the company may be drawn to resolve not to goe beyond his pitch seeing his estate is approved by wise and understanding men as hopefull and comfortable Now in this case thou must with as much wisdome and charity as thou canst possibly disrobe such a fellow of his undeserved applause and reputation of holinesse which he never had left the by-standers be hardened and the power of Christianity be disparaged Secondly Be silent from all unsavoury communication foolish jesting c. which is the known and proper language of the sons of Belial and the sinfull evaporations of wicked witts and therefore vnmeet for the children of God Thirdly pray for and practice an holy dexterity to divert them from their wicked or too much worldly talâ— to more savoury conference and heavenly discourse For which end 1. Observe wisely all opportunities and occurrencies which may minister matter of digression into divine talk and acquaint thy self with the Art of abstracting holy instructions from the book of the creatures and businesses in kind As was Christ practice Matth. 16.6 c. John 6.26 c. and 4.7 c. 2. Have ever in readinesse some common heads of stirring and quickning motives to minde heavenly things as the cursed condition of our natural state the incomparable sweetnesse of Christian wayes the vanity and vexation of all earthly things the miseries of this short life the everlastingnesse of our state in another world the terrours of death the dreadfulnesse of the last and great day c. which through Gods blessing may sometimes soften the hardest hearts and work in them some remorse and heavenly impressions 3. Above all get into thine own heart an habit of heavenly mindednesse by much exercise entercourse and acquaintance with God in pouring out thy soul ever and anon before him and in holy meditations and if thou beest thus blessedly busie at home with thine owne heart thou shalt finde thy selfe much more pregnant and plentiful in holy talk when thou comest abroad Idem Quest. What is meant by this that we must not familiarly converse with the wicked Answ. First Negatively the meaning is not 1. That we may not be in the same place with them for then we must go out of the world 1 Cor. 5.10 2. Nor that we may not do them common courtesies as to lend to them salute them Matth. 5.47 where Christ implies that we should salute others besides our brethren 3. Not that we may not sometimes upon some occasions come into more familiar meetings with them as to Feasts c. 1 Cor. 10.27 Secondly Affirmatively the meaning is 1. That we may not upon choice without just occasions frequent their company which for their sins we should hate Psal. 139.21 22. 2. That we may not delight in their society which cannot but be a griefe to a godly heart Psal. 120.5 and 119.136 3. That we may not choose them for our familiar friends Quest. Who are such wicked men as we may not make our companions Answ. First Negatively 1. Not such an one as is unfound at heart but not discovered For one whom we may lawfully chuse for our friend may afterwards prove an hypocrite 2. Nor such an one who hath many weaknesses whom we must rather restore with the spirit of meeknesse Gal. 6.1 Secondly Affirmatively 1. Such as are out of the Church as Jews Turks Pagans c. 2. Such as are justly excommunicated out of the Church for blasphemy heresie or profannesse 1 Cor. 5.5 6 7. 3. Such as though they continue in the Church yet by their works they shew that they are meer carnal Quest. But what if our neare relations â—s husband wife c. are wicked Answ. We must distinguish of wicked persons who are 1. Such as are not bound to us by any special bond and these we may not make our companions 2. Such to whom we are bound by consanguinity affinity or our civil callings For these we must afford them our outward presence familiarly 1 Corinth 7.12 13. Though we cannot be of one heart and minde with them as Act. 4.32 Quest. How may it be further proved that we may not make the former our companions Answ. First because it s expresly forbidden by God Eph. 5.7 Prov. 1.15 and 4.14 15. Act. 2.40 1 Cor. 5.11 2 Thes. 3.14 As under the Law the Leprous must be separated from the clean Lev. 13.44 with 14.8 Secondly it subverts and confounds that order which God hath appointed which is that the precious must be separated from the vile Jer. 15.19 Thirdly It s hurtful for Gods children who are in danger of infection by them As Joseph in Pharaohs Court learn'd to sweare by the life of Pharaoh So Prov. 13.20 and 22.24 25. Hence is that precept Isa. 52.11 2 Cor. 6.17 Prov. 6.27 28. Fourthly it hurts the wicked 1. For it keeps them from being ashamed and so from turning to God they being encouraged in their wayes when they see that notwithstanding the same the godly afford them their familiar presence as if they were virtuous Luke 13.26 2. It makes us unable effectually to rebuke them when