are most hateful to him seeing they can find nothing more worthy forsaking then the good way and esteem every thing more worthy keeping then Gods image and graces Hence he stiles them dogs and swine 2 Pet. 2.23 Secondly in respect of the Church they scandalize the weak and make themselves and all professors a scorne to the wicked they wound the hearts of the godly who in them are made vile to the world they open the mouths of the wicked to speak evil of the ways of God and harden the wicked in their loose courses Thirdly in respect of the sin it self none more dangerous For 1. Relapses are more dangerous then the first diseases 2. Satan returning brings with him seven worse spirits and so he is for ever held under the power of them 3. This sinne is commonly punished with other sins which is Gods most fearful stroke 4. It 's a degree of the sin against the Holy Ghost Heb. 10.26 Fourthly in respect of the judgements which attend this sin 1. The house not founded on the rock must fall and the fall is great and irreparable Mat. 7.27 2. The judgement is certain being already in part inflicted The talent is already taken away and in the next place the unprofitable servant is to be cast into hell fire Mat. 25.28 Quest. What are sâ—gnes and notes of a man thus Apostatizing in grace Answ. First a resting in a common and general hope of a good estate without a desire and endeavour to get special assurance Secondly an opinion of sufficiency that he hath grace enough and needs seek no more and so not to go foreward is to go backward Thirdly a comparing of a mans self with those of inferiour graces or means of resting contented if he be but as good as they Fourthly a shunning or slighting Gods Ordinances and forsaking the Assemblies of the Saints or if he use publick yet he neglects private duties Fifthly secret sins ordinarily committed not bewailed nor reformed or allowing a mans self in lesser oaths idle speeches roving thoughts expence of time wastfully c. Sixthly hatred of Gods children and their wayes whether openly or secretly Hence Psalme 129.6 They that hate Sion shall be as grasse on the house-top that withereth c. Quest. What means may we use to keep us from this Apostacy Answ. First get sound judgement to discern the truth ftom errour which is attained by the publick ministry If we would not quench the spirit we must not despise prophesie 1 Thes. 5.19 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles we must attend upon reading meditation and conference which notably begets and confirms soundness of judgement and by Prayer which obtains the Spirit called the Spirit of judgment Isa. 4.4 Secondly Sound perswasion of the truth thou professest and that by getting expeâ—ience of it in thy heart If a man once tasts the sweetnesse of Christ and his merits he will never be a Papist in the point of meâ—it but abhor his own works as dress and dung get experience of Gods love in Christ and it will be stronger then death c. Cant. 8.6 7. Thirdly sound affections and love to the truth esteeme it as a Pearl worth selling all to buy it but if thou lovest the world or any thing better then the truth with Dâ—mas thou wilt forsake it So 2 Thessal 2.10 11. Fourthly sound conscience to which is required 1. Sincerity 2. Tendernesse 1. Sincerity when a man is inwardly a true Nathanael without guile 2. Tenderness whereby we fear and dislike all sin the least the closest the dearest bosome sin whereas an evil conscience makes shipwrack of the faith 1 Tim. 1.19 Fifthly sound conversation Fruitfulnesse in our life fastens our faith whereas a barren life hath little stability We must hear the word and do it if we will be built upon the rock Matth. 7.24 God useth to recompense practice of grace with encrease of grace Hence John 17.7 If ye do these things ye shall know my doctrine and Psalm 15. ult He that doth these things shall nâ—ver fall The Talent used increaseth like the meal in the barrel 1 Kings 17.16 Sixthly sound fellowship in the communion of Saints In receiving and communicating Christian admonition reprehension counsel comfort c. Hereby we stirre up the gift of God in our selves and others Hence 1 Thes. 5.11 Heb. 12.12 Quest. What motions may encourage us to the use of these means Answ. First consider how heresies and errours encrease daily in all places amongst all degrees and our trial may be at hand we know not how soon Secondly this decay and withering is fatal to reprobates and befals them onely but cannot betide Gods Elict Matth. 24.24 the Elect cannot be deceived Thirdly experience tells us that we may say of some great Professors as it 's said of the fig-tree Matth. 21.20 How soone are they withered which is a shrewd argument that the sentence is out against them Never fruit grow on thee any more ver 19. See Dr. Tailor on the Parable of the Sower Quest. Seeing many who have been once zealous for Gods way afterwards decline it totally what is it to set rightly forth at our first owning of Christ and to lay a sure foundation to prevent Apostacy Ans. First then are our beginnings hopeful when the Spirit of God in the Ministry of the Word or other meanes of grace did work upon us when it was not meere education under good governours nor the acquaintance and company which we had with those that fear God but an inward experimental work of grace upon our hearts We read 2 Chron. 24.22 of Joash who in his latter days did most wickedly degenerate when yet in his former time he had been very forward in repairing the Temple and had shewed more zeal for Gods glory then the Priests did But what was the ground Jehoiadah the High Priest had a great hand over him he helped him to his Kingdome and engaged him to God several ways but when this good man was dead he became a wolf and put Zacharie Iehoiadahs son to death and that meerly because he reproved him for his sins So that though Joash had some external restraint upon him yet was there no internal renovation by Gods Spirit Look therefore what put thee upon a forwardnesse in the ways of God was it the Spirit of God through the Word then it is of God and will endure Otherwise a child mishapen in the conception wil ever after be a Monster Secondly then will beginnings and endings be alike when grace is rooted and enters deep enough into the soul. Though thou hast never such affections such enlargements yet if there be not a rooted and deep work of grace upon thy soul it will never hold out Mat. 13.21 the seed that grew hopefully miscarried because it had no rooting and the house upon the sandy foundation fell because the builder digged not deep enough
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
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
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
end of our lives a rich reward for doing him therein faithful service Thirdly our mindes and hearts must be setled in our callings so as not to shift and change them unlesse it be upon weighty and necessary causes nor to intrude and busie our selves in the callings of others which would overthrow all order and bring confusion both in Church and State and crosse Gods wise providence in the government of the world who gives variety of gifts to be exercised in variety of callings therefore we must follow the Apostles rule 1 Cor. 7.20 24. Fourthly We must so behave our selves in our callings as may be for Gods glory the good of others and our own welfare for which end 1. For our persons we must be regenerate and sanctified for our persons must be accepted before our works can please God Tit. 1.15 To the pure all things are pure c. All that a wicked man doth is abominable Prov. 21.27.4 neither can such expect a blessing upon their labours Ps. 1.3 and 112.1 2 c. and 128.1 Gods promise belongs only to the righteous as appears in those Texts 2. The duties of our callings must be performed in faith as was shewed before Heb. 11.6 Joh. 15.5 Rom. 14.23 2. They must proceed out of unfeigned love to God and our neighbours which is the fountain of all true obedience and not principally from self-self-love and love of the world the love of God will move us to consecrate our lives and labours wholly unto him and love unto our neighbours will make us to seek their good as well as our own 1 Cor. 13.5 Gal. 5.13 3. They must be directed to right ends As 1. Principally to Gods glory which we should advance in every thing 1 Cor. 10.31 2. The good of the Church and Common-wealth which we should prefer before our private good 3. So to aime at our own profit as that we joyn there with the welfare and benefit of our neighbours and not raise our gaine out of their losses 4. Our care must be to performe the duties of our callings after a right manner For which end we must first follow our earthly businesses with heavenly mindes and affections as Citizens of Heaven and pilgrims on earth longing after the joyes of our own countrey Phil. 3.20 Coll. 3.1 2. especially in the midst of our ordinary businesses we should oft lift up our hearts to God craving his blessing in and giving him praise at the end of our work not forgetting Christs Counsel Mat. 6.33 Secondly we must sanctifie them by the Word and prayer The first is done when we labour to see our warrant out of Scripture for all we do doing all things both for substance and manner as Gods Word requireth and directeth The second is done when by prayer we desire Gods blessing upon all our labours and returne him thanks when we have obtained it Col. 3.17 For its Gods blessing only that makes rich Prov. 10.22 Deut. 8.13.18 He gives and he takes away Job 1.21 1 Sam. 2.8 Psal. 113.7 Abraham and Lot by Gods blessing waxed rich Gen. 13.5 6. and Isaac Gen. 26.3.12 and Jacob Gen. 32.10 without which all our labour is in vain Psal. 127.1 2. God will blow upon it Hag. 1.6 9. 5. There are sundry virtues to be exercised in the right and religious performance of the duties of our callings As 1 Knowledge and judgement whereby we are enabled to discerne between good and evil right and wrong without which we walk in darknesse and shall be apt to commit many errors 2 Affiance in God whereby we cast our selves upon his promise and providence in the use of lawful means as Psal. 37.5 Commit thy way to the Lord trust in him and he shall bring it to passe For which end remember that God takes care of the fowles cloaths the lilies Mat. 6.25 28. 3 Get and use a good conscience both towards God and man as Paul Act. 24.16 Heb. 13.18 this willl keep us from all secret sins and crafty conveyances whereby we are naturally apt to wrong our neighbours for our private advantage 4 We must get contentation being in all things contented with Gods good pleasure judging that condition best wherein he hath placed us indifferently welcoming poverty or riches prosperity or adversity gain or losse because they are sent of God Phil. 4.12 If we get this we shall not be discontented with the basenesse of our callings nor envy others their great preferments their lesse labour and more gains c. It will also keep us from base covetousness knowing that godlinesse is the greatest gain 1 Tim. 6.6 Hence Heb. 13.5 5 We must possess our souls with patience which we have need to do considering that we are daily subject to many crosses and miscarriages which would otherwise discourage us from going on 6 We must have our hearts replenished with thankfulness to God being always ready when we observe his love in blessing our labours to render him the praise of all Gen 32.10 Not sacrificing to our own nets as Hab. 1.16 But seeing all comes from God to returne all praise to God 1 Cor. 4.7 7 We must perform the duties of our calling with alacrity and cheerfulnesse doing it heartily as to the Lord Col. 3.23 24. who will reward our labours with an heavenly inheritance and this will make all our labours more easie and to be more acceptable to God 8 We must observe justice in all the duties of our callings doing nothing in them but what may advance our neighbours good as well as our own 1 Thes. 4.6 dealing with others as we would that they should deal with us Mr. Downams Guide to Godlinesse CHAP. XXIV Questions and Cases of Conscience about our holy Calling or Vocation Quest. OF how many sorts is the Calling of God Answ. First the particular calling which is to serve God in some particular Vocation so the Word is used Heb. 5.4 Rom. 1.11 Secondly the general calling which is to serve God in all parts of holinesse with promise of eternal reward through the merits of Christ. Quest. Of how many sorts is this general Calling Aâ—sw 1. External 2. Internal 3. Both external and internal Quest. What is the external Calling Answ. It s the work of Gods grace in his Word offering Christ and calling upon all sorts of men to reform their wayes and to receive Christ and to yeeld obedience to the Will of God with promise of salvation if they obey Quest. What is the inward calling Answ. It s the action of God both by his Word and Spirit calling out his Elect by name particularly and perswading them to separate from the world and receive the Covenant of Gods grace in Christ and to devote themselves to holinesse of life Quest. Why is our conversion termed our calling Answ. First because the meanes whereby God works upon us ordinarily is his Word or the voice of his servants calling upon us for amendment of life Secondly because through the
