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
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
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
conscience of sanctifying the Sabbath and choosing the things which will please God c. Isa. 56.4 5 6. Quest. What are the marks whereby we may know our selves to be the adopted children of God Answ. Such are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1.15 and this they shew two wayes 1. By purifying themselves and sound humiliation for their sins that defaced Gods Image in them 1 John 3.2 3. 2. By employing themselves constantly in doing righteousnesse Hereby they are known from the children of the devil 1 John 3.10 Such love the brethren as their fellow-heires 1 John 3.14 Such have the spirit of prayer Rom. 8.15 16. Such serve God not out of a slavish fear but with a filial affection Isa. 56.6 Such wil love them that hate them and blesse them that curse them Luk. 6.35 Mat. 5.44 Quest. How must the adopted sons of God carry themselves in this life Answ. They must be Peace-makers Mat. 5.9 their Father is the God of peace They must not revile such as revile them but rather blesse them seeing they are heires of the blessing 1 Pet. 3.9 They must live without carefulnesse knowing that they have a heavenly Father to care for them Mat. 6.32 and being heires of a better they must not set their hearts upon this world 1 John 2.15 They must willingly submit to their Fathers corrections Heb. 12.9 Mr. Byfield on Peter Quest. VVhat may we do that we may attain the spirit of Adoption and keep the lively sense and feeling of it in our soules Answ. We must diligently attend upon the Ministry of the Word 2 Cor. 3.6 8. for its the Ministry of the Spirit because by it God offers and communicates his Spirit Gal. 3.2 We must beg this spirit of Adoption of God Luke 11.13 We must open the doores of our hearts that the Spirit may enter Psal. 24.7 Rev. 3 20. that is we must call off our mindes from earthly things and we must raise them up to attend to the motions of the Spirit Quest. VVhat are the Signes that we have the Spirit of Adoption Answ. If we have the Spirit of Prayer whereby we can call God Father Zach. 12.10 Rom. 8.15 26. Gal. 4.6 If we have an high esteem of that dignity which is in Adoption John 1.12 1 John 3.1 If we reverence and honour God as our Father Mal. 1.6 1 Pet. 1.17 If we yield child-like obedience to him 1 Pet. 1.14 Rom. 8.14 If we are made conformable to the Image of God our Father and Christ our elder brother Mat. 5.48 Rom. 8.29 1 John 3.9 If we have a lively hope of our future inheritance Rom. 8.17 Quest. How may we preserve the witnesse of the Spirit of Adoption in us Answ. If we do not extinguish it by contempt of the means of grace 1 Thes. 5.19 20. If we do not grieve the Spirit by the filthinesse of sin Eph. 4.30 If we stir it up by our honest endeavours Ames Cas. Consc. CHAP. IV. Questions and Cases about Adoration or Worship Quest. WHat is Adoration Answ. It s the part of Gods Worship whereby a man upon a vile and base esteem of himself as being but dust and ashes submits and subjects his soul to the Majesty and Glory of God Quest. What are the principal Grounds in the heart Answ. Two 1. Abnegation or denial of our selves when we esteem our selves to be meerly nothing Exaltation or advancement of Gods Majesty above all things in the world So Gen. 18.27 Isa. 6.2 Dan. 9.7 Maâ— 15.27 Quest. How manifold is Adoration Answ. Twofold Religious or Civil Quest. What is religious Adoration Answ. It s the Worship of God in which Religion and Godlinesse is exercised expressed and signified Quest. What is to be considered herein Answ. The inward intention of the minde wherein God is conceived as an absolute and omnipotent Lord knowing all things yea the heart of man hearing all our prayers at all times in all places and being the Author Preserver and Giver of all good The outward prostrating of the body as bowing the knee lifting up the hands c. to testifie our subjection unto God as our absolute Lord. Quest. What is Civil Adoration Answ. It belongs to the Second Table and is termed Sociall because its the Adoration or Worship that fellow-creatures give one to another Quest. What is to be considered herein Answ. The inward intention of the minde which must be this that the creature worshipped is endued with excellent gifts by God or that he hath Power and Government over us The Action or outward gesture of the body in token that the creature worshipped is endued with excellent gifts and graced with authority over us So that the bodily gesture both in religious Worship and this is and may be the same and the difference stands only in the intention of the minde Quest. To what things is Adoration due and in what manner Answ. The things are of three sorts 1. God the Creator 2. The creatures 3. The works of the creatures Quest. VVhat Adoration is due to God Answ. It must not be Sociall for we are not Gods companions but Religious which is due to him and to him alone Mat. 4.10 Quest. VVhat Caveats are to be remembred herein Answ. If Adoration be given to god with a false and erroneous intention it makes him an Idol As if our bodies be bowed to worship God out of the Trinity as the Turks do or if he be worshipped out of the Son as the Jews do we worship not the true God but an Idol For God must be so conceived of us as he hath manifested himself in his Word and not otherwise To worship God in at or before a creature is superstition and idolatry and God so worshipped is made an Idol Quest. VVhy so Answ. Because he that so worships him binds his presence operation and grace to those places to which God never bound himself nor his Presence c. God hath not appointed Images to be Pledges of these things eithet by Promise or Precept He therefore that worships God otherwise then he requires or looks to be heard where God will not hear is an Idolater God expresly forbids the VVorship of his Majesty in at or before any creature in heaven or earth Deut. 4.16 17 18 19. Objâ—ct But I intend not to worship the Image but God in the Image Answ. It matters not what thy meaning is seeing God detests that manner of Worship the Israelites worshipped not the Calfe but God in the Calfe Exod 32.8 yet they are said to worship an Idol Obj. God was worshipped before the Ark and there he promised to hear the prayers of his people Answ. They had an expresse Command from God to worship before the Ark and a Promise that they should be accepted and heard which the Idolater hath not Obj. Subjects kneel before the Chaire of State though the King be absent in token of their subjection due to him
profered to make restitution and was troubled when he heard his Mother curse and swear Judg. 17.2 Joab was vexed when David would number the people 1 Chron. 21.3 3. He may be so set against sin that money favour honours c. may not prevail with him to commit it as in Balaam Numb 24.13 4. He may be forward in Religion and so strict in his wayes that he may be persecuted for the truth-sake and for Christs sake and may endure persecution a good while 5. He may be ravished and enamoured with the joyes of the Spirit He may be in some extasies of spiritual joy Heb. 6.5 He may taste the good Word of God and Powers of the world to come Quest. VVhy may wicked mens Affections be so far wrought on and yet come short Answ. Because they are not kindly wrought on the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul but they were not kindly wrought on It s only the love of God shed abroad in the heart that kindly affects us They are not judiciously wrought on they are wrought on in a fit but not with judgement the heart must first be wrought on and the spirit moved before the affections can be judiciously wrought on They are not wrought on regularly He is affected with feare but it s with the feare of Gods judgements not of his goodnesse and mercy as Hos. 3.5 the true Israel of God are there said to feare the Lord and his goodnesse They are not wrought on universally Some affections are wrought on but not all Some sins he grieves under some he rejoyceth in Some commandments he delights in other he dislikes Quest. How then shall we know whether we are rightly affected towards Chrict or no Answ. He that is truly affected with Christ grace c. affects nothing so much as them A carnal man may be much affected with Christ but there is something that he affects more He that affects grace aright cannot but expresse it He can as easily carry fire in his bosome as conceal his grace He will expresse it in his speeches his actions his calling his company c. Psal. 39.3 He that affects it aright if he be never so little interrupted he is troubled It s like the stopping of a water-course that causeth it to swell c. Cam. 5.8 Tell him I am sick of love He hath his conversation in Heaven whence all grace descends A wicked man may be affected with grace in the Bucket and yet have no love to grace in the Fountain whereas the godly rejoyce in the Lord Psal. 33.1 as in the Fountain of all grace Quest. But why should we be so careful to have our Affâ—ctions set right Answ. Hereby only we are in a capacity of being married to Christ who will have our Affections before he will marry us When a man goes a wooing for a wife his care is to get her Affections He will never marry her if he be wise except he may have her affections So if our affections be to the world or the Strumpet-like things of the world Christ cannot abide us Know ye not that the love of the world is enmity with God James 4.4 Therefore the Apostle commands us to mortifie inordinate Affections Col. 3.5 Hereby only doth the soul set up Favourites in her heart Those are the hearts Favourites whom the heart most affects Now if Christ be not the hearts Favourite what a woful condition is that soul in If pleasures and vanities be in favour with thy heart Christ can have no command there no further then thy lusts will give leave when Hadad was in favour with Pharaoh he married his wives Sister to him 1 Kings 11.19 So if thou favourest the things of the world thou weddest thy soul to them and what an infinite indignity is this to Christ when such base and sordid things should have those affections which belong to him Hereby the soul is convertible and reconcileable to God Though a man be never so crosse and crooked yet so long as there be affections in him he may be won to God Though a man be violently set upon mischief and an enemy to all grace yet as long as there be affections in him he is not implacable his affections may be wrought on by the Word and Spirit therefore the Apostle yokes these two together without natural affections implacable Rom. 1.31 what a care then should we have of our affections because thereby we are reconcileable to God It stands us upon infinitely to set our affections aright because they are the hands of the soul Psal. 24.4 He that hath clean hands and a pure heart i. e. He whose affections aâ—e clean and heart pure Psal. 26.6 I will wash my hands in innocency c. i. e. I will purge mine affections and so pray 1 Tim. 2.8 Lifting up pure hands i. e. holy affections without wrath c. Now what a sad thing is it that these hands should be put out of joynt As long as our affections are out of order and set upon things below we can never take hold of grace or Christ. When the devil takes a man Prisoner he bindes him hand and foot He bindes up his heart and affections that he cannot weep nor repent of his sins He cannot rejoyce in grace nor goodnesse He cannot delight in the Word c. Above all things therefore be sure that thy hands be loose and thine affections at liberty to be set on heaven They are also the handles of the soul As we can take hold of nothing that is good unlesse by our affections so nothing can take hold of our hearts but by our affections Thus the Word first works upon the affections and were it not for our affections the Word could never catch hold of us Affections are the souls stomack that which the soul affects it fills and feeds the soul as meat doth the stomack such then as our affections are such is our food We should not therefore feed our souls with vanity trash and poison every thing is trash besides Christ yea every thing is poison besides Christ and his graces If we set our affections on things below we feed upon trash The Word is the milk and food of the soul and therefore the Apostle would have us set our affections and feed upon that 1 Pet. 2.2 Let us therefore â—et our affections upon the things which are above which is the wholesome food of the soul. Affections are the materials of grace the main work of grace is the ruling of the affections aright It takes them off from things on the earth and lifts them up to things in heaven So that when grace converts a man it doth not take away the affections but rules and rectifies them It takes not away anger but turnes it against sinne and the dishonour of God It takes not away cheerfulnesse but makes us merry in Gods service and to rejoyce in the Lord. It takes
