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
preserved from all such foiles for the time to come For which end he 1. Keeps a narrow watch over all his wayes especially over his heart wherein the flesh hides his chiefest ambushments not readily satisfying every desire of profit and delight but first examining them by the rule of Gods Word whether they be to be embraced or rejected 2. He will be most carefull to comfort and strengthen the spirituall part to keep the Armour of God close buckled to him and to be well provided of weapons before the conflict 3. He will shew the like care in weakning his enemy the flesh by withdrawing from it the chiefest weapons whereby it hath formerly prevailed 4. The regenerate man after his falls will more zealously hate his sin then ever formerly avoiding and flying from it yea the oftner he hath fallen into it the more he hates it 5. After his foils and falls he will carefully perform all holy duties which are contrary to his former sins Redeeming his lost time by his future diligence Quest. How far may the flesh prevaile against the Spirit Answ. For resolving of this doubt we must first distinguish between the gifts of the Spirit and the persons in whom they are the gifts may be considered both in their kind and in their quality First Concerning the former the gifts and graces of the Spirit are either common to the regenerate and unregenerate or proper and peculiar to the elect alone The common graces are especially those morrall virtues of Wisdom Justice Fortitude Temperance Patience c. which may not only be lost and quite extinguished in civill men but also in the faithfull because they are not essentiall to a Christian but rather ornaments then part of the spirituall man So in David when he feigned himself mad and in the matter of Bathsheba and in his unjust sentence against Mephibosheth Thus Noah lost his temperance Lot his chastity Jeremy and Jonah their patience c. But as for those sanctifying graces proper and peculiar to them and essentiall to a Christian being once had they can never be lost notwithstanding all the power and malice of the Divel and the flesh For Rom. 11.19 the gifts and calling of God are without repentance So also Joh. 10.28 Secondly The saving graces of the Spirit may be considered in their quality for they are either true or false the true are in the regenerate alone the false in Hypocrites and temporaries Now these may loose their illumination faith love and zeale because they are but either common graces or in shew appearance only Hence Matth. 35.29 From him that hath not shall be taken away even that which he hath with Luke 8.18 Quest. But may not true sanctifying and saving graces in the regenerate be utterly killed or at least for a time quenched Answ. First As some seeming graces in the unregenerate may be quite lost so true grace in the faithfull may be seemingly lost but not quite For Matth. 25.29 To him that hath shall be given and he shall have abundance So Joh. 15.2 Every branch in me that beareth fruit shall be purged c. Yet may they seemingly loose those graces which they keep in truth as for example they may seemingly loose their saving knowledge when through the relicts of ignorance they fall into some gross Errors Heresies or Schismes They may seemingly loose their faith when being violently assaulted by temptations it receives some grievous foils and lies covered under incredulity as fire under ashes or the Sun under a cloud They may seem to loose repentance when they are overtaken afresh by their old sins especially when after they are cleansed they relapse into gross sins not only through ignorance but wittingly against knowledge and Conscience c. yet these saving graces are not lost but only hid and covered for a time Secondly Other graces which spring from those which are fundamentall and absolutely necessary to the being of a Christian may for a time be lost as full assurance peace of Conscience zeal of Gods glory the sence and feeling of his love joy in the holy Ghost c. which tend to the well being of a Christian may in respect of present apprehension not only be much dulled but quite extinguished As we see in Job who thought God his Enemy So David complaines Psal. 22.1 and 51.8 10 11 12. and 88. Yet in these intermissions the true Christian hath restless longings after the sence and feeling of renewed graces and shews as much fervency of affection and intireness of love towards them by his bitter mourning for their absence as he formerly did in his joy and rejoycing in their presence Thirdly Saving and fundamentall graces may be lost in some degrees at least in respect of their operations As the strong Faith may be shaken with doubtings fervent love may be cooled assured hope may quail c. As we see in the examples of Job David Peter the Galatians and the Angel of the Church of Ephesus Rev. 2.4 and of Sardis Rev. 3.2 yea these graces may not only be shrewdly shaken but cast into a dead swoune in which they will appear neither to others nor to them that have them But yet all this is to be understood of their functions and operations which may decay in their degrees but as for the habits of these graces they never decay in Gods Children not so much as in their degrees but grow continually till they come to their full stature whence they are said to be Trees of righteousness of Gods own planting Psal. 1.3 Isa. 61.3 and Gods building Psal. 92.14 and Gods Children who grow till they come to perfect age Ephes. 4.13 14 15. and their graces are Fountains of living water which flow continually Isa. 58.11 Hence the path of the just is compared to the morning light c. Prov. 4.18 Object But did not David loose degrees of his grace when he committed adultery and murther and Peter when he denyed his Master Answ. There was a decay yea an utter surceasing of them for the time till they were renewed by repentance yet not in the habits and essence of their graces but only in their operations as the Sun ever shines in his full brightness though it s oft hid from our sight Yet we must not ascribe this permanency of their graces to any property or excellency which Gods Children have in themselves as if by their own strength they could withstand all tentations but it is to be ascribed to the power and promises of God to our union with Christ from whom we receive Spirituall nourishment and to the continuall gracious assistance of our good God who supports us against all the powers of Hell Object But by this Doctrine many will take occasion to become presumptuous and secure Ans. So is the Doctrine of Justification through Gods free grace by faith obeyed yea Gods mercy redemption by Christ and all the promises of the Gospel For where the Apostle taught Rom. 3.7
c. Mal. 3.17 Ps. 30.5 Hos. 6.1 2. Isa. 54.8 Ps. 71.20 Secondly In that our afflictions exceed not our strength In anger he remembers mercy Hab. 3.2 He corrects in judgment Jer. 10.24 and 30.11 1 Cor. 10.13 yea he proportioneth them according to the scantest measure of necessity laying no more upon us then he is necessarily enforced to do having therein respect to his own glory and our benefit Thirdly in that God the Father hath committed the tempering of our Cup to Christ our Saviour who as he hath manifested his love to us in giving his life for our Redemption so hath he no lesse skill in tempering a Cup fit for our strength For he remembreth whereof we are made c. Psal. 103.14 Yea he himself began to us of this Cup and drank it all off and hath left us only some few drops His was given him in anger for the purging away of punishment in respect of sin but ours in love either to purge out sin or to prevent sin Isa. 53.4 5. Heb. 4.15 16. and 2.17 18. and 5.2 Job 5.18 19. Mat. 12.20 Fourthly in that the Holy Ghost is present with us and powerfully assisteth and comforteth us in all our afflictions whereby we are enabled both to bear and overcome Mat. 8.24 Exod. 2.23 and 14.10 Psal. 118.18 2 Cor. 4.8 9. Rom. 8.35 2 Cor. 1.5 7. Psal. 94.19 and 46.4 and that he gives strength also See Isa. 40.29 30 31. Psal. 41.1 3. 2 Thes 3.3 Isa. 41.10 13 14. Psal. 46.1 2 3. God uses to moderate our grief for worldly crosses by giving us spiritual comforts Rom. 5.3 Act. 7.76 Fifthly God afflicts us no more then is necessary for his own glory and our salvation For 1. He takes no delight in our sufferings but uses all means to prevent our punishment Lam. 3.33 Isa. 28.21 Mich. 7.18 2. The measure of our afflictions exceeds not necessity and therefore first he corrects us gently and if that prevail he proceeds no further 3. By Gods corrections and medicines we may guesse at the greatnesse of our faults and grievous diseases 4. Our great afflictions argue that our sins are great either in their own nature or as they are aggravated by circumstances Sixthly Gods love appears in the ends of our afflictions which are his own gloâ—y and our good For the first 1. As a Souldier behaving himself valiantly in fight the honour returnes also to his Captain so when we fight manfully against temptations and afflictions God our General is glorified thereby and that in the manifestation of his power and goodnesse assisting us in our afflictions 2 Cor. 12.9 and 4.7 Ps. 44.3 5 6 7 8. 2 Cor. 10.17 Isa. 25.3 4. 1 Sam. 2.6 Psal. 50.15 2. God is glorified in our afflictions as they are trials of our spiritual graces John 21.19 Psal. 44.22 Thirdly that God by our afflictions doth much advance the good of our neighbours and that 1. As they learn by them to feare God in his judgments 1 Pet. 4.17 2. As they serve to restrain them from committing the like sin which they see punished in us Thus God severely chastened Moses and Aaron for their distrust that others might be aware of the like so David for his adultery Lots wife for looking back Luke 17.32 So 1 Cor. 10.6 11. 3. As they serve to manifest Gods graces in us and so make us examples of piety unto them and Presidents for their imitation So Abrahams trial in offering Isaac Gen. 22.2 Moses was tried both with prosperity and adversity Heb. 11.25 So Jam. 5.11 Acts 5.41 Jam. 5.8 10. Mat. 5.12 Phil. 1.13 14. 4. As they are Partners of humane frailty whilest in our afflictions we bewray impatience For this will comfort a man when he beares his Crosse with much weaknesse and imperfection in that he observes that Gods dear children yea and great Worthies have shewed the like frailty as Job 3. Jer. 20.18 5. As they are occasioned hereby to acknowledge and magnifie Gods power appearing in our weaknesse his wisdom in our foolishnesse and his goodnesse and the vertue of his graces in our frailty and natural corruption 2 Cor. 1.11 6. As our hearts are made tender by afflictions so that we are apt to pity others in the like miseries as also because after we are delivered we are the better able from our own experience to comfort others with those consolations wherewith ourselves have been comforted So Psal. 34.4 5. 2 Cor. 1.4 So it was in Christ Heb. 2.18 Quest. How will it appear that afflictions cannot hurt the children of God Answ. First because the afflictions of this life do neither deprive us of any of those things which are of chiefest excellency not bring upon us any of those evils which are principally to be avoided They cannot separate us from the love of God Rom. 8.38 39. Heb. 12.6 they do not extinguish noâ— diminish in us Gods sanctifying Graces but rather they are encreased by them they do not make us more slack in the service of God but rather kindle our affections in them Nor do they hinder our heavenly happinesse but rather further it Again they bring not upon us the chiefest evils that are to be avoided For they do not empair our spiritual estate for though the outward man decay the inward man is renewed daily they defile us not with sin but rather like files scoure off our rust they do not subject us to the Curse of the Law or to the wrath of God or to the torments of Hell but rather by bringing us to a fight of our sin and sense of our misery drive us to Christ the great Physician of our soules they hurt us not in the day of death but by our being inured to suffer them death becomes much more tolerable c. Psal. 34.19 22. and 129. 2 3. 2 Cor. 4.8 9. Exod. 3.1 2 3. Secondly because God not only aimes at but powerfully effects our good by afflictions He bâ—ings honey out of this gall blessings out of these curses Rom. 8.28 Deut. 8.16 Lam. 3.27 Ps. 119.71 So Gen. 50.20 Quest. How doth God intend and work our good by afflictions Answ. First in this life whether we consider them as trials or as fatherly corrections 1. As trials for they are not alwayes chastisements for sin but somtimes gracious trials whereby God trieth us for his glory and our own good So Deut. 8.2 Zach. 13.9 1 Pet. 4.12 13. Job 1.9 10 12. and 23.10 Psal. 139.1 5. and this God doth not to better his own knowledge for Psal. 139.1 2. Jer. 17.10 Heb. 4.13 but to make us known better both to our selves and others Again God tries us by afflictions whether we are true Christians or no lest we declare ourselves to others as the stony ground did Mat. 13.5 6. So Mar. 10.22 Christ tried the young man Yea God by afflictions trieth what measure of grace we have attained unto as what measure of faith and affiance we have in God So Acts
