durable and mould us into their likenesse else they will be but flashes and bear no fruit as Râ—v 2.4 Gal. 4.15 John 5.35 2. Cherish holy affections and blow them up from a smoke to a flame by the bellowes of prayer and fewel of the Word 1 Thes. 4.9 10. Ninthly Distinguish affections and act them 1. Distinguish them by the Objects about which they converse and by the Roots from whence they grow and by the heads to which they rise 1. The Objects about which affections are conversant are either good or evil as apprehended so by the understanding As when the understanding apprehends a thing to be good the affections embrace it with love Cant. 5.2 5 6. and this good is either present and then we rejoyce in it or absent and then we desire it If it be improbable to be attained then we fear If impossible then we despair If obstructed it stirres up anger If the evil be future we fear it c. 2. The Roots from whence the affections grow are love or hatred All the affections which arise from the apprehension of good grow from love As desire is love in motion the continual sallies of love Delight is love acquiescing in the possession of it Fear is love in awe of the beloved Hope is love in expectation Zeal is love in a flame All the affections which arise from the apprehension of evil grow from hatred 3. The heads to which they arise and are referred Thus all the affections which are conversant about good have some delight in them as Love Desire Hope All that are conversant about evil have some grief mingled with them as Hatred Fear Repentance Anger 2. Act them according to the nature of them For Affections are the first principles or movers of actions and action is the end or proper work of affections To act affections consider why God hath placed them in the soul and act them accordingly Concerning which see each particular affection under their proper heads Tenthly try affections whether they be true or false real or counterfeit and that 1. By their properties 1. Are they set upon right objects as to love desire delight in and hope for God and good only To hate feare flie and mourn for and be angry with that which is evil 1. Are they sincere for their acts and ends Are their acts real or feigned as Mar. 12.30 1 John 3.18 Do you hate and mourn for sin really Do ye prefer God and his glory before self Do ye prefer publick good before private 2. Are they sincere for their ends Do we affect goodnesse for goodnesse-sake and God his Word Servants c. for the goodnesse that is in them Do we hate evil for evils sake Do we affect spiritual things for spiritual ends Do we desire gifts and graces to glorifie God subdue corruptions c 3. Are they moderate Do you keep them within bounds Are you fearful of exceeding in them 4. Are they seasonable for time and occasion then they are good fruit Psal. 1.3 unseasonable affections are like Snow in Summer or Raine in Harvest 5. Are they constant in their course not sudden flashes or fleeting motions stirred up by fits or upon extraordinary occasions but the constant pulls of our soul. 6. Are they unchangeable and invincible in their bent Can nothing take of our affections for God and goodnesse our hatred and mourning for sin our delight in Gods Ordinances and Duties c. Unchangeable love is true love Such is Gods to us and invincible hatred against sin is right hatred John 13.1 Jer. 31.3 2. Try them by their effects First do they draw us nearer to God Christ Heaven to walk with him and wait on him for grace and strength Do they further our Communion with God and conformity to him Secondly do your affections prepare you to holy duties put you forward to them in them and further your obedience as the wheeles and sailes of your soul Thirdly do they help you in eschewing and overcoming evil as well as in the obtaining good Do they turne you from and set you against evil so that you dare not sin because you hate it and feare God But on the contrary if your affections 1. Disturb Reason and hinder it or cause you to call good evil or evil good or to stand in defence of evil as Jonah did of his passion Jonah 4.9 I do well to be angry c. 2. Draw you away from God to go a whoring after vanity 3. If they indispose you to duties take off your edge to them or put you out of frame for them as Exod. 6.9 1 Pet. 3.7 4. If they disquiet your souls trouble and unsettle them and cause a tempest in them as grief did in David Psal. 42.11 So Act. 16.27 Gen. 30.1 5. If they put the body into a languishing condition as Amons love or lust rather did him 2 Sam. 13.4 6. If your affections misguide tongue or hand as passion did Moses tongue Psal. 106.33 Jeroboams hand 1 Kings 13.4 they are not right Quest. Why should we try our affections Answ. First Because they are the pulse of the soul and by the temper of them the state of the soul may be discerned Secondly Because there is much deceit in them For a great part of the hearts deceitfulnesse lies in the cheats of the affections Quest. Why should we so diligently govern our affections Answ. First Because such as the affections are such is the man Good affections are good treasure hid in the heart which makes the Owner a good man God accounts a man according to his affections and describes him by them as he did Job ch 1.1 And so Ps. 112.1 Deut. 5.29 Secondly God accepts our persons and services according to our affections As Abrahams willingnesse to sacrifice Isaac Gen. 22.16 17. and Davids to build him an house 1 King 8.18 2 Sam. 7.11 For 2 Cor. 8.12 It is accepted if there be a willing minde c. 2 Cor. 9.7 So Eph. 6.7 8. Col. 3 2â— 24. Yea God is much taken with his peoples affections 1 Cor. 8.3 Cant. 4.9 Thirdly Affections are the root of spiritual Worship in us and of our Communion with God therein they make Ordinances profitable and comfortable to us Luke 8.15 Mal. 2.2 Deut. 6.6 Act. 2.41 Isa. 66.2 Jam. 5.16 Eph. 5.19 Mal. 3.16 4thly Affections make the life either comfortable or miserable What comfort and solace of life lies in love joy desire hope c. and how much discomfort in feare grief anger hatred envie c The greatest troubles that ever befel many were procured by their own disordered passions So 1 Tim. 6.9 10. 2 Tim. 3.1 to 5. John 12.43 The best men are subject to discover humane infirmities in their affections as Moses Psal. 106.33 Iob ch 40.5 David 2 Sam. 1â— 33 Abraham Gen. 12.18 19. Peter Mat. 14.30 31. Paul and Barnabas Act. 14.15 Elias 1 Kings 19.4 Affections make us convertible to God marriageable to Christ
profered to make restitution and was troubled when he heard his Mother curse and swear Judg. 17.2 Joab was vexed when David would number the people 1 Chron. 21.3 3. He may be so set against sin that money favour honours c. may not prevail with him to commit it as in Balaam Numb 24.13 4. He may be forward in Religion and so strict in his wayes that he may be persecuted for the truth-sake and for Christs sake and may endure persecution a good while 5. He may be ravished and enamoured with the joyes of the Spirit He may be in some extasies of spiritual joy Heb. 6.5 He may taste the good Word of God and Powers of the world to come Quest. VVhy may wicked mens Affections be so far wrought on and yet come short Answ. Because they are not kindly wrought on the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul but they were not kindly wrought on It s only the love of God shed abroad in the heart that kindly affects us They are not judiciously wrought on they are wrought on in a fit but not with judgement the heart must first be wrought on and the spirit moved before the affections can be judiciously wrought on They are not wrought on regularly He is affected with feare but it s with the feare of Gods judgements not of his goodnesse and mercy as Hos. 3.5 the true Israel of God are there said to feare the Lord and his goodnesse They are not wrought on universally Some affections are wrought on but not all Some sins he grieves under some he rejoyceth in Some commandments he delights in other he dislikes Quest. How then shall we know whether we are rightly affected towards Chrict or no Answ. He that is truly affected with Christ grace c. affects nothing so much as them A carnal man may be much affected with Christ but there is something that he affects more He that affects grace aright cannot but expresse it He can as easily carry fire in his bosome as conceal his grace He will expresse it in his speeches his actions his calling his company c. Psal. 39.3 He that affects it aright if he be never so little interrupted he is troubled It s like the stopping of a water-course that causeth it to swell c. Cam. 5.8 Tell him I am sick of love He hath his conversation in Heaven whence all grace descends A wicked man may be affected with grace in the Bucket and yet have no love to grace in the Fountain whereas the godly rejoyce in the Lord Psal. 33.1 as in the Fountain of all grace Quest. But why should we be so careful to have our Affâ—ctions set right Answ. Hereby only we are in a capacity of being married to Christ who will have our Affections before he will marry us When a man goes a wooing for a wife his care is to get her Affections He will never marry her if he be wise except he may have her affections So if our affections be to the world or the Strumpet-like things of the world Christ cannot abide us Know ye not that the love of the world is enmity with God James 4.4 Therefore the Apostle commands us to mortifie inordinate Affections Col. 3.5 Hereby only doth the soul set up Favourites in her heart Those are the hearts Favourites whom the heart most affects Now if Christ be not the hearts Favourite what a woful condition is that soul in If pleasures and vanities be in favour with thy heart Christ can have no command there no further then thy lusts will give leave when Hadad was in favour with Pharaoh he married his wives Sister to him 1 Kings 11.19 So if thou favourest the things of the world thou weddest thy soul to them and what an infinite indignity is this to Christ when such base and sordid things should have those affections which belong to him Hereby the soul is convertible and reconcileable to God Though a man be never so crosse and crooked yet so long as there be affections in him he may be won to God Though a man be violently set upon mischief and an enemy to all grace yet as long as there be affections in him he is not implacable his affections may be wrought on by the Word and Spirit therefore the Apostle yokes these two together without natural affections implacable Rom. 1.31 what a care then should we have of our affections because thereby we are reconcileable to God It stands us upon infinitely to set our affections aright because they are the hands of the soul Psal. 24.4 He that hath clean hands and a pure heart i. e. He whose affections aâ—e clean and heart pure Psal. 26.6 I will wash my hands in innocency c. i. e. I will purge mine affections and so pray 1 Tim. 2.8 Lifting up pure hands i. e. holy affections without wrath c. Now what a sad thing is it that these hands should be put out of joynt As long as our affections are out of order and set upon things below we can never take hold of grace or Christ. When the devil takes a man Prisoner he bindes him hand and foot He bindes up his heart and affections that he cannot weep nor repent of his sins He cannot rejoyce in grace nor goodnesse He cannot delight in the Word c. Above all things therefore be sure that thy hands be loose and thine affections at liberty to be set on heaven They are also the handles of the soul As we can take hold of nothing that is good unlesse by our affections so nothing can take hold of our hearts but by our affections Thus the Word first works upon the affections and were it not for our affections the Word could never catch hold of us Affections are the souls stomack that which the soul affects it fills and feeds the soul as meat doth the stomack such then as our affections are such is our food We should not therefore feed our souls with vanity trash and poison every thing is trash besides Christ yea every thing is poison besides Christ and his graces If we set our affections on things below we feed upon trash The Word is the milk and food of the soul and therefore the Apostle would have us set our affections and feed upon that 1 Pet. 2.2 Let us therefore â—et our affections upon the things which are above which is the wholesome food of the soul. Affections are the materials of grace the main work of grace is the ruling of the affections aright It takes them off from things on the earth and lifts them up to things in heaven So that when grace converts a man it doth not take away the affections but rules and rectifies them It takes not away anger but turnes it against sinne and the dishonour of God It takes not away cheerfulnesse but makes us merry in Gods service and to rejoyce in the Lord. It takes
God the Armour of Faith and Charity with other Graces wrought in us by the Holy Ghost are to fortifie us against vice and to enable us to a vertuous life All the good motions from God tend to perswade us to vertue and to disswade us from vice God therefore gives us so many Teachers and Preachers to keep us from sin and to allure us to Godlinesse The Scriptures were written as letters of love from God to invite us to vertue and dehort us from vice The Sacraments those Seales of the Covenant were instituted for the spiritual refreshing and watering of our soules to the encrease of vertue in us God in infinite mercy besides his Word hath given us the examples of godly and vertuous men but especially of Christ himself to draw us to the imitation of their vertues By vertue of the Communion of Saints we enjoy the prayers of all the faithful who continually beg this mercy for us God by his continual Providence doth watch over us for our good to sustain our weaknesse to raise us when we fall to direct us when we erre to succour us in our wants to mitigate the tempests of tentations and to moderate the waves of wicked occasions Vertue of it self if neither reward had been promised nor judgments threatned because of her internal beauty grace and excellency might move us to love and follow her Remember the rare and precious Promises that are made to those that follow after righteousnesse Quest. Is it not mercenary to yield obedience to God upon hope of reward Answ. No for if the Lord use such meanes and motives to quicken us in Heavens way it s not mercenary but lawful to make use of them for that end So John 3.16 18. Rom. 2.7 Heb. 11.26 Quest. Wherein stands the sanctified exercise of those affections that flie from their object Answ. In that they shun all evil soundly orderly and constantly according to the direction of Gods Word Quest. What Reasons may induce us to shun that which is evil Answ. The remorse and pangs of conscience in the very act of sinning may deter us from it The infamy and disgrace which attends wickednesse For no man can truly love a vicious man All well-governed Common-wealths appoint punishments for vices to root them out By sin we deface Gods Image in us and so are injurious not only to our selves but to God our Father and King Vicious persons profane their bodies and soules the Temples of the Holy Ghost whom they put forth of his just possession by their wickednesse The dreadful judgments threatned in Scripture and inflicted for sin should deter us from it It cast Adam out of Paradise drowned the old world cast the Angels out of Heaven c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin and memorials of our wicked life The extream wrong we offer to God by it transgressing his Law perverting his order injuring his infinite goodnesse despising his Majesty and shâ—wing our selves ungrateful for his love should above all disswade us from sin By vice our soules are spoiled of their riches their most precious robes and heavenly attire are made the very dens of devils and therefore we should avoid it No day nor hour passeth wherein appear not some silent Sermons to perswade us to avoid sin and follow goodnesse As sicknesses plagues pains diseases c. and death of others shew us what is the wages of sin By sin we abuse Gods mercies to his great dishonour Like ungrateful debâ—ois who oppose their Creditors with their own goods By it we abuse our soules and bodies with all the powers and parts which we have received from God by making them instruments of his dishonour All creatures made by God for our use exclaim against a vitious life the Sun gives light to works of light and not of darknesse c. The exquisite and eternal torments of Hell and the losse of the beatifical vision should warne us to flie from sin and pursue good Quest. But is it not servile to foregoe sinne for fear of punishment Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell Mat. 10. â—8 Heb. 4.1 and 2.3 and 10.26 Feare of eternal wrath as it makes men avoid sinne may well stand with confident assurance of eternal happinesse and final perseverance Quest. May the state of our soul be discerned by our affections Answ. Yea we may know our estate to be good by our embracing of good things by our joy and delight in them and by our wonderment at them As Oh how I love thy Law Psal. 119.97 One day in thy Courts is better thâ—n a thousand elsewherâ— Psal. 84.10 Oh the depth of his Mercy Rom. 11.33 One thing have I desired of the Lord and I will desire it c. Psal. 27.4 when the soul stands in admiration of God and good things ready to welcom Christ and heavenly things and in comparison thereof to count all but dung c. A man is then in a good estate when hearing of the excellency of heavenly things he is exceedingly affected therewith and gives them a room in his heart It shewes our faith to be true For where there is true faith there is alwayes love joy and delight in the things believed and on the contrary deadnesse in affections discovers Atheism and Unbelief in the heart Quest How happens it then that Gods children sometimes even when their judgements are convinced yet finde their affections so flat crying out Alas that I should believe such happinesse as heaven such glory and yet should have my affections no more stirred in me Can I be a childe of God Answ. Sometimes the Judgement may be convinced and yet the affections not so quick 1. Because there may be some division at the same time as some present crosse or some present thing lawfully loved that may take up our affections at that time Gods children are sometimes deceived in judging of their affections but when opposition comes then they are discovered As for want of stirring up the grace of God in themselves or for want of good means or by bodily indisposition their affections may seeme dull But let religion be disgraced or opposed any way and then you shall finde that their affections are deeply rooted towards heavenly things but they appeared not before because there was no opposition This is a certain rule that a mans affections are as his perswasion is and his perwasions as his â—ight is As he hath a heavenly light discovering heavenly things so is his perswasion of a better state then the world can yeild and answerable to his perswasion so is his soul raised up to delight in the best things Quest. What rules are to be observed for the better goverment of our affections Answ. They must be guided by the word of God If they have not this rule to guid them they will wander