we are in such a league of familiarity with them Fifthly it s very scandalous and offensive to weak Christians Quest. May we then have no dealing with him Answ. Yea we may 1. Lawfully enter into League with them not to do them hurt as Isaac with Abimelech Jacob with Laban For the rule is Rom. 12.18 2. To trade and maintaine commerce with them as David and Solomon with Hiram and his men 3. We may be sometimes in familiar meetings with them to seek to gain them to God For the sick have need of a Physician upon this account Christ conversed with Publicans and sinners Quest. Why must we be so carefull to watch over our selves in company Answ. First because we often take much hurt in company and are in far worse case by meanes thereof for want of good direction and heedfulnesse then we were before we came into it Secondly experience teaches that there are very few meetings wherein men are not made worse the one by the other Quest. Why so Answ. Because in company many occasions are offered as of glorifying so of dishonouring God and of troubling and grieving our selves and others Besides the tongue is an unruly member c. Jam. 3.1 2 c. and as for the heart which sets the tongue on work it is uncharitable suspitious prophane worldly c. Yea a very
are exhorted 1 Pet. 3.15 16. 2. We must walk worthy our high calling Eph. 4.1 adorning our profession by our holinesse and righteousness that if possible we may winne them to Christ Matth. 5.16 1 Pet. 2.11 12. 3. If by all this they will not be reclaimed yet we must not mingle spleene and choller with our zeale but behave our selves meekly with patience and forbearance For Jam. 1.20 the wrath of man doth not accomplish the righteousnesse of God Hence we are so much pressed to peaceablenesse Rom. 12.18 yet may we not for peace-sake betray the truth or forgo our own piety We must follow peace with holinesse Heb. 12.14 and not neglect the things whereby we may edifie one another Rom. 14.19 We must not beare with those that are evil Rev. 2.2 4. We must not by such wicked company be discouraged from any good not be moved to neglect any Christian duty which present occasion maketh necessary Mr. Downams Guide to godliness Quest. Why must we at other times carefully shun the society of the wicked Answ. First Because it s frequently forbidden in the Scripture As Prov. 4.14 15· and 9.6 and 1.15.16 and 23.20 Ephes. 5.11 2 Thes. 3.6 1 Cor. 5.11 2 Cor. 6.14 See the danger of it in Davids matching with scoffing Mechol 1 Sam. 18.21 Jehorams marrying with Ahabs daughter 2 Sam. 6.16 10. Secondly we have the examples of the godly studiously declining such company Of Elisha 2 King 3.14 of David Psal. 26.45 and 101.4 7. and 6.8 and 119.115 Thirdly There are many reasons to enduce us to it For 1. We are in great danger in a short time to grow like unto them For sin is of a contagious nature and we are most apt to receive infection and they will endeavour to entice us Prov. 1.10 11 12. This David know and therefore resolves against such company Psal. 119.115 and praies to God for assistance Psal. 141.4 See the danger of keeping such company in these examples Act. 13.8 Pro. 22.24 25. Gen 42.15 16. the reason is rendred by Paul 1 Cor. 5.6 2. Such society argues strongly that we are not truly religious and upright in heart but that we still halt between God and the World For Prov. 29.27 An unjust 〈◊〉 is an abomination to the just and be that is upright in his way is an abomination to the wicked See also Joh. 14.9 Joh. 1.15 Quest. Whom then must we consort ourselves with all Answ. First With those that are godly and vertuous as being a singular furtherance to all christian duties Prov. 13.20 Hereby we may edifie one another Heb. 10.24 For the more we converse with such the greater encrease we shall find of one piety faith love zeale c. as coals laid together do kindle one another So we see in the example of David who rejoyced in the society of such Psa. 16.3 Psa. 119.63 79. Hence Psal. 222.1 when the Church flourished most and did thrive in grace and godliness they thus conversed together Acts 2.46 and 9.31 Quest. What other arguments may provoke us to make choice of such company Answ. it takes away the tediousness of our journey when we have such company to travell with us seeing they draw us on by their good discourses and put out of our minde the tediousness of the way they comfort and encourage us when we are weary they are ready to help us if any evill befall us they assist us against our spiritual enemies that would rob us of the treasures of our graces they further us by their good example yea it s a notable means to make us familiar with God and to enjoy the fellowship of his holy spirit which is the chiefest bond that unites us together in this holy communion For Mat. 18.20 where two or three are gathered together in his name Christ is in the midst to make himself