Thomas c. hast interest in Christ to thy own feeling must be proved by Scripture except with Enthusiasts we separate the Word and the Spirit therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense and so lead us to the word of Promise thus He that believeth and maketh sure his belief by walking not after the flesh but after the Spirit hath a clear evidence to his own feeling that he hath interest in Christ. But I John Thomas c. do believe and do make sure my belief by walking not after the flesh but after the Spirit therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture John 3.36 and 5.24 and 11.25 26. Rom. 8.1 2. 1 John 1.4 and 2.3 The Assumption is made sure by sense not at all times but when the Spirit is breathing upon the soul. For though I do believe and walk after the Spirit yet to my own feeling I have only evidence of my interest in Christ when the Spirit stirs up my sense to compare my faith and walking with the Promises of God in Christ. Ob. If this be so then all the certainty that I have of my interest in Christ is ultimately and principally resolved into this weak and rotten foundation of my own good works which being examined by the Law of God will be found so sinful that they must needs involve me under the Curse of God Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort then it might have some colour of truth but though these works have sin cleaving to them yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the Spirit of the Law but from the Spirit of the Gospel therefore they lead us to Christ and drive us upon a clear Gospel-Promise thus First That the adherent sinfulnesse of our works are purged by the blood of Christ. Secondly That our peace and assurance depends not upon our works but upon the Promises of the Gospel in such Scriptures as these 2 Tim. 4.7 8. 1 Cor. 9.24 Rev. 22.14 Only our inherent qualification leads us as a moral motive to look to the Promises of God which is the foundation of our peace Thirdly if works of sanctification be no sure marks of our interest in Christ because sin cleaveth to them which involves us in the curse then neither can faith in Christ be a sure mark of our interest in Christ because it is mixed with sinful doubtings But as faith justifies not because its great and perfect but because its lively and true as a palsie-hand may receive a piece of gold as well as a strong one so also do our inherent works of Sanctification evidence to us that we are in Christ and so lead us to the Promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without sin Fourthly in exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace For we are not by good works to make our calling and election sure to our selves and in the evidence of our own consciences if our good works be no signes of our interest in Christ. Fifthly the Spirit which they make the only witnesse must be known to us by Scriptures not to be a deluding Spirit For if this Spirit cannot be known by those things which are called the fruits of the Spirit Gal. 5.22 Love Joy Peace c. as the fruits are evidences of the life of the tree then men are to labour for faith and the raptures impressions and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving and so this is the high-way for men void of all sanctification to believe that they are in Christ and they may live after the flesh and yet believe the Testimony of the broad Seal of an immediate working Spirit Mr. Rutherfords Parl. Sermon Ob. But Rom. 4.5 It s said that God justifies the ungodly Answ. First Some answer it thus that these words are not to be understood in sensu composito but diviso and antecedenter He that was ungodly is being justified made godly also though that godlinesse doth not justifie him and so they compare these passages with those of making the blinde to see and the deaf to hear not that they did see whilest they were blinde but those that were blinde do now see which is true and good But Secondly Ungodly here is meant of such who are so considered in their nature having not an absolute righteousnesse so then the subject of Justification is a sinner but withal a believer Now its impossible that a man should be a believer and not have his heart purified Acts 15.9 For whole Christ is the object of his faith who is received not only to justifie but also to sanctifie Ob. But Rom. 5.10 Christ died for us whilest we were enemies Answ. If Christ died for us whilest we were enemies why do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ and to close with him he shall be pardoned which includes a contradiction For how can an enemy to Christ close with Christ But Christ died not only to justifie but to save us now will they hence infer that profane men living and dying so shall be saved and indeed the grand principle that Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily infer that a drunkard abiding so shall be saved as well as justified Ob. But it s said that Christ died and rose again for sinners Answ. We must know that this is the meritorious cause of our pardon and salvation but besides this cause there are instrumental causes that go to the whole work of Justification therefore some Divines as they speak of a Conversion Passive and Active so also of a Justification Active and Passive and they call that Passive not only when the meritorious cause but the instrument applying it is also present then the person is justified So then to that grand mercy of Justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumental viz. Faith and one is as necessary as the other Mr. Burges Vindiciae Legis CHAP. XII Questions and Cases of Conscience about Apostasie or Falling away Quest WHat is Apostacy Answ. It 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace so Gal. 5.4 Ye are fallen from grace Object How many sorts of Apostacy are there Answ. First there is a falling
the Nuptials for the full consummation of its joy Say Is there such sweetnesse in one cluster of Canaan what shall there be in the full Vintage Is there such glory in one beam of Gods face what shall there be in an eternal Sunshine Quest. Who are the great enemies to this doctrine of Assurance Answ. Principally the Papists and Arminians Quest. Upon what account do they so oppose it Answ. First the Papists lay too much stresse upon good works Now assurance is too goodlie a structure to be built upon such a foundation they part stakes between grace and merit and so leave the soul in a tottering condition For they that would build their hopes upon their own good meanings and their own good wishes and good resolutions and good works when they have done all they have built but the house of the Spider But if men would but look to the ebbings and flowings of their own spirits to the waxings and wainings of their own performances surely they would acknowledge that they cannot fetch a Plerophory out of these Assurance cannot be founded on a bubble It must be built upon the free love of God in Christ upon his royal word and oath upon the witnesse of the Holy Ghost and seale of God himself or it can never be had Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ. Secondly they take away the clasping and closing power of faith it self by which it should sweetly and strongly embrace its own object they would have the soul dwell in generals they resolve all the sweetnesse of the Gospel either into this universal Whosoever believes shall be saved or into this conditional If thou believest thou shalt be saved Now this is so farre from Assurance that the devils themselves do thus beleeve and yet tremble They will not allow the soul to break the shell of a Promise so as to come to the kernel They allow not faith to say My Lord and my God Thirdly they deny Perseverance and therefore must needs deny Assurance Yet the Arminians would reconcile Assurance and non-Perseverance They allow a man a little brief Assurance for a moment a brâ—ve fulgur a little shining of joy that only shews it self that it may vanish their meaning amounts to thus much For that moment that thou art in the state of grace thou mayest be sure of it but thou canst not be sure that the next moment thou shalt be in the state of grace and thus they think the grace of God to be as mutable and inconstant as themselves are whereas all Gods children are preserved by the Power of God through faith unto salvation and many of them can say with Paul Rom. 8. ult I am perswaded that neither life nor death nor Angels c. Fourthly they never had any assurance themselves and so deny it unto others Thus the fool saith in his heart there is no God because he never had communion with him A blinde man saith there is no Sun because he hath not eyes to see it A deaf man believes not that there is such sweetnesse in Musick Upon this account Mr. Baxter denies assurance because he never met with any nor can hear by others of any that have it except some melancholy women that pretend to it and that for a moment only But if he reade the life of Mr. Ignatius Jordan of Excester and of Mr. John Bruen of Bruen Stapleford he shall finde that they not only had assurance but maintained it for many yeares without interruption the like he may finde of many others in my first Part of Lives and in my Mirrour or Looking-glasse Ob. But Solomon saith Eccl. 7.1 No man knows love or hatred therefore no man can be assured of his salvation Answ. They leave out the latter words by all that is before him which shew Solomons meaning to be this that no man can know whether God loves him or hates him by any outward thing as by prosperity or adversity by health or sicknesse c. wherein all things fall alike to all good and bad Ob. But he saith again Prov. 28.14 Blessed is the man that feareth always and if we must alwayes feare then we cannot be assured of our salvation Answ. First we must distinguish of feare It is either filial or servile the former is here meant and so a childe may feare his fathers anger though he feare not to be cast off by him This child-like feare abolisheth not confidence but confirmes it Secondly though we must feare our selves and our own weaknesse to provoke us unto watchfulnesse yet withal we may feare to offend God for his goodnesse which strengthens our confidence Ob. But Saint Paul saith Rom. 11.39 Who knowes the minde of the Lord or who was his Counsellour therefore we cannot know that we shall be saved Answ. First his meaning is that we cannot know the minde of God à priori before he hath revealed it but then we may Thus we know our election by our vocation 2 Pet. 1.10 Secondly Or thus we know not the reasons of many of Gods actions and dispensations neither are they curiously to be searched into as David professeth for himself Psal. 131.1 But aÌ„ posteriori we may as the cause may be proved by the effect the Sun by its beams the fire by heat c. Ob. But Psal. 19.13 David prayes that presumptuous sins might not prevail over him therefore he feared they might and so had no assurance Answ. First David was not in doubt because he prayed so but rather certain of the contrary because of this prayer of faith as 1 John 5.14 15. This is the confidence that we have in him that if we ask any thing according to his VVill he heareth us and if we know that he heareth us whatsoever we ask we know that we have the Petitions that we desired of him Secondly Prayer is a meanes of certainty no signe of uncertainty we pray for pardon of sin and yet believe it Ob. But Saint Paul saith 1 Cor. 4.4 I know nothing by my selfe yet am I not hereby justified but he that judges me is the Lord therefore he had not assurance Answ. First Paul was not justified by any good thing in himself had he therefore no assurance Can a man say I know that I live not by stones therefore I cannot know that I live this is a non sequitur Secondly though he was not justified by his own righteousnesse yet he was assured of Gods grace and of his Justification by faith as appears Rom. 8.38 Gal. 2.16 20. Phil. 3.8 9. Ob. How can a childe of God be assured of his salvation being conscious to himself of so many and great sins Answ. First all sins are remitted to those who are in Christ and therefore there is no condemnation to them Rom. 8.1 Secondly only reigning sinnes hinder assurance not the remaining of sinne Thirdly God hath
mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed to our hearts in particular with such life and power that thereby our dead hearts are quickned and we receive the words of the Minister as the very voice and Word of Christ. Thirdly because God would hereby note unto us the easinesse of the work he can do it with a word speaking and in an instant convert a sinner Quest. But how may our effectual calling be discerned seeing wicked men may be affected with the Word Answ. It may be discerned by the effects of it whereof some appear immediately other some a longer time after Quest. What are those effects Answ. First a true sight of and willing confession of our sinne-guiltinesse joyned with a detestation of all sin and dislike of our wayes which are not good Secondly a willing separation from the world both in our affections by a weanednesse from those earthly things which before we doted on and a forsaking the needless society of the wicked Thirdly an unfeigned forsaking of all sin with a purpose never to return to it again desiring earnestly to partake of Christs righteousness both imputed and imparted Fourthly a love of God and his glory above all things Rom. 8.28 Fifthly a Spirit of prayer Joel 2.32 Sixthly a willingness to be ruled by the Word in all things Quest. Wherein doth Gods wonderful mercy appear in our calling Answ. By the consideration of the things whereunto we are called which are 1. To his marvellous light 1 Pet. 2.9 2. To the fellowship of his Son Jesus Christ 1 Cor. 1.9 3. To a wonderful liberty from the servitude of sin Satan the world and the ceremonial Law Gal. 5.13 4. To the grace of Christ Gal. 1.6 5. To an estate of immunity and free pardon Rom. 5.31 6. To all safety Isa. 41.1 2 3. Rom. 8.28 7. To Christs glorious Kingdome 2 Thes. 2.14 1 Thes. 2.12 2 Pet. 1.3 1 Pet. 5.10 Quest. How may we walk worthy of our calling Answ. First if we be humble and not wise in our own conceits Rom. 11.25 30 31. Secondly if we be very thankful to God for his rich grace unto us in our calling and the rather 1. Because it s no common favour but a special grace bestowed upon us For no man comes to Christ but whom the Father draws Joh. 6.44 2. God hath done it without respect to our works or desert on our part 2 Tim. 1.9 3. Because of the means and manner of our calling all the three persons of the Trinity concur in it and its an holy calling 2 Tim. 1.9 4. Because of the priviledges to which we are called as to be sonnes and heires with Christ 1 Cor. 1.7 to a Kingdome and glory 1 Thes. 2.12 2 Thes. 2.14 5. Because Gods gifts and calling are without repentance Rom. 11.29 Isa. â—4 7 c. Jam. 1.17 Thirdly if we are careful to maintain good works Tit. 3.8 It s the end of our calling Luk. 1.74 75. Fourthly if we are fully contented when we are sure that God hath thus called us Isa. 29.23 24. Fifthly if we rest in the doctrine we have learned and have been taught and are not carried about with every winde of doctrine Eph. 4.11 c. Quest. Why should we be so solicitous to know our calling Answ. First because it instates us into all the promises of God Secondly it purifies our hearts and lives Acts 15.9 Thirdly it supports our hearts in the midst of all afflictions and tentations wherewith we are assaulted Eph. 6.16 Heb. 10.19 20 22. 1 Joh. 5.4 5. Fourthly it puts life into all our duties both of Religion and Righteousnesse Gal. 5.6 Fifthly it opens a spring of grace in our hearts John 7.38 Mr. Byfield on Peter Quest. Doth a Christian alwayes know that he is called Answ. Sometimes a Christian staggers a little either not being an experienced Christian or through sight of corruptions and tentations but setting these aside a Christian knows his calling and will live by his Rules for it s not only a calling but it works a disposition and therefore if we finde it not we must attend upon the meanes of the Gospel which is called the Kingdome of Heavâ—n and it will bring us into a good estate and shew us our estate also which being once made known to us we may assure our selves it will remain with us for ever which also may be gathered from this in that its an high calling and nothing can break any one link of that chaine made by God Romanes 8. 29 30. Dr. Sibbs on Phil. Quest. How may it be proved that a Christian may certainly know his vocation or calling Answ. First because its the Office of the Spirit of God which the faithful have received to certifie them of those things which God hath freelie bestowed upon them 2 Cor. 2.12 Rom. 8.15 Secondly Gods children are commanded to make their calling and election sure 2 Pet. 1.10 neither is this a legal but an Evangelical Precept Thirdly the grace which they have received of God hath the nature and force of an earnest in respect of the inheritance that is promised them Eph. 1.14 and 4.30 seeing therefore it assures us of that which is to come it selfe cannot be uncertain for nothing can make that certain which is uncertain it self Fourthly the certain knowledge of the grace of God bestowed upon us is required as a necessary foundation to that joy and gratitude that God expects from us 1 Pet. 1.6 8. Fifthly a conscience purified from dead works doth necessarily infer a certain knowledge of grace Heb. 10.20 Rom. 8.26 and 9.2 Sixthly this is expresly affirmed of the faithful and that from such reasons as are common to all the faithful 2 Cor. 13.5 1 John 3.14 and 4 16. and 5.20 Quest. By what signes may this certainty of our vocation be confirmed to us Answ. First By the constant inclination of our wills to God as to our chiefest good Psalm 119.57 For no man can place his chiefest happiness in the fruition of God except he be called out of the world and converted from the Idols which he had formerly set up in his heart Secondly by a purpose and readiness of mind to hearken to God in all things 1 Sam. 3.10 Act. 9.6 Psa. 40.8 9. For hereby we answer to the Call of God Psa. 26.7 8. Thirdly By an earnest longing after the Word of God 1 Pet. 2.2 for by this Word we are called and regenerated 1 Pet. 1.23 Fourthly By our sincere love to them who are begotten to God by the same meanes 1 Joh. 3.41 Quest What meanes are we to vse that we way be made partakers of this holy calling Ans. Though God is many times found of those that sought him not yet there are several duties to be performed by us ordinarily if we will be made partakers of this heavenly calling as 1. We must prize Gods word above all earthly treasures Psa. 119.14 For
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
Hence the promise of regeneration is Ier. 31.33 to put the Law of God into their inward parts therefore grace is called the inwaâ—d man the hidden man of the heart If therefore thy repentance hath been deep enough If thy faith and love be rooted the gates of hell shall never prevail against thee Thirdly good beginnings will end well when we professe Christ out of love to Christ and sincere intentions not from sinister and worldly respects The wolf will at last discover himself for all his sheeps cloathing as we see in Judas To follow Christ for the loaves or to know him only after the flesh will never endure Jehu begins with zeal as hot as fire yet his latter end was like Jeroboams and all because his ends were not pure Observe therefore thy heart diligently in the motions and intentions of it Is it to get applause to be reputed of to compasse great things for thy self If so the time will come that thy building will fall though so many did admire it Fourthly thy beginnings will end coldly when thy judgement is not well instructed and informed in the truth Hot affections but a weak judgement will quickly stagger and is apt to be carried up and down with every winde of doctrine Christ therefore prayeth John 17.17 that they may be sanctified through the truth Hymenaeus and Philetus when they made shipwrack of the faith they then cast away a good conscience so that a sound mind and judgement is a special help to perseverance they which are tossed up and down with every new doctâ—ine are called children Ephes. 4.14 because their understandings are weak Fifthly they that will persevere must be well advised about the nature of grace how dear it wil cost them to be Disciples of Christ what they must do and suffer for his Name This Christ expresseth under two Parables One of a King going to war the other of a man undertaking a great building Luke 14.31 c. so think thou with thy self shall I joyn my self to those that fear God am I fit for such a great work Am I mortified to all sin Can I endure to lose all for Christ Do I love him better then my relations then my life it self c. Mr. Burges on Joh. 17. p. 383. Sixthly if thou wouldst not Apostatize practice so much as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou lovest and the surer doest thou bind it upon thy self and this is the surest hold John 7.17 Seventhly call no grounds of Divine truth into question suspect not that which thou canst not reach but rather accuse thy own weaknesse and ignorance Our first Parents by questioning the truth of Gods threatning lost Gods image which consisted in truth as well as holinesse Eighthly beware of indifferency in the matters of God many think it better to be like the flexible willow then the sturdy Oke or as wax to take all forms of Religion These can never hold out when trials come Dr. Taylor on Tit. CHAP. XIII Questions and Cases of Conscience about Apparel Quest. HOw are we to use Apparel Answ. Men and Women are to cover their bodies with decent and comely Apparel and so to attiâ—e themselves as that in their Apparel they do expresse the vertues of their mindes and the graces that be in their hearts especially modesty shamefastnesse and frugality Quest. Wherein stands dâ—cency and comelinesse of Apparel Answ. First in covering the whole body with it except such parts as are left bare for necessities sake as the face and hands Gen. 3.10 21. By sin came shame upon the whole body and the Lord made and appointed the wearing of garments for the covering of the deformity of our naked bodies Deut. 28.48 Nakednesse is threatned as a curse therefore affected nakednesse is monstrous and vile Secondly in the fashion making our garments in a decent manner which is 1 When its fitted for the sex Deut. 22.5 2. According to the condition office and calling we are in and according to our estate and after the ancient customes of the Countrey and place we live in and to the example of the most grave godly and sober men and women of our own rank Mat. 11.8 Zeph. 1.8 1 Cor. 11.14 15. Phil. 4.8 1 Pet. 3.3 4 5. Quest. May not ornaments of gold silver pearles precious stones lace silk sattins velvets c. be used Answ. Yea some necessary cautions in using them being observed as may be proved Gen. 24.22 47. and 41.42 Exod. 32.3 Psal. 45.13 14. Mat. 6.29 Ob. But the Prophets seem to condemn and threaten such ornaments Isa. 3 18 c. Answ. Some of those ornaments were indeed meer vanities and therefore not to be used Others were in themselves lawful and are not simply condemned but only in the abuse of them as they were made instruments and ensignes of pride wantonnesse and the lightnesse of the women as appears v. 16. Ob. But 1 Tim. 2.9 1 Pet. 3.3 the Apostles forbid the wearing of gold or costly Apparel Answ. In these texts the Apostles do not simply forbid the wearing of such things but the abuse of them in riot and excesse directing their speeches to women who it seems were excessive in adorning their outward man and neglected the inward ornaments of modesty and humility the chief ornaments of Christians Hence 1 Tim. 2.9 10. 1 Pet. 3.4 the latter are chiefly commended Quest. VVhat are those cautions to be observed in using these ornaments Answ. First they must be used sparingly and with moderation according to the rank place and calling wherein God hath set us and the example of the gravest and godly persons of our own rank and place Dan. 5.16 17 29. with Mat. 11.8 Secondly they must not be used alwayes alike but according to the times and seasons Jer. 2.32 Luke 16.19 It was the rich mans fault to weare them every day Thirdly they must be used to a right end not to get honour and esteem amongst men much lesse to inveigle others as the harlot did Prov. 7.10 16. but to the honouring of the body that therein God may be honoured Gâ—n 24.15 1 Cor. 12.23 1 Thes. 4.4 Quest. How do men and women sin in their Apparel Aâ—s First When they weare strange fashions and guises threatened even in Kings children Zeph. 1.8 the general rule is whatsoever things are of good report these do Phil. 4.8 Secondly When with their Apparel they cover not their nakednesse but as having put off all shame they discover those parts which modesty requires to be covered Thirdly when they have their Apparel so made as disfits them for employment and makes them like pictures in a frame you cannot stir one part except you stir all they can scarce feed themselves Solomons good Huswife was not so clothed Prov. 31.13 c. Fourthly when by their Apparel they confound Sexes forbidden Deut· 22.5 Fifthly when they weare any garment in