duty arising from that plain Maxime Do as you would be done to Secondly it tends to the refreshing of our brethrens bowels and supplying their wants and may keep them from perishing and it pleased God so to order the world that some shall be poor and others shall have abundance that he may try the disposition of the later by the former Joh. 12.8 Thirdly it will abound by many thansgivings unto God c. 2 Cor. 9.12 13. Its makes heaven resound with thanks and praises yea if the poors tongues should be silent yet their very loyns do blesse God for thee in their kinde therefore it s our duty to do that which makes so much for Gods honour Fourthly It s undoubtedly a duty which must either justifie the truth of our religion or condemne us as hollow hearted Now bounty to the poor is a note of soundnesse in religion and on the contrary he that gives not to the poor according to his means though he pray never so often hear never so many Sermons fast never so frequently receive the Sacrament never so constantly read the Scriptures never so daily be he never so earnest a condemner of other mens faults and of publick abuses and let his shew of Religion be never so abundant yet he is but an hypocrite and dissembler and the Lord takes no delight in his services Isa. 58.7 Jam. 1. ult Luk. 18.18 24. Mat. 25.41 Jam. 2.13 Prov. 21.13 1 Joh. 3.17 18 19. Jam. 2.14 Fifthly covetousnesse is as thorns that choaks the Word and keeps a man from following the directions of God therein and so he loves his money more then God more then his poor brother more then the rewards of God and more then heaven it self and so he is an arrand hypocrite Quest. But what shall we be better for our bounty to the poore Answ. It s the best way to prevent poverty Luk. 12.33 2 Cor. 9.6 Prov. 11.24 25. and that for these reasons 1. Because God is the great Lord and master of his family in heaven and earth and riches come not by chance or mens industry or the love of their friends c. but by the appointment of God who makes rich and makes poor wherefore all men are but his servants and stewards to whom he commits more or lesse as best pleaseth him hence it follows that it must needs conduce much to the continuation and encrease of a mans wealth that he be found a good Steward of the things committed to him by his Master Now to communicate of our substance to the poor with a large heart and hand is to do the office of a good Steward 1 Pet. 4.9 10. and such shall not be put out of their office but as he hath been faithful in a little he shall be made Ruler over much Secondly Solomon tells us Prov. 10.21 The blessing of the Lord makes rich c. and gives a comfortable encrease of our estates without which men are but like horses that carry a great burden of gold and silver through the world and are not Masters but Slaves to their riches Now such comfortable wealth doth not spring from mans wit or paines but from the blessing of God without which the Watchman watcheth in vain the Builder buildeth in vain the Husbandman plowes in vaine the Merchant trafficks in vaine c. either no encrease will come or none but a vexing and cumbersome encrease but the Lord hath expresly promised his blessing to those that open their hands to their poor brethren Deut. 15.10 and certainly God will never be found a Promise-breaker Thirdly it s a lending to the Almighty and therefore will surely procure abundance for God will never prove a Bankrupt he will never borrow without a resolution to pay nor without actual repayment and that in the fittest time and manner Prov. 19.17 there is the Bill of Gods hand wherein he both acknowledgeth the debt and promises payment q. d. Be it known unto all men by this present Promise that I the Lord God of Heaven and Earth do owe and acknowledge my selfe to be indebted to every merciful liberal man all those summes of money which he hath or shall bestow in relieving the distressed to be paid back unto him whensoever he shall demand it for where no day is set the borrower is bound to payment upon demand and to this payment well and truly to be made I binde my self firmly by this present Promise sent sealed and delivered by Solomon my known Secretary so that unlesse we will proclaim the Lord an insufficient or dishonest debtor we see that giving to the poor is the best way to save and encrease our wealth his word being far surer then Checquer 4. It will cause many prayers to God for us that must needs cause him to give us all good things in abundance and so deliver us from Penury Prayers made to God by his servants upon due ground cannot be in vain 2 Cor. 9 14. or if any should be so unthankful as not to pray for such yet surely the houshold of faith will to whom we ought most to abound in bounty Quest. But what means may we use to enable us to works of mercy Answ. That a man may give he must have money and an heart and a will and a gift too for he that hath nothing cannot give though he would he that wants a heart cannot give because he will not both therefore are requisite and for the getting of both we must use these means First we must seriously consider of these many Precepts Promises and Threats which are in the Book of God concerning this duty pressing them upon our selves and saying Doth not the same God which saith Hear the Word say also Give to the poor and if conscience binde me to the one doth it not binde me to the other also If I should keep all the other Commandments and break one shall I not be found a transgressor of all will it any thing avail me that I seem to be religious if I be not merciful Secondly to this adde Prayer beseeching God to give you this so worthy a Grace by which you shall be made so like himself that you may know your selves to be his children John 13.34 and 1 John 3.14 and hereby we know that we love the brethren if our hands and hearts are open to them for love is bountiful Thirdly thou must begin to give that thou mayest get an habit of giving and presse thy self to be much in doing good works till thou hast made it easie and delightful to thee yea thou shalt hereby finde as great a promptnesse to it as thou foundest a backwardnesse before and that you may get something to give you must observe these rules 1. You must be diligent in your callings for the diligent hand maketh rich and so provide matter for bounty Eph. 4.28 and this is one end that we must propound to our selves in the works of our calling not onely that we
offending others and from a mind to give them satisfaction for the same Fourthly Out of humility to humble our selves for our faults even before men and to take shame to our selves by confessing in the cases and upon the occasions premised and that to make it appear how much we hate sin and our selves for sin and to keep others from thinking too highly of us so Paul 2 Cor. 12.6 Quest. Why are men so backward to confess sin Answ. First because it brings shame and grief along with it which sin cannot endure For sin hath so perverted the soule as to misplace shame in the acknowledging offences which should be placed in offending Secondly Confession is an ejection of sin It layes an engagement on us not to sin again but to hate and put it away this neither sin nor Satan can endure Thirdly Confession brings sin to light which like an horrid monster it cannot endure Joh. 3.20 Sin loves to wear a vaile of secresie or a vizard of counterfeit piety or a garment of excuses to wrap it self like the Divel in Samuels Mantle that the filthy shame of its nakedness may not appear Quest. Why should we confess sin seeing its so filthy and shamefull a thing that it becometh not Saints once to name it Answ. First though sin be filthy it it self yet the confession of it is clean and commendable Secondly There is a twofold naming of sin 1. With delight and boasting of it and indulgence to it This is prohibited to Saints 2. With detestation of it indignation at it and grief for it this is commanded Thirdly To conceal sin when there is just occasion to confess it is sinfull modesty It s to keep Satans counsell To harbor a thief or murderer in our bosoms that will rob us of our souls and cut our throats and is the high-way to destruction Prov. 28.13 and 29.1 Fourthly a serious and religious confessing of sin is a means to clense and heal soul maladies whereas hiding it is but like the skinning over a sore which will afterwards fester and break out more dangerously Many famous men as Origen Austin c. have been free in publishing their sins and errors in judgment to the world Mr Reiners Government of the tongue CHAP. XLI Questions and Cases of Conscience about carnal Confidence Quest. WHat carnal confidence is particularly forbidden in Scripture Answ. First trusting in riches Job 31.24 1 Tim. 6.17 Secondly in men Psal. 118.8 Though Princes v. 9. Thirdly In strength of a City Prov. 21.22 Fourthly in our relations Mich. 7.5 Fifthly in Gods enemies Jer. 2.37 Hos. 14.3 Sixthly in places of idolatrous worship Jer. 48.13 Seventhly in the flesh Phil. 3.3 Quest. What reasons doth the Scripture give against it Answ. First all such confidence shall be rooted out Job 18.14 Secondly its punishable Job 31.28 Thirdly it argues great folly Prov. 14.16 Fourthly its deceitful Prov. 25.19 Fifthly it s rejected by God Jer. 2.37 Quest. Why have men naturally confidence in outward things Answ. Their hearts being not filled with grace they relish not Christ but flie to these outward things for refuge Thus the Jews boasted in the name of Holy people their Law Temple Holy Land c. and many amongst us of hearing the word receiving the Sacrament uncovering the head bowing the knee c. Yet all these could not save them from captivity nor us from destruction Quest. Why are men taken up with carnal confidence in these things Answ. First because outward things are easie and men cannot endure to apply themselves to the hard matters of the Law Secondly they are glorious and men desire to be taken notice of Thirdly men have a foolish conceit that God is pleased with the outward act though inward sincerity be wanting Fourthly men want knowledge of themselves an inward change a sense of their own unworthinesse and Christs worthiness Quest. How shall we know whether our confidence is carnal or no Answ. First Where this carnal confidence is there is bitterness of spirit against sincerity None persecuted Christ more then the Scribes and Pharisees which sat in Moses chair c. Secondly where this is such men secretly bless themselves in their outward performance of good duties without humiliation for their defects Dr. Sibs on Phil. 3.3 Thirdly when we venture on ill courses and causes thinking to be supported by the help of outward means As in warre with multitude of souldiers and Horses c. which cannot prevail Isa. 30.1 2 3 c. and 31.1 c. Fourthly when we rest our souls upon meaner things never seeking to Divine and religious helps Fifthly when men love to sleep in a whole skin and therefore will take the safest courses as they think to secure themselves not consulting with God but with flesh and blood and confiding in creature help whereas 1. The creature yeelds not that we expect it should there is falshood in these things they promise much and perform little and so deceive them that trust in them 2. They are mutable and subject to change All things come to an end save God who is unchangeable 3. They are snares and baits to draw us away from God by reason of the vanity of our hearts which are vainer then the things themselves Psal. 62.9 Eccl. 1.1 Quest. How may we prevent or cure this carnal confidence Answ. A right apprehension of God will do it For the more or less that we conceive of God as we should do so the more or lesse we disclaime confidence in the creature They who in their affections of love joy affiance and delight are taken up too much with the creature say what they will they professe to all the world by their practice that they know not God But the who know and apprehend him in his greatness and goodness in that proportion they withdraw their hearts from the creature and all things else As in a paire of balances so where God weighs down in the soul all other things are light and where other things prevail there God is set light by Dr. Sibs on Hosea Quest. What is confidence Answ. It s a certainty that we conceive of a future desired good or of the love and fidelity of a person whereby the heart is filled with joy and love Quest. What is the only subject proper for mans intire confidence Answ. God All-good Almighty and All-wise without him all things that men use to repose their confidence upon are waves and quicksands Men are mutable and though they could give good security for the constancy of their wills they can give none for the continuance of their life The goods of the earth faile our expectation or come short of our satisfaction or slip from our possession they will leave us or we them No wonder then if they that repose their full and whole confidence in them are seen so often to fall into despaire Here then the true counsel for tranquility is to trust wholly upon none but God on other