any that hath taken paines for him to go away unrewarded much lesse will God suffer such as have endured so much for him to go away uncrowned Rom. 8.17 Sixthly For the consolation of others when they see that all things fall alike to all Seventhly That we may the better imitate them in their vertues when by their sufferings we see that they were Partakers of the same nature with our selves Eighthly that we may be enabled to judge aright who are indeed happy and who are truly calamitous and miserable Ninthly for the clearing of his own justice as in David Tenthly for purging out corruption by the rod of correction Eleventhly to wean them from the world by embittering it to them as in the Prodigal Twelfthly to prevent sinne by hedging up the way with thornes Hosea 2.6 Thirteenthly to make them flie to God as the childe to the mother when it s frighted See Stock on Mal. ch 3. p. 236. Quest. But what shall we say to extraordinary afflictions Answ. They are no good proofs of a bad person or condition as in Job c. Obj. But would God so afflict me if I were his childe Answ. So How so Obj. I am crossed in a childe as never man was so ungrateful so unnatural Answ. Yea except David Eli and yet they were beloved Obj. Oh but I have such a beast to my husband as never woman had Answ. Yea Abigail Obj. Oh but my estate is so broken that I am worth nothing Answ. So was Davids at Ziklag So Naomies and yet beloved Obj. Oh but I have sold all and now want bread Answ. So did the widow of Sarepta 2 Kings 4.1 So Neh. 5.2 c. and Lam. 5.6 10. Obj. Oh but my body is smitten too Answ. So was Davids Psal. 32.3 and Jobs and yet beloved Ob. But I am disabled from all service I can neither pray nor read nor heare nor live nor die Answ. So the Saints Ps. 102.3 c. the Church in Isay and yet beloved Ob. Oh but my spirit is wounded I am scorched with hell-flames in my conscience Answ. So Job and David and yet beloved Ob. Oh but I am torn in pieces with hellish blasphemous tentations Answ. Christ had such offered from Satan and yet beloved Ob. Oh but I am haunted with lusts now impure lusts then covetous revengful lusts c. Answ. So was Paul Rom. 7.14 c. Gal 5.17 yet beloved Resolve therefore that neither things present nor things to come shall be able to seperate us from the love of God in Christ. For no affliction forfeits our title Ob. Oh but mine be sins passions tentations Answ. Let them be what they will If they be afflictions to us If they tire wound and make us cry to God as Jehosaphat did when they pursue us they weaken not our title Ob. Oh but the smart of them may cause that without the hatred of sin they may make us weary because painful not sinfull Answ. 1. They may but these two are not well opposed painfulness comes after from the sinfulness were they not sinful you could brook them well enough for their pleasure and prosperity Secondly If opposed know the pains in hippocrites only follows sin committed whereas thou arr distressed before hand and art afraid to commit sin and cryest as Paul Rom 7 24. Who shall deliver me from this body of death Thirdly Only great sins are painefull if nothing but pain be heeded whereas thou art â—roubled with the First motions with the whole body of sin Fourthly Sin is onely painful to the unsanctified whereas thou art as much troubled for want of faith love humility thankfulness as for the overflowing of sin Fifthly Paine makes an hyppocrite houle but not to God at least in the First place But sin drives a Davia First to God then to men It ends in prayer not in fretting dispaire c. And is it thus with thee Either thou must condemne David or confess that a man may be crossed in wife childe house goods friends Kinsmen all at once Nay hazarded in his life tempted in his soul troubled in his conscience yea plunged into a Sea of miseries and yet be dear to and beloved of God Dr. Harris Quest. What other reasons may be rendered why Gods Children are exercised with grievous crosses Answ. Because they are so beset with corruption and therefore must be purged For First Gods children will sometimes venture on noisom meats and hurtfull poison they will feed on grosser sins they will drink in the puddle of iniquity and when the child hath so done what should the father doe If David will lie and commit adultery and murther the innocent what can God do less Unless he would have him spoiled then scourge him throughly when he will be walking so near Hells-mouth then take him by the heels and make him believe that he will throw him in It s bettet he should lose his sin them God his childe Secondly If they fall not to deadly poison yet will they surfet of lawful meats and pleasures unlawfully So childish we are that we cannot be turned lose to delights and keep a meane we cannot have prosperity but we abuse it swell brag snuff look over our brethren and forget our selves It was so with David Psa. 30.6.7 Hezekiah Jsa 39.2 Thirdly God hath but need to dyet the best of us sometimes We are so lazie when we are full as men after a Feast we follow our calling as if we would drop a sleep we performe exercises of Religion as children say their lessons minding every thing rather then that in hand We come to Gods ordinances as fed wantons to a Feast nothing pleaseth unless it be some cickshaw or new invention though the worst dish upon the Table So one trick of wit doth more affect then twenty gracious sentences It stands the Lord therefore upon if he will provide for his harvest and our good to take some pains with us lest he faile of his vintage whilest we want dressing Fourthly Crosses had need to come and to come thick and to come in strength to the strongest of us because in the best there be many and strong corruptions Oh the pride the pride the unbelief the ignorances the self-self-love that lodges in the purest soul So that the child would be spilt if the rod were spared Fifthly as God lays many crosses on us so we may thank our selves for many too not only because we deserve them but in that we work them out of our own bowels For many we draw upon our selves by riot idleness rage c. and others though heavy enough we make more heavy through our own folly whilst we rake into our wounds looking no higher and what with unbeleife and impatience we double the cross on our selves when God afflicts us in measure we make our crosses beyond measure because we keep no meane in mourning yea we provoke our father to give us the more for our muttering and strugling Dr. Harris p.
take a false delusion for the light of the Spirit Thirdly the Spirit of God witnesseth according as the Word witnesseth Try the spirits To the Law and to the Testimonies c. the Scripture was endited by the Spirit and the Spirit cannot contradict himself so that whosoever rebels against the light of the Word shall never have the light of the Spirit Quest. Seeing as the Spirit breaths when it pleases so it shines when it pleases whether then may a Christian that hath but the single Testimony of his own Spirit be assured of his salvation Answ. The witnesse of our own spirit is a true assurance though it be not so clear an assurance I may see a thing certainly by the light of a Candle yet I may see it more clearly by the light of the Sun The light of the Spirit may and doth often withdraw it self and leave us only the witnesse of our own spirit and yet then the soul hath assurance Quest. But what if I have not the witnesse of Gods Spirit norâ— of my own neither Answ. Have recourse to former assurance Doest thou remember that once thou hadst a sweet serenity of soul that an enlightned conscience upon good grounds did speak peace to thee Didst thou never see the light of the Spirit crowning thy soul with satisfying beams then be sure that thou art still in the same condition for there is no total falling from grace Gods love like himself is immutable The Spirits testimony is of eternal truth So did David when his joy was extinguished and he would faine have it lighted again Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free Spirit whence are implied 1. That for the present it was taken away 2. That he had it 3. He remembred that he had it and therefore prayes to have it restored Davids own spirit was now very unquiet and Gods Spirit had withdrawn it self and now his best refreshing was his former assurance Remember this that the least drop of true grace shall never be exhausted the least spark of true joy shall never be extinguished Quest. But suppose we have neither the Testimony of Gods Spirit nor of our own nor can recal former assurance what shall the soul do then Answ. In such a time look to the beginnings of grace Look now to the soules prizing of a Christ to the whimperings after the breast to the longings and breathings after its beloved thoughts upon him desires after him endeavours for him there 's much comfort and sweetnesse in these I and some kinde of Assurance For First God that hath begun this great and good work in thee will never give it over till it be full and compleat He uses not to leave his works imperfect The very first motions are of his own planting and shall lack no watering for encrease Secondly the least seed of grace as its choice and precious so its vigorous and active it will never leave working till Christ be formed in thee Who hath despised the day of small things Zach. 4.10 He that is richest in grace began with a small stock Improve but present strength and God will send thee in fresh supplies that thou mayest walk from strength to strength Thirdlie if thou canst not spie out any grace in thy self borrow light of another Lay open thy soul to an Interpreter one of a thousand that may explain thy condition better then thou canst thy self Job 33.23 He 'll shew thee here is grace and there is grace and there 's an evidence c. Quest. But what if after all this there is a total eclipse all clouds and blacknesse and darknesse and the very valley of the shadow of death Answ. First when there is no certainty of evidence yet even then have a certainty of Adherence and Recumbency Now graspe a Promise roll thy self upon the free grace of God in Christ. Say If I perish I perish and though thou kill me yet will I trust in thee Like men ready to be drowned take fast hold Cast Anchor though in the dark Secondly Study self-denial Though thou long and breath after assurance yet resigne up thy self wholly to Gods Will and be content to want it if he see it best for thee Take heed of murmuring Throw thy self at Gods feet and say O my God I 'le blesse thee for those eternal treasures of sweetnesse that are in thee though I should never taste of them I 'le blesse thee for those smiles of thy face which thou bestowest upon others though thou wilt not cast one gracious look upon my soul I 'le blesse thee for those rich offers of grace thou makest to me though I have not a heart to lay hold of them Thirdly put thy soul into a waiting posture and stay till he please to display some of himself to thee The patient expectation of the poor shall not perish for â—ver Psal. 9.18 One beame of his countenance is worth waiting for all thy life-time yet wait upon him in Prayer in his Ordinances where the Spirit breaths and God shews his face Thus wait upon him in his own way yea and in his own time too think not time tedious He that believes makes not haste Isa. 28.16 Consider that God is all this while preparing thee and making thee more capable of his love yea suppose the worst that thou shouldest die under a cloud as Christ did yet thy condition is safe thou shalt then come to a full assurance nay to a full possession of thine inheritance Quest. VVhat are the special sealing times wherein Christians have this Assurance Answ. First sometimes at their first Conversion when the spirit of bondage hath past upon the soul and by a strong conviction hath applied particularly guilt and wrath unto it then the Gospel brings welcome newes of a pardon and the Spirit of Adoption applies grace and mercy to the soul this makes strong impressions of joy and causeth them to cry out I am my Beloveds and my Beloved is mine Cant. 2.16 Hos. 11.1 When Israel was a childe then I loved him I taught Ephraim also to go taking him by the armes c. God hath a special care of tender plants and Christ doth the rather reveale his love to young Converts for their encouragement in the wayes of grace He oiles the wheels of the soul and imprints the sense of his love which constrains them to obedience And hence it is that young Converts are usually so active in the wayes of Religion so forward and vehement Secondly Sacrament-times are sealing times For in the Lords Supper we have the New Covenant sealed up to the soul the soul hath not only his graces encreased but they are printed clearer there we have plain and visible demonstrations of the love of a Saviour and have the sense of this love given into our hearts we feed not only upon Sacramental bread but upon hidden Manna too Here 's a feast of fat things the soul is satisfied as
punished all the sins of his Elect in their Surety Christ and therefore cannot again punish it in them Rom. 3.25 and 4.25 Ob. But I have so many doubts and feares that I cannot have assurance Answ. First doubts exercise faith but do not extinguish it Christs disciples had many doubts Secondly a trembling hand may receive a Gift from a Prince and know it hath it though it holds it but weakly 3. Endeavour to beleeve more firmly and strive against doubtings and God will accept it as perfect in Christ. Ob. But Ezek. 18.24 A righteous man may fall from his righteousnesse and therefore can have no assurance Answ. First Suppositions are no positions he doth not say that a righteous man may fall from his righteousnesse but if he do fall c. Secondly we must distinguish of a righteous man Some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance only and in the judgement of charity and these may fall away from their righteousnesse and die in their sins others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deed and in truth now there is a righteousnesse of Profession that may be lost of which this text speaks but the righteousnesse which is by faith in Christ it can never be lost An Argument from appearance to being is not true Thirdly if it be meant of a truly righteous man then I answer that such a righteous man may fall from the acts of grace but not from the habits from some degrees of grace but not from the seed of it Quest. But how can assurance stand with the humble and base esteem which a Christian should have of himself Answ. First humility fights not with certainty being an effect of it Psal. 130.4 Secondly Gods children have two eyes with one they look upon themselves and are humbled with the other they look upon Christ and free grace and are assured with the first Paul looking upon himself cries out that he was the least of Saints and chiefest of sinners with the other he looks upward and triumphs with assurance Rom. 8.38.39 Ob. But this is a doctrine of liberty If men may be assured that they shall be saved then they may live as they lust Answ. First no such matter for God will not put new wine into old bottles God never prints his love upon the heart till it be renewed and prepared with Evangelical meltings and the same seale that prints his love prints his Image also A flinty heart will not take the seale of the Spirit The white stone with the new name is never given till the heart of stone be taken away The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it Indeed if God should seal up his love to an unregenerate man whilest he hankers after his lusts he would make such an ill use of it as to turn the grace of God into wantonnesse when the Sun shines upon dunghils they send forth the greater stink but when it shines on sweet herbs and flowers they send forth a more fragrant smell God sets his seal on none but such as have an happy conformity to him and a full compliance with him Such as have the same interests and the same glorious ends with himself such as delight in his Law and feed upon his Precepts as upon an honey-combe such as have an antipathy against sin yea against the very appearance of it such as are ready to pull out their right eyes and cut off their right hands for him and therefore there is no danger that such will abuse their assurance to liberty Secondly Sons of God that have this assurance are led by the Spirit of God Rom. 8.14 and therefore cannot walk after the flesh Rom. 8.1 They are borne of God and cannot sin i. e. wittingly and wilfully as wicked men do 1 John 3.9 they hate it as God hates it they hate it more then hell and therefore there is no danger that they will abuse mercy to liberty Thirdly nothing is more industrious then saving faith It looks so to the end Salvation as withal its most industrious in the use of meanes to attain it as reading hearing meditating praying innocent walking patient bearing of crosses holy living conversing with the godlie shunning the society of the wicked c. Fourthly love is a sweeter surer and stronger principle of obedience then feare The Law indeed is an hammer to break the heart but the Gospel is a Key to open hearts A soul assured of Gods love how will it twine about a Precept suck sweetnesse out of a command catch at an opportunity long for a duty How doth it go like a Bee from flower to flower from duty to duty from ordinance to ordinance and extracts the very spirits and quintessence of all such a soul will send back the streams of its affections into the Ocean Indeed such as are frighted into obedience by feare would soon abuse such love But love returnes love and the love of Christ will constrain such to obedience 2 Cor. 5.14 Fifthly Experience manifesteth that none walk more exactly and closely with God then such as are most assured of his love If we look into Heaven there we may see the glorious Angels and glorified Saints that have not only a full assurance but a full possession of the love of their God and yet where hath God more universal and cheerful obedience then from these Hence we pray Thy VVill be done in earth as it is in Heaven and whereas they say there is more danger in fraile men that dwell in houses of clay we answer 1. They should entertain more honourable thoughts of the excellent ones of the earth whom God now steeps in his own nature and love to prepare them gradually for Heaven 2 Though there may be some unworthy dealing by them with their God yet these flow only from those reliques of slavish principles that remain in them from some fragments of the old leaven that was not purged out not by vertue of a Gospel Plerophorie Doth the knowing that we are the sons of light dispose us to works of darknesse 'T is true the sons of God may provoke him but must they therefore needs do it under this very notion because they know that they are sons nay must they do it the more for this Truly this were greater malice then the devils themselves are capable of it involves also a flat contradiction because they know that they are friends therefore they will deal like enemies and because they know they are sons therefore they will deal like slaves But if they yet doubt whether assurance doth advance obedience let them compare men assured of their salvation 1. With others in the state of grace that want assurance and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar What faintings and palenesse is there in the one what vigour and livelinesse in the soul of the other one