and 2.18 and 4.15 16. 3. We are by them made more humble and courteous towards our neighbours Prov. 18.23 1 Kings 20.10 18 30 31. 4. Afflictions bring us to a knowledge of our selves Psa. 30.6 and 104.29 Hag. 1.9 5. By the exercise of afflictions our strength is encreased to bear them Prov. 24.10 6. By afflictions God works and encreaseth in us temperance sobriety modesty and chastity Thirdly God useth afflictions as meanes to convey to us divers worldly benefits and advantages As 1. By afflictions we profit much in civil wisdom and policy 2. By them we are enabled to discerne our friends from our foes He who is a friend in need is a friend indeed 3. By them we come the better to relish Gods blessings and benefits Prov. 27.7 Quest. What further helps are there to comfort us in and under afflictions Answ. First if we compare our lesser and lighter afflictions with those greater and heavier that many of Gods Saints that were dearest to him have suffered As Abraham Gen. 12.1 2 10. and 13.7 8. and 14.12 14. and 16.2 and 20.2 and 21. Of Isaac Gal. 4.29 Gen. 25.35 Of Jacob Gen. 27. and 34. and 35.22 and 37.35 Of Moses Heb. 11.25 Of Job David Jam. 5.11 1 Sam. 30 2 Sam. 18.33 Of Paul Act. 9.15 16. 1 Cor. 4.10 c. and 2 Cor. 4.9 10. and 6.4 5 6. and 11.23 c. And it s the lot of the whole Church militant to suffer afflictions Isa. 41.14 and 54.11 1 Thes. 2.14 The Scripture often foretels the manifold afflictions of the faithful Luke 9.23 John 16.20 Revel 3.19 2 Tim. 3.12 Heb. 12.6 8. Acts 14.22 1 Pet. 5.9 Heb. 10.33 34. Secondly if we compare our light and small afflictions with those grievous and intoleâ—able punishments which Christ suffered for us Isa. 53.2 3. Heb. 2.10 and 5.8 Luke 24.16 and 8.3 and 9.58 Mat. 27.38 c. 46. and consider further 1. That Christ suffered all those miseries being innocent Isa. 53.9 1 Pet. 2.22 1 Iohn 3.5 2. Yea he suffered them for us who are sinners dead in our sins children of wrath and enemies to God Isa. 53.4 5. 1 Pet. 2.24 3. That we shall be adjudged unworthy to reigne with Christ if we be not content to suffer with him Matth. 10.38 39. and 16.24 25. Luke 14.13 4. That God hath pre-ordained those to be like Christ in sufferings who shall reign with him in glory Rom. 8.29 1 Pet. 2.21 2 Cor. 8.9 Mat. 20.22 23. Eighthly we may be comforted by comparing our afflictions with the punishments of the wicked which Christ hath freed us from For 1. The wicked endure many and great miseries in this life for the attaining of earthly vanities Jâ—r 5.9 Hab. 2.13 2. But especially their intolerable torments in hell do infinitely exceed all the miseries of Gods people in this world Ninthly we may be comforted if we compare our earthly afflictions with our heavenly joyes Luke 6.21 John 16.20 Rom. 8.18 2 Cor. 4.17 1 Pet. 1.4 6 7. 1 Cor. 2.9 Tenthly we may comfort our selves from the assurance we have of deliverance out of all our afflictions Psal. 118.18 Psal. 34.17 19. and 147.3 Heb. 12.10 Psal. 125.3 Isa. 57.16 For 1. God takes notice of all our afflictions to deliver us out of them Psal. 34.15 and 94.7 9. and 33.18 19. 2 Pâ—t 1.9 Psal. 40.17 2. God is present with us in all our afflictions to help and relieve us Job 5.15 16. and 36.15 Psal. 34.18 and 121.5 and 145.18 19. and 91.14 15. John 14.18 Isa. 43.1 2. and 41.10 13 14. and 46.1 2 3. 2 Chron. 32.7 8. and our God is Omnipotent and therefore able to help us Psal. 18.31 Isa. 63.1 Nahum 1.6 7. Isa. 26.4 Yea he loves us and therefore will deliver us Deut. 7.6 and 32.9 Tit. 2.14 1 Pet. 2.9 Jer. 31.3 Psal. 103.13 Isa. 49.15 and he never shewes his love more then in the time of affliction Isa. 63.9 Judg. 10.16 Jer. 31.20 Lam. 3.31 32 33. Mr. Downhams Christian Warfare CHAP. VIII Questions and Cases of Conscience about the Angels Quest. WHat are Angels Answ. Created good spirits sent forth by God to minister for the good of the Elect and for the punishment of the wicked Heb. 1.17 14. 2 Kings 19.15 Quest. What titles doth the Scripture give to them Answ. First they are called spirits to shew their nature which is spiritual Secondly Ministers to shew their Office which is to Minister to God to Christ and to the sons of men Thirdly Men of God So Judg. 13.6 9. The Angel is called a man because he appeared in the shape of a man and a man of God because he came from and was sent by God Fourthly Sons of God So Job 1.6 Because they received their being and are sustained by God as also for that being made after his Image they still retain the same Fifthly Gods So Psal. 8.5 to set out their excellency Psal. 82.1 6. For so in Scriptureâ—language excellent things are stiled Gods Psal. 97.7 Sixthly Cherubims Gen. 3.24 Ezek. 10.1 which signifies a Figure or Image most usually a resemblance of a young man for so they appeared as a man to shew that they had knowledge and understanding as men have reasonable soules and as a young man to set out their beauty vigour strength c. Seventhly Seraphims Isa. 6.2 6. which comes from an Heb. word that signifies to burn and they were so called either from this particular act in touching the Prophets lips with a burning cole or from their fervent zeale in executing the Will of God Eighthly Watchers So Dan. 4.13 17. and it s attributed to Angels 1. Because of their nature being spirits they are not subject to drowsinesse and sleepinesse but wake and watch day and night 2. Because of their office which is alwayes to behold the face of God Mat. 18.10 and to be ever ready to do his Will Psal. 103.20 which requires watching 3. Because of the constant and continual care that they have over the Saints to keep them from the manifold dangers whereunto they are subject Hence they are said to be full of eyes round about Ezek. 1.18 Ninthly Holy ones So Dan. 4.13 17. because of that holinesse wherein they were at first created and in which they still abide Hence called holy Angels Mar. 8.38 Mat. 25.31 Tenthly Gods Host. So Gen. 32.2 Psal. 103.21 Luke 2.13 because God useth them as an Host to protect his Saints 2 Kings 6.17 and to destroy his enemies 2 Chron. 32.21 Rev. 12.7 Eleventhly Thrones So Col. 1.16 because of their dignity and excellency being fit to sit on thrones at least in comparison of other creatures Twelfthly Dominions So Col. 1.16 because God hath given them dominion and rule whereby as Lords under God they order and govern matters and persons in the world Thirteenthly Principalities as Dominions note indefinitely and generally such as have authority without respect to any peculiar jurisdiction So Principalities are such as have a special and
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
2.13 Fourthly we cannot grow in grace except we are quickened Implied Hosea 14.7 the Philippians love to Paul was dead till it was quickened and then it flourished Phil. 4.10 Fifthly as long as we are dead we shall be so far from growing that we shall not be able to keep our own Hence Rev. 3.2 Such men pine away as Ezek 33 10. And no marvel when it makes them neglect the meanes to keep life in them Sixthly this sin of deadnesse is worse then other sins and that in six respects 1. Other sins for the most part are but in one part of a man as pride in the heart drunkennesse in the appetite c. but deadnesse is in the whole man It heaps all miseries upon a man as Rev. 3.17 Such a man is like Judah Isa. 1.6 hath no sound part It s like the deluge that drowned the whole world 2. Other sins are against one or two of the Commandments but deadnesse is against all It s a sin against prayer hearing all Ordinances and Sabbaths For in all these we should have life 3. This sin is deeper in the soul then any other sin A man will be wil-linger to part with any sin then deadnesse and to take up any duty then quickening Judah was content to turne to God but not with her whole heart Jerem. 3.10 4. Other sins may be but acts and we may not have an habit of them as we see in Noah Lot David c. But deadnesse is an habit Eph. 2.1 and an estate of sin is worse then any act of sin 5. Other sins are the first death of the soul we are all by nature the children of wrath and were once dead but if after we are Christians we grow dead again we are twice dead and it causeth the second death not of damnation but of being dead after we are quickned Sixthly though God threatens hell and damnation against other sins yet more especially against deadnesse when we receive not the truth in the love of it as 2 Thes. 2.10 11 12. It s a most woful thing when we do not love the Truth Ordinances Obedience Duties c. See also Rev. 2.4 5. and 3.16 Now further to quicken us let us consider 1. We have life and why should not God have it In him we live move and have our being He gives us life and breath why then should we not give it him again the Rivers that come from the Sea return to it again We should therefore with the Macedonians 2 Cor. 8.5 yield our selves to the Lord. 2. All the world is alive in their courses O let Christians be alive in theirs as Mich. 4.5 Every man walks in the Name of his God Let us walk in the Name of God They whose belly is their God or their pleasures profits preferments c. their minde and affections run all that way why should not we be as forward in our wayes 3. Consider the worth of the Kingdome of Heaven eternal life the Gospel Prayer Ordinances c. Are they such poor beggerly things that they are scarce worth looking after Yea they deserve our best affections 4. If we be quickened nothing will be difficult for nothing is hard to a willing minde the difficulty of Religion is over if a man be quickened To such an one Gods Commandments are not grievous 1 John 5.3 whereas if our hearts be dead there is the greater labour required Eccl. 10.10 It s hard for such to overcome lusts to perform duries whereas quickning is as oyle to the wheeles it makes it go easie 5. It will yield a great deal of peace joy and comfort as Psal. 85.6 Revive us again O Lord and we shall rejoyce in thee Such as follow God with an earnest heart have such joyes as none else can meddle with God gives them unknown comfort joy and peace 6. It would make Heaven it selfe to rejoyce as the Father of the Prodigal This my son was dead and doth live Luke 15.32 therefore its meet we should rejoyce So when a poor soul that was dead before is now quickened in his wayes the Angels in Heaven rejoyce at it 7. If we were quickned we should not only do our selves good but others also So it was with David Psal. 34.8 himself being quickened O taste and see saith he that the Lord is good c. O feare the Lord ye his Saints And v. â—1 Come children hearken unto me I 'le teach you the feare of the Lord c. So it was with Paul Acts 26.29 VVould that thou and all that hear me this day were not only almost but altogether such as I am c. Fenners Alarm Second Part. Quest. How do temporary believers wither and fall away from grace Answ. First in judgement when they fall from the grounds of sincerity and truth whereof they were once perswaded as many who for by-respects are carried from the truth which they once embraced such was Demas who forsook the truth to embrace the present world The Galatians who by little and little fell to another Gospel Gal. 1.6 At first through weaknesse and in part afterwards in whole and by obstinacy Hymenaeus and Philetus who once held the truth concerning the Resurrection but in short time erred from the faith and destroyed the faith of many 2 Tim. 2.18 As this was prophecied of these latter Ages so our eyes have seen it abundantly fulfilled in numbers in these our dayes who have departed from the faith and given heed to the spirits of Errour and doctrines of Devils 1 Tim. 4.1 by turning Anabaptists Anti-Scripturists Antitrinitarians Seekers Quakers Ranters c. Secondly in affections whereby they fall from their first love and zeal which once they had for God and goodnesse Thus many who seemed fervent in spirit and forward maintainers of religion are now cooled and come to a state of indifferency if not of neutrality framing themselves to the times for their own profit preferment c. Thirdly in practice as the Galatians who did run well but something letted them and cast them back Gal. 5.7 Thus many who began in the spirit end in the flesh who having scaped the filthiness of the world are again entangled therein returning with the Dog to his vomit and with the washed sow to her wallowing in the mire 2 Pet. 2.20 Fourthly in respect of means which should preserve them from Apostacy Some have seemed to make conscience of hearing the Word preached and tasted sweetness in it so that nothing could hinder them from taking all opportunities of hearing but now they distaste the woâ—d dislike and cry down the Ministry or heap to themselves Teachers after their own lusts 2 Tim. 4.3 Others that used to pray much and often and fervently but now they wholly or in great part neglect it Others that were diligent in instructing their families watching over their behaviour c wholly lay it aside Quest. What is the danger of these Apostates Answ. First in regard of God they
punished all the sins of his Elect in their Surety Christ and therefore cannot again punish it in them Rom. 3.25 and 4.25 Ob. But I have so many doubts and feares that I cannot have assurance Answ. First doubts exercise faith but do not extinguish it Christs disciples had many doubts Secondly a trembling hand may receive a Gift from a Prince and know it hath it though it holds it but weakly 3. Endeavour to beleeve more firmly and strive against doubtings and God will accept it as perfect in Christ. Ob. But Ezek. 18.24 A righteous man may fall from his righteousnesse and therefore can have no assurance Answ. First Suppositions are no positions he doth not say that a righteous man may fall from his righteousnesse but if he do fall c. Secondly we must distinguish of a righteous man Some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance only and in the judgement of charity and these may fall away from their righteousnesse and die in their sins others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deed and in truth now there is a righteousnesse of Profession that may be lost of which this text speaks but the righteousnesse which is by faith in Christ it can never be lost An Argument from appearance to being is not true Thirdly if it be meant of a truly righteous man then I answer that such a righteous man may fall from the acts of grace but not from the habits from some degrees of grace but not from the seed of it Quest. But how can assurance stand with the humble and base esteem which a Christian should have of himself Answ. First humility fights not with certainty being an effect of it Psal. 130.4 Secondly Gods children have two eyes with one they look upon themselves and are humbled with the other they look upon Christ and free grace and are assured with the first Paul looking upon himself cries out that he was the least of Saints and chiefest of sinners with the other he looks upward and triumphs with assurance Rom. 8.38.39 Ob. But this is a doctrine of liberty If men may be assured that they shall be saved then they may live as they lust Answ. First no such matter for God will not put new wine into old bottles God never prints his love upon the heart till it be renewed and prepared with Evangelical meltings and the same seale that prints his love prints his Image also A flinty heart will not take the seale of the Spirit The white stone with the new name is never given till the heart of stone be taken away The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it Indeed if God should seal up his love to an unregenerate man whilest he