spiritual watch This caused deadnesse in the Church of Sardis Rev. 3.12 Such lie open to the tentations of Satan Hence 1 Pet. 5.8 So we see in Eve Noah Lot David c. Hence Paul 1 Cor. 2.3 I was amongst you with much feare Thirdly contenting our selves with a low kinde of Religion that will never attain to any quickening whereas Religion is an high thing Prov. 15.24 It an high calling Phil. 3.14 So we see in Jehosaphat 2 Chron. 17.6 We saith the Apostle have our conversation in Heaven Phil. 3.20 Fourthly vanity of mens mindes is another cause of great deadnesse Hence David prays against it Psal. 119.37 when a man gives way to vain thoughts vain speeches vain expence of time Fifthly evil examples is another cause when we live amongst dead and declining Christians and think all well if we be not worse then they Sixthly covetousnesse and wordlinesse whereas while we keep off our affections from the world we are full of life But when we dote upon the world it layes bolts and fetters upon our soules as we see in Demas and 1 Tim. 6.10 See how heartlesse those heaters were from this cause Ezek. 33.31 Hence Eph. 5.3 Let not covetousnesse be once named amongst you c. Seventhly idlenesse and spiritual sloth when men let their mindes go as a ship without a Pilot See the danger of idlenesse Prov. 19.15 so when we do not lay forth our talents and improve our gifts and graces Eighthly contenting our selves with what we have attained to and not growing and going on towards perfection as Heb. 6.1 where there is truth of grace there will be growth 1 Pet. 2.2 and so we are exhorted to it 2 Pet. 3.18 Quest. What meanes may we use to prevent this backsliding and to be quickned in grace Answ. First we must go to Christ for life and quickening grace He came for that end that we might have life c. John 10.10 Now to attain hereunto we must believe in him John 7.38 and then he invites us Isa. 55.1 Believe in the Lord Jesus Christ set your hearts upon him seek after him and you shall have all good even life it self Secondly carefully to attend upon the Ministery of the Word So 2 Cor. 6.11 12. You are not straitened in us but in your own bowels For our mouth is open to you q. d. In our Ministry there is abundance of grace life c. we come with our armes full you may be enlarged sweetly thereby but that you are straitened in your own bowels Thirdly A careful shunning of all those cause of deadnesse and backsliding which were before-mentioned Fourthly be earnest with God to quicken thy heart to pray for his grace that God would be pleased to put life into thee Pray as Elijah did that fire from heaven may come upon thy sacrifice to warme and heat thy heart and to stir thee up to that which is good as the Church doth Psal. 30.18 Quicken us and we will call upon thy Name Of all Petitions we should pray most for life and zeale next to Gods glory and our own salvation nay indeed as the very meanes of both For indeed there is no grace that we have more need of then this for it sets all other graces on work and its most acceptable to God yea it s the greatest blessing God can bestow upon us Hence Psal. 119.156 Great are thy tender mercies quicken me O Lord c. where he takes the quickening of his heart as a gracious effect of Gods infinite mercy to his soul. Fifthly be diligent to take earnest and effectual paines in this work and in all Christian duties in all the Worship of God There is a secret blessing upon all those that take paines even in the meanest calling Prov. 10.4 So it is in regard of spiritual life there is a secret blessing upon those that are diligent about the meanes of grace as in prayer striving against sin hearing the Word sanctifying the Sabbath receiving the Sacraments c. such shall thrive in grace when others shall be like Pharaohs lean kine Prov. 13.11 He that gathers by labour shall encrease so is it here Paul though he came late into the vineyard yet by his diligence he out-went all the rest of the Apostles Sixthly we must exercise that grace we have and then we shall never fall If a man have but a little knowledge and useth and improves it it will much encrease If we make use of our relentings and meltings and strike whilest the iron is hot If we act and exercise any grace it will prove like the loaves in the disciples hands which whilest they were distributing encreased Grace is like a snow-ball that encreaseth by rowling Seventhly and lastly consider the examples of Gods Worthies in all Ages which will much quicken us to be as forward as they when James would quicken them to patience he proposes the examples of Job and the Prophets Jam. 5.10 So when he would quicken them to Prayer he proposeth the example of Elias v. 17 18. The zeale of others will provoke us 2 Cor. 9.2 So when Christ would exhort his disciples to suffer persecution he saith Consider the Prophets which were persecuted Mat. 5.12 Quest. What motives may perswade us to avoid that deadnesse which accompanies or precedes backsliding Answ. First consider the woful Ingredients of this sinne which are 1. A dulnesse and blockishnesse to learne any thing that is good as it s said of the Jewes Acts 28.27 when we enjoy excellent meanes and profit not by them 2. An awkardnesse and listlesnesse to the wayes of Jesus Christ as is said of the Jewes Mat. 15.8 when we go about duties as having no heart to them 3. Senselesnesse of conscience when it feels not little sins and is little sensible of great ones 4. Coldnesse and lukewarmnesse of affections when we neither pray nor hear c. with affections we can finde teares upon other occasions but not for our sins Our love waxes cold as foretold Mat. 24.12 5. Weaknesse and faintnesse of endeavours as Solomon saith Prov. 13.4 we would feigne have heaven and salvation but we will not be at paines and cost to get it far unlike to John Baptists hearers Mat. 11.12 6. Dulnesse and drowsinesse of the whole man though we are very careful and industrious about the world yet we are extream carelesse of our soules If our hearts were contrite we should soon be quickned Isa. 57.15 Secondly consider that so long as we are dead hearted we cannot pray Implied Psal. 80.18 nor hear profitably implied by Christ Mat. 11.16 c. Thirdly whilest we are dead we can have no comfort no assurance to our soules that we have the truth of grace in us When Christ gives grace he is said to quicken that man John 5.21 True repentance is from dead works and unto life Faith is not faith if it do not quicken Hence Galat. 2.20 Our sinnes are not forgiven if we be not quickned Col.
and was not this done for our imitation So David and Christ delighted to do Gods Will because it was so written of them Psal. 40.7 8. Paul exhorts children to obedience because it 's the first Commandment with promise Eph. 6.2 Paul preached what was in the Old Testament Acts 22.20 what is it but Popery to make the spirit within to be the supream Judge and superior to the Spirit of God in the written Word without The grace of God appearing in the Gospel will have us to walk worthy of God in all well-pleasing according to the Law Tit. 2.12 13. and to mourn bitterly that we are so unlike the will and image of God revealed in the Law Rom. 7.23 24. Object Paul speaks of a Law written and engraven in stone and therefore of the Moral Law which yet he saith is abolished by Christ in the Gospel 2 Cor. 3.6 7 11 13. Answ. The meaning of this place as also Gal. 3.25 is that the Apostle speaking of the moral Law by a Synecdoche comprehends the ceremonial Law also both which the false Teachers urged as necessary to salvation and justification at least together with Christ against whom the Apostle here disputes The moral Law therefore is abolished First as thus accompanied with a yoke of ceremonies Secondly as it was formerly dispensed the greater light of the Gospel obscuring that lesser light of the Law as ver 10. Thirdly he may speak of the moral Law as a Covenant of life which the false Teachers urged in which respect he calls it a Ministry of death and a letter which killeth and thus it s abolished by Christ that with open face we may behold the glory of the Lord as the end of the Law for righteousnesse to every one that doth believe Object The Gospel under which Believers are requires no doing for doing is proper to the Law which promises life and requires conditions But the Gospel promiseth to work the conditions but requires none and therefore a beleever now is fully free from the Law Answ. The Gospel and the Law are taken two wayes 1. Largely the Law is taken for the whole doctrine contained in the Old Testament and the Gospel for the whole doctrine of Christ and the Apostles in the New Testament 2. Strictly the Law pro lege operum for the Law of Works the Gospel pro lege fidei for the Law of faith The Law of Works is strictly taken for that Law which promises Gods favour and life upon condition of doing or of personal obedience the Law of faith is strictly taken for that doctrine which reveals remission of sins and reconciliation with God by Christs righteousnesse only apprehended by faith Now the Gospel in this latter sense excludes all works and requires no doing in point of justification but only believing but take it largely for the whole doctrine of Gods love and free grace and so the Gospel requires doing For as it 's an act of Gods free grace to justifie us without calling for our works so it 's an act of the same free grace to require works of a justified person to serve him in righteousnesse and holinesse all the days of our lives Tit. 2.14 and to think that the Gospel requires no conditions is a dreame against multitudes of Scriptures which contains conditional yet evangelical promises There are indeed no conditions required of us in the Gospel but what the Lord himself hath or shall work in us but it doth not therefore follow that no conditions are required of us for requiring the condition is the means to work it and the means and end should not be separated As Christs righteousnesse must go before as the matter or moving cause of our justification so faith must go before this righteousness as an instrument or applying cause of it by which we are justified 'T is true God justifies the ungodly But not immediatly without faith but mediately by faith Rom. 4.5 when the Apostle affirms that we are justified by faith without works he doth hereby plainly give that to faith which he denies to Works so then as he denies works to be the antecedent condition of our justification so he affirms the contrary of faith which goes before our justification Believe and live Object There is no sin now but unbelief which is a sin against the Gospâ—l onely therefore there being no sin against any Law Christ having abolished it by his death the Law cannot be our rule Answ. Are drunkenness whoredome theft c. then no sinns to be repented of or watched against but only unbelief will not the Lord judge men not only for unbelief but for all the works done in the body as Rom. 2.16 2 Cor. 5.10 Is not the wrath of God revealed from heaven against all unrighteousnesse c Rom. 1.18 If there were no sin but unbelief how can all flesh Jews and Gentiles become guilty before God that so they may believe the Gospel as Rom. 3 21 c. if they be all guiltless till unbelief comes in No sin indeed shall condemn a man if he believe but it will not hence follow that there is no sin but unbelief sin is before unbelief comes a sick sinner before an healing Saviour sin kills the soul as it were naturally unbelief morally No sin shall condemn us if we believe but it doth not hence follow that there is no sin before or after faith because there is no condemning sin unlesse we fal by unbelief Object But now to preach the Law savours of an Old Testament spirit which was wont to wound then to heale to humble and then to raise But now we are to be Ministers of the New Testament and no Law is to be heard of Answ. Indeed to preache the Law as the means of our justification and as the matter of our righteousnesse without Christ or together with Christ as they did 2 Cor. 3.6 is a Ministry of the letter not of the Spirit But to preach Christ plainly as the end of the Law to preach the Law as the means to prepare for and advance Christ in our hearts is no Old Testament Ministry neither doth it put a vaile upon mens hearts that they cannot see the end of the Law as 2 Cor. 3.14 but it takes away the vail of all conceit of mans own strength and righteousnesse by seeing his curse that so he may flie to Christ and embrace him for righteousnesse Object Indeed the children of the Old Testament were under the Law as their School-master to lead them to Christ Gal. 3.24 25. But now saith the Apostle we are no longer under this School-master Answ. Be it so that the sons of God are now no longer under the terrour of this School-master is it not therefore a Ministers work to preach the Law unto the slaves of sin Object No but we must say Thou poor drunkard c. here is a God that hath loved thee and a Christ to die for thee here is salvation by him only