of our hearts against the first motions and inclinations unto sin and if they be entred at unawares we must repell them presently upon our first discovering of them It s good to crush this Cockatrice in the shell Fourthly We must take heed of nourishing in our hearts such corruptions as are most dangerous to our souls health as 1. Watch against those sins to which through our natural corruption we are most inclined and that 1. Because of all others wee have most cause to abhor them seeing by them we have most dishonoured and displeased God 2. They have most often wounded our consciences and given us the greatest foils 3. They have most disturbed our inward peace and deprived us of spiritual joy in the assurance of Gods love 4. We are still most prone to fall into them our corrupt natures being so much inclined to them and our carnal love doting upon them 2. We must most heedfully watch against those sins which do most ordinarily attend our special callings because being daily conversant in them they make daily and dangerous assaults against our souls and by reason of our many falls and foils they become customable and hearden our hearts in them Hence are these exhortations Luke 3.12 13 14. and 12.15 Acts 20.28 1 Pet. 5.2 3. We must watch over our hearts that they be not drawn away with the sins of the times and Countries wherein we live because we are apt to follow a multitude to doe evill and are easily led aside by bad example and being faln into them we are apt to continue in them without remorse the multitude of offenders taking away the sense of sin Fifthly We must keep the like watch over our sences which are the gates of our souls by which all things enter which watch doth chiefly consist in two things 1. In restraining them of their liberty and not suffering them to rove at their pleasure nor to satisfie themselves even to satiety with sensuall delights and full fruition of their several objects but sometimes stopping them in their course we should call them to an account whether the things about which they are exercised are as profitable to our souls as pleasant to our sences 2. When we allow our sences to take their pleasure we must carefully take heed that they delight themselves only in things lawful both for matter measure and manner so using these sensual pleasures as not abusing them as helps to make us to go on more chearfully in our way and not as impediments to hinder us in our journey Quest. How must we watch over our eyes Answ. By not suffering them to rove about at pleasure and to glut themselves with delightful sights and restraining them as much as we can that they do not behold that in this kind which is not lawful to covet For of seeing comes loving and of loving lusting and desiring Matth. 5.28 we must keep them from gazing upon any thing that may be to us a ground of tentation whereby we may be drawn into any sin or which may be a distraction to us in Gods service Thus Job watched over his eyes Job 31.1 and this is Solomons meaning when he saith that the wise mans eyes are in his head but the eyes of a fool are in the ends of the earth Eccles. 2.14 because a wise man leaves not his eyes to their own liberty but governs them by discretion whereas fools suffer them to rove every where Into which folly David fell when he suffered his eyes to gaze upon the beauty of Bathshebah and therefore afterward he kept a surer watch over them and intreated God to turn away his eyes from beholding vanity Psal. 119.37 Quest. How must we watch over our ears Answ. To keep them from hearing any thing that is vain and sinful tending to the corrupting of our souls or the hindring of them in their growth in grace All filthy speeches tend to Gods dishonour and to our own and our neighbours hurt So doth all unsavory talk bitter taunts unchristan jests whisperings backbitings and slandering and all such discourses as feed the flesh and starve the Spirit wed us to the world and wean us from God we must therefore stop our ears against these bewitching sorceries and not for the pleasing our carnal sence hazard the destruction of our precious souls The ears like Conduit-pipes convey into the soul either the clear streames of the water of life or the filthy puddles of sin and death Quest. How must we watch over our pallates Ans. That we do not to please our pallat use such excess in our diet as will disenable us to Christian duties knowing that the end of our eating is to refresh and strengthen our bodies that they may be fit for Gods service that hath fed them and not the pampering of the flesh with sensual delight To give way to our appetite is to bring innumerable evils upon our selves As upon our bodies sickness and death upon our soules and bodies both sloth and idleness unfitness to any good action drowsiness or vain mirth shortness of memory dulness of understanding wanton dalliance and inflamation of our hearts with unlawful lusts Quest. How must we watch over our sence of touching Answ. That to please it we do not enslave our selues to effeminate daintiness thinking our selves undone if we cannot rowle our selves upon our beds of down and go in soft raiment and Dives-like be cloathed in purple and fine linnen every day But we should so inure our selves that we may not think it strange and intollerable to lie hardly and go hardly if Christ who suffered so much for us call us to suffer a little for the testimony of his truth Much more must we restraine this sence from unlawful objects as unchast kisses lascivious imbraces and wanton daliances which tend to the inflaming of our hearts with unclean lusts and defiling our bodies which should be the Temples of the Holy Ghost Quest. How must we watch over our tongues Answ. We must resolve with David Psal. 39.1 I will take heed to my wayes that I sin not with my tongue For the well ordering thereof is a matter of great moment for furthering or hindering us in our Christian conversation Prov. 15.4 A wholsome tongue is a tree of life c. If we use it well it will be our glory it being a notable instrument of glorifying God by speaking to his praise and then if we honour God he will honour us 1 Sam. 2.30 but if we abuse it to sin it will become our shame seeing thereby we dishonour God who hath given it us and all good things Hereby we may edifie our brethren Prov. 15.7 and 25.11 But if we vent froth and filthiness we shall corrupt them 1 Cor. 15.31 By the well using of it we shall have comfort Prov. 15.23 and 18.20 It evidenceth that we are upright in Gods sight Psal. 37.30 Perfect men Jam. 3.2 but the contrary is a sign of a rotten and wicked
Solomon the wise to run into idolatry against common sense and Sampson the strong though he knew the harlot would betray him could not forbear It will damne men in hell except they repent 1 Cor. 6.9 10. No Adulterer shall enter into the Kingdome of God So 2 Pet. 2.9 10. Being convinced of the hainousnesse of this sin in the next place the Marriage-bed must be preserved in all purity The tentation is strong to fornication but stronger to Adultery for the worser a sin is the stronger is the impulsion of Original lust unto it and Satan is more eager to draw us to it Labour for an hearty love to thy yoke-fellow which is a special means to preserve conjugal chastity It s not the having but the loving of a yoke-fellow that keeps us chaste Hence Prov. 5.19 20. Keep in with God in other matters For that man with whom the Lord is angry for other things shall fall into the hands of a filthy woman Prov. 22.14 Eccl. 7.26 Married persons must be chaste between themselves Beware of excesse or defect in the use of the Marriage-bed 1 Cor. 7.5 There must be quenching not provoking of lust Raging lust is a great enemy to love and will not be content with one Married persons must avoid also 1. Words and talk full of obscenity they must not by words corrupt one anothers chastity which is worse then corrupting the chastity of a stranger What if no body be by yet God is by 2. Their eyes must be pure and chaste else it will follow that their eyes will be full of Adultery 2 Pet. 2.14 Adam and Eve made coverings to hide their nakednesse each from other Modesty is the best Preserver of Nuptial chastity Love doth no unsightly or unseemly thing 3. The bed must be sanctified and kept undefiled by the Word and Prayer The Word is a mighty healer of corruptions to which we must joyne Prayer or else we relie too much on the Physick Prayer will keep us that we shall not surfet and so come to a loathing Nor fall into a defect There must be a satisfying and drinking away of our thirst at our own Cisterne Prov. 5.19 least we hanker after a strange fountain Prayer will keep us from base and abusive dalliances It will keep the bed undefiled and encrease love and mutual affection See Capell on Temptations p. 386. Consider how the Lord approveth and urgeth Matrimonial chastity 1 Thes. 4.3 This is the Will of God that ye should abstain from fornication and every one possesse his vessel in holinesse c. Remember how the Lord interposeth and challengeth the Covenant between persons at their Marriage as made to himself so as she that forsaketh the guide of her youth forgetteth the Covenant of her God Prov. 2.17 yea he professeth that he narrowly watcheth and clearly sees when this Covenant is broken For Prov. 5.15 17 20 21. this is made the reason of the Precept The wayes of men are before the eyes of the Lord though no other eye seeth it Remember the Lord watcheth sinners of this kinde to destroy both their souls and bodies Pro. 5.22 He destroys his own soul He shall be shut out of the heavenly Hierusalem Rev. 22.15 and by Gods Law the Adulterer and Adulteresse should die because he would not have the land defiled nor the guilty person live to be an eye-sore to the innocent It s worse then theft Prov. 6.30.31 Consider further the odiousnesse of this sin 1. It directly corrupts the fountain of honest civil and godly life which is the inviolable preservation of Gods Ordinance of Marriage 2. It s infamous for the Church to be accounted an Assembly of harlots 3. It brings confusion in the Common-wealth to have a bastardly brood inheriting 4. It s an injury to families to bring in unlawful and usurping heires 5. All other sins are without the body this is against the body 1 Corinth 6.18 6. Whereas all other sins may be committed by one party this winds in two into the sin So that if one party repent the other may not which will be a great burden to the Penitent whilest he lives 7. It s an high sin against the price of Christs blood wherewith their bodies were bought to be members of Christ that by this sin are made members of an harlot 8. The curse of God follows this sin 1. In the soul of the sinner Hebr. 13.4 Whoremongers and Adulterers God will judge 2. In his body Prov. 5.11 He shall mourn having consumed his flesh and his body 3. In his Name Prov. 5.9 which precious thing is irrecoverably lost 4. In his estate It brings him to a morsel of bread Pro. 6.26 It s a fire that consumes all his substance Job 31.12 As we see in the Prodigal 5. In his bastard-brood we never reade of any that came to good besides Jephthah Quest. By what means may we preserve our chastity Answ. Get a pure heart because out of it issue Adulteries Mat. 15.19 Let thy soul become a pure Spouse of Christ love him and cleave to him this is a good beginning Preserve in thy soul the feare of God Eccl. 7.26 He that is good before God shall be preserved Prov. 2.10 16. Consider Gods Presence who sees thee Get an hearty love to thy wife Prov. 5.19 20. Avoid occasions of wantonnesse As 1. Idlenesse one of Sodoms sins standing waters putrifie 2. Intemperance and delicacie in meat and drink the more the fuel the greater the flame especially avoid wine and strong drink for they are mockers Avoid intemperance in sleep and apparel Let thy diet be sober and sleep moderate 3. Avoid the company and sight of persons that may become snares as Joseph avoided his Mystresses presence Death oft enters by the windows of the eyes Beware of amarous books pictures speeches c. 5. Use all good means appointed by God for this purpose As first resist lustful thoughts at first and exercise thy mind in holy thoughts Secondly consider thy calling of a Christian and remember that thereby thou art called to holinesse 3. That the pleasure of sin is short but the gnawing of a guilty conscience durable 4. Apply the sword of the Spirit the Word of God against it which is a sharp two-edged sword c. 5. Fly to God by prayer make thy case known to him and crave his assistance See Dr. Tailor on Titus p. 386. CHAP. VI. Questions and Cases of Conscience about Affections or Passions Quest. HOw many sorts or kindes of Affections be there Answ. Two 1. Sensual 2. Intellectual or Rational Quest. What are sensual Affections Answ. They are such as belong to the sensual appetite are sented in the body for the instruments of them and are suited to the body for the obiects and ends of them and are guided by the phancie and are common with us to beasts The objects of them are sensible things as meats drinks marriage recreations c. A natural or bodily good to be obtained
were astonished therewith Yet in this case we must distinguish between solid affections and transient passions which weare off presently and vanish suddenly The affections of some Christians especially of young ones are like colours which are not in grain they will soon fade It is with a new Convert as with a man going to execution whilest he is upon the Ladder a Pardon is unexpectedly brought how will he be transported with joy He will even leap for joy yet afterwards this torrent of his joy may he abated though his life be as dear to him as ever So when a soul hath been brought by the Law to a sight of its lost condition when the Gospel proclaimes a Pardon and the Spirit of God hath set on the comfort of that Pardon upon the heart Oh what ravishments hath that soul fot the present which perhaps he shall not long retain the violence of his joy is abated but the solidity of it remains A third Reason may be taken from Gods indulgence to young Converts who usually gives in comfort according to the necessities of his people It s with God our heavenly Father as its with natural Parents they are most tender over their new-born children The father of the Prodigal did not only receive him mercifully but bountifully too he gave him more then was for necessity He gave him not only Shooes but a Ring not only cloaths but the best Robe not only bread but the fatted Calfe and Musick at this Feast and all this was for his newly converted and repenting Son he did not entertain him so every day after At our first Conversion God expresses much bounty and indulgence to us and afterwards though we have the same love from God and the same love to God yet the expressions may not be the same now as formerly they were Quest. What must we do when we finde that we have lost our first affections Answ. First Labour to be sensible of and humbled for those decays A decayed condition is an uncomfortable condition Though thy grace may carry thee to Heaven yet by thy decayes thou wilt live uncomfortably on earth Secondly Labour to get those decayes repaired If thou hast lost thy first love repent and do thy first works Rev. 2.4 5. Thirdly Make up the want of former affections in solidity of knowledge and judgment and if the candle give not so great a blaze let it give a more clear and constant light Fourthly Labour to keep up the first vigour of your affections For 1. Remember that you may lose that in a short time which you may be long in recovering A man by one weeks sicknesse may lose more strength then he can recover in a moneth A wound may be soon made but is not so soon cured So it s far easier to lose our holy affections then it is to recover them 2. Labour to keep up your holy affections For the truth of grace is more discerned by our affections then by our actions It s easier to dissemble acts of grace then gracious affections A Painter may paint the colour but not the heat of the fire 3. It s very hard to retain the first vigour of our affections therefore we should take the more paines about it Flushing of spiritual joy is like the sea wherein the tide doth not flow so high but the ebbe falls as low Bernard speaking of them saith Rara bona brevis mora they come seldom and stay but a short time As the Fall follows the Spring and one day is clear and another cloudy so it is with the best Christian his affections are not always at the same pitch yet it should be our endeavour to maintain in our souls our first vigorous affections in and towards the wayes of God Mr. Love of Grace CHAP. VII Questions and Cases of Conscience about Afflictions Quest. WHat is Affliction Answ. Any trouble grief or evil whatsoever that happeneth either to soul or body name goods or estate for correction of sin or for trial as it doth to the godly or for punishment and vengeance as it doth to the wicked Rom. 2.8 Quest. Why doth God suffer his children to be distressed and afflicted Answ. He respects himself therein For First God gaines glory many wayes by it As first his power is seen in their distresses his love goodnesse truth c. Then the Saints can say with Job Mine eyes have seen thee Job 42.5 Secondly not only present power and mercy is then seen but former we see what power was used in preventing misery what mercy in giving comfort Thirdly Then God shall have their custome and company Children that care not for their Parents in prosperity will flie to them in adversity He aimes at his peoples good therein For 1. Whilest they are Spectators they lay about them in getting and exercising of grace Others deep sorrows make us see how needful it is to get much faith patience Scriptures c. in readinesse 2. They stir up to prayers mercies c. as when Peter was in prison they thought it high time to pray Acts 12.5 3. When themselves be afflicted they help themselves by the afflictions of others Such suffered this affliction and God loves them why not me also Such cried and sped well why may not I Psal. 32.5 6. God aimes at the Parties good in great distresses Hereby they are tried humbled have experience of their frailties and graces We know little of our selves till much distressed neither what our weaknesse nor what our strength in Christ is How poor our selves noâ— how great our God is 2. Hereby they are brought to receive often sentence of misery Death Hell in themselves and its good to taste these things before we feel any of them It will empty a man of himself and make him trust in the living God It will learn him those three lessons of Christianity mentioned by Paul Phil. 3.3 To worship God spiritually to make Christ his joy and to lay down all confidence in the flesh 3. Hereby they are made helpful to all For 1. We cannot pity others till experience hath taught us 2. We will not be serviceable till affliction hath humbled and broken us 3. We know not how to comfort others till our selves have been wounded and healed But when we have learned by experience we can make our plaister serve another man and comfort him in the same affliction with the same consolation 2 Cor. 1.4 See Dr. Harris's Davids comfort p. 56. Quest. Why doth God suffer holy men to be afflicted Answ. Saint Chrysostome hath set down eight Reasons to which more may be added First because otherwise they would grow proud of their gifts and graces Secondly lest others should over-value them and account them Gods rather then men Thirdly that Gods power might the better appear in their weaknesse Fourthly that their patience might be manifested and made exemplary as in Job Fifthly to minde and assure us of the Resurrection For if man suffer not