and everlasting damnation Lastly consider that if we maintain the fight against it we shall be sure to obtain the victory and not only overcome the flesh but with it the world and the Devil and all the Enemies of our salvation Quest. What are the meanes whereby we may be enabled to overcome the flesh Answ. They are principally two First We must take unto us and put upon us the whole Armour of God The battell is against the Flesh and therefore the weapons of our warfare must not be carnall seeing they will rather strengthen and cherish then wound mortifie fleshly corruptions Now this Armour is described Ephes. 6.13 c. And herein we must be sure not to put it on by piece-meal for death may enter by one place unarmed but we must be Armed Cap a pe at all points that all being covered none may be indangered 2. We must be perswaded not to trust in our own strength but in the power of Gods might nor in the weapons themselves which in themselves are too weak to bear the mighty blows of our Spirituall Enemies but in the promises of God which assure us of the victory and in his gracious assistance which we are daily to beg by prayer and by which alone we shall be enabled to get the victory Secondly We must carefully observe and put in practice divers Rules fit for this purpose Quest. What are those Rules Answ. They are of two sorts For they either tend to the weakning and subduing of the flesh or to the strengthening of the Spirit Quest. Which are those that tend to the weakening of the flesh Answ. They also are of two kinds As first that we withdraw and withhold from the Flesh all meanes whereby it may gather strength 2. That we use the contrary means whereby it may be weakened Quest. What is observable concerning the formâ—r Answ. It s the care of all that are to fight against potent Enemies to deal with them as the Philistines did with Sampson curiously to search wherein their chief strength lies and then to use all means to disable and deprive them of it which course must also be held by us in this conflict with the flesh For which end First We must not nourish and strengthen this our Enemy we must not feed our flesh with sinfull pleasures and carnall delights nor give it ease and contentment by glutting it with superfluities we must not pamper it with ease and delicacy with unlawfull sports or immoderate use of lawfull recreations c. for this would strengthen it against the Spirit Neither are we to nourish the flesh nor to leave it to its own liberty to cater for it self remembring that its far unfit to have the liberty of a Son or friend seeing its a base slave and bitter Enemy and if we give it the least liberty it will draw us from one degree to another till at last it bring us to all manner of licentiousness Secondly When the flesh would take its liberty whether we will or no we must forcibly restrain it otherwise it will wax proud and insolent foile the regenerate part and make it live in miserable bondage Hence Cyril saith Si carnem nutriatis ipsam frequenti molitie ac jugi deliciarum fluxu foveatis insolescet necessario adversus spiritum fortior illo efficitur It fares with the flesh and Spirit as with two mortall enemies in the field For he that by any means aids and strengthens the one doth thereby make way for the vanquishing of the other There are saith one two committed by God to thy custody a Nobleman and a Slave on this condition that thou shouldest feed the Slave like a Captive with bread and water and entertain the Nobleman with all provision befitting his dignity Object But what passages must we stop to keepe back provision from the flâ—sh Answ. The provision which we are to with-hold from it are all the meanes whereby it may be nourished and enabled to resist the Spirit and seeing the flesh is resident in all the parts and powers of our bodies and soules we must therefore use our best endeavour to keep from our corrupt minds all sinfull cogitations and from our phansies all vain imaginations we must not entertain ungodly counsels pernicious errors and false Doctrines but cut them off when they are approaching and cast them out when they are entred And on the contrary we must furnish our minds in the regenerate part with holy thoughts and divine meditations with Religious counsels wholesome instructions and pure Doctrine out of Gods Word Col. 3.3 So must we keep our Consciences free from sin and purge them daily from dead works that they may serve the living God Heb. 9.14 endeavouring to keep them pure peaceable and tender we must keep or blot out of our memories the remembrance of sinful pleasures unless it be to repent of them ribald speeches profane jests injuries received with a purpose of revenge with all other lessons of impiety imprinted in them either by Satan the World or our own corruptions and engrave in them all holy lessons which have been taught us out of the Word We must preserve our hearts from all unlawfull lusts wicked desires unruly passions and ungodly affections especially from covetousness ambition and carnall pleasures and labour to have them fixed on spirituall and heavenly things and to have them wholly taken up and constantly possessed with sanctified affections and holy desires we must keep out from our appetite intemperance and all desires of excess and nourish in it temperance sobriety modesty and chastity We must keep our tongues from all corrupt communication 1 Pet. 5.8 9. our ears from ungodly discourses our eyes from wanton objects and lastly our bodies from sloth and idleness effeminate delicacy excessive sleep and all manner of sinfull pleasures and on the contrary entertain watchfulness sobriety c. and when being two full fed it begins to be wanton we must keep it under with fasting and painfull labour Quest. What principall sins be there which most strengthen the flesh which must especially be watched against Answ. First Ignorance of God and his will whereby the eyes of our understanding being hoodwinckt or blinded we may be easily misled into all by-paths of sin Secondly Infidelity which nourisheth the flesh in all impiety whilst neither believing Gods promises nor threatnings we neither care to please him nor fear to offend him Thirdly Security impenitency and hardness of heart which mightily confirms the flesh in all wickedness because hereby it goes on quietly in sin without all check or remorse and puts the evill day farre out of sight Fourthly Especially take heed of the love of the world and setting our affections on earthly things Jam. 5.5 1 Joh. 2.15 For this weakens the Spiriâ— and quencheth all good motions which would cross us in the fruition of this momentary vanities of honour riches and pleasures and roots out of our heart the love of
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
Covetousnesse encreaseth as riches encrease 4. Inordinate Passions either prevent Reason or are stirred up by a corrupt judgement and therefore neither observe time nor place but upon every occasion would be leaping into action importuning execution yea somtimes many greedy passions crowd in altogether every one being more earnest then other to be satisfied so that to content them all is impossible to content none is intolerable to prosecute one and abandon the rest is to carry so many hungry vipers continually gnawing upon our soules 5. There are none that follow the streams of their Passions but expect and believe at last to get full rest and content to their appetites which yet in the event is altogether impossible for they keep neither sense order nor measure 6. Inordinate passion it self is an extream tortute and vexation God having so ordained that they which will give way to them should feel the burden of them Thus anger envie pride c. more disquiet them that entertain them then they can hurt any other man Rashnesse Inconstancy Craftinesse are the companions of inordinate Passions The resolutions and determinations of the passionate are unripe and inconsiderate they are also inconstant changing from those purposes that they had prudently resolved upon in the calme of their Passions and yet Passions breed craft enforcing the minde to finde out new wayes and meanes for performance of what is affected Inordinate passions are hurtful to the body impaire health breed humours nourish diseases and shorten life Secondly the second sort of Reasons to shew that Affections should be rightly ordered are taken from the consideration of the profit and benefit of well-guided affections For 1. They rather serve as instruments of vertue then foment vice and as an occasion of victory then a cause of foil Christ in whom were no inordinate affections had his soul heavy even unto death Mat. 26.38 2. The Scriptures exhort us to love fear joy c. therefore it were blasphemous to say that these Passions are absolutely evil 3. If the motions of our Wills be vertuous being guided by Gods Word and Prudence if then the Passions concurre with the Will vertuous actions are performed with much more ease and delight Quest. How may we know to what Passions our soules are most enclined Answ. By our company that we most delight in Like affecteth like meetings and manners for the most part sympathize together By our thoughts and words If we desire to be praised or insinuate our own praise it s a signe we are proud c. For the Minde thinks and the tongue will speak according to the Passions of the heart Get a discreet friend to admonish us of our Passions when we erre from the paths of vertue for self-self-love blinds us and others may see that by us which we cannot see by our selves God somtimes suffers our enemies to discover and upbraid us with our Passions whilest they pry into our actions more narrowlie then we our selves doe Long experience conduceth much to discover our inclinations of Minde as well as the temperature of our bodies Quest. By what degrees are the affections wrought on Answ. By nine degrees In the five first a carnal man may have his affections wrought on and in the last foure of them he cannot As When they are so far wrought on that the heart is enticed and allured much by them So the eloquent Ministers at Corinth wrought on the Affections of the Hearers that they flockt after them Paul durst not so preach 1 Cor. 2.4 When the Affections are so wrought on that the heart is somewhat touched therewith Thus God turned the Affections of the Israelites to Saul 1 Sam. 10.26 As a Needle touched with a Loadstone turnes it self to the North So a wicked mans Affections may be touched by the Word When Affections are so wrought on that the heart is somewhat bowed thereby So David bowed the hearts of the men of Judah as of one man 2 Sam. 19.14 When they are so wrought on that the heart is stollen away by them Thus Absalom stole away the hearts of all Israel 2 Sam. 15.6 When they are so far wrought on that the heart is enflamed by them Thus Cities of Refuge were appointed lest the Avenger of blood pursue the Slayer whilest his heart was hot i. e. whilest he was in a Passion Deut. 19.6 So Saul had a great zeal to Gods Church 2 Sam. 21.2 Jehu was zealous for God 2 Kings 10.16 When they are so far wrought on that the heart is quite overturned from what it was before So Lam. 1.20 Behold Oh Lord for I am in distresse my bowels are troubled my heart is turned within me c. viz. with grief for their sins When they are so far wrought on that the heart is engaged for God As a woman engageth her heart to him whom she will make her husband Jer. 30.21 VVho is he that engageth his heart to approach unto me When they are so far wrought on that the heart is glued to a thing by them So was Davids Psalme 119.31 I have stuck unto thy Testimonies When they are so far wrought on that the heart is quite given up to the thing that it affects Thus Solomon gave his heart to seek wisdome Eccl. 1.13 No wicked man can have his affections thus wrought on yet his affections may be raised a good way towards Christ. For 1. By the sparks of right Reason naturally implanted by God in the heart he may so regulate his affections that he may be chaste sober kinde liberal just patient c. and to observe the things contained in the Law 2. Their knowledge by the Word may raise up their affections exceedingly Knowledge may awe the heart with feare that it go not against its own knowledge Herod feared Mark 6.20 and did many things 3. God may quicken their knowledge and conscience and tell them the horrour of their sins which may raise up their affections many steps higher to mourn and be sorry for their sins As in Ahab 1 Kings 21.27 He rent his clothes fasted and went softly 4. They may have a deep sense and horrour for their estate they may be afraid to be damned and of Gods judgements which may make them weep and sigh and groan So Mal. 2.13 They covered the Altar of God with tears with weeping and crying out and yet were hypocrites 5. Self-love may winde up their affections yet higher For when a man knows that he cannot be saved unlesse he doth thus and thus Oh how affectionate may he be to do it that he may be saved For 1. He may be loth to commit sin He may wish affectionately to leave it He may use some means to leave it As Darius did to have deliveted Daniel from the Lions Den Dan. 6.14 and Pilate to deliver Christ. 2. He may vomit up his dear sins and be sorry that other men should commit them So Micha confessed the silver that he had stolne and