hankers after his lusts he would make such an ill use of it as to turn the grace of God into wantonnesse when the Sun shines upon dunghils they send forth the greater stink but when it shines on sweet herbs and flowers they send forth a more fragrant smell God sets his seal on none but such as have an happy conformity to him and a full compliance with him Such as have the same interests and the same glorious ends with himself such as delight in his Law and feed upon his Precepts as upon an honey-combe such as have an antipathy against sin yea against the very appearance of it such as are ready to pull out their right eyes and cut off their right hands for him and therefore there is no danger that such will abuse their assurance to liberty Secondly Sons of God that have this assurance are led by the Spirit of God Rom. 8.14 and therefore cannot walk after the flesh Rom. 8.1 They are borne of God and cannot sin i. e. wittingly and wilfully as wicked men do 1 John 3.9 they hate it as God hates it they hate it more then hell and therefore there is no danger that they will abuse mercy to liberty Thirdly nothing is more industrious then saving faith It looks so to the end Salvation as withal its most industrious in the use of meanes to attain it as reading hearing meditating praying innocent walking patient bearing of crosses holy living conversing with the godlie shunning the society of the wicked c. Fourthly love is a sweeter surer and stronger principle of obedience then feare The Law indeed is an hammer to break the heart but the Gospel is a Key to open hearts A soul assured of Gods love how will it twine about a Precept suck sweetnesse out of a command catch at an opportunity long for a duty How doth it go like a Bee from flower to flower from duty to duty from ordinance to ordinance and extracts the very spirits and quintessence of all such a soul will send back the streams of its affections into the Ocean Indeed such as are frighted into obedience by feare would soon abuse such love But love returnes love and the love of Christ will constrain such to obedience 2 Cor. 5.14 Fifthly Experience manifesteth that none walk more exactly and closely with God then such as are most assured of his love If we look into Heaven there we may see the glorious Angels and glorified Saints that have not only a full assurance but a full possession of the love of their God and yet where hath God more universal and cheerful obedience then from these Hence we pray Thy VVill be done in earth as it is in Heaven and whereas they say there is more danger in fraile men that dwell in houses of clay we answer 1. They should entertain more honourable thoughts of the excellent ones of the earth whom God now steeps in his own nature and love to prepare them gradually for Heaven 2 Though there may be some unworthy dealing by them with their God yet these flow only from those reliques of slavish principles that remain in them from some fragments of the old leaven that was not purged out not by vertue of a Gospel Plerophorie Doth the knowing that we are the sons of light dispose us to works of darknesse 'T is true the sons of God may provoke him but must they therefore needs do it under this very notion because they know that they are sons nay must they do it the more for this Truly this were greater malice then the devils themselves are capable of it involves also a flat contradiction because they know that they are friends therefore they will deal like enemies and because they know they are sons therefore they will deal like slaves But if they yet doubt whether assurance doth advance obedience let them compare men assured of their salvation 1. With others in the state of grace that want assurance and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar What faintings and palenesse is there in the one what vigour and livelinesse in the soul of the other one
is left to the pleasure of a wave when the other lies safe at Anchor 2. Compare them with men in an unregenerate condition what a vast difference is betwixt them sure you do not question whether God hath more service from the Israelites that feed upon hidden Manna Or from Egyptians that feed upon Garlick and Onions Wicked men by feares and terrours of the Law may be restrained and may spend a few sighes and drop a few teares sometimes but when they are thus wash't they soon return to their wallowing in the mire whereas they that are assured of their salvation are constant and cheerful and uniforme in their obedience 3. That God hath other Rods enow to awaken them out of a sinful security though he do not disinherit them Remember what God speaks to David Psal. 89.31 32. If his children break my statutes and keep not my Commandments then will I visit their transgressions with the Rod and their iniquity with stripes c. God will make them know what a bitter thing it is for them to depart from him and forsake their first love For 1. They may fall from assurance though they cannot lose the seed and root of grace yet they may lose the flourishing and fragrancy of it Though the foundation of God remain sure yet they may lose their comfort Though they be built on a rock they may be dashed with waves Though the seal of God remaines sure yet they may deface the Print of it so as that it may not be visible to their eye Now we may easily conceive what a sad alteration this will be 2. They may fall into a total desertion even so as to look upon God as an enemy and instead of a Filial Plerophory may have a fearful expectation of the fierce wrath of God God may dip his pen in gall and write bitter things against them and his envenomed arrows may stick fast in them so that they may be excommunicated from that happy and heavenly entercourse that once they had with God Quest. What diligence is required of us about this assurance Answ. First we must use diligence to get this assurance For 1. There are but few that have any right to the love of God in Christ. It 's a principle in morality that intimate friendship cannot be extended to many Friends usually go by pairs Now though God be of vast and boundless love yet he chooseth to concentricate it all in a few pickt out of the world that he might engage them the more unto himself 2. Of those few whom he loves all are not assured of it Though he loved them with an everlasting love yet he manifested it in time not before they had a being nor whilest they were in the state of nature nor when they were new born children For babes in Christ cannot presently cry Abba Father They are not assured nor sealed till the Spirit comes and stamps a clear impression of Gods love upon their softened and melted spirits 2. We must use diligence to keep assurance It 's a jewel that deserves our best care Take heed of loosing the White-stone Take heed of forgetting the new Name Art thou weary of the Sun-shine and wouldst thou cool thy self in the shade Doest thou begin to loath thy Manna and wouldest thou returne to the Garlick and Onions of Egypt O remember thou didest not so soone obtaine assurance and wilt thou so soone lose it Thirdly give diligence to recover assurance if thou hast lost it O when will the Winter be past that the flowers may appear and the time of singing may come Say with the Church Awake O South winde and with thy gentle breathings blow upon the garden that the spices thereof may flow out Never leave till thou findest thy Spouse again Tell him that thou art sick of love that thou longest for a cluster of Canaan that thou art even famished for want of hidden Manna Lay thy heart before him and tell him that thou desirest new stamps and impressions of his love Tell him that thou hast lost the print yet he hath not lost the seale Tell him that thou wouldst now more prize his love then ever thou didst or couldest before Give him no rest till he give thy soule rest and fill it with himself O desire him to shine out upon thee a little before thou goest hence and beest no more seene Quest. Why doth assurance require such diligence Answ. First because of the deceitfulness of the heart that is so apt to please it self with shadows and to flatter it self into an imaginary happinesse Most men are so confident of heaven as if they had been born heirs apparent to the Crown of glory As if this new name had been given them at their baptism or as if they had been born with this hidden Manna in their mouths They never knew what a scruple was and wonder that others trouble themselves with them These have a key to heaven of their own making and think they can go to it when they please Thus do vaine men cheat their own soules whereas it were their wiser way rather to commune with their own spirits to see what a false print they are of what corruptions and degenerations from the Original what are the genuine and what are the spurious works of the Spirit Secondly we have diligent enemies that would faigne quench our joy and keep it from flaming into assurance He would have broken thee when thou wast a bruised Reed how will he triumph in thy fall now thou art a stately Cedar Satan being fallen himself not only from heaven and happinesse but from a possibility of recovering the same againe and now he labours to involve us in the same condition and seeing he cannot possibly do this he endeavours to damp their joy to raise stormes and tempests in their souls Yet our comfort is we may frustrate him by a strong and clasping hand of faith whereby we may lay such fast hold of God in Christ that we may thereby make the Devil give over as despairing to prevaile So then the more frequent his assaults are the more should Christians stand upon their watch and fortifie themselves and run in times of danger to the Name of the Lord which is a strong Tower Prov. Thirdly give diligence because it 's a matter of such great consequence and to be deceived herein will prove the most stinging aggravation of misery that can be the house that was built upon the sand great was the fall of it There is a counterfeit assurance called presumption that great devourer of souls that slays its ten thousands O what misery is it for a man to take himself to be in the ready way to heaven when he is dropping into hell To expect no lesse then a crown of glory when he can find nothing but chains of darkness and a gnawing worme Quest. But what kinde of diligence is required to get assurance Answ. First be diligent in self reflexion A clean
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
remission of sins through the blood of Christ v. 7. Object But how may this pardon of sin be known Answ. He answers First by our humble and hearty confession of them to God v. 9. Secondly if our consciences are pacified by the blood of Christ Rom. 5.1 1 Joh. 3.21 2. By the sanctifying spirit whereby we are renewed in holiness and righteousnesse 1 Joh. 3.24 3. By holiness and uprightnesse of heart and life 1 John 1.6 7. 4. By perseverance in the knowledge and obedience to the Gospel 1 John 2.24 2. He that is the adopted Son of God shall be undoubtedly saved 1 John 3.2 Rom. 8.17 Object But how shall we know our Adoption Answ. By these signs 1. If thou truly beleevest in the Sonne of God Gal. 3.26 1 John 3.23 2. By a hearty desire and earnest endeavour to be cleansed from thy corruptions 1 Joh. 3.3 3. By the love of a Christian because he is a Christian 1 John 3.10 11 12 c. 3. They that are assured of the love of God to them in particular may also be assured of their salvation 1 John 4.9 and Gods love to us may be known 1. By our love to the brethren 1 Joh. 4.20 21. 2. By our love to God 1 Joh. 4.19 which is also known by two signes 1. By our conformity to him in holinesse A child that loves his father will tread in his steps 1 Joh. 4.17 not in equality and perfection but in similitude and conformity 2. By the weanedness of our affections from the things of the world 1 John 2.15 Fourthly by 2 Tim. 2.19 the foundation of God remains sure having this seal The Lord knoweth who are his c. i. e. the decree of Gods election stands firm and sure So that they which are elected shall never totally and finally fall away Quest. But how shall I know that I am elected Answ. Paul answereth By the spirit of prayer and invocation and by a care to forsake all sin Let every one that cals upon the Name of the Lord depart from iniquity Fifthly by 2 Pet. 1.10 Give all diligence to make your calling and election sure c. and this he tells may be done by getting and exercising those graces mentioned v. 5 6 7. Mr. Perkins 2. Vol. p. 18 c. Is there any good to be gotten by departing from Christ by leaving our first love by quenching the spirit and making Apostasie from former degrees of grace and holinesse can any son of Iesse do for us as Christ can Or do we think to mend our selves by running out of Gods blessing into the worlds warm Sun as Dâ—mas did O call me not Naomi may such say but call me Marah for I went out full but come home empty For indeed so do revolted Christians when they come from the act of sinning when they have been seeking after their sweet-hearts they went with their hearts full of peace and hands full of plenty and meeting with a bargain of sinning they thought to seek out their happinesse and make it fuller as Solomon did but they come home empty empty of comforts but laden with crosses they have lost their evidences are excommunicated from the power of Ordinances are under the terrour of wounded spirits are buffetted by Satan are out of hope of ever recovering the radiancy of their graces have their back-burden of their afflictions so that they are enforced to confess it to be the greatest madnesse in the world to buy the sweetest and profitablest sin at so dear a rate So David found it and the Sulamite Cant. 5.1 2. Quest. Wherein stands the difference betweene assurance and presumption Answ. First assurance is built upon the righteousness of Christ the grace of God the Word of God and the true knowledge of sin and of our selves what we are by nature and what by grace This was one principle of Pauls assurance 1 Cor. 15.10 By the grace of God I am that I am But presumption is built 1. Upon self-ignorance men know not what themselves are not what sin is Hence they think themselves righteous when they are great sinners Rom. 7.9 Luke 18.9 c. so Rev 3.17 2. Upon self-love which is that false glass that most look themselves in which makes all seeme good that they are have or do Hence Prov. 16.2 and 30.12 3. Upon self-righteousness which flows from the two former 4. Upon ignorance and mistakes about the nature of grace or upon false principles such as these 1. That shews are substance or that to seem religious is to be so So Mat. 23.28 2. That common gifts are special grace that Parts are Piety or that a civil and moral conversation is a regenerate condition This will be discovered to be the presumption of many at the last day Mat. 7.22 23. 