manifold is the witnesâ— of Conscience Answ. Twofold Either to accuse or to excuse Rom. 2.15 To accuse for evill to excuse by freeing from evill unjustly laid to ones charge the Jews Conscience accused Joh. 8.9 St. Pauls's excused Act. 23.1 Hence follows trouble or peace to a mans soul as Matth. 27.4 Rom. 5.1 Quest. What is a good Conscience Answ. That Conscience is said to be good when it obeyeth such light and direction as it doth think and take to be true and sound light and direction Act. 23.1 Quest. How many things concurre to make up a good Conscience Answ. First the matter whereupon it worketh which is a conformity in the whole man to the whole will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformed Secondly The proper act of it where this matter is to be found the Conscience will beare witness and give a true testimonie thereunto Thirdly The Consequence following thereupon which is peace and quietness to the soul. Such a good Conscience was perfect in mans innocency but by his fall it was clean lost and became an evill conscience For Gen. 6.5 Quest. How doth an evill Conscience faile in the proper works thereof Answ. Sometimes in defect Sometimes in an excess 1. In the defect when it suffers a man to run into all evill and doth neither check nor trouble him for the same Called a seared conscience 1 Tim. 4.2 2. In the excess when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his life a burden to himself So Judas's Matth. 27.3 4 5. Hence Isai. 57.20 21. Quest. What must concurre to the renovation of Conscience and making it good Answ. First Faith in Lord Jesus Christ whereby the Conscience is purged and purified from the naturall defilement which it had Heb. 9.14 Hence we are exhorted Heb. 10.22 to draw near with a pure heart c. Secondly A sanctified work of the Spirit whereby the heart is alienated from sin and made watchfull against it and withall it is put on to conform it self to the holy will of God whch conformity being true and entire without hypocrisie moveth the Conscience to bear witness thereunto Rom. 9.1 2 Cor. 1.12 This is stiled a pure Conscience 1 Tim. 3.9 2 Tim. 1.3 and a Conscience void of offence Act. 24.16 Quest. What then since mans fall is counted a good Conscience Answ. First That which giveth a true testimony of a mans Faith in Christ for the pardon of his sins and reconciliation with God Heb. 10.22 Secondly Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man Act. 24.16 particularly and specially in those duties which belong to his particular calling whereof he is to give an especiall account Matt. 25.21 Thirdly That which worketh peace and quiet in the soul Rom. 5.1 2 Cor. 1.12 Dr. Gouge on Heb. Quest. What other definitions may be given of Conscience Answ. Conscience is the judgment of a man concerning himself and his own wayes in reference and subordination to the judgement of God Dr. Ames Or It s the souls recoiling on its self Ward Dike Or It s the souls acting and reflecting on it self and on all a mans own actions Quest. How many sorts of good consciences are there Answ. A good troubled conscience Bona turbata Secondly A good quiet Conscience Bona pacata Quest. VVhat goodnesse must concurre to a right good Conscience Answ. First a goodness of sincerity Secondly a goodness of security It must be honeste bona pacate bona Quest. What then is a truly good Conscience Answ. A good Conscience is that which is rightly purified and rightly pacified by the Word Blood and Spirit of Christ regularly performing all the Offices unto which it is designed Quest. What must it be purified from Answ. First Ignorance A Conscience void of knowledge is void of goodness the blindy Conscience is alwayes an ill Conscience Tit. 1.15 Secondly From error the Erroneous Conscience is ever a desperate and dangerous Conscience Look what Swine are to a Garden a wilde Boare to a Vine-yard young Foxes to grapes c. Such is an erroneous Conscience to Churches Doctrines Truths Graces and duties It overturns all It engaged Herod under an Opinion of piety to destroy John to save his wicked Oath Mat. 14.9 Others make void Gods commands to make good their own vows Jer. 44.16 It made Paul to persecute the Church Act. 26.9 others to compass Sea and Land to make Proselites Matth. 23.15 Thirdly From naturall deadness or hardness Heb. 9.14 A dead Conscience is not for a living God Quest. How must conscience be purified Answ. First The word of Christ is the great heart-searcher and Conscience-purifier Heb. 4.12 Joh. 15.3 17.17 This removes ignorance Psal. 119.105 130. It rectifies Error being a voice behind us Isa. â—0 21 ends all controversies Isa. 8.26 Resolves all doubts Luke 10.26 Removes deadness and hardness Jer. 23.29 It s an Hammer to soften It s immortall seed c. 1 Pet. 1.23 Hence Psal. 119.25 50 93. Secondly The bloud of Christ further purifies it Heb. 9.14 and 10.22 1 Joh. 1.7 Thirdly The Spirit of Christ together with the Word and blood of Christ purifies it Joh. 6.63 Heb. 9.14 the Spirit heals those diseases before mentioned 1. Ignorance being the Spirit of illumination Ephes. 1.17 2. Errour being the Spirit of truth Joh. 14.17 3. Deadness being the Spirit of life Rom. 8.2 Its Refiners fire c. Mal. 3.2 Hence Isa. 4.4 Quest. What must Conscience be pacified from Answ. First It must be at peace from the dominion of sin there is a peace when sin and Satan are strongly armed and keep the house Luke 11. â—1 But this is the peace of a sleepy not of an awakened Conscience woe to them Luke 6.25 Amos. 6.1 3. Conscientia pacate optima may be vitiose pessima In tali pace amaritudo mea amarissima Ber. there is no peace to the wicked Isa. 57. ult 2 Pet. 2.3 Secondly From the rage of Satan this is the happy peace promised to Believers Matth. 16.18 the summe of that promise Rom. 16.20 the God of Peace shall bruise Satan under your feet shortly Thirdly From the displeasure of God when we can say Rom. 5.1 being justified by Faith we have peace with God This is the best part of our peace such as the world cannot give John 14.27 So Phil. 4.7 This guards the soule from all fears and assaults of the Law Sin Guilt Death Hell and Satan Quest. What must Conscience be pacified by Answ. First By the Word of Christ its pacified and restored to peace hence the Gospel is called the Word of Peace c. Acts 10.36 Rom. 10.15 2 Cor. 5.18 Isa. 57.19 and 52.7 Secondly By the blood of Christ. This is the procuring cause of
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
the School of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His rods when sanctified are powerful Sermons to teach us 1. To know God and this is life eternal to know him John 17.3 It s said of Manasseh 2 Chron. 33.13 Then he knew that the Lord was God Affliction teacheth us not only to know God in his power anger hatred of sinne but also in his goodness and mercy For God doth so sweeten the bitter Cup of affliction that a child of God doth often taste more of Gods love in one moneths affliction then in many years of prosperity 2 Cor. 1.4 5. and 7.4 Affliction also teaches us to know God experimentally and affectionatively so to know him as to love and feare him and to flie to him as to our Rock and hiding place in the day of distresse Cant. 3.1 2 3 4. By night i. e. in the time of divine desertion c. 2. Not only to know God but to trust in him also 2 Cor. 1.9 3. To know our selves also when the Prodigal was in adversity he came to himself Luke 15.17 they teach us to know that we are but men Psal. 9.2 yea but frail men Ezek. 21.17 and that God can crush us as easily as we do moths which will make us to stand in awe of God and to study to serve and please him Secondly Gods aim in affliction is to keep us from sin So 2 Cor. 12.7 or when we have sinned to bring us to repentance for it and from it For 1. They open the eyes to see sin as Gen. 42.21 Oculos quos culpa claudit poena aperit 2. They open the eares to discipline as Deut. 5.27 For Jer. 2.24 3. They open the mouth to confesse sin Judg. 10.15 4. They command us to depart from iniquity Iob 36.8 9 10. They are Gods Furnaces to purge our drosse Gods Files to pare off our spiritual rust Gods Fanns to winnow out our chaffe Dan 11.35 and 12.10 Thirdly Gods end is also to make us holy and righteous Isa. 26.9 Hebr. 12.10 Fourthly to make the world bitter to them and Christ sweet For Prov. 10.4 Fifthly to prove their graces Rev. 2.10 Deut. 8.2 1. The truth and sincerity of them Hence he loaded Job with afflictions and the strength of our graces for it requires a strong faith to endure great afflictions 2. To emprove our graces For as the Palme-tree the more it s pressed the hiâ— her it grows so do the graces of Gods people Sixthly it is to put an edge upon their prayers and all their other holy services 1. Upon Prayer what a fervent prayer did Manasses make when he was in fetters in the dungeon 2 Chron. 