tells us that he was so patient towards his adversaries because he waited upon God Psal. 38.13 c. 2. Folly for Eccles. 7.9 it resteth in the bosome of fools 3. Self-love which makes us so to prize our selves as never to think on the injuries and indignities we do to others and hainously to aggravate every small wrong done to our selves 4. Pride which makes us more sharp-â—ighted in apprehending a wrong and more furiously insolent in taking revenge Prov. 13.10 so in the Ephramites Judg. 8.1 and 12.1 c. so Psal. 10.2 This set Haman against Mordecai and the Jews Esth. 3.5 6. 5. Covetousnesse For if the hope of a covetous man fail his expectation their unquiet thoughts prepare a lodging in their hearts for anger they trouble their own house Prov. 15.27 6. Impotency and effeminatenesse of mind which makes men unable to bear injuries Hence women children sick and aged persons are so waiward 7. Luxurious nicenesse If the houses of such are not kept neat their diet cooked to their mindes if a spot be on their cloaths they are so enraged that the house will not hold them 8. Curiosity For when men have an itching desire to see and heare all things How friends and foes speak of them what servants do and say c. they come to hear and know many things which provoke them to anger Hence Prov. 20.3 Eccles. 7.21 22. 9. Lightnesse in believing reports and listening to tale-bearers Hence Prov. 26.20 and 16.28 so in Saul 1 Sam. 22.19 yea in David in hearkening to Ziba 2 Sam. 19.29 Hence Jam. 3.6 10. Inordinate love or excessive sorrow For the powers of the soul being weakened by these passions are made unable to beare any burden 11. Want of meditating on the common imperfections whereunto we are all by nature subject For if we consider that our selves have as great or greater faults as those we are angry for in others we would not be so easily provoked for every trifling occasion Eccles. 7.21 22. Titus 2.3 If we would look more at home and lesse abroad it would prevent much anger 12. Tendernesse of education and foolish cockering of mothers begets anger making their children more teasty then wasps more proud then peacocks more wanton then the Asse-colt c. whereas severer education would pull down their stomacks and make them more patient 13. Idlenesse unthriftinesse and voluptuousnesse nourish anger Hence Proverbs 26.17 1 Thes. 4.11 1 Tim. 5.13 Proverbs 16.12 c. and 20.1 Secondly consider the mischiefs of this passion above others Other passions do but draw men to evil but this precipitates them into it those do but shake but this overthrows them Love is stronger then death yet anger overcomes it the father in anger forgets his love to his child the childe to his father c. Yea anger makes a man forget the love of himself as appeares by those who to satisfie their anger violently thrust themselves into imminent dangers of death Covetousnesse is a violent passion as apppears by those who venture body and soul to get riches yet anger makes them hazard the losse of their estates and to spend all amongst Lawyers to be revenged on their enemies Voluptuousnesse makes men plunge themselves into particular pleasures but choler makes them of so bad a disposition that they rejoyce in other mens miseries It 's worse then envy for as envy desires to see any one miserable it 's choler that procures their misery Feare is a cruel tyrant which makes men thrust themselves into danger to avoid danger and to kill themselves for fear of greater torment yet anger vanquisheth fear causing them who tremble to see another mans wound contemne their own death so that as other affections lead a man this draws him others entice him this compels him others make us prone to evil but this casts us headlong into the gulf of all wickednesse Thirdly consider the manifold evil effects of anger which are produced of it self or are caused from others As 1. It blindes reason and makes men for the present as though they were distract of their wits It 's a short madnesse and in this respect worse for that madnesse is involuntary but this passion is entred into willingly and wittingly Madnesse is an evil of punishment but this is an evil of sin So in Simeon and Levi Gen. 34.25 In David 1 Sam. 25.13 22. in Saul 1 Sam. 22.18 19. in Theodosius 2. As it springs from so it causeth infidelity and fretting against God as in Moses Numb 20.10 c. Prov. 19.3 2 Sam. 6.8 3. It extinguisheth the love of God which cannot kindle in such an unquiet breast How should we love God whom we have not seen if we love not our neighbour whom we have seen 1 John 4.20 4. It 's an hindrance of holy prayer An angry man cannot call upon God or if he should God would not hear Hence Psal. 26.6 1 Tim. 2.8 Mat. 5.23 and 6.12 14 15. 1 Pet. 3.7 5. It makes the Word of God unprofitable Hence Jam. 1.19 Be swift to hear slow to wrath It hardens the heart that the Word cannot take root 6. It so fills and swells the minde that there is no room for good thoughts and meditations it 's so full of thoughts of revenge c. so that it stops communion with God and disturbs the peace of conscience 7. It makes men impatient of admonition which is ordained by God as one means to recover us from sinne so in Abner when justly reproved 2 Sam. 3.8 8. It grieves the Spirit of God and lets the Devil into mens hearts to whose image they are conformed by unjust anger Ephes. 4.27.30 31. 9. It disfits a man for society Hence Prov. 22.24 25. make no friendship with an angry man c. 10. It macerates and vexes the soul with fury so that they become self-tormentors Rage and fury tortures more then wrong and injury 11. It exposeth to infinite dangers by provoking men to enter into private quarrels so as wholly to neglect themselves that they may hurt their enemies Like the Bee that looseth her life to sting others It oft ruines the body some being extraordinarily moved have broken their veins and vomited out their souls with their blood Others have fallen into mortal diseases as Apoplexies frenzies madnesse palsies falling-sicknesse c. These are its effects in regard of our selves now in regard of our neighbours 1. It overthrows all friendship for there was never friendship so inviolable but anger hath dissolved it Hence Prov. 27.4 Anger is cruel and wrath raging they will fall from words to blows then to wounds then to death 2. Yea it makes men hurt whom they should most love as wife children servants who being necessarily conversant with them are most exposed to their fury 3. It 's the gate of vice whereby it enters Hence Psal. 37.8 Cease from anger leave off wrath fret not thy self to do evil so Prov. 29.22 A furious man abounds in transgressions so
strength of his tentation which perhaps was so violent as would have overthrown thee nor the reason why God suffers him to be overcome by it Consider also that thy self stands in need of infinite mercy for washing away thy many foule offences and wilt thou not let one drop fall upon thy brother to forbear and forgive in trifling wrongs Quest. How may we cure anger in others Answ. First if thou livest with those that be furious the best way to winne them to kindnesse is for thy self truly to repent of thy sins For Prov. 16.7 If a mans wayes please the Lord he will make his enemies to be at peace with him Isa. 11.6 c. He makes the Wolfe to feed with the Lamb c. the hearts of men are in his hands and he turnes them as he pleaseth as he did Esaus to Jacob Gen. 32.9 c. and 33.4 5. Remember his Promise that if we humble our selves he will grant us compassion in the sight of them that hated us 2 Chron. 30.9 1 Kings 8.47 c. 2 Chron. 7.11 c. Solomon prayes for it Secondly keep silence for as fire cannot continue long if the fewel be taken from it so anger cannot long endure if crosse answers be not multiplied Hence Prov. 26.21 and 30.33 Jam. 3.5 6. As Cannon-shot loseth its force if it light on earth or soft wooll but dasheth the stone-wall in pieces so the violence of anger is abated when not resisted but furiously rageth when it meets with opposition Thirdly give a soft and milde answer either excusing thy fault by shewing thy innocency or in all humblenesse confessing it and craving pardon Prov. 15.1 and 25.15 Gen. 50.17 Jude 8.1 c. as milk quencheth wilde fire and oile lime so doth a milde answer anger Fourthly administer grave and wholesome admonition with seasonable counsel and advice as we see in Abigail to David 1 Sam. 25.24 But this must be done when the heat of anger is somewhat asswaged and with mildnesse and moderation else it may provoke more Fifthly humble submission allayes choler the Lion tearrs not the beasts that prostrate themselves As we see in Jacobs case with Esau Gen. 33.3 4. Sixthly benefits and kindness asswage anger so it did Sauls anger against David 1 Sam. 24.17 and 26.21 Hence Prov. 25.21 If thine enemy hunger give him bread c. A great fire melts the hardest iron so said Jacob Gen. 32.20 So Prov. 21.14 Seventhly mark diligently the disposition of angry persons and by all lawful meanes conform thy self to them shunning all occasions of offence by thy milde and courteous carriage So Eccl. 1.3 and 10.4 See Mr. Balls Power of Godlinesse Dr. Tailor on Tit. Mr. Bolton Mr. Reinâ—r and Dr. Harris Quest. How are vicious and vertuous anger differenced Answ. Chiefly in the object the vertuous regards the interest of God the vicious the interest of a mans self but both proceed from glory and have their motions for the vindication of glory For a religious anger hath for its motive the glory of God but the motive of vicious anger is a mans particular glory and the resenting of private contempt either true or imagined Hence the proudest men are most cholerick for being great lovers of themselves and valuing themselves at a very high rate they deem the smallest offences against them to be unpardonable crimes But he that knows himself and apprehends how small a thing he is will not think the offences against him to be very great and therefore will not be much moved at them Quest. What other causes be there of sinful Anger Answ. First weaknesse contributes much to it For though a fit of anger look like a sally of vigour and courage yet it s the effect of a soft spirit Great and strong spirits are patient but a weak nature can suffer nothing The winde stirres leaves and small twigges seldome the bodies of great trees Secondly all things that make a man tender and wanton make him also impatient and cholerick as Covetousnesse Ambition passionate Love Ease and Flattery Thirdly anger is produced by giving way to the wandring of thoughts curiosity credulity idlenesse and love of sports Fourthly it s sometimes stirred up by contrary causes as by prosperity and adversity the reply of an adversary or his silence too much or too little businesse the glory to have done well and the shame to have done evil there is nothing but will give occasion of anger to a peevish and impotent spirit Quest. What are the evil effects of it the more to make us shun and hate it Answ. First its dreadful when assisted by power like an impetuous storme that overthrows all that lies in its way How often hath it razed Cities ruined Empires and extirpated whole Nations One fit of anger in Theodosius the best of Emperours slew many thousands of innocents amongst the nocents in Thessalonica How many have been massacred by wicked Princes and what slaughters would there be in the world if mean fellows had as much power as wrath Secondly its dangerous to the angry man himself for by the overflowing of the gall wrath overflows all the faculties of the minde which discovers it selfe by the inflammation of the face the sparkling of the eyes the quick and disordered motion of the limbs the injurious words the violent actions c. wrath turnes a man into a furious beast yea in the heat of such fits many get their death or do such things as they repent at leisure Thirdly there is no cause so good but it s marred by impetuous anger The great plea of anger is the injustice of others But we must not repel one injustice by another For though an angry man could keep himself from offending his neighbour yet he cannot excuse his offence against God and himself by troubling the serenity of his soul and therefore expelling Gods Image and bringing in a storme and confusion which is the devils Image As when a Hogshead of Wine is shaken the dregs rise to the top So a fit of raging choler doth thrust up all the hidden ordure which before was setled by the feare of God or men Fourthly the wrong done to Piety or Justice is no just reason for our immoderate anger for they have no need of so evil a Champion which is rather an hinderance then a defence of their cause and in stead of maintaining them transgresseth against them To defend such reasonable things as Piety and Justice are there is need of free reason and whether we be incensed with the injury which is done to them or the wrong done to us we must be so just to our selves as not to lay the punishment upon us for the faults of another or make ourselves miserable because our neighbours are wicked To which end we must remember that in the violation of Justice God is more interessed then we are and knows how to punish it when he sees it expedient and if God will not punish as yet our wills
from God either secret when the heart by distrust is withdrawn or open when men do blaspheme the truth and rail at the Doctrine of God as those Jews did Act. 19.9 Secondly there is a temporary defection or falling away which afterwards is repented of Or a final of such as die in their Apostacy as Julian did Thirdly there is a spiritual defection from some part of Doctrine and obedience as in David Peter c. And a total when the foundation of faith is denied Fourthly some fall from God in their first yeares following their superstitious Ancestors as many that are borne of Popish parents Others that fall in their middle age after their enlightning with the truth as sundry inconstant Protestants which fall to Popery or Heresie So 1 Tim. 4.1 Foretold 2 Thes. 2.3 Fifthly there is a universal departure from the whole Doctrine of Christ after it is once known by the enlightning of the Spirit with a malicious despite of it because its the truth of God Heb. 6.6 and 3.12 and 10.29 Read more of it 2 Pet. 2.20 1 Joh. 5.16 Quest. How farre may a childe of God Apostatize and fall back Answ. First he may loose all his zeale and be but lukewarme Rev. 3.15 16. so 1 Sam. 17.16 there was no zeale in any to oppose the blasphemy of Goliah This was foretold Matth. 24.12 The love of many shall wax cold Secondly he may lose all his affections which are the wings of the soul as it was with Sardis Râ—v 3.2 so with Asa 2 Chron. 16.10 and David 2 Saâ— 11.25 Thirdly he may grow to be senseless of sin and of the grace of God so were Josephs brethren when they had thrown him into the pit Gen. 37.25 so the Israelites when they had made the golden calf Exod. 32.6 so David 2 Sam. 11.13 Fourthly he may grow to be notoriously vain and worldly so Paul complains of some of his dear friends Phil. 2.21 Fifthly he may grow to that pass that the service of God may be a burden to him he may cry out as those Mal. 1.13 Hence Paul exhorts the Galatians ch 6.9 Be not weary of wâ—ll-doing Sixthly he may be so dead that nothing can quicken him and so it may fare with the whole Church even when God shews signes of his departure Hence Isa. 59.16 I wondred that there was no intercessor Quest. Where then is grace in such an one Is he unchilded againe Answ. The grace of a childe of God can never be wholly lost not for any goodness in himselfe but through the goodness of God to him For First there is a seed of God still remaing in him 1 John 3.9 so that he cannot commit sin with that full swinge as wicked men do Regeneration is an immortal seed 1 Pet. 1.23 25. Secondly there are supernatural habits remaining in him whereby he hath inclinations to good and against evil Psal. 37.24 Though the righteous fall yet shall he not utterly be cast down c. Now the difference between the seed and habits is this This seed is immediately in the soul though it runnes through all the powers of it But these supernatural habits are immediately in the powers and faculties of the soul and herein they differ from moral and natural habits in that these do naturally incline but supernatural habits do never actually incline but upon concurrence of special grace Thirdly a childe of God hath ever an anointing 1 John 2.27 i. e. a gift and grace of God whereby his eyes are enlightned to look upon God and his Ordinances and all sin and iniquity with an heavenly eye which can never be taken away so that he will not think or talk of God as a natural man doth he will discover that he hath something of God still in him Fourthly there is a little strength in his heart as Rev. 3.8 He doth a little fear God hath some good desires though but weak and a little endeavour to please God though corruptions be very strong Quest. Whence proceeds this back-sliding in Gods children Answ. From their giving way to sin and not looking to themselves to abstain from it as from worldliness passion c. as 1 Tim. 5.6 This David found by woful experience and therefore prays Psal. 51.12 that God would uphold him with his free spirit So we see in Peter Matth. 