3. That profession is practice that trimming of Lamps is having of oyle So Matth. 25.6 7. and that the forme of godliness is the power thereof and outwards performances the substance of Piety whereas 2 Tim. 3.5 4. That restraint of sinne is mortification or putting off the old man or that cutting off the branches of sinne is plucking it up by the root That outward cleansing is inward purifying So Math. 23.25 5. That mens hearts may be good though their tongues hands and lives be bad 5. It 's sometimes built upon outward prosperity They hope God loves them and will save them because he hath given them so many good things all these bottomes are like the house built upon the sands Mat. 7.27 Secondly they differ in the means by which they are obtained and maintained For assurance is obtained by 1. Godly sorrow for sin For Christ gives rest to such Matth. 11.28 so Luke 7.38 48. 2. Soul-searching and self-examination or by a frequent comparing our hearts with Gods Word and communing with them about the proper effects of grace and fruits of the Spirit in us 3. By the illumination and testimony of Adoption 4. By the Ordinances of the Word Sacraments prayer and a holy and constant use of them 1 Job 5.13 5. By conflicts with doubts and by resistance of unbelief as Mark 9.24 so that assurance is not ordinarily obtained without much paines Hence 2 Pet. 1.10 But presumption is gotten without means or paines without sorrow for sin self-examination c. sponte nascitur It grows up of its own accord which is a signe that its a weed and not an herb of grace Again as assurance is bred so it 's fed and maintained by meanes viz. the constant exercise and discovery of grace the careful performance of duties avoiding sin maintaining communion with God c. whereas presumption as it s gotten so it 's maintained without care or cost Thirdly they differ in their effects which are seven 1. Assurance endears God to the soul to love him delight in him long after him and fear to offend him and to be careful to serve and please him Eph. 4.29 30.31 but presumption stirs up no affections
this are 1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity expressed Gen. 17.7 9. Acts 2.39 which Covenant as it s made to the believing Parent and his seed so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed And this is the ground of that tender which a Christian makes of his children to holy Baptism For by natural generation children of believing Parents are defiled with sin and so under wrath but they are holy by covenant and free acceptation the believing Parent embracing Gods Promise for himself and his posterity Secondly by faith believing Parents must give themselves to God chusing him to be their portion c. For he that would give his children to God must first give himself to God Thirdly it provokes Parenrs to offer their children to God by fervent and faithful Prayer so soon as ever they have received them from him Gods Promise calleth for our Prayer as 2 Sam. 7.27 Fourthly it considereth what a singular Prerogative it is to be actually admitted into Covenant with God received into his family and have his name put upon us To be a Partaker of the seale of Regeneration pardon of sins adoption and everlasting inheritance Solemnly to be made free of the society of Saints and to weare the Lords livery and what an high and incomprehensible a mercy it is that God hath promised and doth vouchsafe these great and inestimable blessings not only to himself a wretched sinner but also to his posterity who by nature are enemies to God dead in sin and in bondage under the curse of the Law Fifthly it stirs up hearty rejoycing in the Lord that he hath vouchsafed in tender compassion to look upon them and their posterity and thus to honour and advance them Sixthly it stirs up Parents to be diligent and careful to bring up their children in the information and feare of the Lord being instant with him to blesse their endeavours for the good of their children and the glory of his Name For the same conscience that moved Parents to offer their children to God in Baptisme will quicken them to endeavour their education in the true faith and service of God Quest. What use should Christians make of their Baptisme when they come to years of discretion Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them of Gods Promise that he will be their God and of their Promise that they will be his people repent of sin believe in Christ and walk before him in sincere obedience and that the signification force use and fruit of it continueth not for that present only when it s administred but for the whole course of a mans life for as its the seal of a free everlasting and unchangable Covenant so is the force and use of it perpetual so then the use to be made of Baptisme is twofold First it seems to be a pledge and token of Gods favour and that divers wayes 1. In that its a seale of our Regeneration by the Holy Ghost whereby a divine quality is infused into us in the room and place of original corruption Hence it s called the Laver of Regeneration Tit. 3.5 It being usual to call the principal cause and the instrument by the same name 2. It seales and confirmes to us the free pardon of our sins Acts 2.38 and 22.16 3. It s a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 4. It s a pledge of the vertue of Christs life and of our communion with him therein Rom. 6.5 Col. 2.12 5. It s a pledge of our adoption in Jesus Christ. For when God puts his Name upon us he signifies and assures that we are his sonnes Gal. 3.26 27. 6. It s a solemn testimony of our communion with all the lively members of Christ Jesus It s a seale of the bond and mutual love and fellowship both of Christ with his members and of his members one with another 1 Cor. 12.13 7. It s a seale and pledge to assure us that God will provide for us in this life raise up our bodies to life at the last day and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us Mar. 16.16 Tit. 3.5 6 7. 1 Pet. 3.21 Secondly it s a seale of our duty promised and so a spurre and provocation to repentance faith new obedience brotherly love and unity and that as 1. It s a spurre to repentance and mortification For Baptisme seales remission of sins to them only that repent and as we expect the blessing we must see that we perform the condition 2. It s a provocation to faith and a pledge thereof We have Gods Promise under his hand and seale that he will wash us from our iniquities receive us for his children remember our necessities and bestow upon us his Kingdom Now we much dishonour him if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal 3. It s an incitement to new obedience and a pledge thereof Rom. 6.4 we have solemnly sworn to fight against the devil the world and the flesh and having taken presse-money of Jesus Christ it were a foule fault to accept of a truce with Satan 4. It s a pledge or pawne of love and unity We must keep the unity of the Spirit in the bond of Peace for we are all baptized into one body We must not jarre for we are brethren It s unnatural that the members of this mystical body should be divided See Ball on faith p. 419. Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved Answ. First the Infants of believing Parents are under the Covenant of grace belonging to Christs Body Kingdome Family therefore are to partake of the seale of this Covenant or the distinguishing badge between them who are under the Covenant of grace and them who are not The whole Argument will be cleared by these five Conclusions 1. That the Covenant of grace hath alwayes been for the substance one and the same 2. That God will have the Infants of such as enter into Covenant with him be counted his as well as their Parents 3. God hath ever since Abrahams time had a seale to be applied to such as enter into Covenant with him 4. By Gods own order the seed or Infants of Covenanters before Christs time were to be sealed with the seal of admission into his Covenant as well as their Parents 5. The priviledges of such as are in Covenant since Chtists time are as honourable large and comfortable both to themselves and their children as they were before Christs time That the Covenant was the same for substance both to Jewes and Gentiles is proved Fiâ—st by the Prophecies where the same things are promised to the Gentiles when the Gospel should be preached
sorting with them makes thee more holy and humble Ninthly if thou doest to them as thou wouldst be done by Quest. What are the impediments of brotherly love Answ. Either ignorance will blind thee or envy will corrupt thee or pride and inequality of gifts and place will swell thee or infirmities will dull thee or forgetfulnesse will disappoint thee or objections and excuses will deceive thee or trespasses will alienate thee or the scorns of the world will discourage thee Quest. How may the ferventnesse of our love to the brethren be known Answ. First if thou accountest it thy greatest felicity on earth next to the enjoyment of Gods favour to have delightful fellowship with the brethren Psalm 16.3 Secondly if thou hast enflamed desires after their fellowship Thirdly if thou canst cover a multitude of faults in them 1 Pet. 4.8 Fourthly if thou canst be at pains for them Love is laborious Fifthly if thou art speedy in doing them good Prov. 3.28 Sixthly if thou lamentest thy absence from them as a bitter crosse Seventhly if thou doest daily and heartily pray for them and give thanks without ceasing â—uest What may nourish affections amongst Godly brethren Answ. First remember often Gods love to thee in Christ 1 Joh. 4.9 10 11. Eph. 5.1 2. Secondly think much of Gods command for it and his acceptation of it Eph. 5.1 2. 1 Pet. 1.22 Thirdly meditate often of our dwelling together in heaven Jam. 2.5 1 Pet. 4.8 Fourthly converse much together have fellowship in Gospel duties Fifthly consider the promises made hereunto Eph. 4.15 16. 2 Pet. 1.9 10 11. Phil. 2.1 Quest. With what kinde of love must we love the brethren Answ. First it must be a natural love even such an one as ariseth out of our dispositions as we are made new creatures in Jesus Christ 2 Cor. 8.8 Secondly it must be a sincere love without dissimulation Rom. 12.10 not in word but in deed 1 Joh. 3.18 Thirdly it must be a fervent love they must be loved above all other people 1 Pet. 4 8. 2 Pet. 1.7 Fourthly it must be a pure love that comes from a pure heart 1 Tim. 1.5 A love in the spirit Col. 1.8 Fifthly it must be a diligent love that will expresse it self upon all occasions A labouring and working love 1 Thes. 1.3 Heb. 6.10 Sixthly it must be a speedy love Prov. 3.28 Seventhly it must be an humble love a love that would ever serve the brethren Gal. 5.13 Eph. 1.15 and 4.2 Prov. 19.7 Eighthly it must be a constant love Gal. 4.18 Ninthly it must be a growing love Phil. 1.9 1 Thes. 4.10 Quest. What rules are we to observe that brotherly love may continue amongst us Answ. First some things are to be avoided as 1. We must not fashion our selves according to this world but avoid all needlesse conversation with wicked men Rom. 12.1 2. 2. We must take heed of and avoid such as low discord or cause divisions amongst men whether such as go about to seduce men into opinions Rom. 16.19 Gal. 5.12 2 Pet. 3.16 or such as make contention in practise 3. Take heed of being insnared with vain-glorious desires after worldly greatnesse either in Church or Common-wealth Mat. 23.8 Gal. 5. ult 4. Take heed of conceitednesse or willfulnesse in judgement we must not be wise in our own eyes but rather in lowlinesse of minde esteem other mens gifts and judgements better then our own Phil. 2.3 Rom. 12.10 16. Prov. 12.15 5. Take heed of worldlinesse and self-love and minding of our own things and studying our own ends in conversing with others 1 Cor. 13.5 Phil. 2.4 6. Take heed of overmuch retirednesse and neglecting comfortable fellowship with our brethren Heb. 10.25 Phil. 1.6 Psal. 133.1 Secondly some things are to be practised as 1. We must provoke one another to love both by words and actions which must be without flattery and dissimulation Heb. 10.24 2. We must strive without complement to shew the sound proofe of our love in all our actions and by the fruits of it in all well-doing strive to approve our selves to God and before men in this thing 2 Cor. 8.24 3. In all that we do to or for the brethren we should do them in a loving and respectful manner 1 Cor. 16.14 4. We must strive to be rightly ordered towards our brethren in case of sin against God or trespasse against us Quest. How may this be done Answ. First if we know a fault in our brother and finde that it tempts us to alienation from him we must follow Gods counsel Lev. 19.17 Reprove him plainly Secondly we should be convinced that there are infirmities in the best though we know them not and therfore so to look for it that when they do break out we should be ready to bear with their infirmities and forbear them if they be meer frailties choosing rather to crosse our selves then to provoke them in their weaknesse Rom. 15.1 2. Thirdly if our brother trespasse against us we should shew our selves to be easie to be intreated and forgive to seventy seven times if he say he repenteth Mat. 18.21 Fourthly if we have done wrong we should make haste to be reconciled and seek it with willing acknowledgement and readinesse to make satisfaction Mat. 5.23 24. Mr. Byfield on Peter CHAP. XXII Questions and Cases of Conscience about Buying and selling Quest. WHat Rule is the Buyer to observe in Buying Answ. That therein he doe nothing that may tend to the hurt and prejudice of his neighbour in his outward welfare and estate Quest. How may the Buyer sin in buying Answ. First When the Buyer debaseth the Commodity which he would buy dispraising it above measure and that against his own knowledge and conscience Or sets another to undeâ—bid for the Commodity that he may get it the better cheap Prov. 20 4. Isa. 5.20 Matth. 7.12 Secondly When he takes advantage of the Sellers simplicity or present necessity to buy his Commodity for less then its worth whereas Gen. 23.9 13. Abraham would give the full price and Levit. 25.14 15 16. Object But Jacob took advantage of Esau's present need to buy his Birth-right of him for a mess of pottage Answ. This fact of Jacobs was extraordinary and therefore is no rule for us to walk by besides he was informed by his Mother that Gods purpose was to deny the blessing to him and therefore he took this opportunity of buying the Birth-right being probably moved thereto by the Spirit of God Thirdly When the Buyer makes bad payment for the commodity he buyes as when he either paies not at all or payes less then was agreed for or delaies payment after the time appointed or willingly and wittingly pays counterfeit coyn or bad Commodities or miâ—ells the money Thus did not Abraham Gen. 23.16 Quest. What rule must the Seller observe in selling Answ. He must not hurt or prejudice his neighbour in his outward estate thereby Quest. How is this done Answ. First By