known to them Secondly Good company preserves us from falling into many sins and inciteth us to many duties If thou doest any good things in such company none will hinder thee but if thou doest evil thou art presently observed reproved and amended Prov. 27.17 For as iron sharpens Iron so doth the face of a man his friend Saul himself prophesied by keeping company with the Prophets much more are Gods children inflamed and provoked to good by such company Thirdly Hereby we are the better fitted and enabled to perform all Christian duties one towards another as 1. Of watching one over another that we may take all occasions of doing good by restraining such as are ready to fall provoking each other to all vertuous actions Heb. 10.24 we must strengthen our brethren Luke 22.32 So Phil. 2.4 2. Of instruction whereby with all readinesse we inform the ignorant and enlighten them in the knowledge of God and his truth Act. 26.18 Reclaime the erroneous exhorted to Jam. 5.20 Turn many to righteousness and therefore shall shine in the kingdom of God Dan. 12.3 3. Of admonition whereby we put our brethren in mind of their duty Rom. 15.14 1 Thâ—s 5.14 either when through forgetfulness they fall into sin or omit the duties of Gods service 4. Of reproof whereby we rebuke them that wilfully fall into sin and continue in it without amendment required Epes 5.11 otherwise we make our selves accessary to their sins So Mat. 18.15 Yea otherwise we hate them Lev. 19.17 5. Of Exhortation whereby we incite and provoke them to all duties of godliness quickning those which are dull disswading from sin those which are ready to fall and encouraging those that run well in their Christian course as Heb. 3.13 Exhort one another daily c. 6. Of Consolation whereby we strengthen the weak hands and feeble knees Heb. 12.12 and refresh with seasonable comforts such as are ready to faint under the burden of their afflictions as 1 Thes. 5.11 14. Rom. 12.14 For its an ease to those that are in misery to have companions in their sufferings 7. Of Counsell whereby we advise those who of themselves know not what to doe and this sometimes the weaker may perform to the stronger as Abigail did to David because lookers on being free from prejudice and passion can see more clearly then those that are interested in the business 8. Of good example by which shining before them in the light of an holy conversation we do not only shew them the way to Heaven but as it were take them by the hand and lead them in it So Mat. 5.16 1 Pet. 2.12 and 3.1 Mr. Downams Guide to godliness CHAP. XXXIX Questions and Cases of Conscience about Confession Quest. IS confession a duty that God requires of Christians Answ. Yea it s a Gospel-duty that we should confesse with our mouths as well as believe with our hearts Rom. 10.10 Quest. What is this confession required Answ. It s an open profession of Christ and his Gospel his truths and wayes and a pleading for the same Quest. What must we confesse concerning Christ Answ. First his
of God may be avoided if he shew us a way or means to escape them Secondly There is a two fold will of God his revealed will and his secret will By the former he hath appointed that in case of present danger when a a door is open we may escape As for his secret will because its unknown and therefore uncertain to us we may not rashly presume thereof but rather use the means offered till God reveale the contrary Object To flie in persecution is a kind of deniall of Christ and against confession Answ. Christian confession is two-fold first Open. Secondly implicite 1. Open confession is when a man boldly confesseth his faith before the adversary even unto death as the Martyrs did 2. Implicite which though it be inferiour to the former yet it s a true confession and acceptable unto God and this is when a man to keep his religion is content to forsake his Country friends and goods Object But Christ bids us not to fear them that can but kill the body therefore we may not flie Mat. 10.28 Answ. First This forbids not all feare but such a fear as tends to Appostacy causing men to renounce faith and a good conscience Secondly It speaks of such feare whereby wee feare man more then God Thirdly Its speaks of such a feare whereby we are urged to tempt God by doing something that is contrary to his will and out of our calling Now when we speak of flight in persecution we understand not such a flight as tends to Apostacy c. but that alone whereby we use the means offered according to his appointment Quest. When may a man Minister or other fly Answ. First When there is no hope of doing good by his abode in that place where the persecution is but not when there is hope at such a time God forbad it Paul Act. 18.10 Secondly Consider whether the persecution be personall or publick Personal is that which is directed against this or that mans person Publick