33.13 18 19. When Saint Paul was struck off his horse and smitten with blindnesse then he prayed to the purpose Acts 9.11 So Isa. 26.16 2. Upon Preaching Prosperity glutteth the spiritual appetite Adversity whets it 3. Upon the Sacrament How sweet is the Sacrament to a true Saint after a long and great sicknesse 4. It makes God and his Word precious If God set our corne-fields on fire as Absalom did Ioabs then we come running to him and how sweet is a Scripture-Promise to a childe of God in his distresse Hos. 5. ult Quest. What considerations may chear up our hearts in the time of affliction Answ. First that God never afflicts his people but out of pure necessity 1 Pet. 1.6 as a tender father never corrects his children but when he is forced to it Lam. 3.33 Isa. 27.9 It s sin that puts thunderbolts into Gods hand God never scourgeth us but it is with a whip made of our own sinnes Prov. 5.22 Rom. 2.5 Hence Isa. 28.21 It s his strange work Secondly he doth it out of his true and real love Heb. 12.6 7 8. Obj. Do not divine afflictions proceed from anger was not God angry with Moses for speaking unadvisedly Psal. 106.33 and with David for Adultery Answ. This anger was a fatherly anger rooted in love It was not Ira quae reprobat but Ira quae purgat It was not Ira hostilis exterminativa but Ira paterna medicinalis As it s sometimes a great punishment for God not to punish Isa. 1.5 Hosea 4.14 So it s a great mercy sometimes for God to withdraw his mercy Thirdly afflictions are a part of divine Predestination that God that hath elected us to salvation hath also elected us to afflictions 1 Thes. 1.3 4 6. Rom. 8.29 Fourthly they are part of that gracious Covenant which God hath made with his people Psal. 89.31 c. In which Text three things are observable 1. A supposition of sin If his children forsake my Law c. For it is alwayes the cause sine qua non the cause without which God would never chastise us and mostlie it s the cause for which he chastiseth 2. A gracious Promise Then will I visit their transgressions with the Rod and their iniquiry with stripes 3. A merciful qualification Nevertheless my loving kindnesse will I not take from him nor suffer my faithfulnesse to faile c. So Psal. 119.75 Fifthly Consider that afflictions are part of the Saints blessednesse Iob 5.17 Behold happy is the man whom God correcteth c. Afflictions when sanctified are instructions and so are evidences that we are in a blessed condition Psal. 94.12 Job when upon the dunghil wonders why God should so set his heart upon him as to visit him every morning and try him every moment Job 7.17 18. Lazarus full of sores and in his rags was happier then Dives in his robes Pâ—ilpot in his Colehouse then Bonner in his Palace Sixthly consider the gracious ends and designes that God hath in afflicting his children mentioned before Seventhly the sweet and precious Promises that he hath made to them to comfort and support them in the day of their affliction â—iâ—â—hly that all afflictions shall at last work for their good Rom. 8.28 God beats his children as we do our cloathes in the Sunne only to beat our dust and moâ—hes God puts them into the Furnace not to hurt but to untie the bonds of their sins as Dâ—u â— 25 God will either deliver them out of afflictions or send them to heaven by them Quest. What else may comfort us in the times of affliction Answ. First consider that by afflictions we are conformed to the Image of Châ—ist Rom. 8.29 Secondly that Christ himself suffers with us nay suffers in us Actâ— 9.4 Christ beinâ— the head of that mystical body whereof we are members Thirdly he will 〈◊〉 then us with his grace that we shall be able to say with the Apostle Phil. 4.13 I can do all things yea and suffer all things too through Christ thaâ— sâ—â—â—â—gâ—neth me Fourthly Christ will sweeten all those waters of Marah to us that we shall finde them most delicious in the cloâ—e Cam. 1.13 A bundle of 〈◊〉 is my beloved to me he shall lie all night between â—y brâ—â—sts though a bundle
imitate the Angels Answ. First rejoyce at the Conversion of sinners as they do Luke 15. Secondly Reverence the Majesty of God as they do by covering their faces Isa. 6.2 25. Thirdly Stand ready prest to execute the Will of the Lord as they do Psal. 103.20 21. Fourthly execute it for manner as they do viz. with chearfulnesse sincerity and without wearisomness Quest. What further comfort may the Nature and Offices of the Angels afford us Ans. First In regard of their readinesse they stand before the face of God ready to take a Commission from him to execute vengeance on the enemies of the Church or to do service for the heires of grace Secondly here is comfort when we are solitary when Jacob was alone the blessed Angels were with him Thirdly in respect of our weaknesse the Angels are Nurses to uphold and keep us from dangers Fourthly in respect of contempt If the world contemn us yet God honours us in giving us such servants Fifthly in respect of evil spirits though they maligne us yet the good Angels love us and are for us Quest. How are the Angels imployed Answ. First in respect of God they stand before him to execute his Will Psal. 103.20 21 and to praise him Isa. 6.3 Secondly In respect of man they are employed 1. By way of punishment and that 1. To blinde them that they cannot see Gen. 19.11 2. To stop them that they cannot go Num. 22.26 3. To slay them that they cannot live 2 King 19.15 Acts 12.23 2. In mercy to the godlie and that 1. To defend them from dangers Ps. 34.8 2. To comfort them in troubles Luke 22.23 3. To encourage them in duties 2 King 1.15 4. To reveal to them hidden mysteries Dan. 9.22 23 24. 5. To carry their soules to heaven Luke 16.22 Quest. How else doth God use the Ministery of Angels Answ. First in the swaying of the Kingdomes of the world and wherein we live For Eph. 3.10 they are called Principalities and Powers because God gives them a preheminence under him and a power of ordering thâ—se inferiour things As the devils are called Powers of darknesse Eph. 6.12 because the wickednesse of the world doth set them up as Kings and Princes So Dan. 10.13 the Angels are called Great Princes They are made to he above Kings and earthly Powers as God is above them Eccl. 5.8 Marvel not at the oppression in a Province for there is an high one above the High on earth and there is the Father Son and Spirit higher then both A created Angel led the Israelites into Canaan as may be gathered by comparing the 20. and 31. Chapters of Exodus together Secondly they are Gods Warriours and Ministers of his manifold decrees Hence they are often called Chariots 2 Kings 2.11 and 6.17 Hab. 3.8 Ps. 68.17 Thirdly they are Spirits of Heaven Mat. 24.36 Gal. 1.8 resembling their Creator as children do their father Hence they are called Sons of God Job 1.6 and 38.7 both in regard of their substance which is incorporeal and in regard of their excellent properties life and immottality blessednesse and glory a part whereof is their just Lordship and Command over the inferiour Creatures For as they stand before the Lord who sends them out at his pleasure to serve his Providence so they have no small stroak in ordering and managing natural and civil affaires Hence Ezek. 1.6 7. they have faces to look every way when as Gods Watchmen they stand Sentinel in Heavens Turret their feet are like Calves feet round and ready to go either forward or backward with greatest facility For as they see every way so they are ready to go every way for dispensing Gods benefits or executing his chastisements on the Elect and his vengeance on reprobates Let us labour to obey God as the Angels do else we may be Angels for gifts and yet go to Hell Angels wait for Gods commands and are ready to run on his errand Mat. 18.10 Dan. 7.10 Jacob saw them at Bethel ascending to contemplate and praise God and to minister to him and descending to execute Gods Will upon men for mercy or judgement Quest. What other employment have they Answ. They are eye-witnesses of what is done in the Church of God 1 Cor. 11.10 The woman ought to have power on her head because of the Angels This was shadowed out in the old Church Exod. 36.8 the Curtaines were wrought with Cherubims to signifie that about us who are the true Tabernacle and Church of God there are troops of Angels Hence 1 Timothy 5.21 Quest. How manifold is the knowledge of the Angels Answ. It s fourfold 1. Natural whereby they know the Works of Creation and the invisible things of God in it all the truth in which they were created 2. Supernatural which is such a sight of God whereby they are confirmed in their estate for there was in them some further apprehension of God than in them that fell Now they could not have it unlesse they had received it Thirdly a knowledge of Revelation Dan. 7.16 c. Fourthly a knowledge that they get by observing things that come to passe both spiritual and natural For beholding the graces of the Spirit and working of them they gather an habitual knowledge whereby they can discern both the Worker of them and persons in whom they are wrought effectually So observing the course of things casual they can probably foretel things which in part are casual Now the knowledge which the Apostle speaks of that they have acquired Eph. 3.10 is this knowledge of experience beholding that which the Gospel wrought in the Church they did more fully see the work of Redemption For 1. They did see accomplished before their eyes things which they had known in some sort as we know things absent unaccomplished 2. They did thus grow to a more full and confirmed enlightening in the wise work of our Redemption 3. And which is the principal they did thus come to a more full knowledge and acknowledgment of the deep riches of the wisdome of God the fountain of the former For though the Angels had alwayes a blessed knowledge of God yet not a perfect either in regard of themselves seeing or of God seen they did not see him totaliter so as there was no further thing in him to be seen nor yet with such a sight in regard of themselves so perfect that no further light could be lent to it then it had Baines on the Eph. CHAP. IX Questions and Cases of Conscience about Anger Wrath Passion Malice Hatred and Revenge Quest. HOw many sorts of Anger be there Answ. Two 1. Good 2. Bad. Quest. What is good Anger Answ. It s a displeasure not against the person but against the sin of our neighbour or of our selves this anger being moderate and joyned with compassion is an holy anger Commanded Eph. 4.21 Commended 2 Cor. 7.11 Or It s a displeasure at that which stands in our way and hinders good Thus