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
together by unlawfull means or in regard of readiness to do works of mercy God hath promised to be a Father of the fatherlesse Some go to Hell themselves to make their children rich but God requires no such thing at our hand Therere is a moderate care indeed as 1 Tim. 4.8 He that cares not for his own c. but we must not make this a pretence to excuse our sinfull and immoderate cares what ability the creature hath to help is from God and when the creature is taken away God is where he was Dr. Sibs Quest. Why ought we not to be careful about worldy things Answ. First because these things are good in a very meane degree they cannot breed Contentment nor make a man happy Secondly they are base bones for dogges reprobates have more plenty of them then Gods children they are more meet wages for slaves then portions for children the wicked have these but the godly have spiritual graces here and eternal glory hereafter Thirdly they are very vaine subject to many losses and changes yea and we are as vain as they so that if we should never lose them yet we may be taken from them not twenty or fourty years hence but ere to morrow neither can we tell whether we shall leave them to our children haply it may be to strangers yea enemies or if we should leave them to our children we know not how they will spend them Indeed we must have callings and we must be painful in them So Adam had before and after his fall As Solomon commends diligence so he speaks against idlenesse Prov. 10.4 He sends the sluggard to the Ant for forecast Prov. 6.6 Joseph in times of plenty laid up for times of want Gen. 41.48 therefore it 's not the care but the excesse that is forbidden Mr. Rogers on Pet. CHAP. XXVI Questions and Cases of Conscience about Charity Quest. WHat is Charity Answ. It 's that affection of love which moves us to hold our neighbours dear and to desire and seek their good in every thing which is dear unto them and that for Christs sake according to the will of God 1 Cor. 13.4 c. where we have the properties of charity largly described and it must be shewed by beneficence Quest. What is beneficence Answ. It is with a bountiful heart and hand to do good to all who in any kinde whatsoever need our help by our riches labour care counsel providence or howsoever So that it extends it self to all good works as building of Schools and Colledges maintaining the Ministry and Gods worship erecting of Hospitals allowing yearly Pensions to Parishes and corporations for relief of the poor Or if we want ability to do these then by counselling those that want it by being eyes and feet to the blinde and lame Act. 9.39 Job 31.16 c. Quest. Are these duties then required of all Answ. Yea Heb. 13.16 they are numbred amongst the fruits of the Spirit Gal. 5.22 and are joyned with love and faith 1 Tim. 6.17 18. Quest. Who are the object of beneficence Answ. First all men 1 Thes. 5.15 yea it must extend to our enemies Prov. 25.21 Mat. 5.44 45. Luk. 6.32 33. Secondly yet chiefly to the houshold of faith Gal. 6.10 Christ accepts it as done to himselfe Matth. 25.33 So David Psal. 16.3 Ephesians c. 1.15 Quest. What are the properties of benificence Answ. First it must be liberal and bountiful Da multum multis we must do good to many as we sow our seed plentifully 2 Cor. 9.6 Prov. 11.24 25. Non qui habet servat sed qui impertit est dives impertio non possessio divites facit Clem. Alex. Not he that hath wealth and keeps it but he that bestows it is rich c. otherwise he puts it into a broken bag Hag. 1.6 It s a duty required by God Deut. 15.11 Job 31.16 17. Secondly it must be cheerful Eccl. 9.10 Tit. 3.1 2 Cor. 9.7 Rom. 12.8 Prov. 11.25 2 Cor. 8.12 Deut. 15.10 Quest. How doth this cheerfulnesse shew it self Answ. First in countenance which adds a grace to a good deed Dat bene dat multum qui dat cum munere vultum Where the eye of the giver tells the receiver that its a token sent him from a loving heart Prov. 22.9 Secondly In our words when we speak comfortably to the party to whom we do good Quando adjicimus bona verba bonis rebus 2 Cor. 9.5 Thirdly in the action 1 When a man doth good speedily and readily Beneficentia est virtus quae moram non patitur It dislikes all delays Omnis benignitas properat Seneca All goodnesse is quick of hand and swift of foot Bis dat qui cito dat Et qui moratur neganti proximus est He that delays a benefit is next door to him that denies Proprium est libenter facientis cito facere Sâ—n. It s the property of him that gives willingly to give speedily Isa. 21.14 We must prevent mens suits with such a readinesse as God doth Psal. 21.2 3. Nam illud beneficium jucundum quod obviam venit Sen. that benefit is most delightful to the receiver which stays not till he comes to seek it but meets him in the midst way 2 Cor. 8.4 2 When at least we entertain the first motion and if our benefit hath not found him out before he sued yet at least let him finde it when he sueth Atque etiam dum rogat erogemus Let us give him while he asks Nam qui tarde dedit diu noluit Sen. So Prov. 3.27 and 13.12 especially we must avoid delays in giving after we have granted the suit For there is nothing more distastful then when we are forced to ask again and find more difficulty in the delivery then in the grant The third property is constancy in doing good Benefacta benefactis pertegentes Plaut making one good deed an introduction to another Hence 2 Thes. 3.13 1 Thes. 5.15 1 Cor. 15.58 Deut. 15.11 Gal. 6.9 hereby we imitate our heavenly Father Yea we must encrease in doing good that our last works may excel the first as Rev. 2.19 for Mat. 26.11 Fourthly equality and proportion must be observed in a discreet suiting our works of mercy to our estate and ability that they may match but not exceed it Too much at one time will necessarily cause too little at another For which end we must use care diligence and frugality in getting and saving that so we may be the better able to do good Eph 4.28 Psal. 112.5 Dat non profundit He giveth but not wasteth that so he may still give Hence 1 Cor. 16.1 Dabo egenti sed ut ipse non egeam succurro perituro sed ut ipse non peream Sen. Fifthly we must have respect to the parties that receive our almes giving more or lesse as their wants require For he that gives more non dat sed ditat he relieves not his wants but makes him rich He that gives lesse
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
eyes our Overseers then to leave it to the discretion of others 2. It s more acceptable to God being a signe of a stronger faith and more firme dependence upon him 3. It s an evidence of greater love and obedience if at Gods Command we are willing to part with our goods even whilest we might retain them to our own use 4. It s a more seasonable seeds-time and so we may assuredly expect a more fruitful harvest 5. If we neglect it our selves in our life we can have no certainty that we shall ever do it For 1. We may be stripped of our goods before death and so have nothing to bequeath then 2. Death may surprize us suddenly and give us no time to dispose of our goods 3. Our sicknesse may be such as may deprive us of our understanding and memory whereby we shall be disinabled to do it 4. If we make our Will before-hand it may be concealed or made void by some trick in Law or unjust testimony of false witnesses or not be performed through the dishonesty of Executors therefore do as Solomon advises Prov. 3.27 and Gal. 6.10 6. It s most comely for a Christian to give almes in his life-time so living continually as he means to die therefore Christ calleth our good works lights which we should see to go before us and not to be held behinde our backs 7. Such almes as are given at death by those which gave none in their lives there is great cause of suspition that they proceed not from those right and religious causes which set Christians on work to do them but from sinister ends and worldly respects which before prevailed not with them till now they see that they can keep them no longer Quest. How may the almes of Christians be differenced from those which are done by worldlings Answ. First they differ in the causes or fountain from which they arise For First the almes of Christians are the fruits of a lively and justifying faith and are done out of unfeigned love and obedience unto God and therefore he is merciful because he is assured that God is merciful to him and he gives small things to men because he receives great things from God Secondly they spring from charity and mercy towards the poor because they are members of Christ and of the houshold of faith or at least creatures of God of the same flesh with himself whereas worldlings almes arise from self-love whereby he aimes at some temporary good to be derived to himself thereby or out of pride and vain-glory to get praise Mat. 6.1 c. or out of an opinion of merit to get a greater reward from God or out of a servile feare to escape the wrath of God here or hereafter and therefore they profit nothing 1 Cor. 13.3 Secondly a Christian shews mercy being enclined thereto by the motion of Gods Spirit and an inward fountain of goodnesse which is thereby wrought in him enclining him when he wants objects to enquire and seek after them but the worldlings mercy is the meer work of nature and is only moved by the presence of some miserable object which stirs him up to present pity but the object being removed his mercy ceaseth Thirdly they differ in their ends the end of a Christian being principally that God may be glorified the subordinate ends being the good of his neighbour the adorning of the Gospel and the edification of others by his good example his own present good in the assurance of Gods favour and his future glory in Heaven But of the worldling his chief end is his own glory and good c. as before Fourthly they differ in the matter and that In regard of Propriety a Christian gives liberally out of his own store which God hath bestowed upon him by his honest labour the worldling gives out of that which is other mens and having raked much together by lying fraud injustice oppression c. he gives out of it some small almes to make satisfaction for his sins and to stop the Cry of Conscience that he may go more quietly to Hell Fifthly they differ in the quantity a Châ—istian gives liberally not only out of his superfluity but out of his competency yea he spares something out of his necessaries if need require But the worldling gives with a niggardly heart and hand out of his superfluities and that not till his own turn be served Sixthly they differ in the quality a Christian gives things profitable and wholesom but the worldling the basest refuse which he would scarce give to his dogs Seventhly they differ in the object and extent A Christians mercy extends to all that need because they look not to their deserts but to Gods Command yet it s especially exercised to the godly poor as Gal. 6.10 imitating God therein Mat. 5.45 and David Psal. 16.3 But the worldlings mercy extends usually to such as have some way deserved it or that may deserve it or to kindred or friends therefore it s rejected by Godâ—punc Mat. 5.46 47. Eighthly they differ in the manner of giving and in the mindes of the givers For 1. A Christian gives with a plain and honest heart as Rom. 12.8 seeking therein only to please God as Matth. 6.3 But the worldling hunts after his own profit or praise Matth. 23.5 neither is it an act of mercy but of self-love 2. A Christian doth works of mercy with great humility remembring that whatsoever he thus gives to God he hath first received it from God and so confess that he doth far lesse then his duty and that he is sufficiently rewarded if his failings are pardoned But the worldling is puffed up with pride thinking that hereby he hath satisfied for his sins merited heaven and made God his debtor and hence he is so supercilious towards his poor brother that he makes his gift unacceptable 3. A Christian doth all with cheerfulnesse as knowing that God loves a cheerful giver 1 Tim. 6.8 they proceed from an inward habit and therefore flow freely from him This he sheweth by his pleasant countenance sweet words speedy giving c. But the worldling doth it churlishly Dum manu dat vultu negat whilest his hand gives his looks denies He gives with reproaches taunts harsh expostulations c. not so much comforting the poor with his gifts as afflicting his soul with his words Ninthly they differ in time For a Christian gives all his life long But the worldling for the most part onely when death is approaching when he can keep his goods no longer Quest. How many ways must our charity be expressed Answ. Principally three wayes 1. In giving 2. In forgiving 3. In lending Quest. When must we forgive debts Answ. When we see our neighbours decayed in their estates whereby they are disenabled to pay what they borrowed we must shew mercy to beasts when they lie under their burden much more to men Hence Exod. 22.26 27. Neh. 5.11 Luk. 6.35 Isa. 58.6 Mat.
