he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
punished all the sins of his Elect in their Surety Christ and therefore cannot again punish it in them Rom. 3.25 and 4.25 Ob. But I have so many doubts and feares that I cannot have assurance Answ. First doubts exercise faith but do not extinguish it Christs disciples had many doubts Secondly a trembling hand may receive a Gift from a Prince and know it hath it though it holds it but weakly 3. Endeavour to beleeve more firmly and strive against doubtings and God will accept it as perfect in Christ. Ob. But Ezek. 18.24 A righteous man may fall from his righteousnesse and therefore can have no assurance Answ. First Suppositions are no positions he doth not say that a righteous man may fall from his righteousnesse but if he do fall c. Secondly we must distinguish of a righteous man Some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance only and in the judgement of charity and these may fall away from their righteousnesse and die in their sins others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deed and in truth now there is a righteousnesse of Profession that may be lost of which this text speaks but the righteousnesse which is by faith in Christ it can never be lost An Argument from appearance to being is not true Thirdly if it be meant of a truly righteous man then I answer that such a righteous man may fall from the acts of grace but not from the habits from some degrees of grace but not from the seed of it Quest. But how can assurance stand with the humble and base esteem which a Christian should have of himself Answ. First humility fights not with certainty being an effect of it Psal. 130.4 Secondly Gods children have two eyes with one they look upon themselves and are humbled with the other they look upon Christ and free grace and are assured with the first Paul looking upon himself cries out that he was the least of Saints and chiefest of sinners with the other he looks upward and triumphs with assurance Rom. 8.38.39 Ob. But this is a doctrine of liberty If men may be assured that they shall be saved then they may live as they lust Answ. First no such matter for God will not put new wine into old bottles God never prints his love upon the heart till it be renewed and prepared with Evangelical meltings and the same seale that prints his love prints his Image also A flinty heart will not take the seale of the Spirit The white stone with the new name is never given till the heart of stone be taken away The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it Indeed if God should seal up his love to an unregenerate man whilest he hankers after his lusts he would make such an ill use of it as to turn the grace of God into wantonnesse when the Sun shines upon dunghils they send forth the greater stink but when it shines on sweet herbs and flowers they send forth a more fragrant smell God sets his seal on none but such as have an happy conformity to him and a full compliance with him Such as have the same interests and the same glorious ends with himself such as delight in his Law and feed upon his Precepts as upon an honey-combe such as have an antipathy against sin yea against the very appearance of it such as are ready to pull out their right eyes and cut off their right hands for him and therefore there is no danger that such will abuse their assurance to liberty Secondly Sons of God that have this assurance are led by the Spirit of God Rom. 8.14 and therefore cannot walk after the flesh Rom. 8.1 They are borne of God and cannot sin i. e. wittingly and wilfully as wicked men do 1 John 3.9 they hate it as God hates it they hate it more then hell and therefore there is no danger that they will abuse mercy to liberty Thirdly nothing is more industrious then saving faith It looks so to the end Salvation as withal its most industrious in the use of meanes to attain it as reading hearing meditating praying innocent walking patient bearing of crosses holy living conversing with the godlie shunning the society of the wicked c. Fourthly love is a sweeter surer and stronger principle of obedience then feare The Law indeed is an hammer to break the heart but the Gospel is a Key to open hearts A soul assured of Gods love how will it twine about a Precept suck sweetnesse out of a command catch at an opportunity long for a duty How doth it go like a Bee from flower to flower from duty to duty from ordinance to ordinance and extracts the very spirits and quintessence of all such a soul will send back the streams of its affections into the Ocean Indeed such as are frighted into obedience by feare would soon abuse such love But love returnes love and the love of Christ will constrain such to obedience 2 Cor. 5.14 Fifthly Experience manifesteth that none walk more exactly and closely with God then such as are most assured of his love If we look into Heaven there we may see the glorious Angels and glorified Saints that have not only a full assurance but a full possession of the love of their God and yet where hath God more universal and cheerful obedience then from these Hence we pray Thy VVill be done in earth as it is in Heaven and whereas they say there is more danger in fraile men that dwell in houses of clay we answer 1. They should entertain more honourable thoughts of the excellent ones of the earth whom God now steeps in his own nature and love to prepare them gradually for Heaven 2 Though there may be some unworthy dealing by them with their God yet these flow only from those reliques of slavish principles that remain in them from some fragments of the old leaven that was not purged out not by vertue of a Gospel Plerophorie Doth the knowing that we are the sons of light dispose us to works of darknesse 'T is true the sons of God may provoke him but must they therefore needs do it under this very notion because they know that they are sons nay must they do it the more for this Truly this were greater malice then the devils themselves are capable of it involves also a flat contradiction because they know that they are friends therefore they will deal like enemies and because they know they are sons therefore they will deal like slaves But if they yet doubt whether assurance doth advance obedience let them compare men assured of their salvation 1. With others in the state of grace that want assurance and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar What faintings and palenesse is there in the one what vigour and livelinesse in the soul of the other one
wilful contempt and carelesse neglect of this Ordinance when it may conveniently be had is dangerous and damnable and to such that threat belongs Gen. 17.14 that soule shall be cut off Thirdly the grace and mercy of God is free and not tied to the outward elements Joh. 3.8 the winde blows where it listeth i. e. God gives grace when where and to whom he pleaseth Fourthly Infants borne of believing parents are holy before Baptisme and Baptisme is but a seale of that holinesse 1 Cor. 7.14 yea to them belongs the Kingdom of heaven Mark 10.14 Object They which are sanctified have faith which Infants have not Answ. God saith I will be thy God and the God of thy seed By virtue of which promise the Parent layes hold of the Covenant for himself and his children and the children believes because the Father believes Object Infants are borne in Original sinne and therefore cannot be holy Answ. Every beleeving Parent sustains a double person 1. As descending from Adam by corrupted seed and thus both himself and his children are corrupted 2. As he is a holy and believing man ingraffed by faith into Christ the second Adam and thus by his faith his children comes to be within the Covenant and partaker of the benefits and priviledges thereof and by the same faith he being a believer the guilt of original corruption in the Infant is not imputed to him to condemnation Object Others that would make it absolutely necessary object John 3.5 Except a man be born of water and the Holy Ghost he cannot enter into the Kingdom of Heaven Answ. First If this be meant of Baptism then the word may carry one of these two sences 1. Christ directs his speech principally to Nicodemus who was a timorous professor who remained ignorant and had long neglected his Baptisme 2. That the Kingdom of heaven is not here put for everlasting happinesse but to signifie the visible state of the Church under the New Testament and then the meaning is that none can be admitted into the Church and made a visible member thereof but by Baptisme nor can any be made a lively member of Christ but by the Spirit Secondly or this place is not be understood of Baptisme but of regeneration wherein Christ alludes to Exod. 35.26 which speaks of clean water and then the meaning is thou Nicodemus art a Pharisee and usest many outward washings but unlesse thou beest washed inwardly by clean water i. e. regenerated by the Holy Ghost thou canst not enter into heaven Thirdly or the necessity of salvation lies not in both but only in the New Birth by the Holy Ghost Quest. Whether are not witnesses commonly called God-fathers and God-mothers necessary Answ. No. First For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion were either ignorant and could not or carelesse and would not bring up their children according to the Word of God and true Religion which they newly professed therefore persons of good knowledge and life were called to witnesse Baptisme and promised to take care of the childrens education But now parents being better taught and qualified the other is not necessary Secondly Christ in his Word hath taught all things that are fit and necessary about Baptisme amongst all which he hath not appointed the use of Sureties Thirdly the whole Congregation present do present the childe to the Lord and are witnesses of his admission into the Church