with marrow and fatnesse For the two great ends of this Sacrament to a Christian are 1. Growth in grace 2. Sense of grace Christians come hither ad corroborandum Titulum to confirm their Title and yet we must not think that every true Christian that comes to the Sacrament must needs have assurance For 1. Believers themselves may receive unworthily as the Corinthians came together for the worse and not for the better and therefore were chastened of the Lord c. 1 Cor. 11.32 2. Many that have much joy and sweetnesse from the Sacrament yet may not have it in so high a measure as to amount to Assurance All that truly partake of these heavenly dainties do not go away equally satisfied Some have but a taste to cherish them others have a full draught which doth mightily cheer them Thirdly times of employment are sealing times when God intends us for some great and eminent service he first sheds some of his love into their hearts which constrains them to obedience and encourageth them in it Moses would not stir without assurance of Gods presence So God calls Joshua to an honourable emploiment and prepares him for so great a work with a promise of himself and his love Fear not be of good courage I am with thee I will never faile thâ—e nor forsake thee So when God called Abraham to that great work of sacrificing his son he first warmes his heart with his love and seales up the Covenant of grace to him and tells him I am God alsufficient I am thy Buckler and thy exceeding great reward And thus he dealt with the Prophets and Apostles when he sent them upon great and dangerous messages he assures them that his directing and protecting mercy shall accompany them and this made them so undaunted Fourthly praying times are sealing times the same Spirit that endites the prayer seales it up When Hannah had prayed 1 Sam. 1.18 the text saith that her countenance was no more sad As its priviledge of Assurance that then we may with confidence cry Abba Father so also it s a great means to get assurance Besides we may pray for assurance and be importunate for one smile of his face and his bowels will not let him deny us Hence such as are most frequent and powerful in Prayer are most blest with assurance Fifthly times of outward exigencies are sâ—aling times 2 Cor. 4.16 Though our outward man decay yet our inward man is renewed daily when all provision failed the Israelites then Mannah was rained down so is this hidden Mannah provided for sad and cloudy times except in the case of total desertion when the soul hath not the least glimpse shining upon it But in outward and temporal distresses God uses to reveal himself more immediately unto them and though the creature frown yet he smiles upon them Believers are Gods friends and it is not the part of a friend to forsake them in the saddest times When Saint John was banished into the Isle of Paâ—mos God shews him that glorious Revelation Paul and Silas when in prison are full of joy and so with Hezekiah Sixthly times of victory and conquest over lusts and tentations are sealing times God after such victories will give his people a triumph Rev. 2 17. To him that overcomes will I give to eat of the hidden Manna Thus when Paul was conquering that great tentation 2 Cor. 12.9 God then strengthens him with this My grace is sufficient for thee So it was with that noble Marquess of Vico He never had such joy at Naples as he had at Geneva when he had conquered all tentations and had trampled upon all relations for a Saviour So the Mourners in Ezekiel that would not yield to the abominations of the times must have a seale set on them So that Virgin-company in the Revelations Ezek. 9.4 Rev. 7.3 Quest. What use must Christians make of Assurance when God gives it in to them Answ. First Times of assurance should be times of humility and dependance upon God when Moses had been so long conversing with God on the Mount presently at the foot of the Mount he meets with matter of humiliation the people having made them a golden Calfe When Paul had been in the third Heavens then comes a Messenger of Satan to buffet him lest he should be exalted aâ—ove measure Pride as it twines about the sweetest graces so it devoures the sweetest comforts Yet there is nothing that tends more to self-abasement then the beholding Gods face and the seeing of his glory this will make the soul abhor it self in dust and ashes None here ever saw more of Gods face then Moses and Paul and there were none that ever had lower apprehensions of themselves Secondly Times of assurance should be times of trampling upon the creature and scorning of things below we should not take care for corne and wine and oile when God lifts up the light of his countenance upon us when we are in our Fathers house and the fatted Calfe is slain we should not still feed upon husks when we are clothed with the Sun we should trample the Moon under our feet and let others scramble for the world who have nothing else to live on Thirdly Times of assurance should be times of more watchfulnesse and accurate walking with God To sin against revealed love is a killing aggravation To sin against light is too much but to sin against love is a great deal more This aggravated Solomons Idolatry 1 Kings 11.9 that he turned from the God of Israel that had appâ—ared to him twice To provoke God in a wildernesse is not so much as to provoke him in a Paradise Take heed therefore of turning the grace of God into wantonnesse but if God give thee a sense of his love walk moâ—e stedfastly and accurately before him Fourthly Times of assurance should be times of inviting and encouraging others in the wayes of grace as David did Psal. 34.8 O taste and see how gracious God is Men look upon Religion as a rigid and austere thing that comes to rob them of their joy but thou canst tell them of the sweetnesse that is in the wayes of grace thou canst assure them that all the wayes of wisdome are pleasantnesse Thou canst shew them the goodly fruits of Canaan that were cut down at the brook Eshâ—l Thou canst assure them that there is no such joy to be found in the wayes of sin that spiritual joy is the most clarified joy that its solid joy and lasting joy All the creatures make but a blaze but the least spark of this is immortal Fifthly Times of assurance should be times of storing up comforts against times of scarcity Now treasure up beams heap up light store up hidden Manna though kept it will not breed wormes storing up of former evidences is a good provision against a cloudy day Sixthly Times of assurance should be times of breathing after full possession The espoused soul should long after
be our God and Father in Christ To acknowledge his Presence and therefore alwayes to walk as before him To acknowledge his Providence and therefore to cast our care upon him To acknowledge his goodnesse and mercy in the free pardon and forgivenesse of our sins Thirdly our Baptisme must be to us as a storehouse of all comfort in the time of our need If thou beest tempted by the devil oppose against him thy Baptisme in which God hath promised and sealed unto thee the pardon of thy sins and life everlasting If thou beest troubled with doubtings and weaknesse of faith consider that God hath given thee an earnest and pledge of his loving kindnesse Often look upon the Will of thy heavenly Father sealed and delivered unto thee in thy Baptisme and thou shalt be comforted in all thy doubts If thou liest under any Crosse or calamity have recourse to thy Baptisme in which God promised to be thy God and of this Promise he will not faile thee c. Mr. Perk. Vol. 2. p. 256 c. CHAP. XVIII Questions and Cases of Conscience about Blasphemy Quest. WHat is Blasphemy Answ. Blasphemy in the usual acceptation of the woâ—d in Greek Authours signifies any evil speech or calumniation as Beza notes but by a phrase peculiar to sacred Writers the penmen of the Scriptures it imports always an ungodly speech which though it be uttered against men yet it reacheth and is carried to the contumely of God himself So Matth. 9.3 Rom. 14.16 Tit. â— 2 and it s either against men or God For 1. Every reproachful word tending to the hurt or disgrace of any other mans name and credit is called blasphemy So Tit. 3.2 1. Peter 4.4 Mark 3.2 2. All such injurious slanderous or reproachful words as are uttered to the disgrace of God Religion Gods Word Ordinances Creatures Works Ministers c. are called Blasphemy Against God Rev. 13.6 His Name Rom. 2.24 His Word Tit. 2.5 Christ Act. 26.11 Christians Jam. 2.7 His Doctrine 1 Tim. 6.1 Rom. 3.8 Christian liberty Rom. 14.16 Teachers 1 Cor. 4.13 Christians for abstaining from evil 1 Pet. 4.4 the Holy Ghost or his work Mat. 12.31 Quest. What is blasphemy against 〈◊〉 Holy Ghost Answ. It is a sin not in deeds and actions but in reproachful words Mark 3.30 uttered not out of fear nor 〈◊〉 infirmity as 〈◊〉 did and sick and frantick persons may do but out of a malicious and hateful heart 1 Corinth 16.22 Heb. 10.16 36. Not by one that is ignorant of Christ as Paul was when a blinde Pharisee but by one enlightâ—d through the Holy Ghost with the knowledge of the Gospel Heb. 6.4 Not of rashnesse but of set purpose to despite the known Doctrine and Works of Christ Heb. 10.29 being accompanied with a universal defection or â—lling away from the whole truth of God Heb. 6.6 as also with a generalâ— pollution or filthiness of life Mat. 12.45 2 Pet 2.20 and being irremissible because such aâ— commit it cannot repent Mat. 12.32 Heb. 6.6 Quest. How many ways doth blasphemy break out Answ. The Schoolmen say three ways 1. Cum attribuitur Deo quod ei non convenit When we affirm that of God which is umbeseeming his Majesty and incompatible with his holy and Divine nature As to make him a creature or a liar or cruel unjust unmerciful sinful or the cause of sin 2. Cum a Deo removetur quod ei convenit when we deny that to God which indeed belongs to him as 2 Chron. 32.17 3. Cum attribuitur ereaturae quod Deo appropriatur When we put that upon a creature which is proper to God Thus when the Israelites had made a golden calf and said This is thy God O Israel c. It s called blasphemy Neh. 9.18 they commited great blasphemies See O. Sedgwicks Part. Sermon Quest. What meanes may we use to prevent and cure tentations to Blasphemy Answ. First we must get assurance of Gods love to us and then we shall love him and love alwayes thinks and speaks well of the party beloved But if we once entertain thoughts that God hates us and will curse us then we will hate him and be ready to curse him and this is incident to us when under some great affliction as we see in Jobs case when God chastens us sore and worse then commonly he doth others and when we finde some circumstances for which we cannot finde a president in the world then we begin to apprehend some unkinde dealing from God and concludes that he hates us and then we will be ready to hate him again and begin to enter into some termes of blasphemy to prevent and cure which we must know that no afflictions be they never so great unusual or unhard of are any certaine signes of Gods anger much lesse of his hatred Job was the first that was ever used as he was and his foolish wife would thence conclude that God hated her and her husband Jonah had a crosse the like whereof was never in the world before yet was it no fruit of Gods hatred Jacob had sore and heavy afflictions yet was it ever true Jacob have I loved even when he afflicted him and Esau had great outward prosperity and yet that was as true Esau have I hated Be then convinced that God loves thee and all the devils in hell and all the lusts in Original sin cannot make thee blaspheme God Secondly we must get our sins pardoned repent of all our iniquities and then the crosse can never wring from us words of blasphemy It is not the greatnesse of the crosse but the guilt of sin working with the sting of the crosse which makes men in tribulation to blasphem Rev. 16.11 Thirdly suppose the worst have we blasphemed yet we must repent of our blasphemy and hope in God to despair is to make us uncapable of mercy To despair by reason of blasphemy is a worse sin then blasphemy it self they are both against the goodnesse of God but despaire is against his goodnesse mercy and truth Indeed it s an horrible crime to blaspheme God and the worse because it s somewhat like that unpardonable sinne Besides other sinnes are against God in his greatnesse government c. but this is against his goodness and God as he is represented to us stands more upon his goodnesse then his greatnesse and therefore blasphemy hath always been held amongst the greatest of sins therefore we should the more be aware of it and we may the better avoid it because it 's against that natural inbred principle of a Deity so that nature it self is afraid of it Satan indeed is a great blasphemer and labours by all means to bring us to it but we must set the Word and Spirit of God against it yea and the Law of nature too and if at any time we be overtaken with it yet we must remember that its pardonable 1 Tim. 1.13 I was saith Paul a blasphemer c. yea which worse he