2. As thus Christ in a Mediatory way received every one to his charge and trust so in the discharge of it he had an equal respect to all not willing the salvation of one beleever more then another 3. In respect of the effects and fruits of his Mediatory loue in some particulars all are alike as in justification all beleevers stand alike justified through the blood of Christ all are accepted of and beloved of Christ alike Though its true one is more justified then another extensively but not intensively i. e. one hath more sinne forgiven then another yet Christs righteousnesse is the same in it self to all As the light of the Sun is the same to every starre though one star partaketh more of it then another 4. In the application of Christs benefits there is no regard to external temporal differences so that a poore weak Christian may enjoy more of God and Christ then the richest or learnedst in the world 5. Christs gracious promises which are for the maine the substance of the covenant of Grace are equal to all his Indeed there are peculiar promises which are made either to some high degrees of grace or to some in their peculiar promises which are made either to some high degrees of grace or to some in their peculiar relations or sufferings for Christ which do not belong to all but the Covenant of Grace which is the substance of all promises iâ— offered and fulfilled in one Beleever as well as in another For 2 Corinth 1.20 Object But such glorious promises do no not belong to me I am so poor and unworthy though others may claim them yet I may not Answ. Hereby thou chargest Christ sinfully and foolishly Is not Christs promise universal to every one that is heavy laden Matth. 11.28 why dost thou except when Christ doth not saith he not clearly Him that comes to me I will in no wise cast out John 6.37 though nexer so miserable wretched and sinful Object But we cannot go to him Answ. John 6.37 All that the Father giveth me shall come to me Christ will not break the bruised reed nor quench the smoking flax Matth. 12.22 Yea the promise of perseverance is to every godly man as well as to any 1 Pet. 1.5 6. Christs power protection care is to one as well as to another though he may suffer some to be more afflicted Heb. 13.5 Quest. But doth not Christ love a strong Christian more then a weake one Answ. In some particulars the poore weak Christian hath more love and affection from Christ then a strong one 1. Christ commonly shews more pity and compassion to such as are objects of greater want and indigency He gently leads those that are with young 2. His protection and preservation of such is more peculiar and emphatical the weaker thou art the greater is Gods power and grace manifested in thee 2 Cor. 12.9 He is the Father of the Fatherlesse when we are weak then are we strong 3. He doth commonly vouchsafe more inward comforts and evidences of his love to such and gives them more chearfulnesse and joy yea new converts have many times more joy then they have all their life after 4. God doth in a singular manner keep them from those exercises and tentations which many times he lets to fall upon those that are more eminent John 21.18 5. Though they are weak in some things yet Christ makes them remarkably strong in some other things the Apostles for fear fled from Christ when Mary followed him to the crosse 6. To the weak God hath made glorious promises for the encrease of their grace Isa. 40.31 Mat. 5 6. Zach. 12.8 7. God sanctifies these infirmities and weaknesses to them so that they get more good by their weak graces then others doe by their strong It s better to be a babe in grace fearing to fall then presumptuous as Peter was Quest. Is there then no difference between believers in respect of the fruits of Christs death Answ. Yes For First though justification be alike yet their sanctification is not one is more holy then another as one star differs from another in glory so doe Christians in grace there are babes and strong men in Christ. Carnal and spiritual Indeed one is sanctified as well as another aeque but not aequaliter the measure and degree is different Secondly as sanctifying so common gifts which are for service God gives them in much variety Eph. 4.16 1 Cor. 12.4 there be diversity of operations yet but one spirit Thirdly the means of grace are likewise differently administred Some live under more powerful means then others some also live in cleerer and more evidencing times of Gods grace then others yet is there not one Elect person though liuing in remote and dark corners but the converting grace of God will finde him out Fourthly their tentations either inward or outward are very different all Gods children have not such buffertings of Satan as Paul had Obadiah lived quietly in Ahabs Court when Elijah was pursued to death Rev. 2.10 the Devil shall cast some not all into prison yet in these different administrations all beleevers may take the same essential comfort and look for the same substantial happinesse Quest. What are we to consider about the glory of Christ Answ. That the glory which Christ hath he communicates it one way or other to his children If the head be crowned with glory it redounds to all the body Yet to understand this aright consider 1. That the glory which Christ hath as it is personally and subjectively his so its incommunicable For if that should be made ours we should be the only begotten Sons of God Mediators and Saviours c. 2. We must consider a difference of those effects of glory which Christ vouchsafeth to his One instance of glory was to work miracles this was part of the glory that was common to Christ and others yet it was communicated only to some of the Apostles and believers in the primitive times yea to some to whom he was not an head in a spiritual and saving manner yet herein was there a great difference between Christ and beleeves he wrought them in his own name and power they through the name of Christ. 2. There are some things which Christ did that are made legally ours God accounts it as if we had done them So Christs sufferings to take away the curse of the Law and his obedience to the rule of the Law is made ours and therefore by his obedience we are said to be made righteous 3. There are glorious priviledges which Christ hath and he gives them to us also we are sonnes as well as he yea co-heirs with him in glory Rom. 8.17 we shall raigne with him be raised up sit on Thrones of glory with him judge the world with him as he hath a rod of iron to break the Nations with so shall the Saints have Rev. 2.26 27. 4. There is the sanctification of our
refine and purifie those that stand For the propagation of it that God will stretch the bounâ—s and enlarge the borders of it that he will bring more subjects under the Kingdom of Christ. Secondly In particular we must pray for a three fold Peace of the Church 1. A peace with God in causing the Churches to keep their peace with him in walking in purity and power of his Ordinance without which though they were in peace with all the world it will come to nothing all other blessings will be soon gone except we have something to soder us with God which can be nothing but our exact walking with him in his Ordinances 2. Peace amongst the Members of the Church that they may be free from dissentions divisions that they may think the same thing go the same way and unanimously minde the glory of God 3. A Forreign peace also from all opposition without that there may be no invasion by forraign Enemies upon the Church of God Quest. What is further included in our praying for the Church Answ. First one thing is implyed inwardly that our hearts should work towards the Church our desires and wishes should be for the welfare of it Secondly another outwardly that we should endeavour to attain what we pray for our counsels should be for the welfare of the Church Our examples should be patterns to others to provoke them to good works such as are in authority should exercise it for the setling and furthering the peace of the Church yea we should not onely pray our selves but should stir up others to doe the like Quest. But how must all this be done Answ. First Sincerely not out of by-respects Secondly Earnestly and frequently putting all our strength to it Thirdly Constantly not by fits only Quest. Who are bound to do all this Answ. Every Christian in what station soever he is as 1. Magistrates in their places whom it pâ—incipally concerns to pray for and promote it 2. Ministers in their places must be leading persons in these duties and provoke others to it 3. Yea all in every condition learned and unlearned men and women c. Examples and Scriptures for all these are that of Moses Exod. 32.32 So Judg. 5.23 1 Sam. 4.19 2 Sam. 11.11 Psal. 20.5 and 51.18 and 53.6 and 102.13 Isa. 62.1 Rom. 9.3 2 Cor. 11.28 Phil. 1.18 Col. 2.5 Quest. But why must we thus pray for the peace of the Church Answ. First consider what the Church is and that 1. In relation to God it s his house the Spouse of Christ and there cannot be a dearer relation to put a deeper ingagement upon us then this 2. In that relation that she hath to us She is the Mother of us all and therefore we should sympathize in her weale and woe Secondly Consider that peace is the summe of all blessings Hence the Ancients painted peace with a horne of plenty For 1. Peace nourisheth all Arts Sciences Trades c. 2. It s a very careful and useful nurce to cherish Religion Acts 9.31 there is no hearing of the Law of God nor the Law of Justice when men have their swords in their hands Arma silent Lâ—ges Thirdly consider the nature of prayer both in the efficacy and necessity of it 1. It s a most efficacious Engine the summe of all Policies for a Christan to work by for Peace Its God that rules all the world hath all hearts in his hands can make a mans enemies yea the very stones to be at peace with him and prayer rules God he suffers himself to be overcome by it Leâ— me alone saith God Exod. 32.10 2. It s of great necessity also For God will not bestow blessings till we seek and sue to him for them and the reason is because otherwise he shall have liâ—tle honour by it If it come without seeking to God for it we should ascribe it to other means and things Fourthly consider the nature of a Christian and we shall see that its the most proper work for him For 1. He is the Son of the Church and it becomes him at least to pray hard for his Mother as Craesus his dumb son did for his Father 2. He is a Son of Peace a Son of the God of Peace a Sonne of the Gospel of peace and the Spirit given him is a spirit of Peace 3. He is a Son of prayer It should be the element in which he draws his breath to run towards God and towards Heaven in a way of peace besides he is enabled to pray when others cannot he is sensible of the condition of the Church which others are not Quest. But how may we so pray for the peace of the Church as to be sure to prevail Answ. First we must pray in Faith believing Gods Word and his promises made to his Church Secondly In sincere charity in a true genuine love to the Church Thirdly In repentance lifting up pure hands to God God will not hear our prayers if we will not hear his commands Fourthly Pray with servency and earnestness of spirit A fearfull begger teaches how to give a denial God loves a kind of violence to dash our prayers against Heaven and the throne of grace with an holy zeal of spirit which prevailes much with God we must make our prayers fat with fasting saith Tertullian which are ordinarily starved with formality Fifthly Pray constantly though God seem not to regard our Prayers yet we must not give over but hold out and wait upon him Quest. What meanes may we use to help us in the serious performance of this duty Answ. We must lay aside all our carnal security and lay things to heart observe the state of the Church and lay it to heart Let not the world as the Ivy deals with the Oake twist about thy heart which will make Christianity dye within thee Be not too busie with worldly affairs least they choke all thoughts about bettr matters Dr. Stoughton Quest. Why is the Church called a mother Gal. 4.26 Answ. Because the word of God is committed to the keeping of the Church which word is seed 1 Pet. 1.23 Milk 1 Cor. 3.2 strong meat Heb. 5.14 and the Church is a mother which by the Ministry of the word brings forth children unto God and when they are born feeds them with milk out of the two breasts of the Old and New Testaments Quest. Where are we to seek for our mother the Church Answ. She is to be sought for and found in the true visible Churches the certain marks whereof are three 1. The preaching of the word out of the writings of the Prophets and Apostles with obedience Joh. 10.28 Eph. 2.20 2. True invocation of God the Father in the only name of Christ by the assistance of the Spirit Act. 9.14 1 Cor. 1.2 3. The right use of the Sacraments Baptisme and the Lords Supper Matth. 28.18 and by these we shall finde the true Church of God in England c. Quest. Are all Christians
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