26.47 now the reasons why sin doth so deaden grace in their hearts are First sin is a soul-killing thing when the devil hooks a man into sinne he draws him into the dead Sea Hos. 13.1 when Ephraim offended in Baal he died Eph. 2.1 ye were dead in sinne Hence he calls the Law of sin the Law of death Rom. 8.2 sinne weakens all the powers and faculties of the soul and body that they cannot stir to any duty It 's like a great weight on a mans back Heb. 12.1 As Christ saith cares overcharge the heart Luke 21.34 It separates between God which is the fountain of life and the soul and therefore no marvel if it deaden it Secondly sin grieves the holy Spirit of God and we know that all the quickening of a Christian consists in the gracious assistance of Gods Spirit so that if he withdraw and suspend his actions we can do nothing of our selves Hence Eph. 4.31 Grieve not the holy Spirit of God c. And 1 Thes. 5.18 19. It quencheeh the Spirit Thirdly it puts a most bitter hard task upon the soul to go through which causeth her reluctancy For such a man must humble himself greatly before God must renew his repentance with bitter remorse for his sins must come to a reckoning for it This made David so loth to call himself to account when he had sinned with Bathsheba Fourthly it defiles the conscience till it be again purged by the blood of Christ Heb. 9.14 It knocks off a mans fingers from laying hold of the Promises which are the things by which men live Isa. 38.16 It makes the conscience say the Promises do not belong to me For God is an holy God and his Promises are holy and there is no medling with them without holinesse Fifthly sin doth either utterly destroy or mightily weaken all our assurance of welcome to God and therefore it must needs dead the heart in all duties as a childe when he hath committed some great fault is afraid to come into his Fathers presence as we see in Jonah and David Quest. What are the particular sins which cause this deadnesse and backsliding Answ. First the niggardlinesse of Gods children in his service when they will do no more then they must needs do whereas a quickned heart will rather superabound then be wanting As often in Scripture the duty is commanded but not the quantity as how often and how long we should pray meditate give almes c. now a Christian in such cases will rather overdo then underdo as Philemon v. 21. I know thou wilt do more then I ask So 2 Cor. 8.3 Secondly neglect of our
permanent and unchangable will make his love constant and perpetual Mr. Downhams Warfare CHAP. XIV Questions and Cases of Conscience about Assurance Quest. WHat is Assurance Answ. It is a reflect act of the soul by which a Christian clearly sees that he is for the present in the state of grace and so an heire apparent to glory Quest. What are the kindes or degrees of this Assurance Answ. First an Assurance or certainty of adherence and application when we certainly apply and adhere to the promise and to Christ therein peremptorily divolving and casting our selves upon him for salvation though perhaps without evident and sensible comforts Called a receiving of Christ John 1.12 A cleaving to the Lord with full purpose of heart Acts 11.23 so that if we must perish we will perish believing This is the lowest step of assurance which every true Beleever hath Secondly a certainty of evidence or experience when by the reflection of conscience or faith upon our selves and our own acts or by the testimony of the Spirit of God we evidently see that we are in the state of grace experimentally discerning what God hath done for us and that upon such and such grounds effects of grace or other discoveries as being a new creature 2 Cor. 5.17 walking in the light 1 John 1.7 walking after the Spirit not after the flesh Rom. 8.1 loving the brethren 1 John 3.14 This assurance is usually attended with much comfort and joy yet every Christian attaines not to it but should labour hard for it It belongs rather to the well-being then to the being of a Christian. Thirdly an unstaggering certainty or full assurance when there is such a full perswasion as overcomes all doubts feares and unbelief such was Abrahams Romans 4.17 c. This is the highest pitch of Assurance attainable in this life and next to celestial enjoyment which few attaine unto Quest. How may the truth of assurance be discerned seeing some that have it think they have it not and others that have it not think they have it Answ. First try it by the qualifications of the persons assured as 1. Hast thou been troubled in conscience with feares about thy natural condition and thy soul kindly humbled in thee The spirit of bondage goes before the spirit of Adoption Rom. 8.15 16. with Matth. 11.28 Esay 61.1 2. 2. Hath thy humbled bâ—oken heart been furnished with saving faith First we beleeve and then we are sealed with the holy Spirit of promise Ephes. 1.13 3. Hath the Spirit been given to thee we must first have the Spirit before we can know the things that are given us of God 1 Cor. 2.12 Secondly by the grounds and causes of assurance which are 1. Divine testimony by audible voice as Christ assured those Mat. 9.2 5 6. Luke 5.20 23. and 7.47 48. and 23.42 43. But this was extraordinary and is not now to be expected 2. The lively exercise of faith reflecting on its own acts and seeing it selfe beleeving and these acts are 1. Direct and these again either receptive of Christ as Joh. 1.12 or operative from and by Christ received as Acts 15.9 Rom. 5.1 Gal. 5.6 2. Reflexive when faith looks back upon its own acts thus receiving Christ and thus acting So Paul knew whom he had beleeved 2 Tim. 1.12 3. The testimony of our own renewed and sanctified conscience according to the Word of God witnessing our good estate The spirit of man is the candle of the Lord c. Prov. 20.27 Tells us what 's in us 1 Corinth 2.10 11 12. 4. The testimony of the Spirit of God purposely given us to this end 1 Joh. 3.24 and 4.13 1 Cor. 2.12 the Spirit is the authour of our assurance 1. As a seal Ephâ—s 1.13 sealing us after we believe as v. 14. 2. As an earnest of our inheritance Ephes. 1.14 3. As a joynt witnesse with our spirits Rom. 8.16 clearing up our spiritual evidences and enabling us to discern them as 1 Cor. 2.9 c. 1 Joh. 2.27 Thirdly by the fruits and effects of it whereby it s distinguished from presumption as 1. True assurance mightily provokes to self-purifying to holinesse in heart and life as 1 John 3.2 3. whereas presumption emboldens in sinne 2. It stirres up fervent desires and longs after the Gospel of Christ they long for the sincere milk of the word 1 Pet. 2.2 3. But presumption breeds disaffection to it Psalme 50.16 17. such either desire it not at all or not the sincere milke of the word or not in reference to growth 3. It makes the soule incomparably to desire communion with God and Jesus Christ as we see in the Church Cant. 2.6 7 16 17. with Cant. 3.1 to 6. and 5.2 and 6.4 How doth David mourn for want of the sense hereof and pray for it Psal. 51.8 12. But presumption knows not what communion with Christ means 4. It notably engageth those that have it to serve and honour God in their places to the uttermost God assures Joshuah that he will never leave him nor forsake him Josh. 1.5 6. and Joshuah resolves that whatever others do he and his house will serve the Lord Josh. 24.15 so in Paul 1 Cor. 5.14 15. and in David Psalme 118.28 But presumption contemnes God Job 21.14 15. 5. True assurance singularly supports and comforts the heart in deepest tribulations as we see in Job chap. 19.25 c. and Paul 2 Corinth 1.12 But presumption in such cases is a miserable comforter 6. It fills us with joy in hope of glory when tribulation hath done its worst Rom. 5.1 2 c. But presumption hath no true hope of another life Ephes. 2.12 Quest. How may this assurance be attained and retained Answ. First be much in self-examination that we may finde where our evidence clearly lies 2 Cor. 13.5 Secondly quench not grieve not the Spirit 1 Thes. 5.19 Eph. 4.30 by any known sinne for the Spirit is given us that we might be assured and know the things that are given us of God 1 Cor. 2.10 c. and he assures us convincingly clearly and satisfactorily Rom. 8.16 Eph. 1.13 14. with 1 Joh. 3.24 and 4.13 Thirdly cherish and improve all our graces for every grace hath evidence in it especially assuring graces as knowledge Col. 2.2 Faith Heb. 10.22 and Hope Heb. 6.11 18 19. Fourthly constantly exercise our selves herein to have a conscience void of offence towards God and man in all parts of well-doing Acts 23.1 and 24.16 Rom. 8.16 1 Joh. 3.18 19 c. 2 Cor. 1.12 Isa. 32.17 Prov. 14.26 Psalme 50.23 Joh. 14.21 Fifthly Remember former experiences of assurance So Psal. 77.7 8 9 10. and 61.2 3. and 71.5 6 20. Sixthly labour to get out of those conditions which are prejudicial and obstructive to assurance which are 1. The infancy of grace such have not their senses exercised to discerne their condition Heb. 5.13 14. Labour to be grown men 1 Cor. 14.20 2 Pet. 3.18 2. The spiritual slumber or
is left to the pleasure of a wave when the other lies safe at Anchor 2. Compare them with men in an unregenerate condition what a vast difference is betwixt them sure you do not question whether God hath more service from the Israelites that feed upon hidden Manna Or from Egyptians that feed upon Garlick and Onions Wicked men by feares and terrours of the Law may be restrained and may spend a few sighes and drop a few teares sometimes but when they are thus wash't they soon return to their wallowing in the mire whereas they that are assured of their salvation are constant and cheerful and uniforme in their obedience 3. That God hath other Rods enow to awaken them out of a sinful security though he do not disinherit them Remember what God speaks to David Psal. 89.31 32. If his children break my statutes and keep not my Commandments then will I visit their transgressions with the Rod and their iniquity with stripes c. God will make them know what a bitter thing it is for them to depart from him and forsake their first love For 1. They may fall from assurance though they cannot lose the seed and root of grace yet they may lose the flourishing and fragrancy of it Though the foundation of God remain sure yet they may lose their comfort Though they be built on a rock they may be dashed with waves Though the seal of God remaines sure yet they may deface the Print of it so as that it may not be visible to their eye Now we may easily conceive what a sad alteration this will be 2. They may fall into a total desertion even so as to look upon God as an enemy and instead of a Filial Plerophory may have a fearful expectation of the fierce wrath of God God may dip his pen in gall and write bitter things against them and his envenomed arrows may stick fast in them so that they may be excommunicated from that happy and heavenly entercourse that once they had with God Quest. What diligence is required of us about this assurance Answ. First we must use diligence to get this assurance For 1. There are but few that have any right to the love of God in Christ. It 's a principle in morality that intimate friendship cannot be extended to many Friends usually go by pairs Now though God be of vast and boundless love yet he chooseth to concentricate it all in a few pickt out of the world that he might engage them the more unto himself 2. Of those few whom he loves all are not assured of it Though he loved them with an everlasting love yet he manifested it in time not before they had a being nor whilest they were in the state of nature nor when they were new born children For babes in Christ cannot presently cry Abba Father They are not assured nor sealed till the Spirit comes and stamps a clear impression of Gods love upon their softened and melted spirits 2. We must use diligence to keep assurance It 's a jewel that deserves our best care Take heed of loosing the White-stone Take heed of forgetting the new Name Art thou weary of the Sun-shine and wouldst thou cool thy self in the shade Doest thou begin to loath thy Manna and wouldest thou returne to the Garlick and Onions of Egypt O remember thou didest not so soone obtaine assurance and wilt thou so soone lose it Thirdly give diligence to recover assurance if thou hast lost it O when will the Winter be past that the flowers may appear and the time of singing may come Say with the Church Awake O South winde and with thy gentle breathings blow upon the garden that the spices thereof may flow out Never leave till thou findest thy Spouse again Tell him that thou art sick of love that thou longest for a cluster of Canaan that thou art even famished for want of hidden Manna Lay thy heart before him and tell him that thou desirest new stamps and impressions of his love Tell him that thou hast lost the print yet he hath not lost the seale Tell him that thou wouldst now more prize his love then ever thou didst or couldest before Give him no rest till he give thy soule rest and fill it with himself O desire him to shine out upon thee a little before thou goest hence and beest no more seene Quest. Why doth assurance require such diligence Answ. First because of the deceitfulness of the heart that is so apt to please it self with shadows and to flatter it self into an imaginary happinesse Most men are so confident of heaven as if they had been born heirs apparent to the Crown of glory As if this new name had been given them at their baptism or as if they had been born with this hidden Manna in their mouths They never knew what a scruple was and wonder that others trouble themselves with them These have a key to heaven of their own making and think they can go to it when they please Thus do vaine men cheat their own soules whereas it were their wiser way rather to commune with their own spirits to see what a false print they are of what corruptions and degenerations from the Original what are the genuine and what are the spurious works of the Spirit Secondly we have diligent enemies that would faigne quench our joy and keep it from flaming into assurance He would have broken thee when thou wast a bruised Reed how will he triumph in thy fall now thou art a stately Cedar Satan being fallen himself not only from heaven and happinesse but from a possibility of recovering the same againe and now he labours to involve us in the same condition and seeing he cannot possibly do this he endeavours to damp their joy to raise stormes and tempests in their souls Yet our comfort is we may frustrate him by a strong and clasping hand of faith whereby we may lay such fast hold of God in Christ that we may thereby make the Devil give over as despairing to prevaile So then the more frequent his assaults are the more should Christians stand upon their watch and fortifie themselves and run in times of danger to the Name of the Lord which is a strong Tower Prov. Thirdly give diligence because it 's a matter of such great consequence and to be deceived herein will prove the most stinging aggravation of misery that can be the house that was built upon the sand great was the fall of it There is a counterfeit assurance called presumption that great devourer of souls that slays its ten thousands O what misery is it for a man to take himself to be in the ready way to heaven when he is dropping into hell To expect no lesse then a crown of glory when he can find nothing but chains of darkness and a gnawing worme Quest. But what kinde of diligence is required to get assurance Answ. First be diligent in self reflexion A clean
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