and therefore there needs no other Fourthly that which is required of them to promise and performe may and ought to be performed by the Parents of the Infant baptized who by Gods command ought to bring up their children in the knowledge and fear of God therefore the other are not necessary Quest. Whether have children of excommunicated persons right to Baptisme Answ. Before this question be answered some grounds must be laid down As 1. There are two texts principally about excommunication Mat. 18.17 1 Cor. 5.5 the scope of both which is to shew that the excommunicated person is debarred the Kingdome of heaven For he is not to be held a true member of the Church but as an Heathen and Publican 2. In excommunication there are three judgements to be considered 1. Of God 2. Of the Church 3. Again of God The first is when God holdeth any obstinate sinner guilty of the offence and consequently of condemnation except he repent The second is of the Church which follows Gods judgement pronouncing the party guilty and subject to condemnation which judgement is not to be given absolutely but with condition of repentance and so farre forth as man can judge by the fault committed as also by the Word which directs how to discern of the impenitency of the sinner The third again is Gods judgement whereby he confirms that in heaven which the Church hath done on earth So then the answer may be 1. That the persons excommunicate are in some respect no members of Christs body and in some other respects they are Quest. How are they not Answ. First in that they are cut off from the company of Beleevers by the sentence of excommunication and so have no participation with them in prayer hearing the Word or receiving the Sacraments and that because the action of the Church stands in force God ratifying that which his Church hath done Secondly because by their sinne they have as much as in them lies deprived themselves of the effectual power of Gods Spirit which should rule and govern them Quest. How are they members Answ. First some are members not actually and in present but in the eternal counsel of God and so shall be in time when they are called Hence Gal. 1.15 Paul saith God had separated him from the womb and called him by his grace So Rom. 5.20 when we were enemies we were reconciled to God by Christ. Secondly some are members onely in shew and appearance as hypocrites Thirdly some are lively members which are united to Christ by faith c. Rom. 8.14 Fourthly some are decayed members who though they belong to Gods Election and are truly ingraffed into Christ yet for the present have not a lively sense thereof like a member in the body that hath the dead palsie such are excommunicated persons For in regard of their ingraffing they are true members and cannot be quite cut off from the body of Christ John 10.28 Yet they are not holden so to be in three respects 1. In regard of men because they are excluded from communion with the faithful by the censure of the Church 2. In regard of God because what the Church rightly binds on earth he binds in heaven 3. In regard of themselves because for a time they want the power and efficacy of the Spirit till by true repentance they recover life again Now though in these respects they be not esteemed members yet in truth they are not wholly cut off from the society of the
relation betwixt his sacred person and God the Father Christ is the Sonne of God and that not as Angels and men by Creation or regeneration but by eternal generation and the Father and the Sonne have the same individual substance The Father begets the Son without change or motion after a most glorious and wonderful manner within himself and essentially one with himself Yea this relation is coaeval with the essence as he is always God so he is alwayes Sonne Psal. 27. This day have I begotten thee this day is the day of Eternity Micah 5.2 the goings forth of him have been of old from everlasting For this reason he is said to be the proper Sonne of God Rom. 8.32 and God his proper Father John 5.18 He is called the only begotten Sonne of God John 1.18 and 3.16 1 John 4.9 then he is not created Hence he is called the first born of every creature Col. 1.15 As man he was a creature but as God he was before every creature He is called the image of his Fathers person Heb. 1.5 For as when we look our selves in a glasse our image like our selves is naturally produced So when God with the eye of his understanding beholds if we may so speak the glass of the divine nature from everlasting to everlasting there results the Son an essential image of himself So then he is the natural Son of God and by that divine way of the Fathers communicating of his divine essence by eternal generation as may be further proved by the titles that God the Father gives him by calling him his Son which is a title that advanceth Christ above all creatures and Christ calls himself the Son of God John 5.18 For which the Jewes charged him with blasphemy John 10.33 34. 5. Arg. We are enjoyned in Scripture to worship Christ with that religious adoration which is properly and solely due to the everliving God therefore he is God nor will the Lord give this his glory to any other Isa. 42.8 and 48.11 Hence John 5.23 He that honours not his Son which is sent honoureth not the Father which sent him There are divers honours which are Gods peculiars and they all belong to Christ as 1. Religious worship in Spirit which is the exhibiting of that reverence and worship which is due to the great God in all places at all times and in all things But this spiritual worship is to be exhibited to our Lord Christ Psal. 97.7 Worship him all ye gods and Rev. 1.6 Saint John ascribes to him Glory and Dominion for ever and ever So Rev. 5.13 and 14.7 and Rom. 9.5 He is over all God blessed for ever Again the high God alone is the object of Religious invocation Psal. 50.15 and they are idolaters which call on them that are not true gods Gal. 4.8 Yea religious invocation is Gods glory which he will give to none other Isa. 42.8 But it is to be given to Christ Acts 7.59 and 9.14 21. 1 Cor. 1.2 Rev. 22.20 Hence I argue That person that knows the hearts of all and hears the prayers of all in the world is the true God But Christ doth so therefore he is true God Again it s an honour peculiar to the true God to be the object of religious trust and confidence but Jesus Christ is the object of religious trust and confidence therefore he is the true God 6. Arg. To swear is a part of religious service when performed in truth in righteousnesse and in judgement which analogically is ascribed to Christ himself Hence the argument is That person that is the object of a religious Oath is God Deut. 6.13 Thou shalt swear by his name who is a most infallible witnesse judge and avenger of all perjured persons and such as use his name either rashly or falsly But Christ is the object of a religious oath because he hath no greater to swear by he sweareth by himself Isa. 45.23 I have sworn by my self that to me every knee shall bow Here Christ swears by himself and the words immediately foregoing v. 22. I am God and besides me there is none other Saint Paul expounds those words of Christ Rom. 14.10 Before whose tribunal every knee must bow and by bowing of every knee he proves that we must all stand before the tribunal of Christ therefore Christ is God 7. Arg. Divine service is only due to God Deut. 6.13 repeated by Christ Mat. 4.10 Inward and outward service which is absolute illimited and universal is to be performed only unto God But this honour is due to Christ as he is the great Lord whom even the greatest Kings are bound to serve Dan. 7.14 Psal. 2.10 11 12. and this was foretold Psal. 72.11 All Kings shall fall down before him and all Nations shall serve him Hence also Luke 19.27 and John 12.29 Yea the holy Angels are bound to serve him Dan. 7.10 Heb. 1.6 therefore he is God 8. Arg. The maker of heaven and earth and all things in them is the true God But Jesus Christ is the maker of heaven and earth c. therefore he is the true God Gen. 1.1 Isa. 48.12 Exod. 20.11 Jer. 10.11 12. Now that Christ is the maker of heaven and earth is proved Joh. 1.13 All things were made by him and ver 10. there was nothing that was not made by him Col. 1.16 All things were made by Christ things visible and invisible c. 9. Arg. He that is the preserver of all things is God But Christ is the preserver of all things therefore he is God For preservation is a work equivalent to the creation Neh. 9.5 without him all things would fall back to nothing Rom. 11.36 Of him and for him and to him are all things Now that this conservation is the work of our Lord Christ appears Heb. 1.2 3. and 6.5 and 2.5 Col. 1.17 with v. 15 16. Joh. 5.17 My Father worketh hitherto and I work 10. Arg. Infallible knowledge and prediction of future events which are meerly contingent and which in nature have no reason at all of their futurition is an argument of the Deity What is more contingent then to know our thoughts afar off but so doth God Ps. 139.2 Act. 15.18 Now that this is peculiar to God only appears Isa. 41.23 Hence he is called a God of Knowledge 1 Sam. 2.3 and infinite in understanding Psal. 147.5 But our Saviour Christ foreknew and foretold things to come Luk. 22.8 Mar. 2.8 Joh. 24.25 therefore he is God 11. Arg. He that works miracles by his own power is God But Christ wrought miracles by his own power therefore he is God Now that miracles are Gods royal prerogative appears Psal. 78.17 the Lord above doth wondrous works This is implied 2 Kin. 5.7 am I a God to kill and make alive That Christ wrought miracles when and where he pleased appears in very many instances the Apostles could not do so as appears Act. 8.28 2 Tim. 4.20 they could not raise their