which is raised against the whole Church If it be personall against the Pastor he may fly and it may be his flight will bring peace to the Church Quest. But what if the people will not suffer him to fly Answ. They should be so far from hindring him that they should rather further him So Acts 19.30 But if the persecution be publick then he is not to fly For then the strong should support and confirme the weake Thirdly If there be in the Pastor moderation of minde for as he must not be overcome with excessive feare so neither must he be foole-hardy to run into apparent danget To avoid both which he must pray for wisdome courage and constancy and use the consent and advice of the Church for his further direction herein Fourthly The Pastor must only withdraw himself for a time and not utterly forsake his charge and calling Mat. 10.23 Fifthly He may fly if after due triall and examination of himself he finde not himselfe sufficiently armed with strength to beare the extrenity Sixthly If he be expelled or banished by the Magistrate though the cause be unjust Seventhly If God offer a lawfull way and means of escaping Eightly If the danger be not only suspected and seen afar off but certain and present Quest. When may not a Pastor or other man fly Answ. First when God puts into their heart the spirit of courage and fortitude whereby they resolve to stand out against all the fury of the adversary So it was with Paul Act. 20.22 and 21.13 One in Queen Maries dayes having this motion to stand out and yet flying for the very act felt such a sting in his conscience that he could never have peace till he died Secondly When they are appehended and under the custody of the Magistrate then they may not fly because in all their sufferings they must obey the Magistrate Quest. Whether then may a man imprisoned break prison if he can Answ. No man being in durance may use any unlawfull or violent means to escape for we may not resist the Magistrate in our sufferings Servants must submit to the unjust corrections of their Masters 1 Pet. 2.19 the Apostles would not so escape when they might till the Angel brought them forth Act. 5.19 Thirdly When a man is bound by his calling and Ministry so as therein he may glorify God and doe good to his Church For the discharge of the duties of our callings must be preferred before our very lives Fourthly When God by his Providence cuts off all lawfull meanes and wayes of flying then he doth as it were bid that man stay and abide we must not use unlawfull means nor do evill that good may come of it Mr. Perkins Vol. 2. p. 86 See more of the lawfulnesse of flight in Persecution in the life of Athanasius in my first part of Lives CHAP. XL. Questions and Cases of Conscience about confession of sin Quest. IS confession of sin a necessary duty Answ. Yea or else God would never have promised so great a reward to it as 1 Joh. 1.9 Job comforted himself with it Job 31.33 So Psal. 2.5 Ut somnium narrare vigilantis Sic peccata confiteri viri paenitentis est Aug. To tell a mans dream is the sign of a waking man so to confess his sins of a true penitent Quest. May not a wicked man confess his sins Answ. Yea as we see Pharaoh Saul Judas c. did Quest. How then shall we distinguish between the confession of a regenerate and unregenerate man Answ. By these signs First True confession comes from a troubled soule as we see in the Publican From a broken and bleeding heart as did Davids From a melting heart as did Josiahs But the other knows it not the racking pain only wrings it from him not the mercy of that God whom he hath offended Secondly The first proceeds from a bleeding heart laying hold upon mercy as Dan. 9.9 Ezra 10.2 the other wants this therefore Christ saith Repent and believe Mar. 1.15 Thirdly It comes from an honest heart in the first purposing not to sin He confesses and forsakes Prov. 28 1â— Hence Ezra 10.2 3. The other though he seem to disgorge his stomack yet he returns with the dog to his vomit So Deut. 1.40 41. Dike on the Heart Quest. Why must we remember and confess our sins Answ. First Because promise of forgiveness is made to it Prov. 28.13 1 Joh. 1.9 Secondly God hath made good this promise upon the right performance of it 2 Sam. 12.13 Psal. 32.5 3. Threats are denounced against those that confess not their sins Prov. 28.13 1 Joh. 1.8 10. Dr. Gouge on Heb. Quest. In confessing our sins must we descend into particulars Answ. Yea so did David 2 Sam. 24.10 So Ezra 9.6 11. Nehem. 9.1 c. Dan. 9.5 6 11 13. Mat. 3.6 1 Tim. 1.13 Act. 19.18 19. Quest. Why must we do this Answ. First This is the next way to bring us to that measure of
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