another time to regaine these losses and to repaire our estate and as we must not when we have an ill bargain exceed the market and so transferre our losse upon others but patiently beare it as imposed by God so when we have a good bargain in respect of the difference of places and times we may not unlesse we would be uncharitable to our selves put off our gain to others but receive it thankfully as Gods blessing upon our labours But yet herein we must take heed that we be not overstrict seeking only our own gaine without respect to the Common wealth nor uncharitable to the poore in joyning with others to keep up the market in times of scarcity But when we can afford it we ought to abate something and by our example to bring down others to the like reasonable rates Againe we must take heed that we use no unjust nor uncharitable courses to raise the markets by forestalling and buying up the things that are brought at low rates with purpose to sell them dearer in the same place Or to ingrosse commodities that having them all in our own hands we may sell them at our own rates Neither may we as some companies use to do combine our selves together to sell our wares at a certaine rate Nor keep in our commodities to cause a dearth seeing if we defraud the people of Gods blessings we shall be liable to their curse as Prov. 11.26 Neither may the buyer desire to have commodities under the worth especially when he hath to deal with the poor whose necessities oft-times constrain them to take not what their wares are worth but what they can get for them Such Shop keepers therefore offend grievously who take advantage of their poverty who work for them sinfully to oppresse them forcing them to sell their tears sighs and groanes with their wares because wanting bread to put into their own and their childrens mouths they refuse to buy their wares not because they do not want them but that therby they may beat them down to the vilest prizes and so pinch and almost starve them who work hard for a poor living whilest the buyer by his excessive gains lives in all superfluous excesse and grows wealthy Sixthly in regard of the manner of buying and selling we ought to use honest simplicity avoiding all manner of fraud and deceit They therefore offend who use a thousand devices to circumvent and defraud their neighbours as 1. By blinding their minds with their false praises of their wares and their eyes with false and deceitful lights 2. By concealing the known faults of their wares endeavouring to get the highest prices as though they were faultlesse 3. By asking double the price of their commodity and taking it also if they can prevail with the buyer to give it 4. By abusing their friends under colour of love selling dearer to them then they would to a meer stranger 5. By telling untruths either about the worth of their commodities or the price which they cost them or the mony that they have been offered or that which they will take and not under and oft confirming their lives with intermingled oaths and many other cheats which I cannot name Quest. How may thess sins in buying and selling be avoided Answ. If as we professe we would prefer justice and charity before deceit and self-self-love 1. If we would consider that God is present and beholds all our dealings to whom ere long we must give an account 1 Thes. 4.6 And lastly if we would remember that it will profit us nothing to win the whole world with the losse of our souls Mark 8.36 Mr. Downams guide to godlinesse CHAP. XXIII Questions and Cases of Conscience about our Callings and Vocations Quest. OUght every man to have a Calling Answ. Yea as may appear by these Scriptures Eccles. 1.13 Ephes. 4.18 Christ himself had one Mark 6.3 1 Thes. 4.11 Quest. Is it a sufficient calling for a man to attend upon another as serving men do Answ. To attend upon the persons of Magistrates and Nobles is a warrantable calling especially having some particular employment annexed to it as to be Cook Butler Clerk Croome c. So had Cornelius servants Acts 10.7 Quest. How must we behave our selves in our particular callings Answ. We must be diligent painful and faithful therein Genes 3.19 Psalm 128.2 Prov. 10.4 and 13.4 and 22.29 2 Thes. 3.10 Gen. 31.40 Quest. Suppose a man have enough to maintain him and his without a calling Answ. Yet if he be able he must employ himself in some particular calling either in Church or State and be diligent therein He must eat his bread either in the sweat of his brain or of his brow Adam himself must work Gen. 2.15 See Elton on the Commandments Quest. How else may we prove that all must have callings Answ. From the Examples of Gods Saints in all ages as of Abel c. before the flood the Patriarchs after the flood and many under the Gospel Quest. Why must we use faithfulnesse and diligence therein Answ. First because he that is slothful and negligent therein or walks loosly and carlesly is neere a kin to him that lives without a Calling yea he is brother to him that is a great waster Prov. 18.9 Secondly diligence in a calling is the work of the Lord and therefore he that doth it negligently is accursed Jer. 48.10 Thirdly God of his rich mercy hath allowed us six days not to loiter but to labour and dispatch our businesse in Exod. 20.9 Fourthly without diligence in a particular calling Superiours could not govern and provide for their inferiours nor inferiors serve and please their superiours according to the fifth Commandment nor either of both provide for their health according to the sixth Commandment Nor avoid idlenesse and the fruits thereof according to the seventh Commandment Nor shun the crime of theft forbidden in the eighth Commandment Nor preserve their good names provided for in the ninth Commandment but be ever coveting and full of discontent forbidden in the tenth Commandment Jndeed it s not possible to reckon up all the sins and dangerous discomodities that attend upon them that either live without a calling or that deale negligently and carelesly in their calling as appeares Pro. 6.11.13.14 and 24.30 Quest. How may this be proved Answ. By the wofull experience of such as have either used unlawful callings as Thieves Cheaters Gamesters Parasites Stage-players c. Or else that have lived without a calling who besides that they are commonly unprofitable Caterpillers yea burthensom and chargeable to others they either grow profane in their lives or fall away from the truth of religion into damnable sects and erronious doctrines Quest. How may we prove that diligent walking in our callings is so acceptable to God Answ. Because as he that hath no lawful calling or that walketh negligently in one that is lawful transgresseth all the Commandments of the second Table thereby highly displeasing
be a receiver Answ. He is a receiver that accepts as his own that which is given him from a right owner either out of bounty as when Solomon received gifts from the Queen of Sheba or out of misery as when the poor receive from the rich Mr. Abbots Christian family c. CHAP. XXVII Questions and Cases of Conscience about Chastity Quest. HOw many sorts of persons may be said to be chast Answ. First such as are borne with some natural impediment This is natural chastity Secondly such as are gelded or made chaste by men This is artificial chastity Thirdly such as are fitted by God for the gift of continency This is Christian chastity All mentioned by Christ Mat. 19.22 Quest. What are the things that hurt and hinder chastity Answ. They are of two sorts either inward or outward Quest. What are the inward things Answ. Filthy imaginations unchast thoughts and inward lusts and motions of the heart to uncleannesse whereunto the heart gives consent or purposes of the heart to any act of uncleannesse Matth. 5.28 Col. 3.6 Quest. When are these inwards lusts most vile Answ. When they are so violent and strong that they continually boile and burn within us giving us no rest but continually provoking to some filthy act of uncleannesse 1 Cor. 7.9 Col. 3.5 Hos. 7.4 Quest. What are the outward things that hurt or hinder chastity Answ. They are either such things as precede the act of uncleannesse or the act of uncleannesse it self Quest. What are they that go before it Answ. Either such things as more remotely provoke lust or things neerer to it Quest. What are the remoter provocations to it Answ. First gluttony or excesse in eating and pampering the belly with meats or when we use curious and dainty meats deliciously and unseasonably especially such as have greatest force to provoke lust purposely to encrease it in us Jer. 5.8 Ezek. 16.49 Rom. 13.13 Hos. 7.6 Secondly drunkennesse and immoderate drinking using wine and strong drink unseasonably and wantonly principally to stir up lust Isa. 5.11 Rom. 13.13 Eph. 5.18 Thirdly lustful dreames proceeding from surfeiting drunkennesse causing nocturnall pollutions mentioned Deut. 23.10 Fourthly idlenesse when we spend our time in immoderate sleeping ease and doing nothing but following sensual delights 2 Sam. 11.1 2. Ezek. 16.49 1 Tim. 5.13 Quest. What are the neerer provocations unto lust Answ. First Light vain and immodest setting out of the body oâ— carriage of it as by gayrish wanton and new fangled attire Curling frizling and powdering the haire painting and spotting the face laying out naked breasts mincing with the feet Ezek. 16.49 Prov. 7.10 1 Tim. 2.9 1 Pet. 3.3 1 Cor. 11.14 2 King 9.30 Jer. 4.30 Isa. 3.16 c. Zeph. 1.8 Quest. May not such as have some deformity in the body labour to cover it Answ. Yea so as they set not a new form upon the body for dissembling is as unlawful in deed as in word Secondly keeping company with wanton and unclean persons frequenting of lewd houses especially at unseasonable times Gen. 39.10 Psal. 50.18 Prov. 5.8 and 7.7 8 c. Eph. 5.5 7. Thirdly immodest and filthy speaking or singing unclean songs Eph. 4.29 and 5.3 4. Col. 3.8 Fourthly reading unchast and filthy books fitter to be burnt as those were Acts 19.19 Fifthly idle and curious looking of men upon women or women upon men Gen. 6.2 and 39.7 and 34.1 2. Sixthly looking upon lascivious and filthy pictures or unseemly behaviour used in Stage-plays c. Numb 25.1.2 3. Ezek. 23.14 Eph. 5.3 4. Seventhly mixt dancing of men and women together wherein light and immodest behaviour is used Exod. 32.6 Job 21.11 12. Mark 6.21 22. Eighthly wearing of apparel not fit for the sex that they may the more easily commit filthinesse Deut. 22.5 Job 24.15 Gen. 38.15 Ninthly wanton kissing and unchast dalliance Gen. 39.12 Prov. 7.13 Deut. 25.11 12. Tenthly moving entising and perswading to the act of uncleannesse as Gen. 39.7 10. Prov. 7.13 c. Elton on the Commandments Quest. What means are we to use for the preserving of our chastity Answ. First a constant and conscionable performance of private religious exercises as reading praying meditating c. will so purifie the heart and sweeten the soul with divine comforts and mortifie the flesh and confirme the Spirit of grace and beat down tentations by meanes whereof a Christian shall be conquerour over them Secondly painfulnesse in ones calling will divert the mind from all inflaming fancies and find the soul and body so much imploiment in things of a lawful and useful nature that there will be no leasure for wicked and unlawful conceits Otia si tollas c. Thirdly Temperance in diet is a great furtherance to the chastity of the body as withdrawing the fuel puts out the fire Fulnesse of bread will make a man an unclean Sodomite Ezek. 16.49 beat down thy body by abstinence 1 Cor. 9.27 Fourthly to prevent uncleanness we must shun the corner of the harlots house and resolutely avoid the society of such as may entice us to wickednesse we must pull out the right eye Mat. 5.29 for Prov. 6.29 Dalliance will breed whoredom Fly fornication 1 Cor. 6.18 as Joseph did Gen. 39.10 12. Fifthly if these prevaile not we must have recourse to marriage and to the due and lawful enjoyment of it 1 Cor. 7.2 Whatelies Brid-bush Sixthly because from the heart issue adulteries we must get a pure heart making the inside first clean and let thy soul become the Spouse of Christ to love and cleave to him Seventhly preserve in thy soul the fear of God Eccl. 7.28 He that is good before â—od shall be preserved Prov. 2.10 16. If knowledge enter into thy soul thou shalt avoid her snares Consider Gods presence who sees thee Eighthly hearty love betwixt married persons is a great preserver of chastity Prov. 5.19 20. Ninthly use all good means appointed by God for the preservation of thy chastity As 1. Resist lustful thoughts at first busying thy minde in holy thoughts Prov. 23.26 27. 2. Consider thy calling to and profession of Christianity by both which thou art called to holinesse 3. Remember that the pleasure of sin is short but the gnawing of a guilty conscience will continue to eternity 4. Apply the Word which is the sword of the Spirit especially such places of it as tend directly to the cutting down of this sin 5. Fly to God by prayer and if thou beest strongly assaulted complain to him as a woman tells her husband to be rid of a tempâ—eâ— 6. If these prevail not see whether thou hast not been guilty of uncleannesse before marriaâ—e if so thou must truly repent of it for marriage without repentance abates not the power of lust and therefore thou must with many prayers and tears beg pardon thou must as it were wash thy selfe in the tears of true repentance 1 Cor. 6.9 11. 7. Get sound knowledge in the Woâ—d of God which is an excellent
only by mutual covenant and the servants voluntary subjection but the former is by the bond of nature Object Children marry for themselves not for their parents why then should their consent be so stood on Ans. First though they marry not for their parents yet from their parents being by marriage freed from their power Secondly children are not their own but are the inheritance of the Lord Psal. 127.3 and God hath given them to their parents as an inheritance therefore a child may no more alienate himself from his parents then other of his goods Thirdly children may not alienate any of their Parents goods without their consent Gen. 31.36 Gal. 4.1 and that 1. Because parents may hereby know what they have and what they have not and accoâ—dingly order their expences which they could not do if children might purloin and take of their goods at their pleasure 2. It s a means to restrain the lavish humour of children that so their parents may be the better enabled to lay up for them 2 Cor. 12.14 Fourthly Children must be ordered by their parents for their apparel Israel made Joseph a coat Gen. 37.3 Fifthly children must forbear to binde themselves to do any thing against their parents consent they may not make a vow without their consent Numb 30.4 Quest. Wherein consists the active obedience of children to their parents Answ. In yeelding themselves pliable to their parents will and that especially in four things First In being ready to their uttermost ability to perform all their lawful commands Eph. 6.1 as for example 1. They must come at their call Gen. 49.1 1 Sam 3.5 c. and 16.12 2. They must go on their errands though farre and troublesom Gen. 28.5 and 37.14 and 42.2 3. 1 Sam. 17.17 20. 3. They must attend upon their parents when commanded Gen 22.6 4. They must faithfully perform what businesse is injoyned them Gen. 50.5 Jer. 35.8 1 Sam. 17.20 34. Secondly in obeying the wholsom instructions which their parents give them Prov. 1.8 9. and 4.1 3. Exod. 18.24 For 1. Parents are commanded to instruct them 2. Great wisdom may be attained hereby Prov. 13.1 and 1.9 and 4.9 3. Much joy is brought to parents by it Prov. 10.1 and 27.11 contrary Gen. 26.35 1 Sam. 2.25 Gen. 19.14 Thirdly in submitting to their parents reproofs and amending what is justly reproved Gen. 37.10 1 Sam. 20.30 c. Quest. What if the parent mistake in the matter reproved may not the child make answer Answ. Yea but he must do it mildly reverently and seasonably Object Christ took up his mother roundly for reproving him unjustly Luke 2.49 Answ. Christ as God-man was greater then his mother and so with authority blamed her for her unjust reproof This she knew and therefore was silent Fourthly in submitting to their Parents correction and amending what they ate justly corrected for Heb. 12.9 Prov. 29.17 Quest. What is the extent of childrens obedience to their Parents Answ. In all things Col. 3.20 to wit in the Lord Eph. 6.1 For which end 1. They must labour to bring their judgement and will to the bent of their parents to think that meet for them to do which their parents would have them do Gen. 22.6 7. 2. Though in their judgments they cannot think it fittest yet if pressed to it they must submit Gen. 276. c. Quest. May not a child yeelding better reason then his parent refuse to do what be judges unmeet at lâ—st till he be better informed Answ. He may render his reason with reverence and humility and desire his parents not to urge it upon him Gen. 43.3 11. yet in indifferent things if parents will not be satisfied but will be obeyed children must yeeld For 1. In such things the command of a Parent is a warrant for the child so that a parent may sin in commanding that wherein a child may obey without sin 2. Children hereby manifest their high esteeme of their parents how willing they are to please them 3. It s a great means to preserve peace and love betwixt parents and children Quest. What is further required from children to their parents Answ. To repay and recompence what they can their parents care cost and kindnesse towaâ—ds them and that in the way of thankfulnesse 1 Tim. 5.4 Quest. What rule is to be observed herein Answ. Children must relieve their parents according to their necessitie which may be through 1. Natural infirmities Or 2. Casual extremities Concerning the first the rule is 1. Children must bear with their parents infirmities not the lesse reverendly esteeming their place or person nor performing the lesse duty to them by reason of the same remembring that themselves in their younger and weaker years were subject to many infirmities as Gen. 27 12. It was a great infirmity in Isaâ—c to prefer profane Esau before godly Jacob especially against an expresse Word of God yet Jacob reverenced him not the lesse Gen. 28.5 So Gen. 37.10 1 Sam. 31.2 Luke 2.51 contrary Prov. 30.17 2. Children must cover their parents infirmities both by passing them by and concealing them from others as much as they can For 1 Pet. 4.8 Love covers a multitude of sins So Gen. 9.23 Contrary Gen. 9.22 2 Sam. 15.3 Concerning the second the rules are 1. Children must bear with their parents and not the lesse reverently esteem them nor perform the lesse duty because of them being crosses which by Gods providence are laid upon man whether upon his body as blindnesse lamenesse sicknesse c. or on his person as captivity banishment imprisonment c. or on his estate as poverty want c. So Gen. 27.1 Ruth 1.26 21. Hence Lev. 19.14 2. Children must afford relief and succour to their parents as they need the same So Gen. 48.1 and 37.35 and 42.8 and 47.12 Ruth 2.18 1 Sam. 22.3 4. John 19.27 1 Tim. 5.4 Contrary Mark 7.11 13. whereunto are such as first deny relief to their parents 1 John 3.12 Secondly that bring their parents into extremity by their lavish spending or drawing them to be their Sureties or bringing them into danger by their mischievous practises Gen. 37.34 Thirdly that strike their parents Exod. 21.15 Fourthly that murder them 1 Tim. 1.9 3. Children must bear with the inward infirmities of their parents as weaknesse of judgement slipperinesse of memory violence of passion c. 4. With their outward infirmities which arise from instant tentation Such were those Gen. 9.21 and 19.33 2 Sam. 11.4 and 18.33 Gen. 12.13 and 26.7 and 37.34 35. Quest. What duties do children owe to their parents after death Answ. First to inter their bodies with such decency and honour as may be answerable to the place and reputation wherein they lived Gen. 25.9 and 35.29 and 50.7 For 1. It s a testimony of their great love and respect to them 2. It s a blessing promised by God to his Saints 1 Kings 14.13 2 Kings 22.20 the contrary is threatned as a curse Jer. 22.19