rather because it hath been the desire and request of all the Forraign Protestant Churches that some such thing should be done at least by our London Ministers And truly the work is too great and the burden too heavy for one mans shoulders Yet seeing that none else would set about it I who am the most unfit and least able for such an Herculean labour have adventured to publish these my first Essayes and being conscious to my own insufficience have made the greatest part of it rather a Collection out of others writings than any thing spun out of my own brains Yet besides the paines in making choice of and going through so many Authors I have taken liberty to contract where it might well be done and to vary the phrase not thinking fit wholly to tye my self to other mens words Sometimes to add and others sometimes to leave out where my judgement did not concur with theirs I presume I need not tell you the usefulnesse of this Subject How necessary it is to get and keep a good Conscience To be acquainted with our Spirituall Estate and condition To be directed in that great duty of self-examination To have rules prescribed for the right ordering of our thoughts Words and Actions To have our sins discovered that we may avoid them and our Errors laid open that we may amend them For as the clearest blood makes the best Spirits and the purest Aire breeds the greatest agility so the holiest life yeelds the soundest comfort and the tenderest Conscience the most unspotted life Yea a good Conscience will appear in the Countenance and look merrily out at the windows of the eyes It made Stephen look like an Angell of God Act 6.15 It is praemium ante praemium Heaven aforehand Some clusters of Grapes of the Caelestiall Canaan It s like Sampsons haire that will make a man invincible It will stand under the greatest pressures It made the Apostles to go away rejoycing when they had been beaten for that they were counted worthy to suffer shame for Christs sake Act. 5.40 41. It made many of the Martyrs to go as merrily to dye as to dine Be the Aire cleere or cloudy he that hath a good Conscience enjoyes perpetuall serenity of soule and sits continually at that blessed Feast where the holy Angels are Cooks and Butlers as Luther phraseth it and the three persons of the Trinity are gladsome Guests Let a man be sound within and at peace with his own Conscience and he will bravely bear up under unspeakable pressures Paul though no man out of Hell suffered more Yet did he not only glory in Tribulation but overabound exceedingly with joy 2 Cor. 7.4 As an old-beaten Porter to the Crosse Malluit tollerare quam deplorare His stroake was heavier then his groaning Job 23. 2. Premat corpus fremat Diabolus turbat mundus ille semper erit securus saith Bernard Let Men the World and the Divels doe their worst they can never hurt him that hath a good Conscience Conscientia pura semper secura A good Conscience hath a sure confidence he that hath it sits Noah-like Mediis tranquillus in undis quiet in the middest of greatest combustions It will make a man sleep without a pillow yea without a bed It made Jacob take such good rest upon a stone Peter to sleep so sweetly though laden with Iron Chains and for ought he knew to die the next day Philpot and his fellow Prisoners to sing Psalms and to rouse as merrily in the straw in the Bishops Colehouse as if they had been upon down beds in a Pallace It s a Feast with any food though never so course and slender Hence it s excellently said In minimo maximum est bona mens in corpore humano quae si adsit delicioâ—ius vivit etiam is qui teruntium non habet in orbe quam si in unum hominem sexcentos confles Sardanapalos It s a full Feast a lasting Feast not for a day as was Nabals nor for seven dayes as was Sampsons no nor for nine score dayes as was that of Ahashuerus but a durable Feast without intermission of solace or interruption of societie Vis ergo O homo semper epulari vis nunquam tristis esse saith Bernard bene vive Wouldest thou never be sad would'st thou turn thy life into a merry Festivall Get and retain a good Conscience and then I may say to thee in Solomons words Eccles. 9.7 8 9. Go thy way eat thy bread with joy and drink thy Wine with a merry heart For God now accepteth thy works Let thy Garments be alwiaes white and let thy head lack no ointment Live joyfully with the wife whom thou lovest c. Thus you see what are the benefits and priviledges of a good Conscience which should move and quicken us to the study of Cases of Conscience whereby we may be enable to keep a Conscience void of offence towards God and toward man Act. 24.16 and that we may be the further provoked hereunto let us on the other hand consider the mischiefs and inconveniences of an evill Conscience one small drop whereof troubleth a whole Sea of outward comforts and contentments a whole confluence whereof would no more ease a wounded Spirit then a fair shoâ—e a gouty foot or a silken stocking a broken legg Indeed it s a burden insupportable which is able to quaile the courage and crush the shoulders of the strongest man upon Earth Hence Job preferred and Judas chose strangling before it Daniel chose rather to be cast to the Lions then to carry a Lion and enraged Conscience in his bosome It s an ever-gnawing worm that is bred in this life of the fâ—oth of filthy lusts and flagicious courses and lyes gnawing upon mens inwards many times in the ruff of all their jollity It was this that made Saul call for his musick Belteshazzar for his carousing cups Cain for his workmen to build him a City c. and this they did to put by the pangs of their wounded Spirits and throbbing Consciences And yet all this many times will not serve turn as we see in Nero after he had killed his Mother and Wives In Otho when he had slain Galba and Piso In Herod the great after he had caused his Wife Mariamne to be put to death In our Richard the third after he had murthered his two innocent Nephews In Spira Latomus c. all which were so grubbed with this worm that they could not be at rest neither night nor day till being utterly tired with continuall vexation of Spirit they either desperately slew themselves or were dreadfully dispatched by others Hence Plutarch though a Heathen thought that the very life of a wicked man was punishment enough without either God or mans revenging hand For saith he if they examine their lives they finde themselves empty of grace destitute of hope loaden with fear sadnesse unchearfulnesse and suspition of what will follow after their lives are therefore
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
or evil to be avoided Quest. How may it appear that these sensitive Affections are not to be abandoned but only moderated according to the Rules of Reason and Faith Answ. 1. Because vertue never ruines that which is wholly conformable to Reason As its Reasonable to see a man moved with pity and compassion towards his friend in misery and a mother to be grieved when she sees her children in pain or torment It s reasonable that a vertuous man should be touched with indignation when he sees the wicked and wickednesse advanced To apprehend evil to fear punishments to attend recompences with Joy to long after Promises are they not encouragements to Piety Temperance and other vertuous Actions so that they which would have no passions quench the fruits of vertue and deny it the content which is due to it The Passions of our souls are the objects of many excellent vertues which do moderate them and reduce them to Reason when they seek to flie out As Fortitude is a vertue by means whereof we moderate excessive fear and immoderate boldnesse c. 4. The sensitive appetite is a gift freely bestowed upon us by God but vertue never destroys nature but addes to it the perfections which it wants It must then suffer the sensitive Appetite to act according to its inclination yet moderating its motions and restraining them under the Lawes of Reason As to make exact musick we must not take away the diversity of tunes but reduce them to a good accord and perfect harmony so the strivings of vertue ought not wholly to root out all natural passions from the soul but to moderate and govern them by the rule of Reason Passions indeed if they be immoderate are infirmities of the soul if they submit to Reason and Faith they are instruments and objects of Vertue the armes of Reason and as it were lively sparks which inflame desires in our soules Quest. What are the Rational Affections Answ. They are such as appertain to the Will of which they are immediate acts directed by the Understanding Quest. How may it be proved that there are Affections in the highest and chiefest part of the soul Answ. 1. Because the Scriptures ascribe to God love hatred anger zeal c. who cannot be subject to any sensitive aberrations and therefore as in him they are perfections we are commanded to imitate him in them so there is no reason why they should be denied to us in such sort as they be perfect and that is principally in the Intellectual power of the soul. We certainly know that our sensitive appetite cannot love hate fear hope c. but what may be conceived by imagination or sensitive apprehension for we may love an evil thing but we cannot love an unknown thing and experience shews that men may fear God love him and hope in him that they may hate sin and exercise many notable affections that Reason prescribes and whereunto the sensitive apprehension ascendeth not As our Wit understandeth whatsoever our senses perceive even so our Will may affect whatsoever our Passions do follow For as the object of the Wit is all truth whether real or apparent so the Object of our Will is all good either so indeed or carrying the glosse thereof But these Affections which reside in the reasonable part of the soul differ much in nature and quality from those in the inferiour parts of the soul because they are immaterial spiritual and independent of any corporal subject but the other are