non paâ—perem sustentat sed paupertatem He cures not the disease but onely gives some present ease Sixthly we must so give to one as that wâ— neglect not many Non est beneficium nisi quod ratione datur quoniam ratio omnis honesti comes est Sen. It 's not a benefit which is not given with reason because reason is the guide and companion of all vertuous actions Eccl. 11.1 2. cast thy bread upon the waters not water 1 Tim. 6.18 Quest. Who should be the object of our bounty Answ. The poor Luk. 14.12 they are the ground in which this seed is to be sowen if we expect an harvest of happinesse they are the Bankers to whom we must deliver Gods talents if we will be faithful they are Gods factors to whom we must deliver our goods and then God himself will acknowledge the debt and will surely pay with advantage Not canting companions lazy lossels sturdy rogues profuse prodigals For 2 Thes. 3.10 12. such should not eat except in case of extremity and then non homini sed humanitati not to the person but to the common nature of mankinde But To the honest labourer and poor hous-keeper who either through the greatnesse of their charge or deadnesse of trade crosses losses sicknesse c. are not able to get their bread or the blinde and maimed the aged and decrepid Weak widows or young orphans Lev. 25.35 Pars sacrilegii est res pauperum dare non pauperibus It 's a kind of sacriledge to give the poors portion to those which are not poor Tunpissimum gâ—nuâ— perdâ—ndi est inconsulta donatio Unadvised giving is the worst kinde of loosing Yet we must not be overscrupulous in making our choice we must not be so busie in examining their estate and desert that we can finde no leasure to relieve their wants Hence 2 Thes. 3.13 Mat. 10.41 and 25.40 Quest. What are the true causes from whence this charity ariseth Answ. First Faith which formalizes all the Christians actions and mainly differences their works from the same works done by worldlings Now to do a work in faith and approved in the sight of God is not only to be truly perswaded and assured that the thing we do is warranted by Gods Word and allowed by him but that we also in Christ are accepted of him otherwise they are not accepted but are sin Heb. 11.6 Rom. 14.23 Secondly obedience to God because he hath commanded it therefore such almes as are given without respect to Gods command out of natural pity or for worldly ends as profit and vain glory are no properties of an infallible blessed man Mat. 6.2 Thirdly Love unfeigned Hence 2 Cor. 8.4 It s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because given out of meer good will else it 's not accepted â— Cor. 13.3 such love not God 1 Joh. 3.17 and this must arise 1. From our love to God 2 Cor. 8.5 2. From our love to our brethren 2 Cor. 9.5 Fourthly mercy and compassion when we relieve them as fellow members with a sense and feeling of their misery Isa. 58.10 1 Joh. 3.17 It s required Hos. 6.6 Heb. 13.3 Job 31.17 18. such are blessed Prov. 14.21 2 Cor. 8.9 else all our pity is unprofitable Jam. 2.15 c. Hence 1 Joh. 3.18 Lâ—t us not love in word or tongue but in deed and truth Quest. How may we best perform these works of mercy Answ. If we not only take notice of the wants by report but by often visiting the poor and so being eye-witnesses â—f their wants and miseries Jam. 1.27 Mat. 25.36 43. and that for these reasons 1. By visiting the poor we shall be the better enabled to make a good choice and to discover who are truely poor from those who are counterfeits as also who are religious and industrious in their callings from the profane and idle drones 2. Hereby we shall be the better enabled to fit our alms to their necessities both in respect of the proportion and also the special kinde of their wants whereby the benefit will be much encreased Psalme 112.5 and 41.1 3. It would prevent their stragling abroad to begg necessaries which is forbidden Deut. 15.4 and such as neither care for house or home like idle drones would finde little relief unlesse they earn it with the sweat of their browes 4. It would provoke us to be the more compassionate when we see their small provision hungry fare thin cloaths and hard lodging children crying for hunger and parents crying because they have not food for them c. their eye would affect the heart 5. Hereby we may do them double good by distributing spiritual as well as temporal almes to them instructing the ignorant blaming the faulty admonishing counselling and comforting them as God hath comforted us 2 Cor. 1.4 and our words will finde more easie entrance into their hearts when as our good works have prepared the way 6. By seeing the wants of our brethren we shall be provoked to be thankful to God for his goodness and bounty to us in not only supplying our wants but enabling us to be helpful to others 7. Hereby we shall learn temperance and sobriety in the use of Gods blessings and not to abuse them to superfluity and excesse seeing many as good as our selves do want them but to husband them frugally that we may be the more able to relieve others 8. Hereby we shall have occasion given us to prepare against the day of affliction and want which may befall us as it hath done others 9. When we visit the poor we visit Christ in them and he accounts it as done to himself Mat. 25.40 Quest. What are the right ends of giving almes Answ. First the principal end is Gods glory which should be the chiefest motive to all Christian duties Mat. 5.16 2 Cor. 9.13 Secondly the subordinate ends are the good of our brethren who are hereby refreshed the adorning of our profession by these fruits of piety the edification of others by our good example the stopping of the mouths of adversaries when they see our love to God manifested by our love to our brethren our own temporal and spiritual good and the furthering and assuring our eternal salvation Quest. What must we give Answ. We must give onely that which is our own by just and lawful means derived to us therefore to be liberal of that which is not our own is to take goods from the right owners to give them to others at our own pleasure which is no better then plain theft in the sight of God If the hire of an harlot and price of a dog might not be consecrated to God Deut 23.18 then may we not offer that which we have gotten by stealth deceit oppression c. Isa. 61.8 we must deal justly and love mercy Mic. 6.8 Hence Eccles. 11.1 Prov. 3.9 Isa. 58.7 1 Cor. 16.2 The Civilians say Bonus usus non justificat injuste quaesita the good use justifies not the
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
our sins was a bitter cup to drink off hence Matth. 26.39 6. This work Christ finished and compleated Quest. In what particulars did his finishing this work consist Answ. First in that he did it wholly and universally there was not one tittle of the Law which he did not fulfill Secondly He finished it universally for parts and not only so but fully for degrees He did not only love God but loved him as much as the Law requires All that he did was so fully done that there wanted not the least degree of grace in any duty Thirdly Because he had not only an objective perfection in parts and degrees but also a subjective perfection all within him was throughly and perfectly holy So that as we are originally and actually polluted he was originally and actually holy so that the Law had no fault to finde with him Luk. 1.35 Heb. 7.26 and 4.15 Fourthly He finished it in respect of duration the Law requiring continuance though there were perfection of parts and degrees and subjective perfection also yet Cursed is he that continues not therein Gal. 3.10 Fifthly He so finished it that he left nothing to be done either by Angels or men in that way and kind as he did it Object Then what needs diligence and zeal in the wayes of God Sin or not sin all is one Christ hath done all c Answ. Our duties are not required to that end which Christs was but yet they are necessarily commanded for other ends because God hath commanded them as the way to walk in if we will be saved as also to glorifie God and to restifie our thankfulness and love to him yea there is an inseparable connexion btween a man interessed in Christ and a holy life as there is in the fire with heat and light Quest. What are the properties of the work which Christ finished Answ. Firâ— it was a work of infinite value because he was God as well as man Secondly Mediatory all that he did and suffered tended to a propitiation and reconciliation with God so that as the nature of them was infinite so the end of them was pretious and admirable Thirdly It was not only his work but our work He did them not for his own sake but for ours Fourthly It was of necessity and that 1. From the Justice of God which being infinite could not be satisfied but by that which is of infinite value 2. From the holinesse of the Law that admits of no work but what is perfect pure and holy 3. From our own impotency which proclaims the necessity of Christs perfection For take us as we are in our selves and so we are nothing but sin and a curse instead of doing Gods work wee doe the Divels and take us as regenerate and then though we be partakers of Gods Grace yet the remnants of corruption within us doe staine and infect all we doe Fifthly Here is the glorious visibility of Christs perfect working in his Resurrection Ascention and now sitting at Gods right hand in glory which could not have been had not Christ perfected his work Quest. What are wee further bound to believe concerning Christ Answ. First That whatsoever Christ had or was was not for himself but for us His fulness for our emptiness His attonement for our sins as the full breasts are for suck to the child the vertue of the head for the members of the body the fulnesse of the Fountaine for the streams Isa. 9. â— 1 Cor. 1.30 Quest. In what particulars will this appear Answ. First His Incarnation was for us not for Angels nor for any other end If there had been but one man of all mankind to be saved Christ would have dyed as Paul said Gal. 2.20 who gave himself for me It was not the multitude of Believers which made Christ to become man for comparatively there are but a small remnant but it was because such are given to him as Mediatour and so he would be faithfull for one as well as for many Secondly All that Christ did was not for himself but for us All his miracles Joh. 11.15 His miracles tending to the confirmation of their faith So was his obedience to the Law and fulfilling the righteousnesse thereof for our sakes Thirdly His sufferings and rendring himself an Attonement and Sacrifice on the Cross was for us Isa. 53.5 He died for us gave himself for us c Heb. 12.24 Abels blood cried for vengeance but Christs for mercy Fourthly The fruits and benefits of his mediation redound to us Justification pardon of sin sanctification victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour Secondly that all this was of God the Father It s his will and gracious appointment that Christ should do all these things for his Col. 1.14 Thirdly it s the duty of all Gods children to know and believe this fulnesse of Christ for them and to look upon Christ and all his benefits as for them Quest. Why is it their dutie to do so Answ. First because otherwise Christ would be in vaine and not of that use that God hath appointed him for the fountaine runs in vaine if none will drink of it Secondly because in and through him God doth magnifie his glory his attributes of grace mercy and unspeakable bounty so that if we do not thus receive Christ we deprive God of all his intended glory Thirdly because of the insufficiency of all other things to satisfie the troubled and broken heart which may make us to flie to this and to say Whither shall we go thou hast the words of eternal life Fouâ—thly our necessity may enforce us to it Consider when our own hearts disquiet us when the perfect Law troubles us and when the Devil accuses us we should then flie to Christ which will answer all Quest. Whether did not Christ die for all men Answ. Christs Mediatory prayer John 17. and Death is not for all the world but onely for some certaine persons who are given by the Father to him Quest. How can this be made out and proved Answ. First Consider that there is a necessary connexion between Christs prayer or intercession and his death they are of equal latitude whom he prayed for he died for and whom he died for he prayed for So Rom. 8.34 and this must needs be so because Christs prayer is one part of his Priestly office and the oblation of himself a sacrifice for sin was the other Secondly though Christ in his prayer and death had special love and regard to some of mankinde and not to all yet there is no man that is damned that can lay the blame any where but upon himself So Hos. 13.9 Death and hell are the wages of sin Thirdly we must distinguish of the sufficiency and worth of Christs death in it self and the effectual application of it Christs death is of value enough to redeeme ten thousand worlds because its the