to the Law nor to sin Because all things both good and evil come from Gods VVill and all things that are done are wrought by him and all that he doth is good and therefore all sinful actions are good because he works them Answ. The commanding Will of God called Voluntas mandati is to be our Rule and not the working Will of God called Voluntas decreti For we cannot sin by fulfilling the one but we may sin in fulfilling the other Gods secret and working Will was fulfilled when Josephs brethren sold him into Egypt and when the Babylonians afflicted Israel seventy years and when the Jewes caused Christ to be crucified yet in all these they sinned and provoked God against them Acts 4.28 Gods Will is his own rule to work by not ours and therefore Samuel convinced Saul when he spared Agag that his disobedience against Gods command was rebellion and as the sin of witchcraft though therein he fulfilled the decree of God 1 Sam. 15.23 Fourthly a fourth Argument to prove that the Law is our tule is this If the love of Christ is to lead us then the commands of Christ wherein he discovers one chief part of his love are to guide us and to be a rule of life to us He that believes that a Christian under the rule of the Law is under bondage may justly be feard that himself is still under the bondage of sin and Satan and never knew what the true love of Christ is For it 's a great part of the love of Christ to command us to do any thing for him A poor humbled Prodigal will account it great love to be made an hired servant Object The Law indeed requires doing but not the Gospell and therefore Believers that are under the Gospel are under no Law of doing Answ. As the Gospel requires â—o doing that thereby we may be just so it requires doing also when by Christ Jesus we are made just For it commands us to be holy as God is holy 1 Pet. 1.15 and perfect as our heavenly Father is perfect Mat. 5.48 The Law and Gospel require the same perfection of holinesse onely here is the difference the Law requires it that thereby we may be made just and therefore accepts of nothing but perfection but the Gospel requires it because we are already perfectly just in Christ Hence though it commands as much as the Law yet it accepts of lesse even the least measure of sincerity though mixed with the greatest measure of imperfection Object A Believer hath repented in Christ and mortified sin in Christ so that mortification and vivification is nothing but a bâ—lieving that Christ hath mortified sin for us and been quickned for us and sanctification that is inherent in Christ and not in us is the evidence of our justification Answ. First this principle confounds a Christians justification and sanctification as it casts the seed of denying all inherent graces in a believer and lays the basis refusing to do any duty or conform to any Law in our own persons and it will follow that as the perfection of Christs righteousnesse to our justification should make us abhor any righteousnesse of our own to our justification so if we be perfectly sanctified in Christ then perfection of Christs righteousnesse to our sanctification should make a beleever not only renounce the Law but abhorre all personal righteousnesse through the spirit to our sanctification and then a Believer must abhor to seek any love or feare of God in his heart which directly is an inlet to all manner of prophannesse Secondly Christ indeed is our sanctification as well as our righteousnesse 1 Cor. 1.30 but not materially and formally but virtually meritoriously and with meet explications exemplarily Our righteousnesse to our justification is inherent in him but our sanctification is inherent in our selves though derived from him Hence we are never commanded to justifie our selves unless it be instrumentally and Sacramentally but we are commanded by faith to wash ourselves Isa. 1.18 Act. 22.16 we are exhorted to repent to believe to mortifie our earthly members to walk in newnesse of life c. because these things are wrought in us by Christ to our sanctification but not wrought in Christ for us as our righteousnesse to our justification Object They that are in Christ are said to be compleat in him Col. 2.10 and that they receive all grace from his fulnesse John 1.16 therefore they have no grace in themselves but its first in him and consequently their sanctification is perfected in him Ans. Though the perfection and fulnesse of grace is first in Christ yet beleevers have not all in him after one and the same manner nor for the same end For our righteousnesse to our justification is so in him as never to be inherent in us neither here nor in heaven but our righteousnesse to our sanctification is so far in him as it is to be derived to us and hence it 's formally in us but virtually and meritoriously in him Object A Christian must do what is commanded but not by vertue of the command for the spirit will binde their hearts to the Law but they are not bound by any authority of the Law to the directions thereof For the Spirit say they is free and they are under the government of the Spirit which is not to be controlled by any Law Answ. If their meaning be that a beleever is not bound by the commanding power of any Law to conforme thereunto only the spirit will conforme their hearts to it so that perhaps they shall do the thing which the Law requires but not because the Law commands it then it will follow that in case a beleever fall into any sin as whoredome drunkenness murder c. these wicked acts though they be sins in themselves yet they are not so to him because he is now free from the Law and not bound to obedience by vertue of any command and where there is no Law there is no transgression Object The Law is our rule as it was given by Christ and not as it was given by Moses Answ. The Law may be considered either materially as it contains the matter of the Covenant of Works and thus a believer is not to be regulated by it or it may be considered finally or rather relatively as it stood in relation to the people of the God of Abraham who were already under Abrahams covenant which was a Covenant of Grace Gen. 17.7 And so the Law as it was given by Moses was given by Christ in Moses Hence it is that the Law of love commanded by Moses is called the Lawe of Christ Gal. 6.2 therefore we must not set Christ and Moses together by the eares Object The written Law is not to be a Christians rule but so far as it s written in the heart Answ. This is a cursed assertion For did not Christ himself resist tentations to sin by cleaving to the written word Mat 4.4 10.
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
sleep of security then our evidences sleep with us as Cant. 3.1 2. and 5.2 3 6. 3. The spiritual swoon of desertions For when God withdraws the light of his countenance we discerne not our spiritual life Psalm 22.1 and 77.7 c. and 88.14 c. Labour therefore to remove desertions the conflicts of tentations and other soul-distempers Seventhly diligently and skillfully improve those notable assuring Ordinances the Word the Lords Supper and Prayer For 1. The Word was written that beleevers might know that they have eternal life 1 Joh. 5.13 Joh. 15.11 1 John 1.4 Let it therefore dwell richly in us Col. 3.16 2. The Lords Supper seals up remission of sins Mat. 26.27 28. Communion with Christ 1 Cor. 10.16 17. and interest in the new Covenant 1 Cor. 11.24 25. 3. Prayer which pierceth heaven creeps into the bosome of God and often furnisheth the doubting soul with assurance Joh. 16.24 David oft began his prayers with doubting but concludes with assurance as Psalme 6.1 c. 8.9 and 31.21 22. and 13.1 2 5 6. Quest. What Motives may stirre us up to labour for assurance Answ. First the want of it exposeth the deare children of God to many miseries As 1. It argues great weakness of grace and that they want the anointing of the spirit 1 Joh. 2.27 1 Cor. 2.11 but we should not be alwayes â—bes 1 Cor. 14.20 Eph. 4.12 c. 2 Pet. 3.18 2. It argues strength and prevalency of corruptions and tentations as in David Psal. 51.8 12. 3. Or spiritual desertions the Lord having for a time forsaken the soule and withdrawn himself as in the case of David Psal. 22.1 Heman Psal. 88.14 c. Asâ—ph Psal. 77.7 c. the Church Cant. 3.1 2. and 5.6 7 8. Secondly the want of it is a great cause of Christians dejectedness and uncomfortableness For till we know that we are in the state of grace we want comfort as it was with Hagar when she saw not the fountain Gen. 21.16 19. and with the Disciples whilest their eyes were holden that they knew not Christ Luke 24.14 15. and with Mary Magdalen when she knew not of Christs resurrection Joh. 20.14 15. So if we be close by the well of grace if Christ be present with us yea in us if we know it not we are full of tears and sorrow Though Nathan told David 2 Sam. 12.13 that God had put away his siâ— yet because he had not the sense of it he wanted the joys of Gods salvation Psalme 51.8.12 Thirdly God hath often commanded us to labour for this assurance as 2 Pet. 1 10. 2 Cor. 13.5 Hâ—b 10.22 and 6.11 Fourthly it 's possible if we will take pains that we may attain to this assurance Proved 1. From the many Scriptures intimating it Joh. 14.21 Rev. 2.17 1 Cor. 2.9 10 13. 1 Joh. 2.3 5. and 3.2 14 19. and 4.13 and 5.13 19. 2. The nature of Knowledge Faith and Hope tend to it Col. 2.2 Heb. 2.1 15. and 6.11 3. Many of Gods people have attained to it as Job 19.25 26 27. David implied Psal. 51.8 12. Hezekiah 2 King 20.3 Thomas John 20.28 Peter John 21.15 c. Paul 2 Tim. 1.12 the Church Cam. 2.16 and 7.10 Fifthly it 's richly worth all our best endeavours It 's a jewel of great price and no stranger shall entermeddle with their joy Prov. 14.10 Quest. But how will you prove that a Christian may be assured of his salvation Answ. First â—here is scarce any eminent Christian in the whole book of God but hath set his seal to this truth by his own particular experience and it is confirmed by the present experience of many thousands 1 John 5.13 the drift of Saint Johns Epistle is that Christians might have assurance Besides the meanes whereby they attained to assurance are common to all Christians they have the spirit dwelling in them they have the fruits of the Spirit and a sweet testimony of their own spirits Peter also exhorts all to give diligence to make their calling and election sure 2 Pet. 1.10 therefore if it came onely by extraordinary Revelation to what end were our diligence Secondly if we search into the nature of faith we shall see that it tends much to assurance For there is a double act of faith 1. Actus primus the first act whereby I beleeve in Christ for the remissiom of my sinnes and justifying of my person which is properly justifying faith 2. Actus ex fide emanans an act flowing from faith by which I beleeve that my sins are remitted Rom. 5.1 Assurance is nothing but Apex fidei the highest degree of faith The hand of faith lays hold on Christ and knows that it receives him and the want of assurance comes from the imbecility of faith Thirdly from the nature of the promises for this is the drift of them as it is Heb. 6.18 that the heirs of promise might have strong consolation But what sweetness can a Christian draw from a promise till he knows that it belongs to him will it enrich a man to know that there are Pearles and Diamonds in the world Nay it 's rather a vexation to know that there are spiritual dainties but they belong not to me God hath given his Word his Oath his Seal his Earnest and all to this very end that a poore Christian may be assured of his salvation and that he might have strong and vigorous consolation Fourthly from the nature of Christian hope which is certaine and infallible It looks upon good as to come and as certain to come That good which Faith sees Hope waits for Faith eyes it as present but yet at a distance and Hope tarries for it till it come Heb. 6.19 which Hope we have as an Anchor of the soul both sure and stedfast Hope were but a poor Anchor if it should leave the soul to uncertainties to the courtesie of a wave to the clemency of a Rock to the disposing of a storme But this Anchor pierces within the vaile it will be sure to have fast hold it will fix upon Heaven it self c. Again Rom. 5.2 we glory in hope c. But it s a poor glory to triumph in uncertainties and before the victory there 's little cause of joy till the soul be provided for eternity and till it know it selfe to be in this safe condition A probable hope indeed will beare up and support the soul but it will not quiet and satisfie the soul. Christian hope when it is in its full vigour is all one with assurance Rom. 5.5 Hope makes not ashamed but if hope could be frustrated it might make ashamed Quest. What is the manner how Christians are assured of their salvation or how shall we know that our graces are true and not counterfeit Answ. Many characters of true grace might here be given as that it must flow from a principle of sincerity from a principle of love that it must be conformable to the grace of Christ. But all