material corporal and depending upon some bodily instruments Quest. How may it be proved that these Rational Affections are motions of the Will Answ. Because they are conversant about spiritual coelestial yea eternal objects as of God Christ Heaven c. Col. 3.2 of which the sensitive appetite is uncapable They remain in the soul when it s separated from the body the Saints carry them to heaven with them as love joy hope but the sensitive appetite will then be of no use to them after the Resurrection of the body which will be raised a spiritual body to be sustained without any bodily meanes having no need of food cloathing marriage c. about which the appetite was here conversant They are to be found in the Angels both good and bad which have neither bodies nor sensitive appetites The Angels in heaven rejoyce at the Conversion of a sinner Luke 15.10 and desire to look into Gospel-mysteries 1 Pet. 1.12 and the devils feare and tremble Jam. 2.19 Paul makes the Will the seat of the Affections and joynes them together 1 Thes. 2.8 being affectionately desirous of you we were willing to have imparted to you not the Gospel only but our own soul. Quest. Are these rational Affections so elevated above the body as that they have nothing to do with it no not whilest the soul is in the body Answ. Yea though they are originally and radically in the Will yet the Will stirs up the sensual Affections and they stir the humours and patts of the body especially the spirits and the blood and so make the whole man to suffer both body and soul. Hence they are called Passions As Feare chills the blood Anger boiles it Grief contracts and closeth up the Heart Joy dilates it c. Quest. Why must our Affections be carefully looked to and ordered by Gods Word Answ. The first sort of reasons may be taken from the effects of disordered passions As 1. Because Passions when unruly blinde Judgement and Reason Passions are like green spectacles that make all things look green so he that loves hates or is vehemently possessed with any other passion judgeth all things that concurre in favour of that passion to be good and agreeable with Reason Passions seduce the Will because the Understanding being the eye and director of the Will which of it self being blinde and without knowledge followeth that which the Will representeth and propoundeth as good wherefore the waves and billowes of apparent reasons so shake the sandy shelfe of a weak Will that they mingle it with them and make all one Besides the Will by yielding to the Passions receiveth some little pleasure which moveth her to let loose the Bridle to inordinate appetite having in her two inclinations one to follow reason the other to content sense Passions mightily change the quiet temper and disposition of the minde For the minde is at peace when the Will ruled by Prudence moderates and governes the Passions but the soul is troubled when Passions oppose themselves against the Rule of Government For 1. Passions rebel against Reason and undermine the Understandings of men to their great molestation For no sooner doth the Minde ascend Heaven-ward by Meditation but inordinate Passions hale it back and draw it down to the earth 2. One passion fights with another as fear opposeth Anger Covetousnesse Prodigality and on a sudden men fall from one extream to another as from great â—oy to great grief 3. Passion is unsatiable
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
peculiar jurisdiction So Tit. 3.1 It s attributed to Angels Eph. 3.10 Col 1.16 because God sets them over particular Policies Kingdomes and Persons Fourteenthly Powers the word properly signifies that right which Governours have to exercise their authority So John 10.18 Acts 5.4 It shewes therefore that Angels have a good right to that Government which they take upon them Fifteenthly Mights this title imports strength and abilitie to accomplish what they undertake Hence they are said to be mighty in strength Psal. 103.20 So they are called Rom. 8.38 Quest. What are the principal properties of the Angels Answ. First they have great knowledge for they are understanding creatures able to understand any mysteries that are revealed they understand according to the spiritual power of an Angelical minde comprehending all things that they will together most easily Mat. 18.10 In Heaven they alwayes behold the face of God implying that they are privy to the whole Counsel of God revealed in Heaven On earth also they frequent the Assemblies of Saints whereby they know the whole counsel of God made known to the Church Eph. 3.10 1 Pet. 1.12 And this gift is necessary because their maine function is to be Gods messengers to declare and execute his Will which they could not do without knowledge thereof Secondly Prudence For Knowledge works Prudence and Prudence directs Knowledge Hence Jam. 3.13 they are coupled together And this is necessary because the evil Angels against whom the good Angels defend the Saints are exceeding crafty and subtile Thirdly Purity which is perfect without the mixture of any impurity and sin Signified by the pure white linnen wherewith they are said to be cloathed Rev. 15.6 Hence they are stiled holy Angels Mar. 8.38 under which is comprised their sincerity Rev. 14.5 and their integrity in execuring Gods Will Psal. 103.20 and these are necessary to make them fit to appear in the Presence of the pure and holy God For Rev. 21.27 Hab. 1.13 Psal. 5.4 Fourthly Glory such is the brightnesse of their glory that it s resembled to lightening Mat. 28.3 so that men on earth cannot endure the brightnesse of Angels Numb 22.31 33. Mat. 28.4 Yea good men cannot endure it Luke 1.12 and 2.9 Rev. 19.10 and 22.8 Dan. 8.17 and this is necessary for the glory of the Lord whom they serve as Courtiers attending upon Kings are gorgeously attired Mat. 11.8 Fifthly Power Hence they are called mighty 2 Thes. 1.7 Strong Rev. 5.2 to excel in strength Psal. 103.20 Resembled to horses and charets of fire 2 Kings 6.17 See what one Angel did 1 Kings 17.35 and this is necessary because the Church and children of God whom they defend have here against them not only many mighty cruel malicious men but Principalities Powers c. Eph. 6.12 Sixthly Speed Hence they are said to have wings Isa. 6.2 Dan. 9.21 23. they are swifter then any corporeal substances in these respects 1. They cannot be hindered by any bodily impediments no corporal substance can stay theiâ— course they can passe through and passe over Castles Cities Stone-walls Iron-gates Woods Rivers Seas c. 2. They have no corporal gravity to slaken their motion 3. They need not such space of time to passe from place to place as bodies need They can suddenly move from heaven to earth or into any place of the world 4. They have great forwardnesse to do any task enjoyned by their Lord more then any other creatures It s necessary for them 1. Because heaven and earth are so far asunder and they have oft occasions to passe from one to the other 2. Many Saints in the world whose distresse requires present succours are far distant one from another 3. Devils are very swift to mischief and its meet that good Angels be as swift to protect as evil ones to annoy Seventhly Zeal which is most fervent Hence Seraphim such as burne with zeal and a flame of fire Heb. 1.7 It s necessary because of the fiery fury of the devil and his instruments in plotting against Gods glory and his Saints good therefore the good Angels must be as zealous in maintaining the cause of God and his Saints as the other are furious against them Eighthly Constancy in good and this with respect both to their condition and disposition In respect of their condition they are immortal and without decay Hence after the Resurrection we are said to be equal to the Angels Luke 20.36 In respect of their disposition It alwayes temains good and ever will do they never yielded to any evil nor were weary of good nor never repented of doing good Hence Rev. 7.15 they serve God day and night And Mat. 18.10 It s necessary because the Lord whom they serve is Jehovah that changes not Mal. 3.6 Jam. 1.17 God established the good Angels that stand and this is the true cause of their unalterable constancy Quest. What are the Offices of the Angels Answ. They may be ranked under three Heads First such as they perform to God which are these 1. They attend in his Presence for the honour of his Majesty and to set out his magnificence So 1 Kings 22.19 2. They follow the Lord whithersoever he goes Hence stiled Charets of God Psal. 68.17 3. They are his Messengers to be sent on his Errands Psal. 104.4 Dan. 7.10 4. They are oft employed in declaring his Will as in delivering the Law Acts 7.53 Gal. 3.19 Heb. 2.2 So in divers other particulars As Gen. 16.7 9. and 19.1 2 Kings 1.3 Dan. 7.16 Luke 1.13 26 and 2.10 Acts 1.11 and 5.19 20. and 8.26 and 10.3 Revelat. 1.1 5. They are his Ministers to do what God appoints them Psal. 103.20 Gen. 19.1 Numb 20.16 Numb 22.22 Dan. 6.22 6. They are Executioners of Gods judgements as 2 Sam. 24.15 16. 2 King 19.35 Rev. 15.7 7. They are special instruments of praising God Rev. 7.11 12. and 4.8 Hence they are called on to do it Psal. 103.20 and 142.2 Secondly such as they perform in relation to Christ and that especially as Son of man As In general they ascended and descended on him John 1.51 Gâ—n 28.12 Heb. 1.6 Psal. 91.11 More particularly 1. They foretold his conception Luke 1.30 31. 2. Declared his birth Luke 2.9 c. 3. Prevented his danger Mat. 2.13 14. 4. Ministred to him in his need Mar. 1.13 5. Protected him from enemies Mat. 26.53 6. Comforted him in his Agony Luke 22.43 7. Opened his Grave at his Resurrection Mat. 28.2 8. Witnessed his Resurrection Luke 24.5 6 23. 9. Confirmed his Ascension Acts 1.10 11. 10. Accompanied him to Heaven Ps. 68.17 18. Eph. 4.8 11. Reveal what he will have done Rev. 1.1 and 22.16 12. Fight with him against his enemies Rev. 12 7. 13. Gather out of his Kingdome all things that offend Matth. 13.49 50. 14. Accompany him at his last coming Mar. 8.38 Mat. 25.31 15. Execute his last judgement Mat. 13.49 50. Thirdly such as they perform in relation to mens bodies and soules in this