bewailing these relicts of corruption before the throne of grace earnestly craving the pardon of them and strength against them whereby we may be enabled to mortifie our corruptions and to fly from all sin for the time to come 5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth whilst we make war against them withstand their assaults prepare our selves for the conflict watch over our hearts that they be not surprised exercise our spiritual graces and buckle to all holy duties required by God for obtaining the victory Phil. 2.12 1 Cor. 16.13 Ephes. 6.10 6. It makes us to go on in our Pilgrimage with contentment and patiently to bear all afflictions not only because we deserve them by reason of our sins Lam. 3.39 But also because we know and have experience that these corrections are necessary to mortifie our lusts and to draw out the core of our corruptions and as salt to season us that we be not tainted and perish in our fleshly putrifaction 7. By this conflict our hearts are weaned from the world and it provokes us to long after our heavenly happiness when finding our selves tired with this fight not only with forreign foes but these intestine traitors we cannot but earnestly desire that perfection which is only attainable in a better life Phil. 1.21 with Rom. 7.23 8. It causeth us to long after the crown of victory and when we have obtained it it will hereby become much more glorious For the Lord will have us first to fight and overcome and then he will reward us with the crown of victory He will first have our gâ—aces exercised and manifested and then he will give us a proportion of glory according to the proportion of our graces 2 Tim. 4.8 Secondly As its profitable that these relicts of sin should remain in us so its sutable and seasonable to the time and place wherein we live For God hath determined that here we shall not attain unto perfection but only that we should labour after it and attain it in the life to come that whilst here we should be in our nonage and come to our perfect age in Christ and to our heavenly inheritance after our dissolution This world is appointed for our painfull Pilgrimage and the place of our warfare and it s not seasonable to expect rest and joyes till we be arrived safely in our own Country Quest. What are the formall and essentiall causes of this conflict Answ. Because contraries do best illustrate contraries let us remember that there was a time when this conflict was not to be found in this little world of man the which was twofold First That truly golden age in which man was created after Gods image and lived in the state of innocency at which time there was a blessed peace and heavenly harmony between the body and soul and all the powers and parts of them both But when Satan the arch enemy of mankind saw and envied our happy condition he plotted by all means to work our ruine and despairing to accomplish it by power he had recourse to serpentine policy whereby he perswaded us under shew of love to undoe our selves and thereby he entred in upon us accompanied with a crew of his hellish followers the chief whereof were disobedience unbelief in God and credulity to the Divel damnable pride envy discontent aspiring ambition and unthankfulness all which being let into our souls they dispoiled us of Gods rich graces our created wisdom and holiness making themselves conquerors over all our powers and parts and every one of them chusing for their habitaion those places and parts which they thought most fitting for them As for example ignorance errour curiosity and many thousands of sinfull imaginations surprised and keep possession of our mindes Worldliness and profaneness subdued and held reason in subjection perverseness and rebellion surprize the will But in the heart there are such multitudes of hellish enemies as can neither be named or numbred as legions of unlawfull lusts infidelity wicked hopes hellish despaire hatred of God love of the world pride disobedience deceit cruelty ambition covetousnesse voluptuousnesse c. Secondly In the state of corruption there was no conflict because the strong man Satan having got possession all things were at peace only there was some contention betwixt the will and the conscience and between one unruly passion and another yet both yielded obedience to the Divel as their chief Soveraign who if he saw any disadvantage arising to his Kingdom by this contention he could appease and joyn them together like friends in doing him service But this hellish peace was far more pernitious to our poor soules and bodies then the most cruel war is to the weakest enemy and the rather because we had no apprehension of the danger nor feeling of our own misery being born bondslaves to the Divel and brought up in doing him service in the unfruitfull works of darkness for which we had only the present pay of worldly vanities though when we had laboured most in doing his druggery we were often couzened of our wages notwithstanding which being born and inured to this hellish thrauldom we desired still to live and die