the Nuptials for the full consummation of its joy Say Is there such sweetnesse in one cluster of Canaan what shall there be in the full Vintage Is there such glory in one beam of Gods face what shall there be in an eternal Sunshine Quest. Who are the great enemies to this doctrine of Assurance Answ. Principally the Papists and Arminians Quest. Upon what account do they so oppose it Answ. First the Papists lay too much stresse upon good works Now assurance is too goodlie a structure to be built upon such a foundation they part stakes between grace and merit and so leave the soul in a tottering condition For they that would build their hopes upon their own good meanings and their own good wishes and good resolutions and good works when they have done all they have built but the house of the Spider But if men would but look to the ebbings and flowings of their own spirits to the waxings and wainings of their own performances surely they would acknowledge that they cannot fetch a Plerophory out of these Assurance cannot be founded on a bubble It must be built upon the free love of God in Christ upon his royal word and oath upon the witnesse of the Holy Ghost and seale of God himself or it can never be had Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ. Secondly they take away the clasping and closing power of faith it self by which it should sweetly and strongly embrace its own object they would have the soul dwell in generals they resolve all the sweetnesse of the Gospel either into this universal Whosoever believes shall be saved or into this conditional If thou believest thou shalt be saved Now this is so farre from Assurance that the devils themselves do thus beleeve and yet tremble They will not allow the soul to break the shell of a Promise so as to come to the kernel They allow not faith to say My Lord and my God Thirdly they deny Perseverance and therefore must needs deny Assurance Yet the Arminians would reconcile Assurance and non-Perseverance They allow a man a little brief Assurance for a moment a brâ—ve fulgur a little shining of joy that only shews it self that it may vanish their meaning amounts to thus much For that moment that thou art in the state of grace thou mayest be sure of it but thou canst not be sure that the next moment thou shalt be in the state of grace and thus they think the grace of God to be as mutable and inconstant as themselves are whereas all Gods children are preserved by the Power of God through faith unto salvation and many of them can say with Paul Rom. 8. ult I am perswaded that neither life nor death nor Angels c. Fourthly they never had any assurance themselves and so deny it unto others Thus the fool saith in his heart there is no God because he never had communion with him A blinde man saith there is no Sun because he hath not eyes to see it A deaf man believes not that there is such sweetnesse in Musick Upon this account Mr. Baxter denies assurance because he never met with any nor can hear by others of any that have it except some melancholy women that pretend to it and that for a moment only But if he reade the life of Mr. Ignatius Jordan of Excester and of Mr. John Bruen of Bruen Stapleford he shall finde that they not only had assurance but maintained it for many yeares without interruption the like he may finde of many others in my first Part of Lives and in my Mirrour or Looking-glasse Ob. But Solomon saith Eccl. 7.1 No man knows love or hatred therefore no man can be assured of his salvation Answ. They leave out the latter words by all that is before him which shew Solomons meaning to be this that no man can know whether God loves him or hates him by any outward thing as by prosperity or adversity by health or sicknesse c. wherein all things fall alike to all good and bad Ob. But he saith again Prov. 28.14 Blessed is the man that feareth always and if we must alwayes feare then we cannot be assured of our salvation Answ. First we must distinguish of feare It is either filial or servile the former is here meant and so a childe may feare his fathers anger though he feare not to be cast off by him This child-like feare abolisheth not confidence but confirmes it Secondly though we must feare our selves and our own weaknesse to provoke us unto watchfulnesse yet withal we may feare to offend God for his goodnesse which strengthens our confidence Ob. But Saint Paul saith Rom. 11.39 Who knowes the minde of the Lord or who was his Counsellour therefore we cannot know that we shall be saved Answ. First his meaning is that we cannot know the minde of God à priori before he hath revealed it but then we may Thus we know our election by our vocation 2 Pet. 1.10 Secondly Or thus we know not the reasons of many of Gods actions and dispensations neither are they curiously to be searched into as David professeth for himself Psal. 131.1 But aÌ„ posteriori we may as the cause may be proved by the effect the Sun by its beams the fire by heat c. Ob. But Psal. 19.13 David prayes that presumptuous sins might not prevail over him therefore he feared they might and so had no assurance Answ. First David was not in doubt because he prayed so but rather certain of the contrary because of this prayer of faith as 1 John 5.14 15. This is the confidence that we have in him that if we ask any thing according to his VVill he heareth us and if we know that he heareth us whatsoever we ask we know that we have the Petitions that we desired of him Secondly Prayer is a meanes of certainty no signe of uncertainty we pray for pardon of sin and yet believe it Ob. But Saint Paul saith 1 Cor. 4.4 I know nothing by my selfe yet am I not hereby justified but he that judges me is the Lord therefore he had not assurance Answ. First Paul was not justified by any good thing in himself had he therefore no assurance Can a man say I know that I live not by stones therefore I cannot know that I live this is a non sequitur Secondly though he was not justified by his own righteousnesse yet he was assured of Gods grace and of his Justification by faith as appears Rom. 8.38 Gal. 2.16 20. Phil. 3.8 9. Ob. How can a childe of God be assured of his salvation being conscious to himself of so many and great sins Answ. First all sins are remitted to those who are in Christ and therefore there is no condemnation to them Rom. 8.1 Secondly only reigning sinnes hinder assurance not the remaining of sinne Thirdly God hath
this are 1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity expressed Gen. 17.7 9. Acts 2.39 which Covenant as it s made to the believing Parent and his seed so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed And this is the ground of that tender which a Christian makes of his children to holy Baptism For by natural generation children of believing Parents are defiled with sin and so under wrath but they are holy by covenant and free acceptation the believing Parent embracing Gods Promise for himself and his posterity Secondly by faith believing Parents must give themselves to God chusing him to be their portion c. For he that would give his children to God must first give himself to God Thirdly it provokes Parenrs to offer their children to God by fervent and faithful Prayer so soon as ever they have received them from him Gods Promise calleth for our Prayer as 2 Sam. 7.27 Fourthly it considereth what a singular Prerogative it is to be actually admitted into Covenant with God received into his family and have his name put upon us To be a Partaker of the seale of Regeneration pardon of sins adoption and everlasting inheritance Solemnly to be made free of the society of Saints and to weare the Lords livery and what an high and incomprehensible a mercy it is that God hath promised and doth vouchsafe these great and inestimable blessings not only to himself a wretched sinner but also to his posterity who by nature are enemies to God dead in sin and in bondage under the curse of the Law Fifthly it stirs up hearty rejoycing in the Lord that he hath vouchsafed in tender compassion to look upon them and their posterity and thus to honour and advance them Sixthly it stirs up Parents to be diligent and careful to bring up their children in the information and feare of the Lord being instant with him to blesse their endeavours for the good of their children and the glory of his Name For the same conscience that moved Parents to offer their children to God in Baptisme will quicken them to endeavour their education in the true faith and service of God Quest. What use should Christians make of their Baptisme when they come to years of discretion Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them of Gods Promise that he will be their God and of their Promise that they will be his people repent of sin believe in Christ and walk before him in sincere obedience and that the signification force use and fruit of it continueth not for that present only when it s administred but for the whole course of a mans life for as its the seal of a free everlasting and unchangable Covenant so is the force and use of it perpetual so then the use to be made of Baptisme is twofold First it seems to be a pledge and token of Gods favour and that divers wayes 1. In that its a seale of our Regeneration by the Holy Ghost whereby a divine quality is infused into us in the room and place of original corruption Hence it s called the Laver of Regeneration Tit. 3.5 It being usual to call the principal cause and the instrument by the same name 2. It seales and confirmes to us the free pardon of our sins Acts 2.38 and 22.16 3. It s a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 4. It s a pledge of the vertue of Christs life and of our communion with him therein Rom. 6.5 Col. 2.12 5. It s a pledge of our adoption in Jesus Christ. For when God puts his Name upon us he signifies and assures that we are his sonnes Gal. 3.26 27. 6. It s a solemn testimony of our communion with all the lively members of Christ Jesus It s a seale of the bond and mutual love and fellowship both of Christ with his members and of his members one with another 1 Cor. 12.13 7. It s a seale and pledge to assure us that God will provide for us in this life raise up our bodies to life at the last day and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us Mar. 16.16 Tit. 3.5 6 7. 1 Pet. 3.21 Secondly it s a seale of our duty promised and so a spurre and provocation to repentance faith new obedience brotherly love and unity and that as 1. It s a spurre to repentance and mortification For Baptisme seales remission of sins to them only that repent and as we expect the blessing we must see that we perform the condition 2. It s a provocation to faith and a pledge thereof We have Gods Promise under his hand and seale that he will wash us from our iniquities receive us for his children remember our necessities and bestow upon us his Kingdom Now we much dishonour him if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal 3. It s an incitement to new obedience and a pledge thereof Rom. 6.4 we have solemnly sworn to fight against the devil the world and the flesh and having taken presse-money of Jesus Christ it were a foule fault to accept of a truce with Satan 4. It s a pledge or pawne of love and unity We must keep the unity of the Spirit in the bond of Peace for we are all baptized into one body We must not jarre for we are brethren It s unnatural that the members of this mystical body should be divided See Ball on faith p. 419. Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved Answ. First the Infants of believing Parents are under the Covenant of grace belonging to Christs Body Kingdome Family therefore are to partake of the seale of this Covenant or the distinguishing badge between them who are under the Covenant of grace and them who are not The whole Argument will be cleared by these five Conclusions 1. That the Covenant of grace hath alwayes been for the substance one and the same 2. That God will have the Infants of such as enter into Covenant with him be counted his as well as their Parents 3. God hath ever since Abrahams time had a seale to be applied to such as enter into Covenant with him 4. By Gods own order the seed or Infants of Covenanters before Christs time were to be sealed with the seal of admission into his Covenant as well as their Parents 5. The priviledges of such as are in Covenant since Chtists time are as honourable large and comfortable both to themselves and their children as they were before Christs time That the Covenant was the same for substance both to Jewes and Gentiles is proved Fiâ—st by the Prophecies where the same things are promised to the Gentiles when the Gospel should be preached