life and hereafter In general they are said to attend on the Saints and to minister to them Heb. 1.14 Hence Mat. 18.10 In particular 1. They are Stewards to provide for them in their need 1 Kings 19.5 c. 2. As Physicians to cure their maladies John 5.4 3. As Nurses to bear up and keep them from hurt Ps. 91.11 12. 4. As Guides to direct and keep them from wandrings Gen. 24.7 and 32.1 5. As souldiers to guard them Psal. 34.7 2 Kings 6.17 and to destroy their enemies 2 Kings 19.35 6. Rescuers and deliverers to pull them out of dangers Acts 5.19 and 12.7 c. Dan. 6 22. In reference to our soules in this life 1. They are as Prophets or Teachets to instruct them Dan. 8.16 17. and 9.22 Luke 1.15 34 35. Act. 1.11 2. They are Comforters to them in their feares and perplexities Gen. 21.17 Isa. 6.6 7. 3. Coadjutors to stand with them against Satan Zach. 3.1 2. Judg. 9. 4. Fellow-members to rejoyce with them at the Conversion of sinners Luke 15.10 5. Tutors to punish them for their offences that they may be brought to repentance 2 Sam. 24.16 In the life to come they are 1. Watchers to carry their soules at the separation of them from their bodies into Heaven Luke 16.22 2. As Keepers at the last day to gather all the Elect together Matth. 24.31 3. Fanners or Fishers to separate the evil from the good Matth. 13.49 4. Companions in Heaven to joyne with them in praising God Rev. 7.9 10 11. Dr. Gouge on Heb. Quest. Why doth God use the Ministery of the Angels about us Answ. Not for any necessity for he can do it of himself without them but to declare his abundant love to and care of us in providing for our comfort and making farre more excellent creatures then our selves our Keepers Quest. Why are the Angels such tender Keepers of Gods children Answ. First because Christ our Head who is their Lord and Head also hath reconciled things in Heaven and Earth Col. 1.20 viz. Angels and men so that whereas they hate us for our sinnes now they tender us as hiâ— members 2. They love us as Nurses their children now that they see that God loves us so dearly as to give his own and only Son to death for us Thirdly because he hath given them charge and commandment so to do Ps. 91.11 Quest. What comfort doth the consideration hereof bring to Gods children Answ. First When we see our own weaknesse and impotency on the one hand and the multitude power and policy of the enemies on the other When we see a whole Army of sins besieging us and a whole Legion of dangers ready to oppresse us we may be comforted when we consider that not only Gods Protection like a wall of fire is round about us but that he hath also set his Angels to pitch their tents about us so that there are more with us then against us and the blessed Angels are stronger then the powers that are against us and when we consider that God hath not only charged one or two Angels with us but the whole blessed company of them to defend and protect us Secondly when we neglect the Watch over our selves through sleep of soul or body what a comfort is it that the Angels watch over our safety as Mat. 2.13 when Joseph slept dreaming of no danger from Herod the Angel admonisheth him in a dream and tells him how to escape Thirdly when we see great difficulties between us and our desires what comfort is it that we have Gods Angels ready to do it to our hands as Mar 16.3 They can rowle away all stones and make our way smooth for us to all good duties Fourthly when Satan begins to insult and makes as if he would tâ—ample upon us what comfort is it that we have so strong a guard about us one Angel being able to shut the mouth of this toaring Lion as he did those in Daniel Dr. â—ailor Fifthly that their care and attendance on us will be perpetual because their love to us is founded on their love to Christ our Head whose Members and Spouse we are Ob. But Gods children oft fall into inconveniencies how then are they attended by the Angels Answ. First they are preserved by the Angels from many inconveniences that they know not of as we have devils about us continually so certainly there is a conflict between the good Angels and them about us continually Secondly if at any time we fall into inconveniences it s because we are out of our way and then they have no charge over us For Ps. 91.11 Thirdly if we suffer in the custody of Angels any inconvenience it is that we may be tried by it exercised and made better by it For if they keep us not from ill they keep us in ill and deliver us out of it at length so that there is nothing in the world that befalls Gods children but they are gainers by it at last whatsoever it is Rom. 8.28 Quest. What may this Guardianship of the Angels teach us Answ. First Not to grieve these good spirits It s wondrous humility in them that they will stoop to be our servants that are weaker and baser then they and its wonderful patience that they will continue to guard us though we grieve them by our sinnes this consideration would keep us from secret sinnes where no eye of man sees us but God and our consciences and the blessed Angels see us and grieve when we fall into sinne Secondly to blesse God that hath thus honoured us not only by taking our nature on him but giving us his own guard of Angels to attend us which shews that in Christ we are advanced above the Angels indeed they stand and are confirmed by Christ hence called the Elect Angels 1 Tim. 5.21 but they are not the Spouse of Christ as we are he hath honoured our nature more then the Angelical Quest. But what need we the guard of Angels since God can guard us without them Answ. It is not by reason of any defect in God to supply his want of power but further to enlarge and demonstrate his goodnesse God could do it of himself but having ordained such ranks of creatures he makes all to serve for his own ends Quest. What may we learn further from hence Answ. First to take an holy State upon us and to think our selves too good to abase our selves to sin to be slaves to men seeing we have Angels to attend upon us we are Kings and have a mighty guard therefore we should carry our selves answerable Secondly despise not the meanest Christian seeing Angels despise not to attend upon them Quest What excellencies are attributed to the Angels in Scripture Answ. They are said to be excellent for holinesse Mar. 8.38 excellent for beauty Acts 6.15 excellent for strength Psal. 103.20 excellent for wisdom 2 Sam. 14.17 excellent for swiftnesse Hence Isaiah 6.2 Quest. Wherein should we
2.13 Fourthly we cannot grow in grace except we are quickened Implied Hosea 14.7 the Philippians love to Paul was dead till it was quickened and then it flourished Phil. 4.10 Fifthly as long as we are dead we shall be so far from growing that we shall not be able to keep our own Hence Rev. 3.2 Such men pine away as Ezek 33 10. And no marvel when it makes them neglect the meanes to keep life in them Sixthly this sin of deadnesse is worse then other sins and that in six respects 1. Other sins for the most part are but in one part of a man as pride in the heart drunkennesse in the appetite c. but deadnesse is in the whole man It heaps all miseries upon a man as Rev. 3.17 Such a man is like Judah Isa. 1.6 hath no sound part It s like the deluge that drowned the whole world 2. Other sins are against one or two of the Commandments but deadnesse is against all It s a sin against prayer hearing all Ordinances and Sabbaths For in all these we should have life 3. This sin is deeper in the soul then any other sin A man will be wil-linger to part with any sin then deadnesse and to take up any duty then quickening Judah was content to turne to God but not with her whole heart Jerem. 3.10 4. Other sins may be but acts and we may not have an habit of them as we see in Noah Lot David c. But deadnesse is an habit Eph. 2.1 and an estate of sin is worse then any act of sin 5. Other sins are the first death of the soul we are all by nature the children of wrath and were once dead but if after we are Christians we grow dead again we are twice dead and it causeth the second death not of damnation but of being dead after we are quickned Sixthly though God threatens hell and damnation against other sins yet more especially against deadnesse when we receive not the truth in the love of it as 2 Thes. 2.10 11 12. It s a most woful thing when we do not love the Truth Ordinances Obedience Duties c. See also Rev. 2.4 5. and 3.16 Now further to quicken us let us consider 1. We have life and why should not God have it In him we live move and have our being He gives us life and breath why then should we not give it him again the Rivers that come from the Sea return to it again We should therefore with the Macedonians 2 Cor. 8.5 yield our selves to the Lord. 2. All the world is alive in their courses O let Christians be alive in theirs as Mich. 4.5 Every man walks in the Name of his God Let us walk in the Name of God They whose belly is their God or their pleasures profits preferments c. their minde and affections run all that way why should not we be as forward in our wayes 3. Consider the worth of the Kingdome of Heaven eternal life the Gospel Prayer Ordinances c. Are they such poor beggerly things that they are scarce worth looking after Yea they deserve our best affections 4. If we be quickened nothing will be difficult for nothing is hard to a willing minde the difficulty of Religion is over if a man be quickened To such an one Gods Commandments are not grievous 1 John 5.3 whereas if our hearts be dead there is the greater labour required Eccl. 10.10 It s hard for such to overcome lusts to perform duries whereas