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
not away sadnesse but makes us mourn for our deadnesse barrennesse c. Gratia non tollit sed attollit naturam It takes not away nature but lifts it up Therefore Saint Paul calls our affections members Rom. 6.19 Because by them grace worketh Affections are arguments what we are As our affections are so are our soules The goodnesse or vainnesse of our affections shew that we are godly or ungodly men Affectus virum indicat Our affections shew what we are Quest. How may it be proved that affections in themselves are not sinfull Answ. Because Adam and Eve had affections in innocency who were created without sin Christ took our affections upon him which if they were sinful he could not have done He rejoyced Luke 10.21 He sorrowed Mat. 26.38 He was angry Mar. 3.5 He desired Luke 22.15 God commands us to be angry Eph. 4.26 and to mourne Joel 2.12 to feare Luke 12.5 to be ashamed Jer. 3.3 which if they were sinful in themselves he could not do Yea it s a great blessing that we have affections For 1. Had we no affections we should be like stocks and senselesse stones as is implied Lam. 1.12 q. d. Are you such blocks that ye are not at all affected with my sorrowes therefore it s reckoned as a symptome of a desperately hardened heart not to be affected with any thing 2. Were it not for affections nature would be idle and lazie For they are as winde to the sailes of a ship as wheels to a Chariot Hence Psal. 119.32 I will run the way of thy Commandments when thou shalt enlarge my heart i. e. my affections Though a mans reason tells him that he is bound to repent to be godly to obey c. yet if he hath no affections thereto he cannot move towards them Hence Cant. 1.4 Draw me viz. by the affections of love and I will run after thee Affections are whetstones to good Hast thou love It s a whetstone to obedience Hast thou grief It s a whetstone to repentance Hast thou anger It s a whetstone to zeale c. 3. Affections are good channels for grace to run in Art thou covetous and full of desires It s easier for thee to covet the better things Art thou cholerick It s a fit channel for thy zeal for Gods glory to run in Art thou melancholy It s a fit channel for repentance to run in Art thou fearful It s a fit channel for the fear of God and his judgements to run in c. Jeremy was of a sad constitution and see what advantage he made of it Jer. 9.1 Oh that my head were waters c. Quest. How are unmortified Passions to be subdued Answ. To bridle unlawful pleasures its good to accustome our selves to abstain from lawful He shall not fall in things unlawful that warily restrains himself somtimes in things lawful As if a man be given to drunkennesse he shall the easilier overcome it if he abstain from strong drink when he might use it If a man be prone to pride its best for him not to go so fine as he might do He that takes his liberty in all things that are lawful will quickly be a slave to his lusts Hence 1 Cor. 6.12 All things are lawful but all things â—re not expedient c. Fly the occasions which may incense the Passions whereunto we are enclined Occasions and opportunities oft make thieves The Nazarite to prevent drunkennesse must drink no Wine nor eat Grapes or Raisins lest thereby they should be tempted to drink Wine Numb 6.1 c. When a vehement and rebellious motion assaults us when we are almost yielding consent to it then we should turne the force of our soul with our utmost endeavour to the contrary good For as in Warre the valiantest souldiers are best tried in the greatest encounters So in the most vehement passions the resolutest mindes are best proved This ennobled Josephs chastity Jobs patience Abrahams faith c. Resist Passions at the beginning Principiis obsta c. Cure the wound whilest its green Take Physick before the disease be rooted As he that will be rid of an ill guest the worser that he entertaines him the sooner he will be gone To mortifie passions we must chasten the body For he that pampers his body feeds his enemy and he that feeds it with dainties will finde it rebellious 1 Cor. 9.27 I keep under my body and bring it into subjection c. He that would quell his passions whilest he pampers his body is like him who would quench a fire by adding more fewel to it We must arm our selves with a resolute VVill and endeavour to attain to this perfect Government of a mans self from whence will follow a diligent exercise of mortification and such a man will be daily importunate with God by prayer for grace to overcome his rebellious nature and resist tentations c. For which end we should consider that the pleasure which our Passions yield is short wherefore its better for us to crosse them a while and so winne a Crown of glory then to please them for a moment and to be condemned to Hell for ever When passions are most vehement humble thy self with shame and sorrow before God seek for succour from Heaven flie under the wings of Christ beat at Mâ—rcies Gate by the Prayer of Faith and crave Grace to overcome them Open thy sores to this good Samaritane and he will poure wine and oyle into them and so thy passions will melt and fall away as clouds before the Sun By serious Meditation of the Death and Resurrection of Christ we must work our hearts into the similitude of him that his vertues may be stamped upon our souls The healing vertue of Christs death applied to our hearts will heal our affections and conform them to their first integrity Quest. How may affections be divided Answ. Into two kindes First some embrace their Object as Love Joy Desire c. Secondly others shun and decline them as Hatred Fear c. Quest. Wherein consists the sanctified exercise of those affections that embrace or prosecute their Object Answ. In this that they move to all good soundly orderly in fit season and constantly at the command of a lively and well-rooted faith Quest. What Reasons may move us to affect that that is good Answ. By the Law of nature imprinted in our hearts like a Lanthorn to direct us continually in the night of this miserable life In a well-ordered Common-wealth vertuous men are exalted therefore the desire of credit and reputation should quicken us unto vertue The consideration of the decayes of our body and the approach of death should move us to lead a vertuous life By vertue we acquire peace and tranquillity of minde and a quiet and serene conscience Christ was nailed to the Crosse to draw us to vertue He was crucified to kill sinne in us and he rose again to quicken us to newnesse of life The internal Gifts of
God the Armour of Faith and Charity with other Graces wrought in us by the Holy Ghost are to fortifie us against vice and to enable us to a vertuous life All the good motions from God tend to perswade us to vertue and to disswade us from vice God therefore gives us so many Teachers and Preachers to keep us from sin and to allure us to Godlinesse The Scriptures were written as letters of love from God to invite us to vertue and dehort us from vice The Sacraments those Seales of the Covenant were instituted for the spiritual refreshing and watering of our soules to the encrease of vertue in us God in infinite mercy besides his Word hath given us the examples of godly and vertuous men but especially of Christ himself to draw us to the imitation of their vertues By vertue of the Communion of Saints we enjoy the prayers of all the faithful who continually beg this mercy for us God by his continual Providence doth watch over us for our good to sustain our weaknesse to raise us when we fall to direct us when we erre to succour us in our wants to mitigate the tempests of tentations and to moderate the waves of wicked occasions Vertue of it self if neither reward had been promised nor judgments threatned because of her internal beauty grace and excellency might move us to love and follow her Remember the rare and precious Promises that are made to those that follow after righteousnesse Quest. Is it not mercenary to yield obedience to God upon hope of reward Answ. No for if the Lord use such meanes and motives to quicken us in Heavens way it s not mercenary but lawful to make use of them for that end So John 3.16 18. Rom. 2.7 Heb. 11.26 Quest. Wherein stands the sanctified exercise of those affections that flie from their object Answ. In that they shun all evil soundly orderly and constantly according to the direction of Gods Word Quest. What Reasons may induce us to shun that which is evil Answ. The remorse and pangs of conscience in the very act of sinning may deter us from it The infamy and disgrace which attends wickednesse For no man can truly love a vicious man All well-governed Common-wealths appoint punishments for vices to root them out By sin we deface Gods Image in us and so are injurious not only to our selves but to God our Father and King Vicious persons profane their bodies and soules the Temples of the Holy Ghost whom they put forth of his just possession by their wickednesse The dreadful judgments threatned in Scripture and inflicted for sin should deter us from it It cast Adam out of Paradise drowned the old world cast the Angels out of Heaven c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin and memorials of our wicked life The extream wrong we offer to God by it transgressing his Law perverting his order injuring his infinite goodnesse despising his Majesty and shâ—wing our selves ungrateful for his love should above all disswade us from sin By vice our soules are spoiled of their riches their most precious robes and heavenly attire are made the very dens of devils and therefore we should avoid it No day nor hour passeth wherein appear not some silent Sermons to perswade us to avoid sin and follow goodnesse As sicknesses plagues pains diseases c. and death of others shew us what is the wages of sin By sin we abuse Gods mercies to his great dishonour Like ungrateful debâ—ois who oppose their Creditors with their own goods By it we abuse our soules and bodies with all the powers and parts which we have received from God by making them instruments of his dishonour All creatures made by God for our use exclaim against a vitious life the Sun gives light to works of light and not of darknesse c. The exquisite and eternal torments of Hell and the losse of the beatifical vision should warne us to flie from sin and pursue good Quest. But is it not servile to foregoe sinne for fear of punishment Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell Mat. 10. â—8 Heb. 4.1 and 2.3 and 10.26 Feare of eternal wrath as it makes men avoid sinne may well stand with confident assurance of eternal happinesse and final perseverance Quest. May the state of our soul be discerned by our affections Answ. Yea we may know our estate to be good by our embracing of good things by our joy and delight in them and by our wonderment at them As Oh how I love thy Law Psal. 119.97 One day in thy Courts is better thâ—n a thousand elsewherâ— Psal. 84.10 Oh the depth of his Mercy Rom. 11.33 One thing have I desired of the Lord and I will desire it c. Psal. 27.4 when the soul stands in admiration of God and good things ready to welcom Christ and heavenly things and in comparison thereof to count all but dung c. A man is then in a good estate when hearing of the excellency of heavenly things he is exceedingly affected therewith and gives them a room in his heart It shewes our faith to be true For where there is true faith there is alwayes love joy and delight in the things believed and on the contrary deadnesse in affections discovers Atheism and Unbelief in the heart Quest How happens it then that Gods children sometimes even when their judgements are convinced yet finde their affections so flat crying out Alas that I should believe such happinesse as heaven such glory and yet should have my affections no more stirred in me Can I be a childe of God Answ. Sometimes the Judgement may be convinced and yet the affections not so quick 1. Because there may be some division at the same time as some present crosse or some present thing lawfully loved that may take up our affections at that time Gods children are sometimes deceived in judging of their affections but when opposition comes then they are discovered As for want of stirring up the grace of God in themselves or for want of good means or by bodily indisposition their affections may seeme dull But let religion be disgraced or opposed any way and then you shall finde that their affections are deeply rooted towards heavenly things but they appeared not before because there was no opposition This is a certain rule that a mans affections are as his perswasion is and his perwasions as his â—ight is As he hath a heavenly light discovering heavenly things so is his perswasion of a better state then the world can yeild and answerable to his perswasion so is his soul raised up to delight in the best things Quest. What rules are to be observed for the better goverment of our affections Answ. They must be guided by the word of God If they have not this rule to guid them they will wander