unjust getting of goods such should rather be restored to the true owners Luke 19.8 Quale est illud munus quod alter cum gaudio accipit alter cum Lachrymis amittit Aug. Hence will follow 1. That it s not lawful for one partner to give almes out of the common stock without the consent of the other except he set it on his own particular account 2. It s not lawful for him that is indebted more then he is able to pay to give alms seeing he gives not his own but anothers 3. It 's not lawful for a man to give that which he hath borrowed of another or that which is left in pawne with him except in such things where the property is altered with the use as meat money corn c. then we may give when we purpose to make satisfaction by restoring the like to the owner Yet all these cases are to be understood with this exception if the poor â—e but in ordinary want not in extream necessity and danger to perish for want of relief in which case all becomes common through his irresistible necessity Mat. 12.1 3 4. Deut. 23.24 25. Yet even then we must resolve to our utmost to restore to the owner those goods which we have thus employed Quest. What should be the quantity and measure of our almes Answ. This is not particularly determined in Scripture because there are so many circumstances which may alter the case that no certain rule could be given but it s left to Christian prudence to give as occasion is offered more or lesse as he thinks good Hence 2 Cor. 8.7 8. and 9.7 Yet in generall this rule must be observed we must give bountifully not with a niggardly hand 2 Cor. 9.6 Deut. 15.11 Prov. 31.20 2 Cor. 9.5 yet herein respect is to be had to our own ability keeping our cisterns full that our selves may drink of them and setting the overplus to run abroad as Prov. 5.15 16. Act. 11.29 every one according to his ability sent c. 2 Cor. 8.13 14. Yet in cases of extreame necessity we must go beyond our ability 2 Cor. 8.3 So Christ commands Luk. 12.33 and 3.11 Act. 2.45 and 4.34 35. In other cases we may have two coats Joh. 19.23 2 Tim. 4.13 Quest. What rule must be observed in the quality of our alms Answ. We must give to the poor things wholsome cleanly convenient and comfortable for the sustentation of their lives avoiding two extreams 1. Of such as give them such base and sluttish food as a dog will scarce eat Remember therefore that thou relievest not contemptible creatures but those that are of the same nature c. yea in them we lend to the Lord who scorns our refuse Mal. 1.13 we relieve Christ and will we give him swill and swines meat who nourisheth our souls with his precious body and blood 2. Of such as give them superfluous dainties but we must feed them not pamper them with superfluities Christ when he fed the multitude provided not dainties but multiplied the barley loaves and fishes Utantur divites superfluis denâ— paupâ—ribus necessaria Aug. Let the rich enjoy their superfluities and let them relieve the poor with necessaries Quest. What persons ought to give alms Answ. All of any estate when they meet with poorer then themselves but principally its the duty of rich men Luk. 16.9 1 Tim. 6.17 18. 2 Cor. 8.14 1 Joh. 3.17 yet not onely of them For he that hath but a bare competency is to give to them that want necessaries and such as have onely sufficient for nature are bound to give to them who are in present extremity unlesse the like necessity be iminent to themselves For we must love our neighbour as not above our selves Charity begins at home Now that such must give may be proved by Scripture Luk. 3.11 and 11.41 Eph. 4.28 By example The poor widow Mark 12.43 Macedonians 2 Cor. 8.2 Apostles Act. 3.6 Luk. 8.3 with Joh. 12.6 8. It s the way to have our little encreased Prov. 11.24 Luk. 6.38 Besides the alms of the poor though they give little are as acceptable to God as of the rich Deut. 15.11 2 Cor. 8.12 God measures the deed by the will Quantitatem oblationis virtute offerentium determinavit Chrys. As the poor widows gift Quest. What persons may lawfully give almes Answ. None but such as are owners of the things given Hence 1. It s unlawful for servants to give of their Masters goods unless he hath given them leave either in particular or general Or unless in case of extream necessity in the absence of their governours having a purpose to make it known to them resolving to restore out of their own what they have given in case their Governours mislike it 2. It s unlawful for children under the government of their parents or tutors to give almes without the consent of their parents or governors either expressed by words or allowed by the continual custom of the family except it be out of their own allowance 3. It s unlawful fot such as are not of sufficient age or discretion to give almes because they may waste their estates or give to unworthy persons for want of discretion Quest. Whether is it lawful for the wife to give alms without the consent of her husband Answ. In divers cases it is lawful for her to do it As 1. If he be a fool or a madd man and not able himself to mannage his estate 2. When as he is far absent and so his consent cannot be asked especially if she conceive that if her husband were present he would like of her doings 3. When he hath committed the administration of his houshold expences to his wife his heart trusting in her 4. When having a certain allowance made her by her husband she spares somewhat out of it to relieve others 5. When she or her friends for her have before marriage over and above her dowry reserved something to be at her disposal 6. When she gets something by her own labour she may dispose of part of it to charitable uses if the Lawes of the Countrey be not against it 7. If the alms which she gives be but of small value as bread bear cast apparel and such like 8. If her husband be so basely miserable as having much he will part with nothing or if he be so wicked that though he spend much vainly and wickedly yet he will give nothing to those that want or if to any yet not to them that fear God 9. When its a received custom of the Countrey that the wives should give alms to the relief of the poor Object But the propriety of the goods being wholly in the husband its theft in the wife to give any part of them away without the consent of her husband either expressed or implied Answ. If the case be so between man and wife it were good for the woman not to marry Indeed it is granted that as God hath made
18.28 34. Quest. How must we relieve by free lending Answ. When their estates are decayed and our lending may probably recover them again Hence Deut. 15.8 Mat. 5.42 Luk. 6.35 Psal. 112.5 Quest. Whether are alms-deeds arbitrary or an act of righteousnesse Answ. By righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole Law nor that part of legal righteousnesse which consisteth in obedience to the second Table but certain special fruits of this righteousnesse in works of mercy which by the Hebrews are called by the name of righteousness as Dan. 4.27 which is a grace that resteth not only in an internal habit or bare affection of the heart but also in the outward action of relieving the poor Which also is called Justice which is a virtue that gives to every one those things which are due to him Mat. 6.1 when thou dost thine alms which the Syriack renders when thou doest thy Justice Called also righteousnesse 2 Corinth 9.9 Prov. 11.18 Psalm 113.3 Now that almes-deeds are not arbitrary but absolutely necessary is proved For that 1. They are not only works of mercy but fruits of righteousness which are straitly injoyned in the Law Deuter. 15.11 Esay 58.7 Ezek. 18.7 Luke 3.11 and 11.41 Matth. 4.42 Ephes. 4.28 Luke 12.33 Acts 4.34 2. Our riches are not absolutely our own but Gods talents committed to us not for the satisfying of our lusts but for the honour of our Master and good of our fellow servants Hence Heb. 13.16 3 Such as neglect works of mercy commit three hainous sins Theft Sacriledge Murther For they that have received much and communicate not to the wants of others shall be arraigned and condemned for thieves against God and their brethren Besides what we are commanded to give to the poor is consecrated to Gods service called therefore sacrifices So that its Sacriledge to rob them of it and lastly if we suffer the poor to perish in their wants we are guilty of murther against the sixth Commandment Si non pâ—visti occiâ—isti Ambrose Thou hast killd the poor if thou hast not fed them Hoc est occidere hominem vitae suae ei subsidia denegare Ambr. This is to kill a man when we denie to him the means of preserving his life 4. The Lord who is the chief owner of our goods having appointed all that we can spare to this use it s no longer our own but the poors portion which they have as good right to as we have to the rest therefore its injustice to detain it Only here is the difference God hath given us our riches immediately himself but to the poor mediately by us Est panis famelici quem tu tenes nudi tunica quam tu in conclavi conservas Basil. It s the bread of the hungry which moulds in thy cupbord the coat of the naked which hangs useless in thy chamber c. Hence Jam. 5.1 Prov. 3.27 2 Cor. 8.4 and 9.1 Heb. 6.10 1 Pet. 4.10 5. We are but Stewards and a day of account will come Luke 16.2 and therefore if we would give it up with joy we must shew mercy Mat. 25.1 and 24.45 46. 6. Consider that communion that is between the poor and us with our Head Christ and its reason that such as are united in communion of persons should also communicate in the use of their goods for their mutual comfort Rom. 15.28 2 Cor. 8.4 and 9.13 We partake of the same nature are redeemed by the same blood are partakers of the same heavenly calling 1 Cor 1 9. 1 Pet. 2 9. and 3.9 and 5.10 partakers of the same precious promises Eph. 4.5 are of one Church have one religion c. Jam. 2.5 Christ takes that that is done to them as done to himself and will richly reward it Matth. 