of Christ wherein there are so many corrupt persons Answ. They may and are true Churches Look upon Jerusalâ—m Matth. 23.37 you shall see that the eleven Tribes were Apostates there were in it dumb dogs Isa. 56.10 there were Scribes and Pharisees Hypocrites they had corrupted the Doctrine of the Law with their false glosses the Temple was made a den of thieves yet the Evangelist calls it the holy City and that 1. Because there was the service of the true God in the Temple the Word preached Sacrifices offered the meetings of the Church of God 2. Because as yet they had not received a bill of divorcement So have not we the word of God preached the Sacraments truly administred c. and when did the Lord give us a bill of divorcement and therefore to encourage us against the cavills of the Separatists let us remember 1. That the word of truth is truely preached amongst us which appears by the conversion of thousands whereas never was any converted by a word of errour Jam. 1.18 2. That our Ministers are of God because by them so many are begotten to God Christ thought it a good reason when he said believe me that I came out from the Father for the works sake the blind man saw this Joh. 9.30 3. Our meetings are holy meetings For 1. Our people are outwardly called by an holy calling and to an holy end 2. They profess faith in Christ which is an holy profession and therefore in charity they are to be judged Saints 3. Congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled with chaff is called an heap of wheat so 1 Cor. 6.11 with chap. 2.12 4. Mixt Congregations are holy in Gods acceptation who esteems them not as they are in themselves but as members of Christ Israel at the best was a stiffnecked people ye Balaam said that God saw no iniquity in them Numb 23.21 Quest. How is the Church Gods peculiar Answ. First Because Believers are the most precious of men even the most noble upon earth Hence Cant. 6.7 they are the sons of God brethren of Christ heirs of heaven Secondly In regard of God they are a peculiar people distinct from others by the grace of Election by which they are chosen out of the world and advanced in Gods favour above all others Hence they are called an holy Nations the Spouse of Christ the dauhgter of God the choice of God and Gods delight Thirdly in regard of their whole manner and condition of life Hence they are said to dwell alone and not to be numbred amongst the Nations Numb 23.9 as for instance 1. Their Original are not some few families coming out of some corner of the Earth but they sprung of Christ of whom all the families of Heaven and Earth are called 2. Their Countrey is not of the Earth here they are Pilgrims and strangers but Heaven is their home from which they look for their Saviour Ephe. 3.15 3. Their King is neither born nor created but the everlasting King of glory who rules not some one Countrey but from Sea to Sea c. and not for an age but for ever 4. Their Lawes are Spirituall reaching the Conscience as well as the outward man most perfect never changed nor abrogated as mens be 5. Their war and weapons are not carnall but Spiritual as their chiefest enemies be their Captain was never foiled nor can be and therefore they are sure of victory befoâ—e they strike a blow and as for their corporal enemies they overcome them non feriendo sed ferendo not by striking but sufring 6. Their Language is that of Canaan their Speech shews them to be Citizens of Heaven therefore called a people of a pure language c. Zeph. 3.9 7. Their garments are devised and put on by God himself even the garments of innocency long robes dyed in the blood of the Lamb Rev. 7.14 8. Their diet springeth not out of the Earth but descends from Heaven Jesus Christ the bread of life c. of whom whosoever feeds shall continue to eternal life Quest. Why is the Church compared to a woman Rev. 12.1 Answ. First as simply considered in her self and that for three causes 1. Because to the Woman was first made the promise of the blessed seed that should break the Serpents head and it s still made good to the Church under the same similitude for to her all the promises of God doe properly belong 2. Because she is feeble and weak as a woman without her Husband Joh. 15.5 3. Because she is a pure and chast virgin not defiled with Idolatry as the Romish strumpet is 2 Cor. 11.2 Secondly As she stands in relation to others and that 1. To God and in this relation she is the daughter of God Cant. 7.1 Psal. 45.10 2. To Christ in which relation she is the Spouse of Christ. 1. Contracted to him in his Incarnation So Cant 4.10 2 Married to him as his Bride and taken home in his second cominâ— to dwell with him for ever 3. To Christians and in this relation she is their Mother For a woman through the company of her husband brings forth children So the Church by her conjunction with Christ and the power of his word brings forth nurceth and brings up many children to God Quest. What duties doth this relation of a Spouse to Christ teach her Answ. First to cleave to her husband For God seeing that it was not good for Adam to be alone he made the woman of his rib being cast into a sleep and brought and married her unto him saying for this cause shall a man leave Father and Mother and cleave to his wife c. Gen. 2.24 So God seeing after the fall that it was much less good for man to be alone he institutes a second marriage with the second Adam whom he casts asleep by death and brings his Spouse out of his side pierced and marries the Church to him that renouncing all Loves and Lovers but him she might cleave undevidedly to him and this she must doe foure wayes 1. In person For as the wife delivers up her person to her husband alone So Believers must deliver up their souls and bodies to Jesus Christ. For 1 Cor. 6.19 20. we are no longer our own c. 2. A faithful Shouse is married but to one man 2 Cor. 11.2 So the Church 3. Christ our Husband communicates his whole person to us he gives his life for his sheep only prayes for no other 4. Christ as a faithful Husband leaves Father in Heaven and Mother on Earth and cleaves to his Wife 2. To cleave to Christ in faithful affection loving our Husband Christ as our selves nay better then our selves not loving our selves to the death for his sake seeing his love to us was stronger then death and more to us then to his own life 3. To cleave to him in affliction as a Wife takes her Husband
care of the head to bring his members to perfect blessedness Joh. 17.12 where he is called the Saviour of his body Eph. 5.23 and this also is the scope of all Châ—ists members that together with their head they may participate of that blessedness As Paul Phil. 3.14 Thirdly the head and members have a continuity between themselves and all have their act and information from the same soul So this mystical head and all his members have a certain continuity between themselves and have their spiritual information and vivification from the same principle For between Châ—ist and his Members there is a certain conjunction by means of the holy Ghost who resting more fully in Christ our Head flows from thence into all the members giving life to all and uniting all Ephes. 4 16. Quest. What is that body whereof Christ is the head Answ. The Church in Latine Ecclesia ab evocando because its a company or multitude of called ones who are called out of the world by the Ministery of the Gospel and other means appointed by God to draw men out of the state of ignorance and misery and to bring them to a state of glory In which sence we call such a company of persons a Church as profess the doctrine and Religion of Christ under lawful Pastors Such were the seven Churches of Asia Such that at Rome Corinth c. These Congregations are called a Church and such as live in them members of the Church who also in the judgement of Charity are to be reputed members of the holy Catholick Church both because on Gods part they have offered unto them such means whereby men are brought to partake of eternall life and because that on their part in regard of the external action and profession these means are received and used to their salvation This body of the Church whereof Christ is the Head consists not of unbelieving and wicked members but only of holy and sanctified ones whom God hath pulled out of the power of darkness and hath translated them into the Kingdom of his dear Son So that it is not sufficient to salvation to be a visible member of any particular visible Church by the external profession of Faith except withall a man be a mystical member of the Catholick Church by true faith and the spirit dwelling in his heart Hence Cyprian faith Quid faciâ— in domo fidei pâ—rfidum pectus Quest. What else may we learn from hence Answ. First That Christians must not envy those which are endowed with more excellent gifts then themselves because they are members of the same body that therefore which is given to one that we ought to esteem as given to every one according to that of St. Austin Tolle invidiam tuum est quod habeo tolle invidiam meum est quod habes Take away envy and that which I have is thine Take away envy and that which thou hast is mine Secondly seeing Gods children are all members of the same body therefore they should be ready to serve one another in love and to be affected each with others weale or woe as if it were their own 1 Cor. 12.26 Dr. Davenant on Col. Quest. Whether may the Church faile Answ. Neither the Catholick Church nor any part or member of it can faile or perish Joh. 3.16 This Church Christ hath undertaken for to defend to the end Matth. 16.18 and 28.20 She is the first born whose names are written in Heaven Heb. 12.22 23. If it cannot be in one place or Kingdom it will in another The woman when persecuted had a place prepared in the wilderness to fly into But a particular Church may faile and die and come to nothing as we see in the seven famous Churches of Asia This may also be proved out of many places of Scripture Mat. 21.43 where Christ foretels that the Church of the Jews which had as great priviledges as any Church on earth ever had should cease Paul tells the Corinthians they may come to be no Church 2 Cor. 11.3 and the Church of Rome Rom. 11.20 21 22. the Church of Israel the ten Tribes were dischurched Hos. 1.9 Quest. What are the infallible marks of a true Church Answ. First the sincere preaching of the Gospel Hence a true Church is described by it Rom. 3.2 So Psal. 147.19 Act. 14.23 and where the Gospel ceaseth in the sincere preaching of it they are an undone people Prov. 29.18 Secondly True and sincere use of the Sacraments at least in the substance of them Hence the Church of Judah is called the Circumcision Rom. 3.1 and St. Paul defines the Church under the Gospel by the Sacraments Phil. 3.3 Thirdly A sincere profession of the word of God and true Christian Religion either in uprightness of heart or in the judgement of Charity So 1 Cor. 14.33 So Gal. 1.22 All particular Churches are Churches that are in Christ and Churches of visible Saints Fourthly True Discipline and a right use of the Censures of the Church But this is only necessary to the well-being not to the essence of a Church Censures may be wholly neglected yea perverted against the godly and yet the Church be a true Church as Joh. 9.22 So Rev. 2.18 20. Mr. Fenners Alarm second part CHAP. XXXI Questions and Cases of Conscience about Circumspection and circumspect walking Quest. WHat is it to walk circumspectly Ans The Greek word Ephes. 5.15 signifies exactly or precisely so that to walk circumspectly implies an accurate study and diligence throughout our lives that we offend none but by the light of faith and good works edifie all The course of Christianity is an exquisite course and strict walking Quest. In what other phrases is this circumspect course commended Answ. It s implied in the phrases of walking before God Gen. 17.1 Living honestly Heb. 13.18 walking worthy the Lord in all well-pleasing Col. 1.10 11. Quest. What things are required in circumspect walking Answ. First that it be exact and considerate according to the true and perfect rule of Gods word in every thing great and small so as to go to the utmost of them and to all the rules that God prescribes not turning aside either to the right hand or left Deut. 2.27 and 5.32 Prov. 4.27 2 Chron. 34.2 Isa. 30.21 Psal. 119.9 10. Secondly it must be full in all fruits of holinesse and justice going to the utmost of every command So casting our occasions that one duty justle not out another Fearing as to commit the least sinne so to neglect any duty of piety or mercy Deut. 5.32 Col. 1.10 Numb 14.24 and 32.11 12. Jos. 14.8 9 14. Such an one looks to the thriving of all his graces His moderation shall not damp his zeal nor his zeal outrun his knowledge His providence shall not lessen his faith nor his faith destroy his providence c. All his graces run in a circle move strengthen and quicken each other Thirdly it makes a man diligent to redeem seek
16.20 22. 3. Of God the Holy Ghost It s his proper work to apply comfort to the hearts of Gods children from the Father and the Son Hence he is called the Comforter He is prayed for by the Son to the Father and promised to be sent from both for this end Joh. 14.16 26. and 15.26 and 16.7 Quest. How is God the Father the authour of Comfort Answ. By destination and appointment of it to us For he hath appointed us to obtain as salvation so consolation by Jesus Christ. Hence it s said to abound by Christ 2 Cor. 1.3 4 5. Quest. How is God the Son the author of comfort Answ. First by redemption or purchase as of us so of joy and comfort for us by his blood as the price thereof Secondly By reception of it as Christ bought it so he took it and keeps it for us when he ascended on high he received as gifts so comforts for men Psal. 68.18 It pleased the Father that all comfort should be laid up in Christ as in a treasury and that he should send forth the same to his people as the fountain doth water Thirdly by dispensation or office as he is our Prophet which he executes and so comforts us by his Spirit which he hath given us Quest. How is the Holy Ghost the author of consolation Answ. By applying it to us which is his proper work even all that comfort which the Father hath appointed to us and the Son hath obtained and kept for us Yea to comfort others hath been the practice of the godly as of Job ch 4.3 4. Of the Prophets Isa. 40.1 2. Of the Apostles Philem. 21. Fourthly from the equity of the duty we ought to do it for these reasons 1. Because we would be comforted by others in our distresse and therefore we should do to others as we would have them do to us 2. All true Christians have an interest in comfort it s their portion and therefore in comforting them we give them but their own 3. It s the end why God gives us abilities and experiences that we may use them to comfort others so that hereby we are debtors to others 2 Cor. 1.4 4. It s our office as we are members of the same body with them Eph. 4.16 hereby we edifie our selves in our most holy faith Judg. 20. Love knits Christians together and makes them communicative of good one to another CHAP. XXXIV Questions and Cases of Conscience about Comforting afflicted Consciences Quest. HOw may we comfort afflicted consciences that are wounded and dejected with the sence of sin and of Gods wrath and want of grace Answ. Set before them and apply to them these eight grounds of consolation 1. The boundlesness and freeness of Gods pardoning reconciling accepting and healing mercies to sinners infinitely exceeding all their sins and unworthiness both in multitude and magnitude in all dimentions and duration Psal. 103.11 12 17. therefore to doubt or despaire is to forsake our own mercies and so to sin against mercy which is one of the highest and most confounding aggravations of sin Set also before them the bowels of Gods compassions which are most tender and fail not Lam. 3.22 The riches of Gods free grace which can neither be exhausted nor diminished and the freeness unchangableness and everlastingness of his love to poore sinners which deserved nothing but wrath and judgement Hos. 14.4 Jer. 31.3 2. The infiniteness of Christs merits of his death passion and obedience which is sufficient to satisfie Gods justice to pacifie his wrath and fulfill his Law perfectly more able to save us then our sins are to condemn us His sufferings being the obedience of a God as well as of a man Acts 20.28 Set before them also the plenteousness of redemption that is in Christ that he can and will deliver them from all their sins the prevalency of his intercession to make application of his redemption and the benefits thereof to sinners on earth whereby he is able to save to the uttermost all that come to God by him Heb. 7.29 3. The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons as Joh. 3.16 Mar. 16.15 16. 2 Cor. 5.19 20. and Christ sends his Ministers as Ambassadours to beseech men to be reconciled to him For as Moses lifted up the Serpent in the wilderness so is Christ lifted up upon the pole of the Gospel that whosoever believes in him should not perish therefore we must take heed of rejecting these tenders of grace and mercy 4. Set before them Christs gracious invitation of all to come to him that feele any want of him or have any desire to him Matth. 11.28 Isa. 65.1 Set also before them Christs promise of reception and of not rejecting any that come to him Joh. 6.37 and his complaint that men will not come to him Joh. 5.40 5. Set before them the experiences or examples of Gods mercy manifested and of Christs merits applyed to the greatest of sinners as to Manasseh 2 Chro. 33.2 3 11 12 13. with 2 Kin. 24.4 To Paul 1 Tim. 1.13 14 15. To Mary Magdalen Mar. 16.9 To the woman who had been a notorious sinner Luke 7.37 38 48. To some of the Corinthians 1 Cor. 6.9 10 11. 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles and of the wine of astonishment in inward anguish and horrour and gone down in their apprehensions even to the gates of hell when yet God raised up and filled them with joy as we see in Job chap. 13.24 26. and 7.14 15 20. and 30.28 with chap. 42.4 12. In Heman Psal. 88.3 6 7 14 15 16 17. In David Psal. 143.4 and 42.11 119.25 and 38.2 3 4 6 8. In Christ himself Math. 26.38 Luke 22.44 In Mr. Peacock Mr. Glover Mis. Katherine Bretergh See these in my book of Examples 7. Set before them and apply to them Gods promises of healing quickning inâ—ightning and of returns of peace and joy to such 1. Gods promises of healing wounded spirits and broken hearts Deut. 32.39 Psâ—l 1â—7 â— Job 5.18 Luke 4.18 Isa. 57.19 1 Pet. 2.24 with Hos. 6.1 2. Gods promises of quickning made to dead souls buried in the grave of desertion to revive and raise them up Deut. 32.39 1 Sam. 2.6 7. Ezek 37.11 12 13 14. Gods promises of giving his Spirit to be a Comforter Joh. 6.36 For which end he dwells in broken hearts Isa. 57.15 This was the confidence of Gods people Hos. 6.1.2 and of David Psal. 71.20 3. Gods promises of inlightning made to such as walk in darknesse and that 1. Of causing his face to shine upon them after he had hid it from them Isa. 54.8 2. Of making Christ the Sun of righteousnesse to arise with healing under his wings Mal. 4.2 Isa. 50.10 Mich. 7.8 4. Gods promises of returns with peace