observe and take opportunities of doing good Eph. 5.15 16. there is no time state condition or company but some way or other he will improve it for his good and work profit out of it for the advantage of his soul Act. 18.25 2 Pet. 1.5 Philip. 2.12 Heb. 12.15 Fourthly he looks to the manner as well as to the thing done considering all circumstances that belong to a good work as time place order and manner of doing together with the inward affection and disposition of the soule and is careful that all may be right Rom. 12.2 Joh. 13.17 Phil. 1.9 10. Fifthly he is constant at all times Quest. What may further us in this exact walking Answ. First sound knowledge of the right way which is as the light guiding us to set every foot aright Psal. 119.105 Prov. 2.10 11. Secondly a diligent watch and care to prevent sloth and to keep from all extremities we are apt either to deal slightly in the work of the Lord or to make conscience where we should not Thirdly a due and careful examination of our affections to the things we go about and of our several actions flowing from them lest we be overtaken with sin in them Prov. 4.26 and 14.15 Gal. 6.4 He that regards his courses cannot be regardlesse of his heart which is the fountaine of all actions good and evil A bad affection may marr a good work but a good affection cannot justifie an evil action Hence Paul prays Phil. 1.10 Fourthly a holy jealousie and suspicion lest the heart be deceived through the deceitfulnesse of sin For he knows that sinne lies in ambush to beguile him the world is full of allurements and his heart is ready to hearken to their cunning insinuations which makes him to look to his wayes with more then double diligence Yea this holy jealousie makes him flie even from all appearance of evil as from a Serpent It makes him also more careful to use all good meanes whereby he may be supported and strengthened against all occasions which might entice him to sin Fifthly a serious consideration of Gods continual presence about us and with us where ever we are and what-ever we are about So. Psalme 16.8 Psalme 119.168 Prov. 5.20 21. and 15.11 Psalme 39.2 3. and 18.6 Job 34.21 22. Sixthly another furtherance to circumspect walking is to be often sifting and and examining our selves veiwing our hearts and lives taking account of our selves how we watch and how we walk and how the case stands between God and us Psal. 4.4 and 119.59 Prov. 4.25 Quest. Why is this circumspect walking so necessary Answ. First its Gods command that we should walk before him according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us and we for our parts have undertaken to serve him in holiness and righteousnesse all our dayes and that without limitation even to go to the uttermost in every command Psal. 39.1 Secondly we must all appear before the judgement seat of God to give an account of those things done in the flesh be they good or evil we must be accountable for every idle word and roving thought much more of every unwarrantable action and therefore we have need to look to our ways Thirdly the wicked amongst whom we live are ready to take all advantages and watch for our halting both to harden themselves and through us to wound the pure religion of God Hence Col. 4.5 Phil. 2.14 15. Fourthly the way to heaven is full of crosses snares and dangers by reason of our enemies and therefore requires all our diligence either to avoid them or else to step over them besides it s a narrow way and on high and how wary had he need be that walks on an high narrow rock or that sails between two dangerous gulphs Fifthly this strict walking is the onely safe and prosperous way Psal. 119.6 Lev. 26.2 12. Rom. 13.12 It s time to cast off the works of darknesse and to put on the armour of light Joh. 11.8 9. 1 Chro. 22.13 2 Chron. 24.20 1 King 8.23 1 Thes. 5.4 5. Sixthly such as are now nearer the end of their faith and love must be more diligent in the work of them for the end of every thing is of such force that the nearer we come to it we do with the more courage and diligence ply the means which bring us to it Seventhly in such walking there is much comfort and joy yea the pleasures of the world are not comparable to it Psal. 138. â— Jer. 6.16 for the commandments lead unto rest and he that walks in them shall finde peace to his soule Eighthly sinne is the disturber of conscience the onely make-bate that sets a man at odds with God and at contention with himself therefore we should watch against it Ninthly the relation wherein we stand to God to Christ to the Holy Ghost to the Saints binds us to walk honourably honestly and circumspectly that we may keep our selves from the pollutions of the flesh and the evil customs of the world Quest. How may we stir up our selves to this circumspection Answ. First we must bewail our former ignorance rashnesse sloth shame our selves for it and labour to make it hateful to us Secondly We must quicken our selves to more diligence for the time to come Remember that we have been too long in security indulgent to our carnal affections foolishly pursued earthly vanities with double diligence whilst the practice of piety and justice hath been clean forgotten and almost buried in oblivion Now therefore we should awake from sleep shake off sloth consider the season and with special labour redeeme the opportunities which through carelesness have overslipped us The work it self is easie pleasant and honourable the recompence of reward unspeakable and glorious the worthinesse Sovereignty and exceeding love of the Commander the dignity of the work and excellency of the reward do challenge of us the most exquisite care pains and diligence that can be possibly imagined Thirdly we must flie to God by prayer intreating him to work our hearts to this holy circumspection at all times Of our selves we have no power to stand or to preserve any spark of Gods Spirit glowing in our hearts we must beseech him therefore who hath put these good motions into our mind to confirme and establish us therein unto the end Mr. Balls power of godlinesse Quest. What further considerations may provoke us to this circumspect walking Answ. First in regard of sin which is exceeding deceitful Heb. 3.13 sinne never presents its self in its own colours but takes upon it the shape of some vertue or other as superstition the dresse of religion licentiousnesse of Christian liberty covetousnesse of thriftinesse c. and it ever makes some pretence of delight profit advancement c. that gives a man content as Gen 3.6 and 34.23 Mark 12.7 Prov. 7.18 Yea like Satan it translates it self into an Angel of light 2 Cor.
and joy Isa. 54.7 1 Sam. 12.22 Lam. 3.31 32. Psal. 94.19 God is an everlasting Father Isa. 9.6 So David assures himself Psal. 31.22 See more such promises Mich. 7.19 Joh. 14.18 and 16.22 Isa. 57.16.19 Phil. 4.7 Iob 34.29 Psal. 85.8 and 38.5 11 12. and 97.11 and 126.5 Matth. 5.4 Joh. 16.20 22. Acts 2.28 8. Set before them and apply to them two things 1. That grace may be hid for a time in the heart like sparks of fire in the ashes there is a difference between the being of a thing in it self and the discovery thereof to us As many things seem to be which are not so somethings are which seem not and that 1. Because the seed of God remains in them 1 Joh. 3.9 Grace may be to seek sometimes when we have occasion to use it but it can never be lost 2. The gifts and calling of God are without repentance Rom. 11.29 God doth not give them and take them away againe from his servants 3. The perpetuity of grace is founded upon the immutability of God and his free love and good will so that as he is ever the same in his affection to them so he will continue them to be ever in the same relation to him Heb. 13.8 John 13.1 4. Both they and the grace of God in them are kept by the power of God to salvation 1 Pet. 1.5 none is able to pluck grace out of them no more then to pluck them out of Gods hand Joh. 10.28 29. 5. The golden chain of salvation cannot be broken and all the links in it are inseparable Rom. 8.30 Perswade such poor souls that grace hath its seasons of hiding it self and of appearing as the Sun hath his time of setting and rising and to conclude the non-existence of grace from the not appearing of it is all one as to say the Sun will never rise because it s set Perswade them to deferre passing sentence upon themselves till they be in a calme estate and capacity of making a right judgement of themselves Whilest their spirits are in a perplexed estate perswade them to hearken to the counsel of Christian friends who at such a time can better judge of them then they of themselves 2. That desire of grace is grace and that 1. Because true desires have the nature and truth of grace in them though in a small measure as there is true fire in a spark true water in a drop the least of any thing partakes of the nature of the whole 2. Desires are the seeds and beginnings of grace in the soul out of which grace grows to its full measure and stature as corn sowen in the earth So desires are grace in the seed Habits are grace in the blade Acts are grace in the ear and perfect works are full corn in the eare 3. Good desires are accepted and rewarded by God as well as deeds yea for deeds when power to actuate them is wanting 2 Cor. 8.12 God estimates his people rather according to their affections then actions as 1 King 8.18 with 2 Sam. 11.7 so in Abraham Gen. 22 1â— 16. and the poor widow Mar. 12.42 c. therefore Gods servants have pleaded their wills and desires before God rather then their deeds as Nehemiah chap. 1.11 David Psal. 38.9 and Paul Rom. 7.16 to 21. 4. Good desires are the work of God in us as well as deeds Phil. 2 1â— and he will perfect them in us Phil. 1.6 God doth not his work by the halves 1 Sam. 3.12 Psal. 138.8 Christ is the authour of our Faith in desires after it Heb. 12.2 they are the smoke of the flax which Christ will not quench Matth. 12.20 5. God hath made many promises to desires 1. Of acceptation 2 Cor. 8.12 2. Of supply and satisfaction Psal. 145.19 God stirs up desires for this end that he may satisfie them 3. Of blessednesse Mat. 5.6 4. Of water of life and of the spirit John 7.37 39. 5. Of spiritual wine and milk Isa. 55.1 2. Luke 1.53 Object But how shall we know that our desires are true and such to whom these promises do belong Answ. First by the root For true desires of Christ and grace do spring and grow 1. From an heart humbled before God in the sight of its sinne and misery of its own vilenesse and unworthiness Hence Psal. 10.17 2. From a soul sensible of its spiritual necessities as of Christ grace the things that accompany salvation pardon of sin power over it c. 3. From a minde enlightned to see as the want so the worth and necessity of these things Secondly by the fruits or effects True desires put forth serious and sutable endeavours in the use of means to obtain the things desired So Ps. 27.4 they will watch daily at wisdoms gates Prov. 8.34 Thirdly by the properties of them which are foure 1. They are sincere and that 1. For ground when they are carried out after Christ and spiritual things as well for their sakes as for our own 2. For ends when desires have spiritual aims as the mark they shoot at viz. to make us humble obedient serviceable conformable to Christ and acceptable to God through Christ. 2. They are stirring vigorous and vehement for temper and measure therefore called hungring and thirsting So Psal. 42.1 and they must needs be so because they proceed from the bottome of the heart and from the whole soul Isa. 26.18 such shall finde God Jer. 29 13. now the strength of holy desires appears 1. In preferring spirituals before temporals Christ and Grace before Riches Honours c. in being willing to part with any thing to get Christ. To sell all to buy him Luke 18.18 22 23. 2. In exceeding all other desires in us in heat and height and in swallowing up all desires after earthly things 3. True desires are seasonable for time whilest the things desired may be obtained they will seek God early Indeed true desires are never too late yet late desires are seldome true as we see in Esau and the five foolish Virgins Matth. 25.1 c 4. They are constant for duration not by fits and starts when stirred upon some special Emergencies or occasions they are restlesse till they are satisfied Psal. 119.20 and 143.6 In the next place First Caution them against four evils to take heed 1. That the do not dishonour God in the time of their desertions by unworthy thoughts of him or hard speeches against him by murmuring at him or quarreling with his dispensations This was the Psalmists fault Psal. 77.2 7 8. but he checks himself for it ver 10. the contrary was Jobs commendation Job 1.22 with 2.10 2. That they do not destroy their own souls either 1. By denying what God hath done for them in the beginnings of grace saying that they are reprobates c. whereby they beare false witnesse 1. Against themselves which is unnatural 2. Against the grace of God and against the God of grace which is most