in it taking delight in pleasing this our Tyrannicall Master yea though after all we were sure to be cast into Hell fire Quest. How then come wee to be freed out of this miserable condition Ans. Our gracious God of his infinite mercy of his meer free grace and good will sent his only Son into the world to redeem us by his pretious death to vanquish and subdue all the enemies of our salvation and to set us at liberty who were in bondage yea in love with our thraldom not so much as desiring to be freed from it who not only paid the price of our redemption and provided a soveraign salve for all our sores but applies the power and efficacy of his merits unto us whilst by his word made effectuall by his Spirit he discovers unto us this work of our redemption and the promises of grace and salvation made to all repentant and believing sinners by which he begets this faith in us wherewith as with a hand we lay hold on and apply unto our selves his righteousnesse death and obedience for our justification and redemption whence it is that we are freed from our sins Christ having satisfied for them as also from our thraldom to Satan death and condemnation so that they shall never be able to hurt us or to lay any thing to our charge And not resting here our powerfull Saviour sends his Spirit and graces into our hearts to pull us out of the dominion of sin and Satan to regenerate and purifie us from the filth of our sins by the power of the same death wich delivered vs from the guilt and punishment due to it and enabled us to serve God in newness of life by applying also unto us the vertue of his
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
should make us watch over it the more heedfully For Psal. 52.4 It s a sharp razor c. Rom. 3.13 Jam. 3.5 6 7 8. It an unruly evill Jam. 3.2 and Christian perfection consists in well ordering of the tongue Jam. 1.26 Now in this our watch we are to keep our tongues from impious words against the Majesty of God as blaspheming his name profaning his Word and Ordinances scorning his works as also from dishonest and unjust speeches which tend to the prejudice of our neighbours Ephes. 4.25 Levit. 19.16 and Saint James gives a reason for it Jam. 4.11 such speake evill of the Law and judge the Law viz by doing that which the Law condemneth 2. We must refrain from idle speeches and consequently from much speaking wherein there is much vanitie Prov. 10.19 Considering that we must be accountable for every idle word Matth. 12.36 Fifthly But above all other parts we must guard our hearts as Solomon adviseth Prov. 4.23 and that 1. Because of all other parts its most crafty and deceitfull Jer. 17.9 2. Because it is the Chief Commander in this little world of man ruling all other parts It s their guid and Captain that directs all their courses It s the Spring and Fountain of all our thoughts words and actioâ— Luke 8.45 Mat. 15.18 19. and 19.18 therefore it much concerns us at all times in all places and companies imploiments whether about the service of God or conversing with men or alone to keep our hearts pure holy sober and righteous least they being corrupted mislead all our other powers and parts and seeing we cannot do this of our selves we are continually to pray to the Lord who hath our hearts in his hands that he will rule and guide them that so with themselves all our other faculties may be brought into subjection to him that he will cause them to love what he loves and to hate what he hates as Psal. 119.36 and 141.3 and 51.10 and 86.11 Sixthly We must keep this watch in our spirituall Armour especially we must use the shield of Faith and the sword of the Spirit to assault the flesh and the lusts thereof as soon as they approach towards us Sometimes repelling and wounding them with the threatnings of the Law and sometimes thrusting them through with the sweet promises of the Gospel which encourage us to a godly life and with the remembrance of Gods love in Christ and what our dear Saviour hath done and suffered to free us from our sins Yea we must use this Sword of the Spirit against each particular lust As when the flesh would withdraw us from the service of God and engage us to the service of Satan and the world we must resist it with that Text Exod. 20.3 wherein we are bound to worship and serve God and that we are redeemed for that end Deut. 6.13 Matth. 4.10 Luke 1.74 when it moves us to neglect good works remember Ephes. 2.10 that we are created for this end when it perswades to defer repentance remember Eccles. 