25.40 7. What we give to the poor we give to God himself Prov. 19.17 Da mihi de eo quod dedi tibi De meo quaero mihi non donas Da reddo Habuisti me largitorem facito debitorem Aug. God thus bespeaks thee Give me something of that which I have given unto thee I ask but mine own and wilt not thou give it Give and I will restore it Thou hast found me a free giver and now make me thy debtor Quest. What further arguments may provoke us to charity Answ. First we resemble God in shewing mercy and that in such an attribute as he delights in above all others Exod. 34.6 Hence Luke 6.36 Secondly such works please God and make us accepted with him Hos. 6.6 Eleemosyna non tantum pro sacrificio sed prae sacrificio Mic. 6.6 8. Heb. 13.16 Isa. 58.6 7. Jam. 1.27 Phil 4.18 Luk. 11.41 Thirdly hereby we make our calling and election sure 2 Pet. 1.7 8 10. Col. 3.12 Alms shew saving knowledge and spiritual wisdom Jam. 3.17 unfeigned repentance Luk. 19.8 A lively faith Jam. 2.18 True love to God 1 John 3.17 Love to our neighbours 2 Cor. 8.8 24. contrary Jam. 2.15 they are notable signes of the remission of our sins Luk. 7.27 and that we are citizens of heaven Prov. 14.21 and therefore blessed Fourthly hereby we are assured of our interest in Gods promises As Eccl. 11.1 Mat. 6.4 and 10.42 Heb. 6.10 It shall not be lost but restored it may be when we have forgotten Mat. 25.44 Luk. 6.38 Prov. 19.17 Terrena omnia servâ—ndâ— amittimus largiendo servamus Isiodor Earthly things are lost by keeping and kept by bestowing solas quas dederis semper habebis opes Hence Luk. 16.9 Fifthly God will repay it with great increase Luk. 6.38 Prov. 3.9 10. Contrary Prov. 11.24 2 Cor. 9.6 Lucrum est pietatis nomine facere sumptum Tertul. Eleemosyna non est divitiarum dispendium sed ditescendi potius compendium quaestusque omnium uberrimus Giving alms is not the way to waste our wealth but the best art of thriving and the most compendious course to get riches Hence it s compared to lending upon usury Mat. 10.30 Prov. 19.17 Luk. 6.35 If we love our money it should move us to part with it upon charitable uses God is the best and the surest pay-master and alsufficient to perform Nihil promittit non reddit fidelis ille factus est debitor esto tu avarus exactor Aug. God pays what he promiseth He is a true debtor be thou a covetous exactor Sixthly it s the end of riches to be employed for good uses not to be lockt up Seventhly by giving them to the poor we long enjoy them which by keeping we cannot do what we give is sent to heaven before us and what is hoarded up is lost and left behinde us Eighthly our inestimable gain will countervaile our long forbearance Hence Gal. 6.9 Eccl. 11.1 the rather considering the eternity of it Ninthly such shall be blessed in their posterity Psal. 112.2 Esay 58.10 11. Tenthly God rewards alms-deeds with corporal and earthly blessings Prov. 3.9 10. and 28.27 Eleventhly God
the whole world and to every particular person Answ. Paul answers it himself Rom. 11.15 the casting away of the Jewes is the reconciling of the world i. e. of the Gentiles in the Last age of the world and so must that place to the Corinths be understood viz. not of all and every man that lived in all ages and times but of them that were under the Gospel to be called out of all Nations c. Secondly this way of applying is unfit For the argument must be framed thus Christ died for all men but thou art a man therefore Christ died for thee To which the distressed party would answer Christ died indeed for him if he could receive him but he by his sinnes hath cut himselfe off from him and forsaken him so that the benefit of his death will do him no good Quest. What then is the right way of administring comfort to such Answ. First consider the grounds whereby a man that belongs to God may be brought within the Covenant Secondly the right way whereby they must be used and applied Quest. What are those grounds Answ. First recourse must not be had to all graces and all degrees of grace but only such as a troubled conscience may reach unto which are Faith Repentance and the love of God and that there may be no mistake about these enquiry must be made what be the seeds and first beginnings of them all As 1. The first ground of grace is this A desire to repent and believe in a touched heart is faith and repentance it self though not in its nature yet in Gods acceptation Quest. How may that be proved Answ. All grant that in them that have grace God accepts of the will for the deed as 2 Cor. 8.12 2. God hath annexed a promise of blessedness to the true and unfeigned desire of grace Matth. 5.6 Rev. 21.6 so he promises Psalme 10.17 and 145.19 Object But the desire of good things is natural therefore God will not regard it Answ. Desires are of two sorts 1. Some be of such things as by the light of nature we know to be good as of wisdom learning honour happiness c. and these indeed nature can desire But then 2. Others be above nature as the desire of the pardon of sin reconciliation and sanctification and they which have a serious desire of these have a promise of blessednesse Secondly a godly sorrow whereby a man is sorry for sinne as sinne is the beginning of repentance and indeed repentance it selfe for the substance Hence 2 Cor. 7.9 Paul rejoyced because it was wrought in the Corinthians Quest. But how may this sorrow be known Answ. If the heart of him in whom it is is so affected that though there were neither conscience nor devil to accuse nor Hell to punish yet would he be grieved because God is offended by his sin Quest. But what if a man cannot reach to such a sorrow Answ. Art thou grieved for the hardnesse of thy heart because thou canst not so grieve thou mayst then conclude that thou hast some measure of godly sorrow for nature cannot grieve for hardnesse of heart Thirdly a settled purpose and willingnesse to forsake all sin is a good beginning of conversion and true repentance So in David Psal. 32.5 and the prodigal Luke 15.17 18. Fourthly To love a man because he is a childe of God is a certaine signe that a man is a partaker of the true love of God in Christ 1 John 3.14 Mat. 10.41 Onely remember that these desires must not be fleeting but constant and encreasing Quest. Having heard the grounds what is then the way whereby the party that is in distresse may be brought within the compass of the promise of salvation Answ. First trial must be made whether the party hath in him any of the afore named grounds of grace or no. For which end ask him whether he believe and repent If he say he cannot then ask him whether he doth not desire to do it and so of the other grounds Secondly after this tryal then comes the right applying of the promise of life to the distressed person and it must be done by this or such arguments He that unfeignedly desires to repent and believe hath remission of sins and life everlasting But so doest thou therefore these belong to thee and this is fittest to be done by a Minister who hath ministerial authority to pronounce pardon Quest. That the promise thus applied may have good successe what rules are to be observed Answ. First that the comfort administred be allayed with some mixture of the Law lest the wound be too soone healed For such usually become worst of all therefore bring them on by little and little to comfort the sweetnesse whereof will be greater if it be qualified with some tartnesse of the Law Secondly if the distressed party be much oppressed with grief he must not be left alone lest Satan get advantage against him as he did against Eve when she was alone Hence Eccl. 4.10 Woe to him that is alone then Satan usually tempts him to despair and self-murther Thirdly You must teach him not to rest upon his own judgement but submit himselfe to such as have more judgement and experience then himself Fourthly never tell such of any fearful accident or of any that have beene in the like or worse case then himself For hereby the distressed conscience will fasten the accident upon it selfe and be drawne to deeper griefe or despaire Fifthly the comforter must bear with the infirmities of the distressed as frowardnesse peevishnesse rashnesse disordered affections or actions Yea he must as it were put upon him their persons grieve weep lament with them that he may shew a sympathy Sixthly he must not be discouraged though after long paines he see but little fruit upon the distressed party Thus for the general Now for the particular distresses themselves Quest. What is the speciall distresse arising from the Divine Tentation Answ. It s a combat with God himself immediately when the conscience speaks some fearful things of God and withal the party distressed feels some evident tokens of Gods wrath As we see in the example of Job ch 6.4 and 13.26 and 16.9 so in David Psal. 6.1 c. and 77. Quest. What may be the occasion of this kind of tentation Answ. Usually it follows upon the committing of some notorious sin which wounds the conscience as it did in Caine Saul and Judas Sometimes it comes when there is no such sinne committed as in Job and then there can no reason be rendred for it but the divine will and pleasure of God Quest. What are the effects of this tentation Answ. They are many and strange For sometimes it works a strange change in the body inflames the blood drinks up the spirits dries the bones c. So Psal. 32.4 Job 30.30 Psal. 6.7 Job 16.8 Quest. What remedies must be used for the comforting of such Answ. First the party troubled
things according to their nature and capacity they shall never deceive us if we require nothing of them above their nature Confidence is good according to the goodness of the subject that it reposeth upon wherfore confidence in God the only soveraign good perfect solid immutable is the best of all and the only thing that can give assurance and content to the soul. He that is blest with that confidence is half in Paradise already He is firm safe meek serene and too strong for all his enemies Psal. 84.12 God is to him a Sun to give him light heat life and plenty of all goods and a Shield to guard him and shelter him from all evils He gives him grace in this life and glory in the next O Lord of Hosts blessed is the man that trusteth in thee Dr. Du Moulin of contentment CHAP. XLII Questions and Cases of Conscience about the Conflict or combate between the flesh and Spirit Quest. HOw will it appear that there is such a conflict in every regenerate person Answ. By plain Testimonies of Scripture as Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh c. Rom. 7.19 22.23 Quest. What is the Spirituall conflict Answ. It s nothing else but a continual combate between the unregenerate part the flesh with the lusts thereof and the part regenerate the Spirit with all the holy qualities graces and motions thereof by reason of their contrariety in nature and conjunction in place whereby they mutually lust and strive one against the other the flesh willing and imbracing that evill which the Spirir nilleth and hateth and nilling and shunning that good which the Spirit willeth and affecteth and contrariwise For in this conflict they mutually assault each other with irreconcilable hatred so that as the one getteth the other looseth as one gathâ—rs strength the other is weakned as in a paire of Scales when own rises the other falls they are like light and darkness c. Quest. What are the causes of this Conflict Answ. The principall cause is Gods will