are made one with him or united to him as a childe to his Father 1 Joh. 1.3 So that our communion with God is 1. To see him in his works 2. To hear him in his Word 3. To speak to him by prayer and praise 4. To walk with him in meditation of his presence Quest. What are the evidences or signs of our communion with God and with Jesus Christ Answ. First The holy spirit of God and of Jesus Christ given to us 1 Joh. 3.24 Hereby we know that he abideth in us by his Spirit which he hath given us So 1 Joh. 4.13 Quest. How doe we know this our communion with God by his Spirit given us Answ. First As the inward immediate efficient cause of this divine communion with us For 1. God dwells in us by his Spirit Ephes. 2.22 2. Christ supplies his absence from his Church by his Spirit Joh. 14.15 17 25 26. and 16.17 18. Secondly As an Anointing teaching us all things 1 Joh. 2.27 Revealing to us the things that are given us of God 1 Cor. 2.12 and illuminating us with light to receive them Yea sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate way that it wonderfully assures us hereof Joh. 14.21 22 23. Thirdly As a witness with our spirits Rom. 8.15 16. Fourthly As a seal upon our hearts Ephes. 1.13 Fifthly As the earnest and first-fruits of our adoption and endless communion with God in glory Ephes. 1.14 Rom. 8.23 Sixthly As the original cause and root of all these spiritual fruits which are only found in them that have communion with God Gal. 5.22 23. Quest. But by what signs may we know that the Spirit of God is given us Answ. If the Spirit of God be given us then 1. We are or have been effectually convinced by the spirit of our own naturall misery and of Christs supernaturall alsufficiency to remove it Joh. 16.7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6.11 mortifying the old man and quickening the new man in us Rom. 8.13 11. 3. We are acted guided and led by the Spirit of God Rom. 8.14 4. We minde the things of the Spirit Rom. 8.5 our thoughts projects contrivements c. do habitually fix here 5. We bring forth the fruits of the Spirit which spirit cannot bring forth bad fruit not be barren Ephes. 5.9 Gal. 5.22 23. 6. We combat by the Spirit against the flesh Gal. 5.17 7. We are strengthened to every good word and work with might in the inward man by the Spirit Ephes. 3.16 Col. 1.10 11. and particularly by the spirit we are notably enabled unto prayer against all our infirmities Rom. 8.15 26 27. Secondly The true abiding of the ancient Primitive truth and Doctrine of Christ in us is another sign of our communion with God So that we are not carried aside to unsound new fangled opinions 1 Ioh. 2.22 23 24. All novelties in Doctrine are to be censured by Primitive truths and brought to the ancient standard for their regulation Quest. How shall we know that we sincerely abide in the truth Answ. First if we have a cordial love to the truth 2 Thes. 2.10 Contrary in those 2 Tim. 4.3 4. Secondly A consciencious care to doe nothing against the truth but any thing for it 2 Cor. 13.8 2 Ioh. 10.11 Thirdly an earnest contending for the faith once delivered to the Saints Iude 3. not for new upstart Doctrines and new-coyned opinions Fourthly A bearing witness to the truth both verbally and really in the worst times and against the greatest dangers So Paul Phil. 1.17 and so Rev. 2.13 yea Christ himself bore witness to the truth even unto death Ioh. 18.37 Thirdly True confession that Jesus is the son of God is an evidence of our communion with God 1 Ioh. 4.15 Object But how can this be did not the Divel confess Christ to be the Son of God Mar. 1.24 Luke 4.34 41. and Hypocrites Mat. 7.22.23 Answ. There is a double confessing that Jesus is the son of God 1. Dogmaticall arising meerly from the assenting act of Faith that believes the truth of Gods word touching Jesus Christ. So Divels and Hypocrites may confess Christ Tit. 1.16 and in opinion they know him Luke 4.41 this may be without any communion with God and Christ. 2. Fiduciall arising not only from the assenting but also from the applying act of Faith when we confess Christ with confidence and trust in him for salvation This is here meant Quest. How shall we know when we fiducially confess Jesus Christ Answ. 1. If we assent to the truth of Gods record touching Christ 1 Ioh. 5.10 11. 2. If we appy Christ to our selves resting and living upon him according to that record Ioh. 1.11 12. Gal. 2.20 3. If we confess Christ thus applyed not only in words but in deeds also Tit. 1.16 Mat. 7.21 4. If we confess Christ even to sufferings and to death Acts 20.23 24. and 21.13 Rev. 2.13 Fourthly Not doing or practising of sin is a sign of our communion with God 2 Ioh. 3.6 8. Fifthly Unfeigned love to God and dwelling therein is a signe of our true communion with God 1 Ioh. 4.16 For 1. Our true love to God denotes a reciprocation of mutual affections betwixt God and us 1 Ioh. 4.19 2. It implies a reciprocation of the genuine fruits and effects of love mutually God loving us adops redeems calls sanctifies justifies and glorifies us we loving God trust in him fear obey him c. both these import spiritual communion with God Quest. How may we know that we truly dwell in Gods love Answ. 1. When we love God with an intensive love Luke 10.27 that is with all within us 2. When we love God with a predominant love that overcomes our love to all other objects besides God Psal. 97.10 Mat. 10.37 with Luke 14 26. Rev. 21.11 3. When we love God obedientially so as willingly to obey all his commands Ioh. 14.15 1 Ioh. 5.3 2 Cor. 5.14 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his sake Cant. 8.6 7. Acts 20.23 24. and 21.13 5. When we love him continually Ephes. 6.24 Sixthly walking in light and not in darkness evidenceth our communion with God 1 Ioh. 1.5 6 7. Quest. How shall we know that we walk thus Answ. 1. When we are effectually translated from darkness to light Acts 26.18 Col. 1.13 Ephes. 5.8 2. When we cast off the works of darkness and put on the armour of light Rom. 13.12 c. when we bring forth the fruits of light Eph. 5.9 3. when we shun all fellowship with works of darkness in others Eph. 5.11 4. When we love the light and come to it that our deeds may be manifested to be of God Ioh. 3.20 21. Seventhly Walking as Christ or chief Captain Heb. 2.10 walked is another sign of our communion with God 1 Ioh. 2.6
violence of the inferiour will carnall appetite and unruly passions it hearkens unto them and stops the ears to reason and Conscience So we see in Laban though reason and conscience told him that he ought to use Jacob well and to reward him richly for his service because for his sake the Lord had blessed all that he had yet his will being corrupted and his affections wholly carried away with the love of the world he changed his wages ten times So Pharaoh in his dealing with Israel Exod. 9.27 34. Thus Saul with David 1 Sam. 24.17 and Pilate with Christ. Secondly They differ in the moving causes of this conflict For the Spirit is moved to assault the flesh by the true love of God which causeth it to make war against carnall lusts because they are odious to God Enemies to his grace and contrary to his holy will And by a filial fear of God which makes a regenerate man loth to yield to any motions of sin least he should displease his heavenly Father But the combate between the conscience and affections ariseth from self-love and servile fear which makes the unregenerate man to withstand the motions of sin in the will and affections for fear of punishment and horror of conscience shame corporall pain eternall death c. They differ also in their ends For the end at which the regenerate aimeth in fighting against the flesh is that he may glorifie God by his victory and be more assured of his love and his own salvation But the end which the unregenerate mans Conscience aims at herein is that he may the better compasse his worldly desires either in the obtaining of som earthly good or avoiding some imminent evil Thirdly They differ in respect of the combatants for in the conflict between the flesh and Spirit there is a combate between grace and corruption in the same faculties Knowledge and ignorance spirituall wisdom and carnal wisdom in the same understanding So willing and nilling good and evill in the same will Accusing and excusing in the same conscience Love of God and of the world fear of God and of men trust in God and in the creature in the same affections Temperance and intemperance in the same appetite c. but in the conflict which is in the unregenerate the combate is between â—ivers faculties which are all carnall and corrupted one of them fighting against another as between the reason and the will the Conscience and the carnall concupiscence passions and affection in which what party soever prevails still the unreâ—enerate man is drawn unto sin They differ also in the manner of the fight For that which is between the Spirit and the flesh is done by a contrary lustinâ— of one against the other in a practicall reall and effectuall manner But that which is between the reason and the will the Conscience and affections is maintained by Logicall disputes and mentall discourses whilst the Conscience infers fearfull conclusions of punishments and Gods ensuing judgements upon the wicked choice of the will and their yeilding to satisfie carnall affections For whilst reason is earnest in perswading by arguments and the will rebellious and violent in crossing it the conscience being rowsed up comes in to the rescue of reason restraining the will from embracing the evill it likes by fear of punishments whereby it begins to stagger and faint but then enters in a troop of tumultuous passions and affections as fresh aids to strengthen the will in rebellion which being themselves first hired and corrupted to do Satan service with the present pay or expected wages of worldly vanities they do by the same profers perswade the will to be obstinate and with all resolution to oppose itself against Reason and Conscience Yet in all this conflict betwixt divers faculties there is no enmity no contrariety in their natures neither is there more grace or lesse corruption in the reason and Consciences then in the will and affections for they all like and love sin with the pleasures and profits of it only they are affriâ—hted with the terror of Gods judgements which they perceive will necessarily follow upon such sinfull premises Fourthly They differ in their contrary effects For by the conflict between the flesh and the Spirit our Faith is confirmed in the assurance of our regeneration seeing Gods Spirit that is one of the combatants dwells in us Of Gods love and favour seeing he hath chosen us for his souldiers and of our own salvation seeing Gods Spirit fighting in us and for us assures us of victory and of the Crown of everlasting glory But from the conflict of Conscience in the unregenerate ariseth doubting and incredulity fears and despaire in the apprehension of Gods wrath and those dreadfull punishments which sin hath deserved 2. From the combate of the flesh and Spirit unfeigned repentance is begun or renued and encreased in the regenerate for there is a change in them principally in their wills hearts and affections whereby in all things they oppose the flesh hating that which it loves and loving that which it hateth willing what it nills and nilling what it wills upon which follows the purifying of the heart from all all sinfull corruptions the hating and forsaking of all sin and an hearty desire and endeavour to serve the Lord in holiness and newness of life yeilding universall obedience both in affections and actions renouncing all sinne and embracing all good duties and that in the whole course of our lives 3. The war between the Spirit and the flesh causeth the most secure peace even peace with God when as becoming his Souldiers we fight undet his Standard against his and our enemies Peace between the faculties of our soules when as the inferiour faculties are subject to the superiour the affections hearkning to and obeying the conscience the will yielding to reason as Gods Vice-roy and all to God as their supreme Soveraign It brings also with it unspeakable comfort and joy in the Holy Ghost because it assures of Gods love and gracious assistance of a full and finall victory over all our enemies and of the crown of everlasting glory But the conflict of the conscience in the unregenerate causeth continuall tumults tyranny in the superiour faculties ruling only by servile fear and rebellion in the inferiour when as they have power to break the yoke of Government horror and anguish of mind disconsolate sorrow and hellish despair when the affrighted conscience bears sway or the mad joy of frantique men when the wild affections and disordered passions by silencing the Conscience get the upper hand which oft times lasting no longer then a blaze of thornes leave behind redoubled grief and desperate despaire 4. The conflict between the Spirit and the flesh makes the regenerate man with more care and diligence to observe his own heart to watch over all his wayes that he give no advantage to his sinfull flesh It causeth him earnestly to endeavour in the use of