12.1 Psal. 95.7 8. when it would provoke us to love of the world remember Jam. 4.4 1 Joh. 2.15 1 Pet. 5.5 when it tempts us to pride remember Prov. 29.23 and 18.12 God resisteth the proud c. when it tempts to covetousness remember 1 Tim. 6.6 10. Heb. 13.5 Quest. What other Rules must be observed by those that would subdue the flesh Answ. First We must resist it in all the occasions that it taketh and means which it useth to prevail against us and see that with equal care we avoid and shun them For if we are so weak of our selves that we are prone to fall when no outward means provoke us thereto how much more shall we be foiled when as their objects presents themselves and both time place and company invite us to imbrace them especially considering that by exposing our selves to these needless dangers we tempt God to leave us to our own weakness and to the malice of our spirituall Enemies that so by our falls we may learn to be more wary for the time to come Hence Paul Ephes. 5.4 having forbidden Fornication c. forbids the naming of them together with filthy and foolish talking and scurrilous jesting which are means to provoke to those sins as we see in David Achan Ahab c. Hence Prov. 13.20 A companion of fools shall be destroyed and Psal. 119.115 Away from me saith David ye wicked I will keepe the Commandements of my God Hence also Ephes. 5.11 2. We must withstand the first beginnings of sin and labour to quench our fiery lusts when they are first kindled in us 1 Thes. 5.22 Abstain from all appearance of evill and St. Jude advised that we should be so far from entertaining sin that we should hate the garment spotted by the flesh Jud. 21.23 Thirdly If we would get the victory over our sinfull lusts we must prevent them withall speed take them unprovided and set upon them before they be aware For the longer we defer the fight the more difficult and doubtfull we make the victory If we single them out one by one as they appear to us we shall easily overcome them but if we give them time to muster their Forces and to come in Troops against us we shall not be able to withstand their power we should therefore as Pharaoh drown them in the tears of true repentance as soon as they are born we must destroy sin in its first conception and not suffer it to receive birth and breath in our words and actions least it grow to our destruction Jam. 1.15 Sin when it is finished brings forth death Hence St. Austin Caput Serpentis obsâ—rva quod est caput Serpentis prima peccati suggestio Observe well the Serpents head that thou mayest give give it a mortall wound and what is this Serpents head but the first suggestion of sin and St. Cyprian saith Diaboli primis titillationibus obviandum est nec colâ—ber soveri debit donec in Serpentem formetur Withstand the Divels first allurinâ— motions neither let us cherish the Snake till it grow to a Serpent Sin is an unlimited evill which admits of no bounds if we let it have full liberty to enlarge it self like Elias his cloud c. and if we do not this we are not so wise for our souls as we are about Earthly things If fire be cast into our bosoms we will presently cast it out and quench it when it first takes hold of our houses we mend our garments when the rent is small we presently stop the gap when the water hath made a breach in the bank c. why then should we not deal so with sin which is a greater evil and more dangerous Vel exigua scintilla flammam ingentem accendit hominem saepenumero viperae semen perdidit saith Nazianzen the least spark in time grows to a great flame and oft times the seed of the Viper hath destroyed a man Let us
manifold is the witnesâ— of Conscience Answ. Twofold Either to accuse or to excuse Rom. 2.15 To accuse for evill to excuse by freeing from evill unjustly laid to ones charge the Jews Conscience accused Joh. 8.9 St. Pauls's excused Act. 23.1 Hence follows trouble or peace to a mans soul as Matth. 27.4 Rom. 5.1 Quest. What is a good Conscience Answ. That Conscience is said to be good when it obeyeth such light and direction as it doth think and take to be true and sound light and direction Act. 23.1 Quest. How many things concurre to make up a good Conscience Answ. First the matter whereupon it worketh which is a conformity in the whole man to the whole will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformed Secondly The proper act of it where this matter is to be found the Conscience will beare witness and give a true testimonie thereunto Thirdly The Consequence following thereupon which is peace and quietness to the soul. Such a good Conscience was perfect in mans innocency but by his fall it was clean lost and became an evill conscience For Gen. 6.5 Quest. How doth an evill Conscience faile in the proper works thereof Answ. Sometimes in defect Sometimes in an excess 1. In the defect when it suffers a man to run into all evill and doth neither check nor trouble him for the same Called a seared conscience 1 Tim. 4.2 2. In the excess when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his life a burden to himself So Judas's Matth. 