its season yet civil conversation is to be preferred before solitarinesse as tending more to the glory of God the advancement and enlarging of the Kingdome of Christ the good both of Church and Common-wealth with all the members of them and our own present comfort and future joy which is much augmented when by our Christian conversation and vertuous actions our holy profession and good example our admonitions exhortations counsel consolation our works of justice and charity and by all other good Offices mutually performed we build up those that are about us in their most holy faith and draw many to accompany us to the Kingdome of Heaven Hence Gen. 2.18 It s not good for man to be alone Eccles. 4.9 10. Two are better then one c. and Saint Paul lays it as a charge upon all Heb. 10.24 25. To provoke one another to love and good works c. Quest. How may this be further proved Answ. First God commends it to us by his works of creation For he hath made us in our natures political and sociable creatures who take comfort in conversing together Secondly in his wise providence he hath so disposed of us that we should not be absolute and able to live of our selves but need the mutual help one of another So that the King needs the Subject as much as the subject needs the King the rich help the poor and the poor labour for the rich the City needs the Country as well as the Country the City Thirdly God hath linked all men together into society as it were particular members of the same bodies and hath so furnished them with diversity of gifts and several abilities to sundry offices that no sort of men can be wanting without a maime nor any part utterly pulled from the whole but he must necessarily become a dead and unprofitable member and work his own ruine by this his separation Fourthly in our renovation we are as it were anew created into one body where of Christ is the Head and as diverse members have our several functions and offices allotted to us which are not onely for our own use but for the good of the whole body and every of our fellow-members 1 Corinth 12.1 15 25 26. Quest. What are the benefits which redound to the whole body and to all particular members hereby Answ. First hereby they are linked together by the same Spirit and in the bond of love to performe all mutual Offices of Christian charity which may advance each others good Secondly they communicate in the same blessings and rejoyce in one anothers good having according to their numbers their joys redoubled In their troubles and afflictions they also communicate in one anothers grief each comforting his fellow and so making the burden much more light by compassion and bearing it upon many shoulders Thirdly they stirre up Gods graces in one another both by word and good example helping to remove impediments that lie in the way and exhorting one another to cheerfulnesse in their journey whereby they quicken their speed towards the Kingdom of Heaven Quest. How must we prepare our selves before we go into company Answ. First when we are free and left to our choice we must chuse such company as in all likelihood may either do us good or at least receive some good from us and therefore we must pray unto God to direct us in our choice and make our meeting profitable for the advancement of his glory and our good Secondly we must also pray to God to give us his grace and holy Spirit whereby we may be enabled to prosecute these ends Thirdly seeing the enemy of our salvation layes nets and snares to entrap us in all places and especially in our company we must therefore resolve before-hand to arme our selves against these dangers and to keep a narrow watch that we be not overcome by him Fourthly we must not propound this as our end to passe away the time and to solace our selves with carnal delights but to go with this resolution that we will do our best to receive good especially for our soules or to do good to our companions by our words examples and actions to prevent sin in them or to quicken them to good Fifthly we must put off and cast from us turbulent passions and disordered affections and adorne our selves with the contrary graces of Gods Spirit We must for this end subdue our pride and wrath and frowardnesse envy towards our superiours and disdaine towards our inferiours and we must put on brotherly love See the benefits of it 1 Cor. 13.4 5 6 7. and with it we must put on the spirit of meeknesse and patience to put up injuries and passe by offences and to bear with infirmities The spirit of humility c. Quest. Being thus prepared what must our carriage be in company Answ. First we must sincerely seek Gods glory and our own salvation shunning whatsoever may impeach the same Secondly we must be innocent and unblamable in all our words and actions and give no ill example or offence to any in our company but shine before them c. Matth. 5.16 so we are exhorted 1 Pet. 2.12 so did Paul behave himself 1 Thes. 2.10 Thirdly we must be just and righteous observing truth in our words and equity in our actions as we are exhorted Phil. 4.8 9. This the Gospel teacheth us Tit 2.12 Fourthly we must be fervent in love towards those with whom we consort which will make us ready to perform all other duties towards them as we are exhorted Rom. 13.8 10. Col. 3.14 Fifthly we must labour to be of the same minde as we are of the same company to minde the same things and to have the same affections 1 Pet. 3.8 Rom. 12.15 Phil. 3.16 and to walk by the same rule so farre as will stand with truth and justice Sixthly we must not carry our selves proudly towards one another not being wise in our own conceits Rom. 12.16 but condescending to men of low degree in the truth and in things indifferent and of small moment or if we dissent to do it in a meek and peaceable manner Seventhly we must be patient and peaceable in our conversation more ready to beare them to offer injuries as we are exhorted Rom. 12.17 21. For which end we must follow Saint Paul counsel Col. 3.12 13. Quest. But what if through accident or our necessary occasions we fall into ill company Answ. Then we must not hide our profession lest Christ be ashamed of us Mat. 10.33 nor applaud them in their wicked courses endure their reproaches and taâ—nts at Religion countenance their swearing or profane jests with our smiles much lesse runne with them into the same excesse of riot 1 Pet. 4.4 but rather labour to reclaime them and gain them to Christ. For which end we must 1. See that in all our carriage we be unblamable Phil. 2.15 that they may have nothing to say against us Tit. 2.7 8. Thus we
humiliation which is necessary Hence Acts 2.36 and 3.14 c. Secondly This is the best course we can take to escape Gods future judgements 1 Cor. 11.31 If we would judge our selves we should not be judged c. Hieron â—n Psal. 51. Quest. Is it a 〈◊〉 to confess our sins to men also Answ. Yea so Jam. 5.16 confess your faults one to another not only to the Elders of the Church but to your brethren also therefore it s no ground for Popish auricular confession wherein they require that every one at least once a year should in the ear of a Priest confess all his sins together with the circumstances of them a politick invention to know the secrets of others to keep them in awe and to enslave their consciences Quest. In what cases then is confession to be made to others Answ. First In case of scandall given by persons before or after their reception into the Church and fellowship of the Gospel 1. Before their admission such as desire admittance having formerly committed gross sins should solemnly acknowledge their sinfull courses and godly sorrow for them and their resolution against them for the future to give satisfaction to the Church that God hath wrought a change in them So Matth. 3.6 Act. 15.18 20. 2. After their admission such as give offence by walking disorderly either to the whole Church or to some particular members of it they 〈◊〉 to confess their faults to the whole society or to the persons to whom the â—ame is known to testifie their repentance that such as know their sinne may know their sorrow also And 1. If the offence be publick by their open confession to preserve the credit of the society and roll away the infamy from it that it may not be accounted an ulcerous body and also thereby to warn others to fear least they offend 2. If the offending brother be cast out or the brethren withdraw from him they may receive satisfaction by the free and hearty confession of his offence and receive him to fellowship again and renew their love towards him as 2 Cor. 2.6 7.8 yea to forgive and comfort him lest he be swallowed up by overmuch sorrow Secondly in case of injuries done to others then they should willingly acknowledge and be sorry for the same For so confession is a kind of satisfaction and a means of pacification Thus Christ directs Matth. 5.23 24. Luke 17.34 Thirdly In case of scruple about some sin that burdens our conscience As whether we have committed it or no or whether we be not some way accessary to it or whether it be a pardonable sin or a sin unto death and how may we obtain pardon c. To which may be added the predominancy of any lust which is too masterfull for us in such cases we may disburden our souls into the bosome of some wise and godly friend acquainting him with our scruples to obtain the benefit of counsell and prayers c. Oft times the very opening of our griefs eases our conscience as opening a vein cools the blood Fourthly In case of a common Judgement or particular affliction 1. Of a common judgment when a man by his sin hath had a special hand in pulling down the same as Achan Josh. 7. then he must confess it both to God and before men So Jon. 1.10 2. Of a particular affliction as sickness c. then also its good not only to confess our sin to God but to men also as Jam. 5.14 15.16 Fifthly In case of reproof from others when they tell us of our faults we should freely confess them with grief and purpose of amendment So 2 Sam. 12.7 8.13 Sixthly In case of co-partnership with otheâ—s in sin when any one of their consciences are awakened he should confess his sin to his fellow-drunkard thief c. to awaken them and so to help them out of the snares of the Divel So Gen. 42.21 22. Luke 23.39 40. Seventhly To magnifie the riches of Gods free grace to us though we have been guilty of great sins So did Paul 1 Tim. 1 13. Acts 22.4 5. and 26.9.10.11 Eighthly To prevent sin in others when by confessing the sins and the evill we have found in them we may make them to beware thereof So its usefull for Malefactors at their execution to confess their sins that others may be warned Quest. Are we bound to confess every sin to others Answ. First We are bound absolutely to confess every known sin to God but confession to men is necessary only in some cases and that not of all sins Secondly We are bound to confess such sins to others as are open or known to them not our secret sins as 1. Our bosom-sins we need not to confess but to God alone Psal. 19.12 2. Secret sins unknown to men we may conceale them 1. Whilst Providence covers them 2. Whilst Conscience is quiet But when God in his Providence brings them to light or our consciences being awaked terrifie and affright us so that we can have no ease till we have acknowledged them then we are to confess our sins though we suffer for it 3. Yet sometimes we may confess our secret sins to others to obtain ease comfort counsell prayers c. Quest. Who are the persons to whom we must confess our faults Answ. First to such persons or societies whom we have injured and scandalized or consociated in sin with them Secondly Our secret sins we should confess to ministers as to our Spiritual Physitians or to such others as we judge wise godly and faithfull Quest. But hereby we may loose our credit and lie under a blot Answ. If thou choosest such to confess to it will not prejudice thy credit 1. Such will consider themselves that they also may be tempted and may be forced to doe the like and therefore what they would that others should doe to them they will do to thee Mat. 7.12 2. It will rather tend to our credit For it will represent to them the tenderness of our consciences humility hatred of sin and fear of offending Quest. From what principles or in what manner should we confess our sins to others Answ. First Out of zeale for God to give him glory before men and that 1. Of his Omnisciency in knowing our most secret sins 2. Of his Providence in detesting them 3. Of his justice in punishing or righteousness and faithfulness in afflicting us for them 4. Free grace in pardoning them and in accepting imploying and saving us from them 5. Patience in sparing us and mercy in doing us good notwithstanding our sins against him Secondly Out of hatred against sin we must confess with grief hatred and shame as a man would speak of the most loathsome things Thirdly Out of love to others to make sin odious to them and to make them abhor and eschew the sins we have faln into and escape the shame and sorrow we have met with for the same Also out of grief for wronging or
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
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
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
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
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
this will not satisfie the soul which will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that double Testimony Rom. 8.16 The same Spirit beareth witnesse with our spirits that we are the sons of God both these witnesses do fully agree and make up one entire testimony so that the soul may say here as Paul doth Rom. 9.1 I speak the truth I lie not my conscience bearing me witnesse by the Holy Ghost So that the whole work of assurance is summed up in this Practical Syllogisme Whosoever believes shall be saved but I believe therefore I shall certainly be saved The Assumption is put out of doubt For 1. Conscience comes in with a full Testimony which is better then a thousand witnesses 1 John 3.10 He that believes hath a witnesse in himself So 1 John 3.21 If our heart condemn us not then have we confidence towards God Ob. But Jer. 17.9 the heart is deceitful above all things how then can we trust it Answ. First some understand it of the unregenerate heart of which it is said All the imaginations of the thoughts of mans heart are altogether evil Secondly the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others for it s brought in by way of Objection thus the Jews â—an delude the Prophets and so think to evade the curse No I the Lord search the hearts all is naked in my sight Jer. 17.10 Heb. 4.13 Thirdly its true the sincerest heart is very deceitful So was Davids Psa. 19.12 Who can know the errour of his wayes No man can be acquainted with every turning and winding of his heart But this hinders not but that he may know the general frame and bent of his heart The soul knowes which way its faculties stream with most vehemency Conscience cannot be bribed it will give in true judgement especially an enlightned conscience There is none but if he search and examine his soul in a strict and impartial manner may know whether he be sincere or no 1 Cor. 2.11 Who knows the things of a man but the spirit of a man that is in him Else why are we so often enjoyned to search and try and examine our hearts c. if after all our diligence we may be deceived Ob. If by the testimony of conscience men may know the frame of their spirits whether they be upright or no why then are not all true Christians assured of their salvation have they not their hearts and consciences about them Answ. First many are not so well acquainted with their own hearts as they should they do not search and try their ways they have a treasure but know it not Secondly eternity doth so amaze and swallow up their thoughts when they think of it that they are ready to tremble though they be secure as a man on an High Tower knows that he is safe yet when he looks down he is afraid of falling Thirdly conscience sometimes gives in a dark and cloudy evidence when it s disquieted and lies under new guilt so that then the soul cannot so clearly reade its own evidences It may be it hath dealt hypocritically in some one particular and therefore begins to question all its sincerity The conscience indeed doth not alwayes give in a clear and full Testimony but sometimes it doth and that with absolute certainty Come we then to the second Testimony the great and the supream witnesse of the Spirit not only the gifts and graces of the Spirit but the Spirit it self Ob. This seems to be the same with the former for we cannot know our sincerity till the Spirit reveal us to our selves The soul cannot see its own face till the Spirit unmask it Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost but yet there is a great difference between the working of the Spirit and the witnesse of the Spirit there is an efficacious work of the Spirit when faith is wrought in the soul but yet there is not the Testimony of the Spirit for then every believer should be presently sealed So that thouâ—h the Testimony of our own spirit cannot be without the assistance of Gods Spirit yet it s clearly distinct from the Testimony of the Spirit For here the Spirit enables the soul to see its graces by the soules light But when it comes with a testimony then it brings a new light of its own and lends the soul some auxiliâ—y beams for the more clear revealing of it Quest. What kinde of testimony is that of the Spirit Answ. First it s a clear testimony a full and satisfying light which scatters all clouds and doubts 1 John 3.24 By this we know that he dwells in us by the Spirit which he hath given us If an Angel should tell us so there might be some doubt about it but the inward Testimony of the Spirit is more powerful then if it were by an outward voice Secondly a sure Testimony For it s the witnesse of the Spirit that can neither deceive nor be deceived 1. He cannot deceive for he is truth it selfe 2. He cannot be deceived for he is all eye Omniscience it self He dwells in the bosome of God and is fully acquainted with the minde of God It s such a certainty as makes them cry Abba Father and that with confidence It s opposed to the spirit of bondage and therefore takes away all doubtings yea the very end why the Holy Ghost comes to the soul is to make all sure and therefore he is called a Seal and an â—arnest Now he assures the soul. 1. By a powerful application of the promise For as faith appropriates the promise on our part so the Spirit applies it on Gods part This spirit of adoption seeks love and peace and pardon and that by a particular application of the promise to us as when the promise of pardon of sin and life everlasting is generally propounded in the Ministry of the Word the Holy Ghost doth particularly apply it to the heart and so seals up the promise to the soul. 2. By a bright irradiation or enlightning of the soul clearing its evidences discovering its graces and shewing them to be true and not counterfeit 1 Cor. 2.12 We have received the Spirit which is of God that we might know the things which are freely given us of God Ob. But many think they have the Spirit when they have not Satan transforms himself into an Angel of light Answ. First one mans self-deceit doth not prejudice anothets certainty A man in a dream thinks himself awake when he is not yet for all this a man that is awake may certainly know that he is so Secondly the Spirit comes with a convincing light and gives a full manifestation of his own presence so that we may sooner take a Glow-worme for the Sun then an experienced Christian can