its season yet civil conversation is to be preferred before solitarinesse as tending more to the glory of God the advancement and enlarging of the Kingdome of Christ the good both of Church and Common-wealth with all the members of them and our own present comfort and future joy which is much augmented when by our Christian conversation and vertuous actions our holy profession and good example our admonitions exhortations counsel consolation our works of justice and charity and by all other good Offices mutually performed we build up those that are about us in their most holy faith and draw many to accompany us to the Kingdome of Heaven Hence Gen. 2.18 It s not good for man to be alone Eccles. 4.9 10. Two are better then one c. and Saint Paul lays it as a charge upon all Heb. 10.24 25. To provoke one another to love and good works c. Quest. How may this be further proved Answ. First God commends it to us by his works of creation For he hath made us in our natures political and sociable creatures who take comfort in conversing together Secondly in his wise providence he hath so disposed of us that we should not be absolute and able to live of our selves but need the mutual help one of another So that the King needs the Subject as much as the subject needs the King the rich help the poor and the poor labour for the rich the City needs the Country as well as the Country the City Thirdly God hath linked all men together into society as it were particular members of the same bodies and hath so furnished them with diversity of gifts and several abilities to sundry offices that no sort of men can be wanting without a maime nor any part utterly pulled from the whole but he must necessarily become a dead and unprofitable member and work his own ruine by this his separation Fourthly in our renovation we are as it were anew created into one body where of Christ is the Head and as diverse members have our several functions and offices allotted to us which are not onely for our own use but for the good of the whole body and every of our fellow-members 1 Corinth 12.1 15 25 26. Quest. What are the benefits which redound to the whole body and to all particular members hereby Answ. First hereby they are linked together by the same Spirit and in the bond of love to performe all mutual Offices of Christian charity which may advance each others good Secondly they communicate in the same blessings and rejoyce in one anothers good having according to their numbers their joys redoubled In their troubles and afflictions they also communicate in one anothers grief each comforting his fellow and so making the burden much more light by compassion and bearing it upon many shoulders Thirdly they stirre up Gods graces in one another both by word and good example helping to remove impediments that lie in the way and exhorting one another to cheerfulnesse in their journey whereby they quicken their speed towards the Kingdom of Heaven Quest. How must we prepare our selves before we go into company Answ. First when we are free and left to our choice we must chuse such company as in all likelihood may either do us good or at least receive some good from us and therefore we must pray unto God to direct us in our choice and make our meeting profitable for the advancement of his glory and our good Secondly we must also pray to God to give us his grace and holy Spirit whereby we may be enabled to prosecute these ends Thirdly seeing the enemy of our salvation layes nets and snares to entrap us in all places and especially in our company we must therefore resolve before-hand to arme our selves against these dangers and to keep a narrow watch that we be not overcome by him Fourthly we must not propound this as our end to passe away the time and to solace our selves with carnal delights but to go with this resolution that we will do our best to receive good especially for our soules or to do good to our companions by our words examples and actions to prevent sin in them or to quicken them to good Fifthly we must put off and cast from us turbulent passions and disordered affections and adorne our selves with the contrary graces of Gods Spirit We must for this end subdue our pride and wrath and frowardnesse envy towards our superiours and disdaine towards our inferiours and we must put on brotherly love See the benefits of it 1 Cor. 13.4 5 6 7. and with it we must put on the spirit of meeknesse and patience to put up injuries and passe by offences and to bear with infirmities The spirit of humility c. Quest. Being thus prepared what must our carriage be in company Answ. First we must sincerely seek Gods glory and our own salvation shunning whatsoever may impeach the same Secondly we must be innocent and unblamable in all our words and actions and give no ill example or offence to any in our company but shine before them c. Matth. 5.16 so we are exhorted 1 Pet. 2.12 so did Paul behave himself 1 Thes. 2.10 Thirdly we must be just and righteous observing truth in our words and equity in our actions as we are exhorted Phil. 4.8 9. This the Gospel teacheth us Tit 2.12 Fourthly we must be fervent in love towards those with whom we consort which will make us ready to perform all other duties towards them as we are exhorted Rom. 13.8 10. Col. 3.14 Fifthly we must labour to be of the same minde as we are of the same company to minde the same things and to have the same affections 1 Pet. 3.8 Rom. 12.15 Phil. 3.16 and to walk by the same rule so farre as will stand with truth and justice Sixthly we must not carry our selves proudly towards one another not being wise in our own conceits Rom. 12.16 but condescending to men of low degree in the truth and in things indifferent and of small moment or if we dissent to do it in a meek and peaceable manner Seventhly we must be patient and peaceable in our conversation more ready to beare them to offer injuries as we are exhorted Rom. 12.17 21. For which end we must follow Saint Paul counsel Col. 3.12 13. Quest. But what if through accident or our necessary occasions we fall into ill company Answ. Then we must not hide our profession lest Christ be ashamed of us Mat. 10.33 nor applaud them in their wicked courses endure their reproaches and taâ—nts at Religion countenance their swearing or profane jests with our smiles much lesse runne with them into the same excesse of riot 1 Pet. 4.4 but rather labour to reclaime them and gain them to Christ. For which end we must 1. See that in all our carriage we be unblamable Phil. 2.15 that they may have nothing to say against us Tit. 2.7 8. Thus we
bewailing these relicts of corruption before the throne of grace earnestly craving the pardon of them and strength against them whereby we may be enabled to mortifie our corruptions and to fly from all sin for the time to come 5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth whilst we make war against them withstand their assaults prepare our selves for the conflict watch over our hearts that they be not surprised exercise our spiritual graces and buckle to all holy duties required by God for obtaining the victory Phil. 2.12 1 Cor. 16.13 Ephes. 6.10 6. It makes us to go on in our Pilgrimage with contentment and patiently to bear all afflictions not only because we deserve them by reason of our sins Lam. 3.39 But also because we know and have experience that these corrections are necessary to mortifie our lusts and to draw out the core of our corruptions and as salt to season us that we be not tainted and perish in our fleshly putrifaction 7. By this conflict our hearts are weaned from the world and it provokes us to long after our heavenly happiness when finding our selves tired with this fight not only with forreign foes but these intestine traitors we cannot but earnestly desire that perfection which is only attainable in a better life Phil. 1.21 with Rom. 7.23 8. It causeth us to long after the crown of victory and when we have obtained it it will hereby become much more glorious For the Lord will have us first to fight and overcome and then he will reward us with the crown of victory He will first have our gâ—aces exercised and manifested and then he will give us a proportion of glory according to the proportion of our graces 2 Tim. 4.8 Secondly As its profitable that these relicts of sin should remain in us so its sutable and seasonable to the time and place wherein we live For God hath determined that here we shall not attain unto perfection but only that we should labour after it and attain it in the life to come that whilst here we should be in our nonage and come to our perfect age in Christ and to our heavenly inheritance after our dissolution This world is appointed for our painfull Pilgrimage and the place of our warfare and it s not seasonable to expect rest and joyes till we be arrived safely in our own Country Quest. What are the formall and essentiall causes of this conflict Answ. Because contraries do best illustrate contraries let us remember that there was a time when this conflict was not to be found in this little world of man the which was twofold First That truly golden age in which man was created after Gods image and lived in the state of innocency at which time there was a blessed peace and heavenly harmony between the body and soul and all the powers and parts of them both But when Satan the arch enemy of mankind saw and envied our happy condition he plotted by all means to work our ruine and despairing to accomplish it by power he had recourse to serpentine policy whereby he perswaded us under shew of love to undoe our selves and thereby he entred in upon us accompanied with a crew of his hellish followers the chief whereof were disobedience unbelief in God and credulity to the Divel damnable pride envy discontent aspiring ambition and unthankfulness all which being let into our souls they dispoiled us of Gods rich graces our created wisdom and holiness making themselves conquerors over all our powers and parts and every one of them chusing for their habitaion those places and parts which they thought most fitting for them As for example ignorance errour curiosity and many thousands of sinfull imaginations surprised and keep possession of our mindes Worldliness and profaneness subdued and held reason in subjection perverseness and rebellion surprize the will But in the heart there are such multitudes of hellish enemies as can neither be named or numbred as legions of unlawfull lusts infidelity wicked hopes hellish despaire hatred of God love of the world pride disobedience deceit cruelty ambition covetousnesse voluptuousnesse c. Secondly In the state of corruption there was no conflict because the strong man Satan having got possession all things were at peace only there was some contention betwixt the will and the conscience and between one unruly passion and another yet both yielded obedience to the Divel as their chief Soveraign who if he saw any disadvantage arising to his Kingdom by this contention he could appease and joyn them together like friends in doing him service But this hellish peace was far more pernitious to our poor soules and bodies then the most cruel war is to the weakest enemy and the rather because we had no apprehension of the danger nor feeling of our own misery being born bondslaves to the Divel and brought up in doing him service in the unfruitfull works of darkness for which we had only the present pay of worldly vanities though when we had laboured most in doing his druggery we were often couzened of our wages notwithstanding which being born and inured to this hellish thrauldom we desired still to live and die in it taking delight in pleasing this our Tyrannicall Master yea though after all we were sure to be cast into Hell fire Quest. How then come wee to be freed out of this miserable condition Ans. Our gracious God of his infinite mercy of his meer free grace and good will sent his only Son into the world to redeem us by his pretious death to vanquish and subdue all the enemies of our salvation and to set us at liberty who were in bondage yea in love with our thraldom not so much as desiring to be freed from it who not only paid the price of our redemption and provided a soveraign salve for all our sores but applies the power and efficacy of his merits unto us whilst by his word made effectuall by his Spirit he discovers unto us this work of our redemption and the promises of grace and salvation made to all repentant and believing sinners by which he begets this faith in us wherewith as with a hand we lay hold on and apply unto our selves his righteousnesse death and obedience for our justification and redemption whence it is that we are freed from our sins Christ having satisfied for them as also from our thraldom to Satan death and condemnation so that they shall never be able to hurt us or to lay any thing to our charge And not resting here our powerfull Saviour sends his Spirit and graces into our hearts to pull us out of the dominion of sin and Satan to regenerate and purifie us from the filth of our sins by the power of the same death wich delivered vs from the guilt and punishment due to it and enabled us to serve God in newness of life by applying also unto us the vertue of his
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
should make us watch over it the more heedfully For Psal. 52.4 It s a sharp razor c. Rom. 3.13 Jam. 3.5 6 7 8. It an unruly evill Jam. 3.2 and Christian perfection consists in well ordering of the tongue Jam. 1.26 Now in this our watch we are to keep our tongues from impious words against the Majesty of God as blaspheming his name profaning his Word and Ordinances scorning his works as also from dishonest and unjust speeches which tend to the prejudice of our neighbours Ephes. 4.25 Levit. 19.16 and Saint James gives a reason for it Jam. 4.11 such speake evill of the Law and judge the Law viz by doing that which the Law condemneth 2. We must refrain from idle speeches and consequently from much speaking wherein there is much vanitie Prov. 10.19 Considering that we must be accountable for every idle word Matth. 12.36 Fifthly But above all other parts we must guard our hearts as Solomon adviseth Prov. 4.23 and that 1. Because of all other parts its most crafty and deceitfull Jer. 17.9 2. Because it is the Chief Commander in this little world of man ruling all other parts It s their guid and Captain that directs all their courses It s the Spring and Fountain of all our thoughts words and actioâ— Luke 8.45 Mat. 15.18 19. and 19.18 therefore it much concerns us at all times in all places and companies imploiments whether about the service of God or conversing with men or alone to keep our hearts pure holy sober and righteous least they being corrupted mislead all our other powers and parts and seeing we cannot do this of our selves we are continually to pray to the Lord who hath our hearts in his hands that he will rule and guide them that so with themselves all our other faculties may be brought into subjection to him that he will cause them to love what he loves and to hate what he hates as Psal. 119.36 and 141.3 and 51.10 and 86.11 Sixthly We must keep this watch in our spirituall Armour especially we must use the shield of Faith and the sword of the Spirit to assault the flesh and the lusts thereof as soon as they approach towards us Sometimes repelling and wounding them with the threatnings of the Law and sometimes thrusting them through with the sweet promises of the Gospel which encourage us to a godly life and with the remembrance of Gods love in Christ and what our dear Saviour hath done and suffered to free us from our sins Yea we must use this Sword of the Spirit against each particular lust As when the flesh would withdraw us from the service of God and engage us to the service of Satan and the world we must resist it with that Text Exod. 20.3 wherein we are bound to worship and serve God and that we are redeemed for that end Deut. 6.13 Matth. 4.10 Luke 1.74 when it moves us to neglect good works remember Ephes. 2.10 that we are created for this end when it perswades to defer repentance remember Eccles. 12.1 Psal. 95.7 8. when it would provoke us to love of the world remember Jam. 4.4 1 Joh. 2.15 1 Pet. 5.5 when it tempts us to pride remember Prov. 29.23 and 18.12 God resisteth the proud c. when it tempts to covetousness remember 1 Tim. 6.6 10. Heb. 13.5 Quest. What other Rules must be observed by those that would subdue the flesh Answ. First We must resist it in all the occasions that it taketh and means which it useth to prevail against us and see that with equal care we avoid and shun them For if we are so weak of our selves that we are prone to fall when no outward means provoke us thereto how much more shall we be foiled when as their objects presents themselves and both time place and company invite us to imbrace them especially considering that by exposing our selves to these needless dangers we tempt God to leave us to our own weakness and to the malice of our spirituall Enemies that so by our falls we may learn to be more wary for the time to come Hence Paul Ephes. 5.4 having forbidden Fornication c. forbids the naming of them together with filthy and foolish talking and scurrilous jesting which are means to provoke to those sins as we see in David Achan Ahab c. Hence Prov. 13.20 A companion of fools shall be destroyed and Psal. 119.115 Away from me saith David ye wicked I will keepe the Commandements of my God Hence also Ephes. 