and fulness of joy which is as Gods right hand for ever more For when the flesh is pamperd with these carnall delights the spirit is pined when it s made fat with gluttony the spirit grows lean fulness of wine and the Spirit will not stand together as we see Ephes. 5.18 Secondly We must not provide for the Spirit poison instead of wholesome food nor carnall weapons instead of spirituall As instead of the pure Word of God and heavenly Manna the sincere milk of the Gospel and Sacraments we must not feed our souls with humane inventions and traditions will-worship and superstitious devotions not warranted by Scripture of which the more liberally that we feed the more lean we wax in our spiritual strength and stature yea the more feeble we grow in all spirituall graces 2. We must not provide for this spirituall warfare carnall weapons For 2 Cor. 10.4 the weapons of our warfare are not carnal c. As for example we must not fight against the flesh with fleshly anger and carnal revenge For Jam. 1.20 the wrath of man works not the righteousness of God we must not seek to subdue the flesh with popish fasting called the Doctrine of Divels 1 Tim. 4.1 3. But with our fasting when we have just occasion we must joyn Prayer the one being the end the other the means enabling us thereunto Thirdly We must not remit any thing of our zeal in holy duties and give way to coldness and formality therein For we may the more easily preserve the strength of the Spirit whilst its in the best plight then recover it when it s diminished again the more resolutely we stand in the strength of grace received the more willing the Lord is to assist us in fighting his battels the more carefull we are to encrease his spirituall Talents the more willing he is to redouble them 4. Lastly we must avoid fleshly sloth and negligence and must use Gods gifts and graces in the exercise of Christian duties to the glory of him that gave them Our knowledge must be exercised in the practice of what we know Our Faith in good works our love to God and our neighbours in performing all holy duties we owe them For if we could abound in all graces yet if we did not use them for our own defence and the discomforting our enemies we should be never the neerer in obtaining the victory Quest. How may wee cheare up and comfort the Spirit to this Conflict Answ. First We must earnestly desire to have the Spirit more strengthened and the gifts and graces of it more enlarged and multiplied in us God hath promised that if we want the Spirit and ask it of him he will give it us Luke 11.13 So if we have it and desire and beg an increase of the gifts of it he will satisfie our desires and carry it on to perfection Psal. 145.19 Phil. 1.6 For therefore doth the Lord give us these longings that we may satisfie them we must not therefore rest content with any measure of grace received but go on from grace to grace till we come to perfection and this is an infallible sign of the regenerate who are therefore said to be trees of righteousness of Gods own planting Psal. 92.14 which are most fruitfull in their old age they are like the morning light which shines more and more to the perfect day Prov. 4.18 they are Gods bildings which is still setting up till it be fully finished Ephes. 2.20 they are Gods Children who grow from strength to strength till they come to a perfect stature therefore we must desire to grow in grace Ephes. 4.12 13. Joh. 15.2 2 Pet. 3.18 Secondly We must use all good means for the strengthening of the spirit for which end 1. We must be diligent in hearing reading and meditating on the word of God which is the ministry of grace and salvation not only the seed whereby we are begotten again but the food also whereby we are nourished till we come to a full age in Christ 1 Pet. 2.2 and because a time of scarcity may come we must with Joseph lay up aforehand that we may have provision in such times as those For if food be withdrawn from the spirit it will languish and not be able to stand against the assaults of the flesh in the day of battell 2. To the Ministery of the Word we must joyn the frequent use of the Lords Supper which is a spirituall feast purposely ordained by our Saviour Christ for the strengthening our communion with him by the Spirit and for the replenishing of us with all those sanctifying graces whereby we may be enabled to resist the flesh 3. We must use the help of holy conference instructing exhorting admonishing counselling and comforting one another that we may be further edified in our holy Faith Jude 20. Thirdly If we will strengthen the Spirit we must nourish the good motions thereof neither utterly quenching them nor delaying to put them in practice but presently obeying them taking the first and best opportunity of performing those duties which it requires as when a fit opportunitie being offered it moves us to prayer either to beg the graces which we want or to give thanks for benefits received we are not to neglect this motion utterly nor to cool it by delayes but presently to put it in execution So in other duties either of piety to God or of mercy and charity to men we must not put them off to another time but presently set upon them making hay while the Sun shines c. which will much chear and comfort the Spirit being thus readily obeyed Fourthly We must be careful of maintaining our peace with God and our assurance of his love and favour which is best done by preserving peace in our own Consciences keeping them clear from known and voluntary sins whereby our Father may be angered and we exposed to his judgments For if God be offended his Spirit cannot be well pleased with us neither will he renew our strength nor send us fresh supplies of grace to strengthen us against our spirituall Enemies neither can our regenerate spirit with courage fight against the Divell the World and the Fesh when it wants the light of Gods countenance and its peace is interrupted with him Yea we must endeavour to have not only Gods graces habitually but to feel their severall actions and operations working our hearts to all good duties And these feelings of faith and comforts of the Spirit are best obtained and kept when as we preserve our communion and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances of Hearing Prayer receiving the Sacraments and frequenting the publick Assemblies where God is present by his spirit as Psal. 42.1 2. and 84.1 c. when we labour daily in the mortification of our sins which separate between God and us and exercise our selves in all holy duties of his service thereby glorifying his Name
and edifying our neighbours by our good example Fifthly We must carefully preserve our bodies and souls which are his Temple in purity from all pollution of sin For as a good aire and sweet habitation doth much refresh and strengthen our natural and vitall spirits and preserves our bodies in health So no less doth it chear up the Spirit of God within us if we provide him a cleanly lodging free from sinfull impurity sweetned with the incense of our prayers and adorned with the flowers and fruits of our good works and holy obedience Sixthly If we would strengthen the Spirit and increase in us the gifts and graces thereof we must keep them in continual exercise and cause these habits to shew themselves in their functions and operations For as breathing and moving are necessary for preserving the life of our bodies So fruitfull working and holy walking in all Christian duties is for preserving and cherishing the life of the Spirit Gal. 5.25 If we live in the Spirit let us walk in the Spirit Let the fire of the Spirit have fit vent to send out its flames in holy and righteous actions it will live and blaze but if we stop its vent it will presently die Let Faith exercise it self in apprehending the promises in waiting for performances fighting against doubting and in beaâ—ing the fruits of good works it will from a grain of mustard-seed grow to be a great tree from smoaking flax to a burning flame and from a feeble assent to a full perswasion Let love be exercised in doing and suffering for Gods sake in performing all holy services and Christian duties to God and our neighbours it will grow from a spark to a great fire Let the shoulders of patience be inured to bear the Cross of Christ and suffer afflictions to put up wrongs and overcome evill with good though they be weak at first they will become hardy and strong Exercise encreaseth graces but ease and sloth weakens them we should therefore resolve with David Psal. 119.32 33 34. Seventhly The last and principall means to cherish the Spirit is earnest and effectuall prayer to God that he will strengthen our weakness and quicken our dulness and support our faintness by a constant renewing of his spirit in us and sending a continuall supply of his saving graces to reenforce and refresh our decayed bands that by these Auxiliaries they may be enabled to stand in the day of battell and to get the victory over all our spirituall Enemies It s God that teaches our hands to war and our fingers to fight Psal. 144.1 and that gives us at the last a full and final victory and then adds the Crown of victory even everlasting glory Mr. Downhams Christian warfare Quest. But the flesh and Spirit being but qualities how can they be said to fight together Answ. Because the flesh and Spirit are mixed together in the whole regenerate man and in all the powers of his soul as light and darkness are mixed in the air in the dawning of the day and as heat and cold are mixed together in lukewarm water we cannot say that one part of the water is hot and another cold but heat and cold are mixed in every part so the man regenerate is not in one part flesh and another spirit but the whole mind is partly flesh and partly spirit and so are the will and affections c. Now upon this mixture it is that the powers of the soul are carried and disposed divers ways and hereupon follows the combate Quest. How doth the lust of the flesh shew it self Answ. First it defiles and suppresses the good motions of the Spirit Hence Paul saith Rom. 7.21 23. when I would doe good evill is present and the Law of the flesh rebels against the Law of the mind Hereupon the flesh is fitly compared to the disease called Ephialtes or the mare in which men in their slumber think they feel a thing as heavy as lead to lie upon their breasts which they can no way remove Secondly It brings forth and fills the mind with wicked cogitations and rebellious inclinations Hence concupiscence is said to tempt to entice and to draw away the mind of man Jam. 1.14 Quest. What are the contary actions of the spirit Answ. First To curb and restrain the flesh Hence St. John saith the regenerate man cannot sin 1 Joh. 3.9 Secondly To beget good motions inclinations and thoughts agreeable to the will of God as in David Psal. 16.7 My reins instruct me in the night season and Isa. 30.21 thine ears shall hear a voice behind thee c. and thus by the concurrence of these contrary actions in the same man is the combate made Quest. Why is there such a contrariety between the flesh and spirit Answ. Because the Spirit is the gift of righteousness and the flesh stands in a double opposition to it 1. In the want of righteousness 2. In a proness to all unrighteousness Object But naturall men also have a combat in them For they can say video meliora proboque deteriora sequor I see and approve of what is good but doe that which is naught Answ. This combat is between the naturall conscience and rebellious affections and its incident to all men that have in them any conscience or light of reason Quest. Have all believers this combat in them Answ. No For 1. Only such as be of years have it for Infants though they have the seed of grace in them yet do they want the act or exercise of it and therefore they feel not this combat because it stands in action Secondly This combate is in the godly in the time of this life only For in death the flesh is abolished and consequently this combate ceaseth Quest. What are the effects of this combate in the godly Answ. It hinders them that they cannot do the things that they would Gal. 5.17 and that three wayes 1. It makes them that they cannot live in the practice of any one sin 1 Joh. 3.9 2. If at any time they fall it staies and keeps them that they sin not with full consent of will but they can say the evil which I hate that doe I Rom. 7.19 3. Though in the ordinary course of their lives they do that which is good yet by reason of this conflict they fail in the doing of it Rom. 7.18 Hence it follows that all the works of regenerate men are mixed with sin and in the rigor of justice deserve damnation Object Sin is the transgression of the Law but good works are no transgression of the Law and therefore they are no sins Answ. I answer to the Minor The transgression of the Law is two-fold One which is directly against the Law both for matter and manner 2. When that is done which the Law requires but not in that manner it should be done and thus good works become sinfull Object Good works are from the Spirit of God but nothing proceeding from the
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