quickning is as oyle to the wheeles it makes it go easie 5. It will yield a great deal of peace joy and comfort as Psal. 85.6 Revive us again O Lord and we shall rejoyce in thee Such as follow God with an earnest heart have such joyes as none else can meddle with God gives them unknown comfort joy and peace 6. It would make Heaven it selfe to rejoyce as the Father of the Prodigal This my son was dead and doth live Luke 15.32 therefore its meet we should rejoyce So when a poor soul that was dead before is now quickened in his wayes the Angels in Heaven rejoyce at it 7. If we were quickned we should not only do our selves good but others also So it was with David Psal. 34.8 himself being quickened O taste and see saith he that the Lord is good c. O feare the Lord ye his Saints And v. â—1 Come children hearken unto me I 'le teach you the feare of the Lord c. So it was with Paul Acts 26.29 VVould that thou and all that hear me this day were not only almost but altogether such as I am c. Fenners Alarm Second Part. Quest. How do temporary believers wither and fall away from grace Answ. First in judgement when they fall from the grounds of sincerity and truth whereof they were once perswaded as many who for by-respects are carried from the truth which they once embraced such was Demas who forsook the truth to embrace the present world The Galatians who by little and little fell to another Gospel Gal. 1.6 At first through weaknesse and in part afterwards in whole and by obstinacy Hymenaeus and Philetus who once held the truth concerning the Resurrection but in short time erred from the faith and destroyed the faith of many 2 Tim. 2.18 As this was prophecied of these latter Ages so our eyes have seen it abundantly fulfilled in numbers in these our dayes who have departed from the faith and given heed to the spirits of Errour and doctrines of Devils 1 Tim. 4.1 by turning Anabaptists Anti-Scripturists Antitrinitarians Seekers Quakers Ranters c. Secondly in affections whereby they fall from their first love and zeal which once they had for God and goodnesse Thus many who seemed fervent in spirit and forward maintainers of religion are now cooled and come to a state of indifferency if not of neutrality framing themselves to the times for their own profit preferment c. Thirdly in practice as the Galatians who did run well but something letted them and cast them back Gal. 5.7 Thus many who began in the spirit end in the flesh who having scaped the filthiness of the world are again entangled therein returning with the Dog to his vomit and with the washed sow to her wallowing in the mire 2 Pet. 2.20 Fourthly in respect of means which should preserve them from Apostacy Some have seemed to make conscience of hearing the Word preached and tasted sweetness in it so that nothing could hinder them from taking all opportunities of hearing but now they distaste the woâ—d dislike and cry down the Ministry or heap to themselves Teachers after their own lusts 2 Tim. 4.3 Others that used to pray much and often and fervently but now they wholly or in great part neglect it Others that were diligent in instructing their families watching over their behaviour c wholly lay it aside Quest. What is the danger of these Apostates Answ. First in regard of God they
to God such love him no better fear him no more leave not sin not amend their wayes 2. It makes men jealous of themselves and fearful least they should miscarry They are assured they shall stand yet take heed lest they fall that they shall be saved yet woâ—k it out with fear and trembling Psal. 2.11 Phil. 2.12 But presumption makes men fool-hardy and unsuspitious that they shall either fail or fall 3. Assurance humbles the heart in sight and sense of Gods great goodness and of its own unworthiness The higher a soul is lifted up by assurance the lower it is in its own eye magnifying God and debasing it self It compassionates and pities others and prayes for them but presumption makes men proud and well-conceited of their own worth and despisers of others So Luk. 18.11 I am not as other men c. 4. Assuâ—ance grows by degrees to a plerophory it comes not all at once But presumption is at its full strength at first 5. Assurance bears up the heart from sinking under greatest afflictions as it supported Christ in the height of his Passion Matth. 27.46 so it did Davids at Ziglag 1 Sam. 20.6 But presumption suffers the heart to faint at such times and it becomes like Nabals 1 Sam. 25.37 when carnal hopes fail the heart fails and such soon fall into despaire 6. Assurance joyns means and end together and makes us as careful to use means as confidently to expect the end of our faith the salvation of our souls As to wait upon God in all his Ordinances to walk universally in all his ways c. But presumption divides between the end and the means and feeds a man with vain hopes as 1. That he may go to heaven though he live in sin 2. That he may come to heaven though he use no means c. 7. Assurance fears not nor flies trial but desires it for discovery whether it be found or no but presumption shuns examination and cannot endure to be tried Like counterfeit coine that cannot endure the touch-stone or false wares that decline the light Fourthly they differ in the adversaries to them For Assurance is much assaulted by Satans tentations by natural unbelief doubts fears It s disturbed and weakened by sin especially if it be indulged and by the neglect of holy duties yea of lukewarmness in them But presumption is troubled with none of these Mr. Reyers Precepts Quest. By what further arguments may it be proved that this assurance may be attained Answ. First Because God bids us make it sure 2 Pet. 1.10 2 Cor. 13.5 therefore it may be done Secondly If a man may know that he believes then he may be assured of his salvation but a man may know that 1 Joh. 2.3 Thirdly If a man may know that he is sanctified then he may be assured that he shall be saved for those are inseparable Rom. 8.30 therefore Fourthly If we may have peace towards God yea that peace that passeth all understanding and joy unspeakable and full of glory in believing as Rom. 15.13 then we may be assured of our salvation Fifthly If we have entrance with confidence into Gods presence Ephes. 3.12 then we may be assured Obj. But its pride and presumption Answ. Yea if we look for salvation by any thing in our selves but we are assured of it only for Gods free mercy and Christs merits besides God requires it of us and its pride to disobey God Obj. No mans name is in the Scripture Answ. But there is better for there is the beleevers nature and properties Obj. But the promises are set down generally or indefinitely not particularly to me Answ. We may by a true and sound reasoning make it good to our selves Thus we do from the general propositions of the Law infer particular conclusions For how know you that you have deserved Gods wrath and damnation But because the Scripture curses all the transgressors of the Law Deut. 27.26 but I have broken the Law saith my conscience therefore you conclude that you are under the curse so may we do from the Gospel Who so believes in Christ shall be saved but I believe in Christ therefore I shall be saved The weary lost and laden shall have mercy but so am I therefore I shall have mercy Obj. But we are bidden to work out our salvation with fear and trembling Answ. Not with a slavish fear For we must serve God without fear all our dayes Luke 1.74 but with a godly fear of offending which stands well with Assurance Mr. Rogers on Faith CHAP. XV. Questions and Cases of Conscience about Astrology and Seekers to Astrologers Quest. WHo are Astrologers Answ. Such as gaze on the Heavens to reade the fates and fortunes as they terme them of men and States persons and people in them and to foretel from thence what good or evil shall befal them Such were of old held in high esteem with the Babylonians Dan. 1. â—0 and 2.2 and 4.7 and 5.7 11 15. Also with other Nations Dan. 2.10 and with the ungodly Jewes Isa. 47.13 14 15. with whom they did consult about their weiâ—hty affaires because they took upon them to foretel things to come They are called Star-gazers and monethly Prognosticators Isa. 47.13 They are joyned with Magicians Sorcerers Chaldeans Dan. 2.2 10. Soothsayers Dan. 4.7 Wisemen Dan. 5.15 Quest. How may it be proved that this kinde of Divination is unlawfull Answ. First that which the Word of God condemnes as a grand offence is not to be practised countenanced or tolerated But divining by the stars is condemned by Gods Word as Deut. 18.10 11. There shall not be found amongst you any one that useth Divination or an Observer of times or an Enchanter or a Witch or a Charmer or a Consulter with familiar spirits or a Wizard or a Necromancer for all that do these things are an abomination to the Lord. And the looking after them is expressed by going a whoring after them Lev. 20.6 So Isa 2.6 Thou hast forsaken thy pâ—ople the house of Jacob because they are replenished from the East and are Soothsayers like the Philistines And Isa. 47.13 14. Thou art wearied in thy counsâ—ls Let now the Astrologers the Star-gazers the monethly Prognosticators stand up and save thee from those things that shall come upon thee Behold they shall be as stubble the fire shall burn them God forbids his people to learn these Arts Jer. 10.2 Thus saith the Lord Learne not the way of the Heathâ—n and be not dismayed at them They are called liars Isa. 44.25 That frustrateth the tokens of the Lyars and makes the Diviners madd Such are reckoned up with other Diabolical Arts as being of the same kinde Dan. 2.2 and Acts 19.18 19 20. Many which used curious Arts such as this is brought their books and burned them before all men and counted the price of them and found it fifty thousand pieces of silver c. and this is ascribed to the power of the Gospel v. 20.