out of the right way These are good Servants but bad Masters They must not run till Reason bid them goe They are the feet of the soul now the eye must guide the foot or else it will goe it knows not whither Hereby affections are directed to right Objects to love what should be loved and to hate what should be hated as Christ directs Luke 12.3 4 5. and so Col. 3.2 1. Pet. 2.2 1. John 2.15 Affections misplaced are like members out of joynt which will one day cause paine Moderate affections and keep them with in due bounds Proportion them to their objects in measure more or less according to the kinde and degree of good or evill wherein they are to be ruled by judgement Grieve for the greatest evils most wherein God is dishonored grieve for afflictions less which are less-evills So for joy Luk 10.20 Psa. 41. 16.3 Quest. Why should the affections be thus kept within their bounds Answ. Because whilst affections are kept within bounds they are kept in order every affection keeps his place like soldiers in their ranks but when they break their bounds they break their bancks like a swelling water Whilest they are kept within bounds they are kept in vse ate helpful one to another and obedient to reason otherwise they hurt and devoure one another as excessive grief devoures joy c when they exceed they make themselves unuseful and the man in whom they are unfit either for the service of God or man yea they captivate reason and draw us to doe things both contrary to judgment and conscience Whilest they are kept within bounds they are kept in credit and esteem but it is their shame to fall into extreams To be much affected with small and triviall matters is great levity to be little affected with great matters is stupidity To have our affections deffective in spirituall things and excessive in temporall argues an ill goverment of the soul we see the contrary Cant. 5.8.2 Cor. 5.13.14 Exod 32.19 Quest. How may these immoderate affections be prevented or cured Answ. Forsee by prudence such things before they come which may prove great Provocations to our selves of joy Grief Anger Fear c. and set bounds to them in our resolutions before hand how much we will be affected with them when they com to pass and noe more Set up a Master affection in your hearts to rule all the rest and keep them in awe in order and in measure and let that be the holy fear of God that your hearts may not dare to love any Creature overmuch nor to grieve for any worldly loss too much c. and that because you fear God who will reward and punish your affections as well as actions When affections grow exorbitant turne the streams of them into other Chanels wherein they may flow without prejudice to your souls as Phisicians open a vein to divert the course of blood As when you are angry overmuch at persons or things turne it against sin c. When one Affection is predominate set an other to Check it and tame it as immoderate love by hatred of sin excess in anger by shame and grief for it Oâ— grief for temporalls by joy for spiritualls c. Command affections so as to have them at your beck to make them come and goe when you bid them For Prov 16.32 He is better than he that takes a City Contrarily Pro. 25.18 Hence 1 Cor 7 30.31 Psa. 131.2 To this end pray to God for strenâ—th For to command our affections requires power as well as Skill Eph. 3.10 Psa 38.2 The weaker the person is in his understanding and parts the stronger are his passions and as Persons grow weak their passions grow strong the minde may out-reason affections but strength must over-master them Purg affections from all sinfull mixtures that rhey may be full of themselves empty of all things that are heterogeniall to them as 1 From mixtures of the flesh as of spirituall and carnall together Hence 1 Pet. 1.22 see that yee love one another with a pure heart c. 2 Purge them from mixtures of self as the people followed Christ not for himself but for the loaves 3 From mixtures of deceit as of abundance of shew of affections when there is little reality as those hearers Ezek. 33.31 Hence Rom. 12.9 Let love be without â—ssimulation 4 From all mixtures of corruption As your zeale from passions and bitterness your anger from revenge your joyes from levity c. 4 Suit your affections to Gods Ordinances and Providences to Gods words works to your conditions and occasions when the word threatens tremble when it speaks comfort rejoyce For this end God gives us variety of affections to answer the diversity of his dealings Contrary Luke 7.32 c. The administrations of Gods providence call for suitable affections as Jsa 22.12 In that day did the Lord God call to mourning c. yea we should suit our affections to the conditions of others Rom. 12.15 To weep with them that weep c. So Psa 17.1.6 Neh. 1.4 Psa. 119 136. we should mourne for the sins of the times Ezek. 94. Jsa 57.1 Yea they should be suitable in degree Great sins or calamities call for great sorrow great salvations for great joy c. For which end 1 We must sanctifie God in our hearts and make him our feare joy hope c. 2 To be affected contrary to our condition or Gods dispensations makes a discord in Gods ears and pulls downe judgement Isa. 22.12.13.14 Amos 6.4 c. 3. To be affected with things as God would haue us is a means to make that good use of them God intends us by them Mingle affections not onely to allay and moderate them but to corroborate and make them mutually helpfull one to another So with joy for your own Prosperity mingle grief for others adversity joy not allayed with sorrow is madness with grief for afflictions mingle joy for comforts with fear of evil mingle hope in God with love to the persons of others mingle hatred of their vices and that 1 Because this will keep the heart whole and entire and prevent heart divisions when the affections goe hand in hand and flow together in one chanell 2. It will the better vnite their forces and make them more strong what is spoken of persons is true of affections Eccles. 4.9 c. Two are better then one c. Seventhly Spiritualize affections as 1. Sorrow for affliction into sorrow for sin turn worldly sorow into godly sorrow So your delight in the creatures to promote your joy in the Lord and in communion with Christ and in holy duties your hopes of favours from men to raise expectation of spiritual blessing from God your fear of man into an awfull dread of God Isa. 51.12 Eighthly Root and encrease good affections in you as Eph. 3.17 and that 1. Because when they are rooted in the heart they will be
we shall reap the fruit of our sufferings we shall conclude that it was not too long See Mr. Valentines Parl. Sermon Quest. What are the benefits of receiving our afflictions as from God Answ. First it will put us upon serious humiliation for our sins whereby we have provoked him against us the rather because no hand can heal us but the same that hath wounded us Hosea 6.1 2 Chro. 7.14 Secondly it will bear up our spirits not to sink when our afflictions come thickest and lie heaviest upon us For it is our Fathers Cup and that only for correction Psal. 76.10 Thirdly it would restrain us from using any unwarrantable meanes for our deliverance Quest. What is especially to be feared when afflictions are heavy and long upon us Answ. First then especially fear and look to the seeds of rage and madnesse which are in thy heart Never more need to look to the banks then when a tempest is upon the sea Have you seen a beast break his teeth upon the chaine that ties him or a dog poure forth his revenge upon the stone that hurt him then have you seen some dark shadowes of that fiercenesse and fury that is apt to rise out of our hearts when Gods hand lies close upon us When thou hearest of the strange impatience of Jonah at the beating of the Sun upon his head unto whom yet it was a wonder that he did now see the Sun when thou hearest of those deep expostulations of David with God Psal. 77.9 10. Hath he forgotten to be gracious forgotten his Promises forgorten his Truth forgotten his Power and Mercy and shut up all his kindnesse in displeasure when thou hearest the impatiencies of Job yet a man renowned for his patience Jam. 5.11 expostulating and charging God Is it good for 〈◊〉 that thou shouldest oppresse Iob 10.3 when thou hearest of those deep curses of Jeremy against the day of his birth Ier. 20.14 18. of those froward expostulations and debates of the people of Israel with Moses and of Moses with God VVhy hast thou evil entreated this people why hast thou sent me Exod. 5.28.22 Oh then reflect upon thy selfe and be afraid of thine own evil heart which is farre more likely to break out against God then any of those were and for prevention hereof keep in thy sight the history of thy sins make them as hainous to thy own view as they are in their own nature The way not to rage against afflictions is to know our selves aright that will make us to confess as Ezra That the Lord hath punished us less then our iniquities have deserved Ezr. 9.13 The way to bear the hand of God with patience is to confess our sins and to be humbled for them Levit. 26.40 41. Wherein is shewed that the sight of our sinne and humiliation for it is the way to make us accept of the chastisements of God so Lament 3.39 Wherefore doth the living man complain a man for the punishment 〈◊〉 his sins Where are three strong reasons why we should not murmure in our affliction First We are men and what an impudency is it for the clay to swell against the Potter that formed it and complaine why hast thou made me thus Secondly We are sinners all the punishments we suffer are the wages of our owne iniquities an◠what a madness is it to complaine against the justice of our Judge Thirdly We are living men and therefore God hath punished us less then our sins deserve for the wages of sin is death Rom. 6.23 and what ingratitude is it to repine against mercifull and moderate punishments and yet we are prone hereunto But it is the cure See v. 40. Let us search and try our wayes and turne again unto the Lord our God the more that we grow acquainted with our sinful estates and marvellous provocations with the patience and promises of God the more we shall justifie God and wait upon him the more we shall judge our selves less then the least of Gods mercies forbearances as Mich. 7.9 q. d. I have pressed and vexed and wearied him with my sins without any care of his glory but he hath visited me in jugdment not in fury In wrath he hath remember mercy and not consumed me as he might have done he hath not rewarded me according to my sins c. but hath spared me as a son when I dealt with him as a Traytor See Dr. Raynolds sinfulness of sin p. 175. Quest. How shall we beare afflictions rightly Asw. First If we count it no strange thing to lie vnder it 1 Pet. 4.12 but rather that it is that whereunto we are ordained of old to be conformed to Christ in afflictions that we may be like him in glory Rom. 8.29 Yea if we esteem them as the beaten path by which God will have all his Children to enter into heaven Acts 14.22 2 Tim. 3.12 2ly If we observe the example of all or the most excellent of Gods servants and especially of his only Son from the beginning of the world to this day Heb. 12.1.2 Thirdly If we inure and accustome ourselves to beare the yoak from our youth it will tame our proud and rebellious hearts and frame us to beare afflictions the better ever after Lam. 3.27 Fourthly If we consider that Satan every day invents new mischief against us Job 1.6 c. Fifthly if we remember that it 's a sign of Gods love Heb. 12.7 Rev. 3.19 and that the issue will be good and blessed Psal. 37.5 Esth. 4.16 Sixthly If we remember the many good uses of afflictions For hereby Gods power appears in our weakness and we have the better proofe of his grace dwelling in us 2 Cor. 12.9 as Faith Hope Love humbleness of minde patience c. that these light and momentany afflictions work an exceeding and eternall weight of glory 2 Cor. 4.17 Quest. How shall we be sure to profit by afflictions Answ. First by the confessions of the Saints who have experimented it as David Psal. 119.67 71. Manasseh 2 Chron. 