for the manifestation of his own glory For which purpose he doth not perfect our sanctification in this life but in part regenerating and leaving us in part unregenerated Quest. But why did not the Lord who could easily have done it perfect sanctification in us at first as he did by his only word at first create and make us perfect Answ. Were there no other reason but that good pleasure of his most wise will it were sufficient to satisfie us For he best knowes what to give and when to give But yet divers reasons may be assigned for it as First This course is most profitable both for the setting forth of Gods glory and the advancing of our good Quest. How doth it more manifest and magnifie Gods glory Answ. that the weaker we are in our regenerate part and the stronger the flesh is and all other the enemies of our salvation the more clearly Gods wisdom shineth forth in strengthening this weak part and enabling it to stand in the day of battel Yea in causing it to obtain a full and finall victory putting all its mighty enemies to flight This moved the Lord to suffer the prick in the flesh to molest Paul 2 Cor. 12.9 that his grace might be perfected in the Apostles weaknesse 2. God is more glorified when as we seeing the strength of our naturall corruptions and our frailty and the many infirmities of our spirituall part are moved hereby to attribute all the glory and praise of our salvation to the alone mercy of God both in the respect of the beginning and perfecting thereof and utterly denying our own selves and all our righteousnesse do wholly rely upon the perfect righteousness of Christ whereas if there were in us perfect sanctification we should hardly acknowledge the Lord to be all in all in our salvation 3. The wisdom and power of God is more manifested and glorified when as he doth his great works by contrary means and causes which in their own nature would rather hinder them therefore he will have us blind that we may see and foolish that wee may be wise c. He will give blessednesse to us who have so many wants and corruptions yea make our imperfections to serve as means for the encreasing of our happinesse this doth exceedingly magnifie his power and wisdom 4. We are hereby made more thankfull to the Lord and more chearfull in seting forth his praise when notwithstanding our wants and imperfections we are supported and saved then if he should at first endue us with all perfection For the more we have found the want of Gods benefits the more we prize them and so are the more thankful for them So it was with St. Paul when through the violence of the flesh he had been led captive to sin Rom. 7.24 25. how doth he break forth into thankfulnesse I thank God through Jesus Christ my Lord. 5. Hereby we more glorifie God when wee are assured by our growth in grace by which we are enabled to resist the flesh and the lusts thereof that they are the free gifts of God and that he beginneth encreaseth and continueth them in us whereas otherwise we would think them to be some naturall faculties and abilities and not given us of God Quest. How is this conflict profitable for our good Answ. 1. Because its a notable means to train us up in humility which is a grace most acceptable unto God and this is done when we see and consider what a miserable spoile sin hath made of all those graces and excellent endowments which we had by Creation how it hath poisoned and corrupted all the powers and parts of soul and body how it hath made us unfit for any good and prone to all evill which corruption doth in a great measure remaine in us after regeneration darkning our understandings defiling our consciences perverting out wills hardening our hearts c. so that if we were not continually assisted by the special grace of God we should easily be foiled in the conflict and made a prey to our malicious enemies 1 Cor. 4.7 2. It s most effectuall to work in us self-deniall without which we cannot be Christs Disciples For when we plainly discern that there is nothing in our selves to rest upon for the satisfying of Gods justice this will make us flie to Christ to hunger and thirst after his perfect Righteousness and so it will make us wholly to relye upon him for justification and salvation 3. We are hereby moved to abhor sin which God so hates and that with the greater detestation when as by our own experience we finde and feel the poison of it working in our selves and to bewaile and forsake it with more earnest endeavours when we see what miserable effects it produceth and what cursed fruits it brings forth in us 4. We are hereby occasioned to fly oftner unto God by fervent prayer acknowledging and
bewailing these relicts of corruption before the throne of grace earnestly craving the pardon of them and strength against them whereby we may be enabled to mortifie our corruptions and to fly from all sin for the time to come 5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth whilst we make war against them withstand their assaults prepare our selves for the conflict watch over our hearts that they be not surprised exercise our spiritual graces and buckle to all holy duties required by God for obtaining the victory Phil. 2.12 1 Cor. 16.13 Ephes. 6.10 6. It makes us to go on in our Pilgrimage with contentment and patiently to bear all afflictions not only because we deserve them by reason of our sins Lam. 3.39 But also because we know and have experience that these corrections are necessary to mortifie our lusts and to draw out the core of our corruptions and as salt to season us that we be not tainted and perish in our fleshly putrifaction 7. By this conflict our hearts are weaned from the world and it provokes us to long after our heavenly happiness when finding our selves tired with this fight not only with forreign foes but these intestine traitors we cannot but earnestly desire that perfection which is only attainable in a better life Phil. 1.21 with Rom. 7.23 8. It causeth us to long after the crown of victory and when we have obtained it it will hereby become much more glorious For the Lord will have us first to fight and overcome and then he will reward us with the crown of victory He will first have our gâ—aces exercised and manifested and then he will give us a proportion of glory according to the proportion of our graces 2 Tim. 4.8 Secondly As its profitable that these relicts of sin should remain in us so its sutable and seasonable to the time and place wherein we live For God hath determined that here we shall not attain unto perfection but only that we should labour after it and attain it in the life to come that whilst here we should be in our nonage and come to our perfect age in Christ and to our heavenly inheritance after our dissolution This world is appointed for our painfull Pilgrimage and the place of our warfare and it s not seasonable to expect rest and joyes till we be arrived safely in our own Country Quest. What are the formall and essentiall causes of this conflict Answ. Because contraries do best illustrate contraries let us remember that there was a time when this conflict was not to be found in this little world of man the which was twofold First That truly golden age in which man was created after Gods image and lived in the state of innocency at which time there was a blessed peace and heavenly harmony between the body and soul and all the powers and parts of them both But when Satan the arch enemy of mankind saw and envied our happy condition he plotted by all means to work our ruine and despairing to accomplish it by power he had recourse to serpentine policy whereby he perswaded us under shew of love to undoe our selves and thereby he entred in upon us accompanied with a crew of his hellish followers the chief whereof were disobedience unbelief in God and credulity to the Divel damnable pride envy discontent aspiring ambition and unthankfulness all which being let into our souls they dispoiled us of Gods rich graces our created wisdom and holiness making themselves conquerors over all our powers and parts and every one of them chusing for their habitaion those places and parts which they thought most fitting for them As for example ignorance errour curiosity and many thousands of sinfull imaginations surprised and keep possession of our mindes Worldliness and profaneness subdued and held reason in subjection perverseness and rebellion surprize the will But in the heart there are such multitudes of hellish enemies as can neither be named or numbred as legions of unlawfull lusts infidelity wicked hopes hellish despaire hatred of God love of the world pride disobedience deceit cruelty ambition covetousnesse voluptuousnesse c. Secondly In the state of corruption there was no conflict because the strong man Satan having got possession all things were at peace only there was some contention betwixt the will and the conscience and between one unruly passion and another yet both yielded obedience to the Divel as their chief Soveraign who if he saw any disadvantage arising to his Kingdom by this contention he could appease and joyn them together like friends in doing him service But this hellish peace was far more pernitious to our poor soules and bodies then the most cruel war is to the weakest enemy and the rather because we had no apprehension of the danger nor feeling of our own misery being born bondslaves to the Divel and brought up in doing him service in the unfruitfull works of darkness for which we had only the present pay of worldly vanities though when we had laboured most in doing his druggery we were often couzened of our wages notwithstanding which being born and inured to this hellish thrauldom we desired still to live and die in it taking delight in pleasing this our Tyrannicall Master yea though after all we were sure to be cast into Hell fire Quest. How then come wee to be freed out of this miserable condition Ans. Our gracious God of his infinite mercy of his meer free grace and good will sent his only Son into the world to redeem us by his pretious death to vanquish and subdue all the enemies of our salvation and to set us at liberty who were in bondage yea in love with our thraldom not so much as desiring to be freed from it who not only paid the price of our redemption and provided a soveraign salve for all our sores but applies the power and efficacy of his merits unto us whilst by his word made effectuall by his Spirit he discovers unto us this work of our redemption and the promises of grace and salvation made to all repentant and believing sinners by which he begets this faith in us wherewith as with a hand we lay hold on and apply unto our selves his righteousnesse death and obedience for our justification and redemption whence it is that we are freed from our sins Christ having satisfied for them as also from our thraldom to Satan death and condemnation so that they shall never be able to hurt us or to lay any thing to our charge And not resting here our powerfull Saviour sends his Spirit and graces into our hearts to pull us out of the dominion of sin and Satan to regenerate and purifie us from the filth of our sins by the power of the same death wich delivered vs from the guilt and punishment due to it and enabled us to serve God in newness of life by applying also unto us the vertue of his
and 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