with them Ephes. 5.7 Secondly Because there must shortly be an everlasting separation between the christian profane men It s best therefore for a Christian to begin this separation in time and not to repose his special love upon an object where it must not eternally rest nor intimately converse with him whose company he shall not hereafter have in heaven 3. A Christian conversing with gracelesse persons doth obscure if not quite lose his credit with good men For a man is reputed to be of their humour and conditions with whom he doth ordinarily and intimately converse Now a good name is better then great riches Prov. 22.1 Eccle. 7.1 It makes the bones fat Prov. 15.30 therefore we should much prize it 4hly No profane person can heartily and directly love a childe of God for his zeale and spiritual graces nay naturally he hates all holy impressions and that 1. Because of that irreconcilable enmity and antipathy between the seed of the woman and the seed of the Serpent between light and darkness Christ and Belial 2. Because every unregenerate man though furnished with the best perfections attainable in that state thinks that his lukewarmnesse and formality is censured and condemned by that zeale and forwardnesse of the true Christian and that if that holy strictnesse be necessarily required they plainly proclaime the damnablenesse of his state upon which he securely reposes himself as sufficient to salvation Hence they so hated David Psal. 69.4 what heart then can a Christian have to converse intimately with such as hate him for his goodnesse-sake Fifthly Its absurb that a member of Christ should exercise familiarity with a limb of Satan neither can God endure that his faithfull subjects should so converse with traitors Sixthly Conversing with such doth cross and overthrow this common and Christian duty that in all companies we should either doe good or receive good or both whereas in this case a Christian takes hurt and doth hurt He takes hurt Because he throws himself upon tentation and hazards being infected either with profanenesse or lukewarmnesse He hurts others also and that 1. He hardens his companions in their unregenerate courses because they think he would not so familiarly converse with them except he were well conceited of their spiritual state 2. He is a stumbling block to the weak Christian who by looking upon his example may be led awry from the strait path of his profession and by taking thereby liberty of imitation whereby his young beginnings of grace may be choaked c. 3. Hereby he grieves strong Christians when they see him so far forgâ—tfull of himself and disgracefull to his profession as to converse with the enemies of God Seventhly when an unregenerate man sees that a Christian presses into his company and desires to spend time with him he presently concludes that sure he sees in him matter worthy of Christian company and endowments sufficient to rank him amongst the Saints or else he could not take such delight in his conversation whereupon he is fearfully hardened in his present courses and settled with resolution upon the plausibly deceivablenesse of his unregenerate state Eighthly Above all for this purpose peruse often and ponder well 1. The prohibitions hereof in Gods book 1 Cor. 5.11 Ephes. 5.11 Prov. 14.7 2 Thes. 3.6 Prov. 4.14 2. The protestations and practises of the Saints Psal. 26.4 5. Jer. 15.17 2 King 3.14 3. The punishment inflicted for the familiarity with the ungodly as 2 Chro. 19.2 and 20.37 Quest. May we not converse with our unconverted kindred friends neighbours c. Answ. Yes But then you must observe these rules First labour for more power of grace knowledge sanctification Christian wisdom and resolution in thee to convert them then there is of stubbornesse sensuall malice sinfull wit worldly policy and satanicall sophistry in them to pervert thee Secondly See that thy heart be sincere and that in the singlenesse thereof thou seek truly their conversion and not thine own secret contentment For in this point thy heart will be ready to deceive thee thou mayest go into such company with a pretence and purpose to solicite them about salvation and to prevail with them about the best things and yet before thou art aware mayst be insnared in the unwarrantable delights of good fellowship pleasant passages of wit and such idle familiarities as thou wast wont to enjoy with them in thy unregenerate time and so instead of the discharge of a Christian duty thou mayst both hurt thy self and harden them Thirdly As Phisitians use to fortifie themselves with preservatives and counterpoisons when they visit contagious and pestilentiall patients so be thou sure to furnish thy self before hand with prayer meditation the sword of the spirit and store of perswasive matter strength of reasons and unshaken resolution to repell and beat back all noisome insinuation of spirituall infection Quest. What must wee doe when we come into Christian and good company Answ. Prize it as thy only Paradise and heaven upon earth the very flower and festivall of all thy refreshing time in this vale of tears and therefore ever bring with thee 1. A chearfull and delightsome heart and though thou wast formerly sad and overcast with clouds of heaviness yet let the presence and faces of those whom hereafter thou shalt meet in heaven and therewith incomparable joy behold for ever disperse and dispell them all and infuse comfortable beams of heavenly and spiritual joy Secondly a fruitfull heart full with gracious matter to uphold edifying conference and gracious talk Being forward and free without hurtfull bashfulness or vain-glorious aime both to communicate to others the hidden treasures of heavenly knowledge which thou hast gotten out of Gods word as also of moving questions and ministring occasion mutually to draw from them the waters of life for the quickning of the deadness of thy own heart And herein consists a Chrians wisdome to take notice of each others gifts and severall endowments and so with wise insinuations to provoke them to pour out themselves in those things wherein they have best experience and most excellency Some are more skilfull in discussing controverted points Others in resolving cases of conscience others in discovering Satans depths Others in comforting afflicted spirits c. Now many worthy discourses lye buried in the brests of understanding men by reason of the sinfull silence and barrennesse of those about them Thirdly An humble heart ready and rejoycing to exchange and enjoy mutuall comforts and soul-secret with the poorest and most neglected Christian. Take heed of spirituall pride which will make thee too prodigal and profuse and so engross all the talk which is sometimes incident to new converts or counterfets or else too reserved and curious to say no more then may breed an applause and admiration of thy worth There is no depth of knowledge no heighth of zeal no measure of grace but may be further enlarged more enflamed and blessedly encreased by conference
fountaine of evil thoughts oaths adulteries slanders c. Mat. 15.19 Hence comes so many idle and profane speeches whereof we must give an account in the day of judgement Mat. 12.36 and at best endlesse talking of matters that concerne wordly profit or pleasure This made Job so carefull to sanctifie his children after their love-feasts Job 1.5 Quest. What particular rules are to be observed concerning our carriage in company Answ. First seeing there is such danger in it we are not to rush unadvisedly into it but with fear and trembling and upon good occasion Secondly we are to resolve with our selves before hand to do others as much good as we are able and to help them forward to eternal life purposing also to get some spiritual good to our selves as occasion shall be offered Thirdly we must resolve if we can do no other good at least to be harmlesse and to leave no ill savour behinde us either by our speech or behaviour Prov. 10.20 and 20.5 Col. 3.12 1 Thes. 5.23 James 5.20 Jude 20. 1 Sam. 23.16 Quest. How may we attaine unto this Answ. First we must pray for grace before we go into company as Jacob prayed to be kept from the sword of Esau Gen. 32.11 so we must pray that we be not infected by them Secondly we should think of some profitable matter before-hand and intreat God to enable us to declare the same Thirdly we must wisely and carefully wait for and lay hold on the fittest occasions of doing and receiving good Fourthly we must resolve not to thwart or crosse others but in the spirit of meeknesse and lenity to bear one with another Gal. 6.1 2. Col. 3.12 and for that end to put on love which envies not boasteth not rejoyceth not in iniquity provokes not nor is easily provoked unto anger but suffers long hopeth all things c. 1 Cor. 13.4 c. Prov. 10.12 1 Pet. 4.8 Quest. How shall we be furnished with matter to edifie one another Answ. If no present occasion be offered as was to Christ Luke 11.27 28. we must have consideration both of the things and of the persons The things we are to think of are either some part of Gods word which we have lately heard preached of or that we have read or meditated upon or some work of God lately fallen out wherein yet we must avoid the common abuse which is either to turne it over as table-talk or matter of news without making any further use thereof Quest. What if we cannot thus furnish our selves Answ. Then let us read or cause to be read some portion of Scripture out of which we may be the better furnished And as for persons we must consider whether they be superiors inferiors or equals whether good or bad whether they need instruction reproof quickning or comfort c. that so we may accordingly apply our speeches to their and our own edification as Christ did Luk. 14.7 8. and 11.27 28. Quest. Why must we be so carefull thus to furnish and exercise our selves Answ. Because we are commanded to provoke one another to love and good works Heb. 10.24 To exhort one another daily Heb. 3.12 To redeem the time Eph. 5.16 Now a woâ— spoken in due season is like apples of Gold c. Prov. 25.11 Our speecâ— must be gracious alwayes c. Col. 4.6 No corrupt communication must prâ—â—â—ed out of our mouths c. Eph. 4.29 30. we must edifie one another 1 Thes. 5.11 So did Paul Act. 26.27 28 29. Quest. What if for all this we cannot bring our hearts to it Answ. It s better for such to keep home to look to our families and attend our callings then to go into company where we neither do nor receive good Quest. What if we meet with such brutish and scornful persons as will not endure good communication Answ. Then follow Christs rule Give not that which is holy unto dogs c. Mat. 7.6 and have no fellowship with the unfruitful works of darknesse Ephes. 