33.13 Qu. How come we by wisdom not only patiently to bear but to profit by afflictions Answ. First it 's obtained of God by prayer Jam. 1.5 6 17. Secondly by a due consideration of the end fruit and uses of afflictions Quest. What are the ends of afflictions Ans. First To keep us from wandring or to bring us back when we have erred to make us tractable schollars in the school of Christ. Ps. 119.67.71 2 Cor. 1.10 Secondly To make us know God and our selves as they did Manasseh 2 Chron. 3 13. Thirdly To give us experience of Gods gracious hand in our deliverance Psa. 34.17 19. Fourthly To discover to us our faith and patience Rom. 5.4.5 Jam. 1.3 Fifthly To keep us from being condemned with the world 1 Cor. 11.31 32. Sixthly To purge out our dross of profanness and unbeliefe Dan. 12.10 and as mustard laid upon the breast to weane us from the world Psal. 131.2 Seaventhly
necessarily be fall us Luke 14.28.31 Mat. 16.14 Seventhly We must not fix our hearts upon any thing in the world but use these outward blessings as though we used them not and enjoy them as those that may presently lose them For what we possess with immoderate love we lose with immoderate grief and if we look upon these things as perpetuities we shall be subject to much sorrow and finde small patience when they prove movables So we should look upon Honor riches relations health c. Eighthly We must not be secure in prosperity promising to our selves immunity from future crosses and the continuance of our delights This world that is a valley of tears will not be a Paradise of pleasure to us Consider that our providence and foresight of afflictions will prevent many and lessen all Wise men make themselves acquainted with future evills by thinking on them before they come and make those afflictions light by meditating on them which are made light to others by their customable bearing of them Ninthly Having in our meditations discovered these enemies approaching we must neither securely contemn them nor faintly yield to them before we are assaulted The former of these evils is to be avoided because there is scarce any force so weak which will not vanquish a secure enemie and therefore that we may not be endangered hereby when we see afflictions approching let us intertaine a valorous fear which may excite us to arme against them not a cowardly fear which would make us faint and run away Hence Heb. 12 6 Psla. 119.120 and indeed we have small cause to contemn afflictions if we consider our own weaknesse and want of patience c. The latter of these evils is to be avoided because we should be couragious in the power of Gods might and not faint Heb. 12.6 we should resolve with Job Though thou kill me yet will I trust in thee Job 13.15 such resolution was in the three Children Dan. 3.18 In Peter and John Act. 5.29 In Paul Act. 21.13 Hence Rom. 8.35.38 Remember his promise 1 Cor. 10.13 Tenthly We must not wilfully run into afflictions but use all good meanes either to avoid them before they come or to be freed from them when they are come As we must not hide our selves from them under the covert of sinful shifts when they are sent of God to finde us so we must not voluntarily seek them and dare them to encounter us when they would be quiet and mean us no harm We must not fill this bitter Cup to our selves but only drink of it when God puts it into our hands John 18.11 Eleventhly As we may not take upon us voluntary afflictions when we may lawfully escape them so neither may we lie under them still when we may by good and lawful meanes be freed from them for this is to tempt the Lord when we needlesly desire to make experience of his Power Providence and promised Assistance either for our delivery or for strength and patience to undergo these wilful trials For herein we resemble stubborn children who wilfully fall that their Parents may catch hold of them and being down lie still and cry that others may help them up This is to tempt the Lord Mat. 4.7 Jacob used all good meanes to escape his brothers fury Gen. 32.11 13. Moses fled from Pharaoh Exod. 2.15 David from Saul and Absalom 1 Sam. 19.12 2 Sam. 15.16 Joseph and Mary from Herod Mat. 2.14 Paul from the Jewes Acts 9.25 and 22.21 and 23. Quest. What considerations may move us patiently and quietly to bear those afflictions which God layes upon us Answ. First that afflictions are not laid upon us by God as punishments to satisfie his justice For 1. Christ bore all our sins in his body upon the Crosse 1 Pet. 2.24 Isa. 53.5 6 and had not Christ done this he had not been a perfect Saviour nor had offered to his Father a full and al-sufficient price for our Redemption But he was a perfect Saviour Luke 1.74 Heb. 7.25 and 9.12 26. Mat. 20.28 John 1.29 1 John 1.7 2. Christ taking upon him our debt by being our Surety he hath discharged it to the uttermost farthing Yea he hath also cancelled the hand-writing of Ordinances and the obligation of the Law by nailing them to his Crosse Col. 2.14 Gal. 3.13 and therefore God cannot require a new satisfaction by our sufferings c. Yea God is so far off from punishing where his Justice being satisfied willeth him to spare that when he corrects his people it s called his strange work Isa. 28.21 and he is grieved for it Judg. 10.16 3. Where there is no sin there is no place for punishment but in the faithful there is no sin because it is not imputed to them their sins are washed away by the blood of Christ and being justified for his righteousnesse and obedience they are accepted as righteous in Gods sight Col. 1.14 and 2.13 Rev. 1.5 1 John 1.7 John 3.29 Jer. 31.34 Isa. 1.18 Jer. 50.18 Mich. 7.19 Psal. 31.1 2. 4. Afflictions tend to our good to the mortifying of our sins and to the multiplying and encreasing Gods graces in us and furthering our everlasting happinesse Rom. 8.18 28. 1 Cor. 11.32 Heb. 12.10 11. 2 Cor. 4.17 Lam. 3.27 therefore they are not punishments for sin not being inflicted for our hurt but for our good 5. That which is either a cause or meanes of eternal blessednesse cannot be a punishment for sin but so are afflictions to the godly Psal. 94.12 13. and 23.4 and 16.11 and 119.67 Secondly that afflictions are to the godly the chastisements of a gracious Father wherewith out of meer love he corrects them as his children not for any displeasure he hath against their persons nor for any pleasure he takes in their pain but only for their profit both here and hereafter And that Because we have testimonies and examples in Scripture to make this out Ier. 25.29 1 Pet. 4.17 Amos 3.2 Prov. 3.11 12. Heb. 12.5 6. Rev. 3.19 1 Cor. 11.32 So we see in the examples of Job David 2 Sam. 12.25 2 Sam. 7.14 of the Church Psal. 89.31 32 33. Ps. 99.8 Rom. 8.35 38. Quest. How is this love of God manifested unto them in their afflictions Answ. First by the measure of afflictions and that 1. In general in that he corrects us in measure when our sins have been out of measure both in their greatnesse and number as also having been committed against so infinite a Majesty Isa. 64.9 12. Jer. 30.11 and 46.28 Mat. 10.30 So we see in Job 1.12 and 2.6 and Israels bondage Exod. 12.40 41. Jer. 25.11 and 29.10 Rev. 2.10 and 12.6 2. In that all our afflictions are small and light far inferiour to the desert of our sins Lam. 3.22 2 Cor. 4.17 1 Cor. 11.32 2 Cor. 6.9 3. In that they are momentany and of short continuance 1 King 11.39 2 Sam. 7.14 Isa. 57.16 Lam. 3.31 32. Mich. 7.18 Psal. 103.8
Moses was angry Exod. 11.8 Lev. 10.16 c. Quest. What is bad Anger Answ. It s a desire to be revenged upon the person of our neighbour either by words or deeds threatned Mat. 5.22 Quest. Why is Anger placed in the heart Answ. First to be an Harbinger or Usher to prepare the way for obtaining some good desired and to remove the obstacles that lie in the way Secondly to be as it were the hearts dagger for the defence of love desire delight and hope Quest. How must we act Anger Answ. First against sin as the open enemy and grand Obstructer of Gods glory and good to our selves Isa. 59.2 especially against sin in our selves and in those that are near and dear to us So Moses Exod. 32.19 Nehemiah ch 13.17 21. Secondly For the removal of the impediments of Gods glory and our good Thirdly for the Reformation of the person and the abuse Quest. How may it be proved that there is a good and lawful Anger Answ. First because it s attributed to God himself Rom. 1.18 John 3.36 Secondly it was made by God and was in man before the fall Thirdly yea it was in Christ himself as man Mar. 3.5 Mat. 10.14 Joh. 2.15 Fourthly many holy men in Scripture are commended for it Exod. 16.20 Act. 8.20 Act. 7.24 and 13.11 12. Neh. 5.6 Fifthly in true repentance there must be anger and revenge 2 Cor. 7.11 Sixthly the Scripture commends it Eccles. 7.3 and commands it Ephes. 4.26 Mat. 5.22 Seventhly there be just occasions for anger and if we be not angry at them we fail in our duty to God and man Quest. When is anger rightly ordered Answ. When it 's moved quickned and guided by faith stirring up godly sorrow for sin in our selves or others joyned with an holy and just desire of revenge to the saving of the person appeasing of Gods anger and promoting the Kingdome of Christ. Holy anger must have a just and weighty occasion so we read of Moses he was angry when contrary to the command of God Mannâ—h was reserved till the next morning Exod. 16.20 when they tempted God in worshipping the golden calf Exod. 23.19 When Corah c. rebelled Numb 16.15 The causes of just anger are First when we see God dishonoured and his glory defaced So in Phineas Numb 25.7 8. and Elias 1 King 19.14 Secondly when injury is unjustly offered to our selves For by Gods law we are bound to seek the preservation of our own good name and estate So in Paul Acts 23.2 and in Christ John 18.23 But this gives no place to private revenge when out of bitternesse of spirit we seek the hurt of them that wrong us Forbidden Matth. 5.39 Rom. 12.17 yet when wronged we may implore the aid of the Magistrate yet without a desire to hurt him that wrongs us as Luke 18.3 Thirdly when injury is offered to our brethren for by the law of charity we are bound to love them as our selves so in Moses Acts 7.24 in David 2 Sam. 13.21 in Nehemiah ch 5.6 hence James 1.9 we are commanded to be slow to anger For the object of holy anger is sin not the person so in David Ps. 119.139 in Jeremy ch 6.10 11. Quest. What are the properties of holy anger Answ. First It must begin at home we must be most angry with our own sinnes Secondly it must be mixed with love God himself in wrath remembers mercy Hab. 3.1 2. So in Moses he prays for those with whom he was angry Exod. 32.31 c. Thirdly anger for an offence must be mixed with sorrow for the offence So in Christ Mark 3.5 Hence Gal. 61. Fourthly we must shew Christian modesty in our anger by abstaining from malicious speeches and unjust actions So in Michael Jude 9. Fifthly We must observe a due decorum and fit respect in it and that 1. In regard of our selves we must have respect to our place and calling A Magistrate must shew his anger not onely in countenance and words but in his actions also and so must a father the contrary was Eli's sin but a private person must onely shew it in countenance and words 2. The offenders are not to be used all alike A mean man must not shew his anger to a noble man or Magistrate as he may to his equal the sonne must not shew his anger to his father as the father may to the son Moses a Magistrate useth the sword Exod. 32.27 John Baptist a Minister useth onely the sword of the Spirit Matth. 