5.11 2. We must withstand the first beginnings of sin and labour to quench our fiery lusts when they are first kindled in us 1 Thes. 5.22 Abstain from all appearance of evill and St. Jude advised that we should be so far from entertaining sin that we should hate the garment spotted by the flesh Jud. 21.23 Thirdly If we would get the victory over our sinfull lusts we must prevent them withall speed take them unprovided and set upon them before they be aware For the longer we defer the fight the more difficult and doubtfull we make the victory If we single them out one by one as they appear to us we shall easily overcome them but if we give them time to muster their Forces and to come in Troops against us we shall not be able to withstand their power we should therefore as Pharaoh drown them in the tears of true repentance as soon as they are born we must destroy sin in its first conception and not suffer it to receive birth and breath in our words and actions least it grow to our destruction Jam. 1.15 Sin when it is finished brings forth death Hence St. Austin Caput Serpentis obsâ—rva quod est caput Serpentis prima peccati suggestio Observe well the Serpents head that thou mayest give give it a mortall wound and what is this Serpents head but the first suggestion of sin and St. Cyprian saith Diaboli primis titillationibus obviandum est nec colâ—ber soveri debit donec in Serpentem formetur Withstand the Divels first allurinâ— motions neither let us cherish the Snake till it grow to a Serpent Sin is an unlimited evill which admits of no bounds if we let it have full liberty to enlarge it self like Elias his cloud c. and if we do not this we are not so wise for our souls as we are about Earthly things If fire be cast into our bosoms we will presently cast it out and quench it when it first takes hold of our houses we mend our garments when the rent is small we presently stop the gap when the water hath made a breach in the bank c. why then should we not deal so with sin which is a greater evil and more dangerous Vel exigua scintilla flammam ingentem accendit hominem saepenumero viperae semen perdidit saith Nazianzen the least spark in time grows to a great flame and oft times the seed of the Viper hath destroyed a man Let us
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
sleep of security then our evidences sleep with us as Cant. 3.1 2. and 5.2 3 6. 3. The spiritual swoon of desertions For when God withdraws the light of his countenance we discerne not our spiritual life Psalm 22.1 and 77.7 c. and 88.14 c. Labour therefore to remove desertions the conflicts of tentations and other soul-distempers Seventhly diligently and skillfully improve those notable assuring Ordinances the Word the Lords Supper and Prayer For 1. The Word was written that beleevers might know that they have eternal life 1 Joh. 5.13 Joh. 15.11 1 John 1.4 Let it therefore dwell richly in us Col. 3.16 2. The Lords Supper seals up remission of sins Mat. 26.27 28. Communion with Christ 1 Cor. 10.16 17. and interest in the new Covenant 1 Cor. 11.24 25. 3. Prayer which pierceth heaven creeps into the bosome of God and often furnisheth the doubting soul with assurance Joh. 16.24 David oft began his prayers with doubting but concludes with assurance as Psalme 6.1 c. 8.9 and 31.21 22. and 13.1 2 5 6. Quest. What Motives may stirre us up to labour for assurance Answ. First the want of it exposeth the deare children of God to many miseries As 1. It argues great weakness of grace and that they want the anointing of the spirit 1 Joh. 2.27 1 Cor. 2.11 but we should not be alwayes â—bes 1 Cor. 14.20 Eph. 4.12 c. 2 Pet. 3.18 2. It argues strength and prevalency of corruptions and tentations as in David Psal. 51.8 12. 3. Or spiritual desertions the Lord having for a time forsaken the soule and withdrawn himself as in the case of David Psal. 22.1 Heman Psal. 88.14 c. Asâ—ph Psal. 77.7 c. the Church Cant. 3.1 2. and 5.6 7 8. Secondly the want of it is a great cause of Christians dejectedness and uncomfortableness For till we know that we are in the state of grace we want comfort as it was with Hagar when she saw not the fountain Gen. 21.16 19. and with the Disciples whilest their eyes were holden that they knew not Christ Luke 24.14 15. and with Mary Magdalen when she knew not of Christs resurrection Joh. 20.14 15. So if we be close by the well of grace if Christ be present with us yea in us if we know it not we are full of tears and sorrow Though Nathan told David 2 Sam. 12.13 that God had put away his siâ— yet because he had not the sense of it he wanted the joys of Gods salvation Psalme 51.8.12 Thirdly God hath often commanded us to labour for this assurance as 2 Pet. 1 10. 2 Cor. 13.5 Hâ—b 10.22 and 6.11 Fourthly it 's possible if we will take pains that we may attain to this assurance Proved 1. From the many Scriptures intimating it Joh. 14.21 Rev. 2.17 1 Cor. 2.9 10 13. 1 Joh. 2.3 5. and 3.2 14 19. and 4.13 and 5.13 19. 2. The nature of Knowledge Faith and Hope tend to it Col. 2.2 Heb. 2.1 15. and 6.11 3. Many of Gods people have attained to it as Job 19.25 26 27. David implied Psal. 51.8 12. Hezekiah 2 King 20.3 Thomas John 20.28 Peter John 21.15 c. Paul 2 Tim. 1.12 the Church Cam. 2.16 and 7.10 Fifthly it 's richly worth all our best endeavours It 's a jewel of great price and no stranger shall entermeddle with their joy Prov. 14.10 Quest. But how will you prove that a Christian may be assured of his salvation Answ. First â—here is scarce any eminent Christian in the whole book of God but hath set his seal to this truth by his own particular experience and it is confirmed by the present experience of many thousands 1 John 5.13 the drift of Saint Johns Epistle is that Christians might have assurance Besides the meanes whereby they attained to assurance are common to all Christians they have the spirit dwelling in them they have the fruits of the Spirit and a sweet testimony of their own spirits Peter also exhorts all to give diligence to make their calling and election sure 2 Pet. 1.10 therefore if it came onely by extraordinary Revelation to what end were our diligence Secondly if we search into the nature of faith we shall see that it tends much to assurance For there is a double act of faith 1. Actus primus the first act whereby I beleeve in Christ for the remissiom of my sinnes and justifying of my person which is properly justifying faith 2. Actus ex fide emanans an act flowing from faith by which I beleeve that my sins are remitted Rom. 5.1 Assurance is nothing but Apex fidei the highest degree of faith The hand of faith lays hold on Christ and knows that it receives him and the want of assurance comes from the imbecility of faith Thirdly from the nature of the promises for this is the drift of them as it is Heb. 6.18 that the heirs of promise might have strong consolation But what sweetness can a Christian draw from a promise till he knows that it belongs to him will it enrich a man to know that there are Pearles and Diamonds in the world Nay it 's rather a vexation to know that there are spiritual dainties but they belong not to me God hath given his Word his Oath his Seal his Earnest and all to this very end that a poore Christian may be assured of his salvation and that he might have strong and vigorous consolation Fourthly from the nature of Christian hope which is certaine and infallible It looks upon good as to come and as certain to come That good which Faith sees Hope waits for Faith eyes it as present but yet at a distance and Hope tarries for it till it come Heb. 6.19 which Hope we have as an Anchor of the soul both sure and stedfast Hope were but a poor Anchor if it should leave the soul to uncertainties to the courtesie of a wave to the clemency of a Rock to the disposing of a storme But this Anchor pierces within the vaile it will be sure to have fast hold it will fix upon Heaven it self c. Again Rom. 5.2 we glory in hope c. But it s a poor glory to triumph in uncertainties and before the victory there 's little cause of joy till the soul be provided for eternity and till it know it selfe to be in this safe condition A probable hope indeed will beare up and support the soul but it will not quiet and satisfie the soul. Christian hope when it is in its full vigour is all one with assurance Rom. 5.5 Hope makes not ashamed but if hope could be frustrated it might make ashamed Quest. What is the manner how Christians are assured of their salvation or how shall we know that our graces are true and not counterfeit Answ. Many characters of true grace might here be given as that it must flow from a principle of sincerity from a principle of love that it must be conformable to the grace of Christ. But all
this will not satisfie the soul which will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that double Testimony Rom. 8.16 The same Spirit beareth witnesse with our spirits that we are the sons of God both these witnesses do fully agree and make up one entire testimony so that the soul may say here as Paul doth Rom. 9.1 I speak the truth I lie not my conscience bearing me witnesse by the Holy Ghost So that the whole work of assurance is summed up in this Practical Syllogisme Whosoever believes shall be saved but I believe therefore I shall certainly be saved The Assumption is put out of doubt For 1. Conscience comes in with a full Testimony which is better then a thousand witnesses 1 John 3.10 He that believes hath a witnesse in himself So 1 John 3.21 If our heart condemn us not then have we confidence towards God Ob. But Jer. 17.9 the heart is deceitful above all things how then can we trust it Answ. First some understand it of the unregenerate heart of which it is said All the imaginations of the thoughts of mans heart are altogether evil Secondly the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others for it s brought in by way of Objection thus the Jews â—an delude the Prophets and so think to evade the curse No I the Lord search the hearts all is naked in my sight Jer. 17.10 Heb. 4.13 Thirdly its true the sincerest heart is very deceitful So was Davids Psa. 19.12 Who can know the errour of his wayes No man can be acquainted with every turning and winding of his heart But this hinders not but that he may know the general frame and bent of his heart The soul knowes which way its faculties stream with most vehemency Conscience cannot be bribed it will give in true judgement especially an enlightned conscience There is none but if he search and examine his soul in a strict and impartial manner may know whether he be sincere or no 1 Cor. 2.11 Who knows the things of a man but the spirit of a man that is in him Else why are we so often enjoyned to search and try and examine our hearts c. if after all our diligence we may be deceived Ob. If by the testimony of conscience men may know the frame of their spirits whether they be upright or no why then are not all true Christians assured of their salvation have they not their hearts and consciences about them Answ. First many are not so well acquainted with their own hearts as they should they do not search and try their ways they have a treasure but know it not Secondly eternity doth so amaze and swallow up their thoughts when they think of it that they are ready to tremble though they be secure as a man on an High Tower knows that he is safe yet when he looks down he is afraid of falling Thirdly conscience sometimes gives in a dark and cloudy evidence when it s disquieted and lies under new guilt so that then the soul cannot so clearly reade its own evidences It may be it hath dealt hypocritically in some one particular and therefore begins to question all its sincerity The conscience indeed doth not alwayes give in a clear and full Testimony but sometimes it doth and that with absolute certainty Come we then to the second Testimony the great and the supream witnesse of the Spirit not only the gifts and graces of the Spirit but the Spirit it self Ob. This seems to be the same with the former for we cannot know our sincerity till the Spirit reveal us to our selves The soul cannot see its own face till the Spirit unmask it Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost but yet there is a great difference between the working of the Spirit and the witnesse of the Spirit there is an efficacious work of the Spirit when faith is wrought in the soul but yet there is not the Testimony of the Spirit for then every believer should be presently sealed So that thouâ—h the Testimony of our own spirit cannot be without the assistance of Gods Spirit yet it s clearly distinct from the Testimony of the Spirit For here the Spirit enables the soul to see its graces by the soules light But when it comes with a testimony then it brings a new light of its own and lends the soul some auxiliâ—y beams for the more clear revealing of it Quest. What kinde of testimony is that of the Spirit Answ. First it s a clear testimony a full and satisfying light which scatters all clouds and doubts 1 John 3.24 By this we know that he dwells in us by the Spirit which he hath given us If an Angel should tell us so there might be some doubt about it but the inward Testimony of the Spirit is more powerful then if it were by an outward voice Secondly a sure Testimony For it s the witnesse of the Spirit that can neither deceive nor be deceived 1. He cannot deceive for he is truth it selfe 2. He cannot be deceived for he is all eye Omniscience it self He dwells in the bosome of God and is fully acquainted with the minde of God It s such a certainty as makes them cry Abba Father and that with confidence It s opposed to the spirit of bondage and therefore takes away all doubtings yea the very end why the Holy Ghost comes to the soul is to make all sure and therefore he is called a Seal and an â—arnest Now he assures the soul. 1. By a powerful application of the promise For as faith appropriates the promise on our part so the Spirit applies it on Gods part This spirit of adoption seeks love and peace and pardon and that by a particular application of the promise to us as when the promise of pardon of sin and life everlasting is generally propounded in the Ministry of the Word the Holy Ghost doth particularly apply it to the heart and so seals up the promise to the soul. 2. By a bright irradiation or enlightning of the soul clearing its evidences discovering its graces and shewing them to be true and not counterfeit 1 Cor. 2.12 We have received the Spirit which is of God that we might know the things which are freely given us of God Ob. But many think they have the Spirit when they have not Satan transforms himself into an Angel of light Answ. First one mans self-deceit doth not prejudice anothets certainty A man in a dream thinks himself awake when he is not yet for all this a man that is awake may certainly know that he is so Secondly the Spirit comes with a convincing light and gives a full manifestation of his own presence so that we may sooner take a Glow-worme for the Sun then an experienced Christian can