5.11 Yet withal we must wisely bear and seek to win them but if we cannot prevaile we must follow Solomons rule Prov. 14.7 Depart from the company of a foolish man when thou seest not in him the words of wisdome Practice of Christianity Quest. What other reason may be rendered why we should so carefully shun evil company Answ. Because the Scripture teaches us to shun all sinful occasions as well as actions therefore we must keep out of the way Quest. Seeing there is so much danger by bad company what must we do that live in bad times and places Answ. First look to thy grace that it be true and then thou mayest be sure that ill company shall not rob thee of it True grace is compared to oile now cast oile into a vessel of water and it will not mingle with it but will swim on the top So grace will swim upon the water of tentation As all the water in the salt sea cannot make the fish salt so all the wicked in the world cannot change the nature of grace A good man will retaine his goodnesse in bad places and company as Joseph did in the Court of wicked Pharaoh Nehemiah in the Court of Artaxerxes Obadiah in Ahabs Court Daniel in Nebuchadnezzars Abijah in wicked and idolatrous Jeroboams house and the Saints in Nero's houshold Secondly yet we ought to bewaile our living in bad places and times It s our misery though not our sin so did Isaiah ch 6.5 and David Psal. 120.5 and Lot 2 Pet. 2.7 8. Thirdly it is our duty the worse the times and places are wherein we live the better and the more blamelesse we should labour to be that thereby we may adorne our profession stop the mouths of the adversaries and winne them to imbrace Christianity Phil. 2.15 As stars shine brightest in a dark night and fire burns hottest in a frosty day so should our profession shine brightest in the darkest places and our zeale burne hottest when the love of many waxeth cold Fourthly we must not think to excuse our wickednesse because we live in bad times and places as Abraham did his lie by his being in Gerar Gen. 20.11 It s the badnesse of thy heart not of the place that makes thee bad As no place though never so good can exempt a man from sinne the Angels sinned in heaven Adam in Paradise Judas in Christs family so no place though never so bad can excuse a man from sin Fifthly if it be so commendable to be good in bad places and company how abominable then is it to be bad in good places and company to be dirty swine in a faire meddow Sixthly delight not in bad places and company To delight in such argues that thou art bad thy selfe Noscitur ex socio qui non cognoscitur ex se Deut. 22.10 Master Love of Grace Quest. Whether is company better then solitarinesse Answ. Though there be a fit time for solitarinesse and every thing is beautiful in
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what
purposes and thoughts were in thee Non venitur ad bonam Conscientiam nisi per Cordis custodiam Bern. 5. Yet so we must hearken to and confer with Conscience as also to confer Conscience with the Scripture that 's the Book of life and according to that our Conscience must be copied or corrected Unicuique suus liber est Conscientia Bern. Search the Scriptures and trust not thine own judgment too far This rule well observed would resolve what is to be done in many cases most men whatsoever their opinion and practise is plead Conscience Conscience It s my Conscience say they my Conscience bids me do thus I but what doth God bid Conscience do Had Adam never fallen we should have needed none other rule but our own Consciences But now we have a Law written and proclaimed we must not make conscience the supreme Law but the subordinate â—deed Conscience is to have a negative voice so that nothing is to be done without his assent and good liking but it must not Challenge an arbitrary and illimited power to act or determine any thing without the advice of this great Councel the Law and the Prophets 6. Prayer is a great friend to good Conscience the good Conscience makes many a good Prayer there is the particular demand of a good Conscience 1 Pet. â— 21. which Bâ—za understands of Prayer Good Conscience hath ever one eye upon God to observe his precepts and the other up to God to beg his direction usually such as are most frequent in prayer have the best Consciences Acts 10.2 Cornelius Hypocrites do not so Job 27.10 and 21.14 15. 7. Beware of committing the smallest sins yea of many things which goe for lawfull the least spark may consume the greatest house the least leak the greatest ship Call not Faith and troth small Oaths they are more then yea and nay Refrain idle words rash anger vain mirth foolish jesting c. The greatest spoil made in Conscience had at first but small beginnings Qui otiosum verbum non reprimit ad noxia cito transit vanus sermo est vanae Conscientiae index 8. Take heed of adventring though but upon one greater sinfull act lest it for ever shut Conscience out of doors One deliberate act of sin threw the Angels out of Heaven that one sin deliberately committed by our first Parents against an express precept cast them out of Paradise So in Judas Ananias and Saphira c. 9. Take heed of living under and contenting thy self with a cold man-pleasing Ministry which sows pillows under thine Armholes crying Peace peace The voice of a faithful Preacher is the voice of a Crier Isa. 40.3 His found the sound of a Trumpet Isa. 58.1 His words like sharp nails c. Eccl. 12.11 So Mal. 3.2 Isa. 11.4 10. Take great heed whom thou choosest for thy bosome friend Ill acquaintance hath undon many One sinner destroyes much good One corrupt man corrupts another 2 Sam. 13.3 10. In things doubtfull be well aduised or forbear and take the surer and safer way Some defend Usury Cards Dice long haire naked necks c. But most condemn them Judge what is safest and let these be thy rules to judge by Ephes. 5.11 Phil. 4.8 11. Take heed of worldly mindedness there is no greater enemy to Conscience These Thorns choke the best seeds of grace and this Canker eats out the very life of Conscience For for a piece of bread such an one will transgress Such will break their word betray their trust deceive their brother falsifie their wares weights measures lye for advantage Riches and a good Conscience seldom dwell under the same roof 12. Take heed of an Erroneous Conscience This is as wildfire in dry Corn as the wild Bore or ravening Bear as the wild Ass Jer. 2.24 Many hopefull Professors being once leavened with Error doe first in their hearts undervalue and contemn and then with their mouths vilifie and disgrace those faithfull Ministers whom they formerly magnified and highly prized Mr. Sheffield in his accute and accurate Treatise of Conscience Quest. What are the signes of a good Conscience whereby it may be knowne Answ. First It may be known by the causes of it It s not the work of nature but the free gift of God not purchased by our own merits nor purged from naturall defilements by our own satisfactions but purified from dead works by the precious blood of Christ applyed to us by his holy Spirit and a lively faith Secondly By the manner whereby it is wrought in us For it s not wrought by worldly perswasions taken from our credit pleasure profit c. but by the Ministry of the word begetting faith in us whereby the heart is purified and this it doth 1. By terrifying with the sight and sense of our sin and the punishments due for the same whereby we are humbled and then Secondly by pacifying and comforting it by offering to us in Christ the free pardon of our sins reconciliation with God and the eternal salvation of our souls Thirdly It s known by the effects For it excuseth and acquits us before God of all sin and speaks peace to our hearts assuring us that we are in Gods favour and grounding this testimony upon the infallible truth of the Scriptures It makes us bold in all dangers couragious in the performance of all good duties Like good servants to come often into our Masters presence because it witnesses that we are in favour with him It makes us often to examine the book of our accounts in Gods presence and to desire him to survey our reckonings Psal. 26.2 After which Audit it will justifie us in regard of our integrity as Ps. 17.3 Not in respect of the perfection of our performance which is full of wants and weaknesses but of our desire and resolution Psal. 130.3 and 143.2 Fourthly it 's known by the properties of it which are 1. As its peaceable so also its pure not only from the guilt of sin but also from the corruption For the blood of Christ as like a sovereigne salve it pacifies the rage of conscience caused by the sores of sinne so it draweth out the corrupt matter that caused it cleansing these wounds Heb. 9.14 2. With all care and circumspection it keeps it self clear both before God and man Act. 24.16 Before God from the faultinesse of sin and before men from offensiveness and all appearance of evil 2 Cor. 4.2 3. It s not doubtful and wavering whether it be so or no but being so it knows assuredly that it is so and sees it self by its own light Heb. 13.18 Prov. 28.1 1 Joh. 3.19 20 21. 4. It makes them that have it merry cheerful and full of joy It 's a continual Feast It makes the hardest lodging a bed of down A prison a Pallace c. Rom. 5.3 Act. 16.25 Paul and Silas sang in the dungeon So 2 Cor. 1.12 It triumphs over death it self Yea it chears the heart in the