3.7 Jacob a private man towards Laban useth only mild and gentle admonitions Gen. 31.36 Jonathan by rising from the Table and going out 1 Sam. 20.34 The three children in humble and respective words to the King Dan. 3.16 Paul the like to Festus and Agrippa Acts 25.10 11. and 26.25 29. Sixthly it must be contained within the bounds of our particular callings so as that it make us not to neglect our duty either to God or man Seventhly it must be moderate rising and falling according to the nature of the offence It will not favour sin in one and detest it in another slie out against one offence and connive at another Eighthly it must be seasonable for time and continuance It must not continue longet then the cause continues our safest course is quickly to be appeased if the party offending repent of his sin against God and his wrong against us or our brethren For reformation is the aim of holy anger Ninthly the ends of holy anger must be just and holy which are 1. The glory of God which is set forth by our anger when being private persons we manifest our detestation of sin in word and countenance Being Magistrates we punish sin and execute justice 2. The good of Church and Common-wealth which most properly belongs to Magistrates who are to punish sin not onely that civil justice may be maintained but that Gods anger which hangs over whole countreys where sin is countenanced or not justly punished may be averted 3. The good of the party For hereby the offender is restrained from the like future miscarriages Quest. How are we to stir up just and holy anger in our selves Answ. We are to stir it up by the exaggeration of the injury done or received and that by the consideration of these foure circumstances First from the person that doth the wrong his basenesse wisdome gravity and office if he hath pretended former friendship received from us many kindnesses which he repays with injury and ingratitude if he hath often done us wrong which we never revenged or greatly endamaged himself to endamage us In all which respects we have much more cause to be angry with our selves for sinning against God Think with thy self that if a base Peasant should buffet a Prince what an injury it would be how much more abominable is it for me so vile a wretch to rebel against God That I should sin against him who hath enriched me with such wisdome and understanding
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
Hence the promise of regeneration is Ier. 31.33 to put the Law of God into their inward parts therefore grace is called the inwaâ—d man the hidden man of the heart If therefore thy repentance hath been deep enough If thy faith and love be rooted the gates of hell shall never prevail against thee Thirdly good beginnings will end well when we professe Christ out of love to Christ and sincere intentions not from sinister and worldly respects The wolf will at last discover himself for all his sheeps cloathing as we see in Judas To follow Christ for the loaves or to know him only after the flesh will never endure Jehu begins with zeal as hot as fire yet his latter end was like Jeroboams and all because his ends were not pure Observe therefore thy heart diligently in the motions and intentions of it Is it to get applause to be reputed of to compasse great things for thy self If so the time will come that thy building will fall though so many did admire it Fourthly thy beginnings will end coldly when thy judgement is not well instructed and informed in the truth Hot affections but a weak judgement will quickly stagger and is apt to be carried up and down with every winde of doctrine Christ therefore prayeth John 17.17 that they may be sanctified through the truth Hymenaeus and Philetus when they made shipwrack of the faith they then cast away a good conscience so that a sound mind and judgement is a special help to perseverance they which are tossed up and down with every new doctâ—ine are called children Ephes. 4.14 because their understandings are weak Fifthly they that will persevere must be well advised about the nature of grace how dear it wil cost them to be Disciples of Christ what they must do and suffer for his Name This Christ expresseth under two Parables One of a King going to war the other of a man undertaking a great building Luke 14.31 c. so think thou with thy self shall I joyn my self to those that fear God am I fit for such a great work Am I mortified to all sin Can I endure to lose all for Christ Do I love him better then my relations then my life it self c. Mr. Burges on Joh. 17. p. 383. Sixthly if thou wouldst not Apostatize practice so much as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou lovest and the surer doest thou bind it upon thy self and this is the surest hold John 7.17 Seventhly call no grounds of Divine truth into question suspect not that which thou canst not reach but rather accuse thy own weaknesse and ignorance Our first Parents by questioning the truth of Gods threatning lost Gods image which consisted in truth as well as holinesse Eighthly beware of indifferency in the matters of God many think it better to be like the flexible willow then the sturdy Oke or as wax to take all forms of Religion These can never hold out when trials come Dr. Taylor on Tit. CHAP. XIII Questions and Cases of Conscience about Apparel Quest. HOw are we to use Apparel Answ. Men and Women are to cover their bodies with decent and comely Apparel and so to attiâ—e themselves as that in their Apparel they do expresse the vertues of their mindes and the graces that be in their hearts especially modesty shamefastnesse and frugality Quest. Wherein stands dâ—cency and comelinesse of Apparel Answ. First in covering the whole body with it except such parts as are left bare for necessities sake as the face and hands Gen. 3.10 21. By sin came shame upon the whole body and the Lord made and appointed the wearing of garments for the covering of the deformity of our naked bodies Deut. 28.48 Nakednesse is threatned as a curse therefore affected nakednesse is monstrous and vile Secondly in the fashion making our garments in a decent manner which is 1 When its fitted for the sex Deut. 22.5 2. According to the condition office and calling we are in and according to our estate and after the ancient customes of the Countrey and place we live in and to the example of the most grave godly and sober men and women of our own rank Mat. 11.8 Zeph. 1.8 1 Cor. 11.14 15. Phil. 4.8 1 Pet. 3.3 4 5. Quest. May not ornaments of gold silver pearles precious stones lace silk sattins velvets c. be used Answ. Yea some necessary cautions in using them being observed as may be proved Gen. 24.22 47. and 41.42 Exod. 32.3 Psal. 45.13 14. Mat. 6.29 Ob. But the Prophets seem to condemn and threaten such ornaments Isa. 3 18 c. Answ. Some of those ornaments were indeed meer vanities and therefore not to be used Others were in themselves lawful and are not simply condemned but only in the abuse of them as they were made instruments and ensignes of pride wantonnesse and the lightnesse of the women as appears v. 16. Ob. But 1 Tim. 2.9 1 Pet. 3.3 the Apostles forbid the wearing of gold or costly Apparel Answ. In these texts the Apostles do not simply forbid the wearing of such things but the abuse of them in riot and excesse directing their speeches to women who it seems were excessive in adorning their outward man and neglected the inward ornaments of modesty and humility the chief ornaments of Christians Hence 1 Tim. 2.9 10. 1 Pet. 3.4 the latter are chiefly commended Quest. VVhat are those cautions to be observed in using these ornaments Answ. First they must be used sparingly and with moderation according to the rank place and calling wherein God hath set us and the example of the gravest and godly persons of our own rank and place Dan. 5.16 17 29. with Mat. 11.8 Secondly they must not be used alwayes alike but according to the times and seasons Jer. 2.32 Luke 16.19 It was the rich mans fault to weare them every day Thirdly they must be used to a right end not to get honour and esteem amongst men much lesse to inveigle others as the harlot did Prov. 7.10 16. but to the honouring of the body that therein God may be honoured Gâ—n 24.15 1 Cor. 12.23 1 Thes. 4.4 Quest. How do men and women sin in their Apparel Aâ—s First When they weare strange fashions and guises threatened even in Kings children Zeph. 1.8 the general rule is whatsoever things are of good report these do Phil. 4.8 Secondly When with their Apparel they cover not their nakednesse but as having put off all shame they discover those parts which modesty requires to be covered Thirdly when they have their Apparel so made as disfits them for employment and makes them like pictures in a frame you cannot stir one part except you stir all they can scarce feed themselves Solomons good Huswife was not so clothed Prov. 31.13 c. Fourthly when by their Apparel they confound Sexes forbidden Deut· 22.5 Fifthly when they weare any garment in
with marrow and fatnesse For the two great ends of this Sacrament to a Christian are 1. Growth in grace 2. Sense of grace Christians come hither ad corroborandum Titulum to confirm their Title and yet we must not think that every true Christian that comes to the Sacrament must needs have assurance For 1. Believers themselves may receive unworthily as the Corinthians came together for the worse and not for the better and therefore were chastened of the Lord c. 1 Cor. 11.32 2. Many that have much joy and sweetnesse from the Sacrament yet may not have it in so high a measure as to amount to Assurance All that truly partake of these heavenly dainties do not go away equally satisfied Some have but a taste to cherish them others have a full draught which doth mightily cheer them Thirdly times of employment are sealing times when God intends us for some great and eminent service he first sheds some of his love into their hearts which constrains them to obedience and encourageth them in it Moses would not stir without assurance of Gods presence So God calls Joshua to an honourable emploiment and prepares him for so great a work with a promise of himself and his love Fear not be of good courage I am with thee I will never faile thâ—e nor forsake thee So when God called Abraham to that great work of sacrificing his son he first warmes his heart with his love and seales up the Covenant of grace to him and tells him I am God alsufficient I am thy Buckler and thy exceeding great reward And thus he dealt with the Prophets and Apostles when he sent them upon great and dangerous messages he assures them that his directing and protecting mercy shall accompany them and this made them so undaunted Fourthly praying times are sealing times the same Spirit that endites the prayer seales it up When Hannah had prayed 1 Sam. 1.18 the text saith that her countenance was no more sad As its priviledge of Assurance that then we may with confidence cry Abba Father so also it s a great means to get assurance Besides we may pray for assurance and be importunate for one smile of his face and his bowels will not let him deny us Hence such as are most frequent and powerful in Prayer are most blest with assurance Fifthly times of outward exigencies are sâ—aling times 2 Cor. 4.16 Though our outward man decay yet our inward man is renewed daily when all provision failed the Israelites then Mannah was rained down so is this hidden Mannah provided for sad and cloudy times except in the case of total desertion when the soul hath not the least glimpse shining upon it But in outward and temporal distresses God uses to reveal himself more immediately unto them and though the creature frown yet he smiles upon them Believers are Gods friends and it is not the part of a friend to forsake them in the saddest times When Saint John was banished into the Isle of Paâ—mos God shews him that glorious Revelation Paul and Silas when in prison are full of joy and so with Hezekiah Sixthly times of victory and conquest over lusts and tentations are sealing times God after such victories will give his people a triumph Rev. 2 17. To him that overcomes will I give to eat of the hidden Manna Thus when Paul was conquering that great tentation 2 Cor. 12.9 God then strengthens him with this My grace is sufficient for thee So it was with that noble Marquess of Vico He never had such joy at Naples as he had at Geneva when he had conquered all tentations and had trampled upon all relations for a Saviour So the Mourners in Ezekiel that would not yield to the abominations of the times must have a seale set on them So that Virgin-company in the Revelations Ezek. 9.4 Rev. 7.3 Quest. What use must Christians make of Assurance when God gives it in to them Answ. First Times of assurance should be times of humility and dependance upon God when Moses had been so long conversing with God on the Mount presently at the foot of the Mount he meets