27.3 4 5. Hence Isai. 57.20 21. Quest. What must concurre to the renovation of Conscience and making it good Answ. First Faith in Lord Jesus Christ whereby the Conscience is purged and purified from the naturall defilement which it had Heb. 9.14 Hence we are exhorted Heb. 10.22 to draw near with a pure heart c. Secondly A sanctified work of the Spirit whereby the heart is alienated from sin and made watchfull against it and withall it is put on to conform it self to the holy will of God whch conformity being true and entire without hypocrisie moveth the Conscience to bear witness thereunto Rom. 9.1 2 Cor. 1.12 This is stiled a pure Conscience 1 Tim. 3.9 2 Tim. 1.3 and a Conscience void of offence Act. 24.16 Quest. What then since mans fall is counted a good Conscience Answ. First That which giveth a true testimony of a mans Faith in Christ for the pardon of his sins and reconciliation with God Heb. 10.22 Secondly Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man Act. 24.16 particularly and specially in those duties which belong to his particular calling whereof he is to give an especiall account Matt. 25.21 Thirdly That which worketh peace and quiet in the soul Rom. 5.1 2 Cor. 1.12 Dr. Gouge on Heb. Quest. What other definitions may be given of Conscience Answ. Conscience is the judgment of a man concerning himself and his own wayes in reference and subordination to the judgement of God Dr. Ames Or It s the souls recoiling on its self Ward Dike Or It s the souls acting and reflecting on it self and on all a mans own actions Quest. How many sorts of good consciences are there Answ. A good troubled conscience Bona turbata Secondly A good quiet Conscience Bona pacata Quest. VVhat goodnesse must concurre to a right good Conscience Answ. First a goodness of sincerity Secondly a goodness of security It must be honeste bona pacate bona Quest. What then is a truly good Conscience Answ. A good Conscience is that which is rightly purified and rightly pacified by the Word Blood and Spirit of Christ regularly performing all the Offices unto which it is designed Quest. What must it be purified from Answ. First Ignorance A Conscience void of knowledge is void of goodness the blindy Conscience is alwayes an ill Conscience Tit. 1.15 Secondly From error the Erroneous Conscience is ever a desperate and dangerous Conscience Look what Swine are to a Garden a wilde Boare to a Vine-yard young Foxes to grapes c. Such is an erroneous Conscience to Churches Doctrines Truths Graces and duties It overturns all It engaged Herod under an Opinion of piety to destroy John to save his wicked Oath Mat. 14.9 Others make void Gods commands to make good their own vows Jer. 44.16 It made Paul to persecute the Church Act. 26.9 others to compass Sea and Land to make Proselites Matth. 23.15 Thirdly From naturall deadness or hardness Heb. 9.14 A dead Conscience is not for a living God Quest. How must conscience be purified Answ. First The word of Christ is the great heart-searcher and Conscience-purifier Heb. 4.12 Joh. 15.3 17.17 This removes ignorance Psal. 119.105 130. It rectifies Error being a voice behind us Isa. â—0 21 ends all controversies Isa. 8.26 Resolves all doubts Luke 10.26 Removes deadness and hardness Jer. 23.29 It s an Hammer to soften It s immortall seed c. 1 Pet. 1.23 Hence Psal. 119.25 50 93. Secondly The bloud of Christ further purifies it Heb. 9.14 and 10.22 1 Joh. 1.7 Thirdly The Spirit of Christ together with the Word and blood of Christ purifies it Joh. 6.63 Heb. 9.14 the Spirit heals those diseases before mentioned 1. Ignorance being the Spirit of illumination Ephes. 1.17 2. Errour being the Spirit of truth Joh. 14.17 3. Deadness being the Spirit of life Rom. 8.2 Its Refiners fire c. Mal. 3.2 Hence Isa. 4.4 Quest. What must Conscience be pacified from Answ. First It must be at peace from the dominion of sin there is a peace when sin and Satan are strongly armed and keep the house Luke 11. â—1 But this is the peace of a sleepy not of an awakened Conscience woe to them Luke 6.25 Amos. 6.1 3. Conscientia pacate optima may be vitiose pessima In tali pace amaritudo mea amarissima Ber. there is no peace to the wicked Isa. 57. ult 2 Pet. 2.3 Secondly From the rage of Satan this is the happy peace promised to Believers Matth. 16.18 the summe of that promise Rom. 16.20 the God of Peace shall bruise Satan under your feet shortly Thirdly From the displeasure of God when we can say Rom. 5.1 being justified by Faith we have peace with God This is the best part of our peace such as the world cannot give John 14.27 So Phil. 4.7 This guards the soule from all fears and assaults of the Law Sin Guilt Death Hell and Satan Quest. What must Conscience be pacified by Answ. First By the Word of Christ its pacified and restored to peace hence the Gospel is called the Word of Peace c. Acts 10.36 Rom. 10.15 2 Cor. 5.18 Isa. 57.19 and 52.7 Secondly By the blood of Christ. This is the procuring cause of
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