with matter of humiliation the people having made them a golden Calfe When Paul had been in the third Heavens then comes a Messenger of Satan to buffet him lest he should be exalted aâ—ove measure Pride as it twines about the sweetest graces so it devoures the sweetest comforts Yet there is nothing that tends more to self-abasement then the beholding Gods face and the seeing of his glory this will make the soul abhor it self in dust and ashes None here ever saw more of Gods face then Moses and Paul and there were none that ever had lower apprehensions of themselves Secondly Times of assurance should be times of trampling upon the creature and scorning of things below we should not take care for corne and wine and oile when God lifts up the light of his countenance upon us when we are in our Fathers house and the fatted Calfe is slain we should not still feed upon husks when we are clothed with the Sun we should trample the Moon under our feet and let others scramble for the world who have nothing else to live on Thirdly Times of assurance should be times of more watchfulnesse and accurate walking with God To sin against revealed love is a killing aggravation To sin against light is too much but to sin against love is a great deal more This aggravated Solomons Idolatry 1 Kings 11.9 that he turned from the God of Israel that had appâ—ared to him twice To provoke God in a wildernesse is not so much as to provoke him in a Paradise Take heed therefore of turning the grace of God into wantonnesse but if God give thee a sense of his love walk moâ—e stedfastly and accurately before him Fourthly Times of assurance should be times of inviting and encouraging others in the wayes of grace as David did Psal. 34.8 O taste and see how gracious God is Men look upon Religion as a rigid and austere thing that comes to rob them of their joy but thou canst tell them of the sweetnesse that is in the wayes of grace thou canst assure them that all the wayes of wisdome are pleasantnesse Thou canst shew them the goodly fruits of Canaan that were cut down at the brook Eshâ—l Thou canst assure them that there is no such joy to be found in the wayes of sin that spiritual joy is the most clarified joy that its solid joy and lasting joy All the creatures make but a blaze but the least spark of this is immortal Fifthly Times of assurance should be times of storing up comforts against times of scarcity Now treasure up beams heap up light store up hidden Manna though kept it will not breed wormes storing up of former evidences is a good provision against a cloudy day Sixthly Times of assurance should be times of breathing after full possession The espoused soul should long after
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
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
it neither yet hath provided either a Heaven for the godly or a Hell for the wicked that let men do what they can yet in the end either all or none shall be saved c. Quest. How are we to resist these blasphemous suggestions Answ. First we should as soone as they are suggested reject them as abominable saying to our selves God forbid that I should entertaine such a blasphemous thought of the most Mighty Wise Just and gracious God especially having no reason for it but the false suggestion of the Devil who is a liar from the beginning and by his lies seeks my destruction Secondly then if we cannot be thâ—s rid of it let us flie unto the Lord by earnest prayer desiring him to enlighten our mindes by his Spirit that we may clearle discerne his truth and the falshood of Satan and that he will encline our hearts to submit our judgements to his truth and reject Satans damnable lies Thirdly we must endeavour to enrich our mindes with such a measure of knowledge as may enable us to answer all Satans cavils especially by studying the Scriptures which are able to make us wise to salvation Fourthly we must open our state to some able friend who may teach us how to confute these tentations and by all meanes we must take heed of that foolish bashfulnesse which makes men keep the Devils counsel to their destruction for fear of shaming themselves whereas it s no shame to be subject to these tentations which the dearest of Gods children are not freed from Quest. What is the other kinde of blasphemous tentations Answ. Such as are without all shew of reason or appearance of truth sencelesly absurd and no lesse admirable for their sottishnesse then for their hellish impiety and these cannot without trembling be thought on neither doth Satan use the help of the flesh herein as he doth in other tentations it being no fit instrument for this employment because these blasphemies are so horribly wicked that they are above the conceit of corrupt nature but are the immediate product of hell Satan casting them into the minde like wild-fire with great swiftnesse and violence Or if the flesh be used herein yet it s not with delight but with fear and horrour seeing there is neither pleasure nor profit in them but a fearful expectation of speedy vengeance if we swallow them with consent Quest. What is Satans chiefest scope in these tentations Answ. First he hath no hope to prevaile with a Christian to approve of them seeing he cannot draw a profane worldling thus far with all his power and skill but his chiefest aime is hereby to work astonishment in them that they shall be utterly unfit to performe any holy exercise or duty which they owe to God hoping thereby so to enfeeble them that afterwards he shall get an easie victory over them Secondly he labours hereby to overthrow their faith and to bring them to utter despaire of Gods mercie putting them out of all hope that he will ever pardon such outragious sins seeing they do so impiously blaspheme him to his face and therefore lest they should multiply these horrible sinnes by their longer abode in this life and so encrease the measure of their just condemnation he tempts them to lay violent hands upon themselves and to seek to mitigate their torments by hastening their death Thirdly when by manifold experiences he hath learned that by these suggestions he little advanceth these cursed ends yet such is his inveterate malice towards Gods poor Saints that he will not surcease to pursue them with these suggestions so long as God permits him that he may at least turmoile and vex those whom he hath no hope to overcome Quest. How may we comfort and strengthen our hearts against these wicked Blasphemies Answ. First consider that they are not our own thoughts but Satans suggestions and therefore they shall not be charged upon us as our sinnes but shall be set on Satans score and punished upon him Quest. How shall we know that they are Satans suggestions and not our own thoughts Answ. Firâ— In that they are so outragiously wicked that even nature though corrupted is not capable of them unlesse by long custom of malicious sinning against God it become plainly diabolical How much losse then are they capable of them who have received some measure of grace and in the uprightnesse of their hearts desire to fear love and serve the Lord. Secondly they may be discerned to be from Satan by the manner of their injection which is not voluntary and upon choice but sudden as a flash of lightning with such unavoidable violence that they cannot be prevented and that continually one following in the neck of another Thirdly whereas a mans own thoughts being natural work no extraordinary perturbation in the mind on the contrary these blasphemous suggestions strike the heart with such horrour and feare that thereby the understanding is astonished the heart quakes the minde is distracted the joynts tremble c. Secondly consider that these kindes of tentations are common to afflicted Christians yea so ordinarily doth Satan fight with this weapon that he durst therewith assault Christ himself the unspotted Lamb of God in whom was no sinne Thirdly consider that it s no sinne to be tempted to these blasphemies if they be resisted as it s no fault in a chaste person if a filthy harlot tempt him to uncleannesse so long as he yeelds not to it Quest. But how shall we know that we resist these blasphemies Answ. First in our own outward man we resist them when we do not actually yeeld by words or deeds so as that our yeelding is subject to our senses Secondly inwardly we resist them when we neither approve them in our judgments nor embrace them with our wills nor incline to them in our affections with liking and delight Fourthly consider that these blasphemous susigestions are not evil to them who resist them or if evil yet only our crosses and evil of punishment not evil of sin which the Lord of his infinite goodnesse turns to the good of his children Object Yet I fear that I have so much revolved these blasphemous tentations in my mind and have been so negligent and slow in rejecting them that I doubt much I have yeelded some liking to them Answ. First there is nothing more common then for an afflicted conscience to accuse when it 's innocent and to lay a heavy burden upon it self where the Lord gives a discharge Secondly but suppose it be true yet there is no cause of despair and that 1. Because this sin being committed through infirmity is pardonable and therefore if thou repent and bewaile it hate and abhor it strive and endeavour to mortifie it God according to his gracious promise will freely remit it 2. It 's not committed by the Christian man if we speak properly but by the flesh and unregenerate part and therefore it shall never be imputed to
humane and that for these reasons 1. Because nature teaches us that mony is not capable of supersaetation or encrease 2. That no man ought to set a price on that which is not his own 3. That the use of the stock once received is not the lenders but the borrowers for the power of disposing of it is for the time transferred by contract into the borrowers hands If the lender then by vertue of such a contract takes interest he doth but in a legal way rob the borrower That the Scripture forbids this practice appears Exod. 22.25 Lev. 25.36 37. Deut. 23.19 20. Neh 5.7 Psal. 15.5 Prov. 28.8 Ezek. 18.8 Many Heathen Nations have also condemned such contracts It hath been condemned by the Council of Vienna and other Ecclesiastical Laws Yet though it be unlawful to covenant for a certain profit for the meer loane of money there are other circumstances about it which allows the lender lawful liberty to take use for his money especially in these two cases 1. If he sustains losse and misses of gain by want of his money lent for why should I hurt my self to pleasure another and enrich another by mine own losse 2. If I shall incur a real losse or forfeiture by the delayed payment of the sum lent I may justly look for satisfaction from the borrower yea if there be an apparent danger of losse to me at the time of the contract nothing hinders but that I may secure such a sum as may be sufficient for my indemnity And if I see an opportunity of an apparent profit that I could make by disbursing such a sum of money and another that hath a more gainful bargain in chase shall desire to borrow my money for his greater advantage there is no reason why I should have greater respect to his profit then mine own and therefore upon contract I may secure to my self such a moderate sum as may be somewhat answerable to the gaine which I willingly forgo for his greater profit In brief to guid us in borrowing and lending our only rule is charity For in all humane and civil acts of commerce it s a sure rule that whatsoever is not a violation of charitie is lawful And what is not agreeable to charity is sinful And as charity must be our rule so our selves must be the rule of our charity Look what you could wish to be done to you by others do you the same to them and so you cannot be guilty of the breach of charity that will tell you that if you can finde out a way whether by loane or sale to advance your stock that is free from oppression and beneficial to others as well as to your selves you need not fear to walk in it with all honest security B. Halls Cas. of Conscience CHAP. XXI Questions and Cases of Conscience about Brethren and brotherly love amongst Christians Quest. ARe all Gods children brethren Answ. Yes as is proved Col. 1.2 1 Tim. 6.2 Mat. 23.8 Quest. Why are they brethren Answ. First because they are borne of the same womb 1 Pet. 1.23 Secondly they are adopted of the same Father Eph. 4.5 Thirdly they are brought up in the same family Eph. 3.17 Fourthly they are estated in the same inheritance Rom. 8.17 Fifthly they are written amongst the living in the same City Isa. 4.3 Sixthly they execute the same Office of Prophets and Priests to God Rev. 1.7 Quest. What comfort may the consideration hereof afford them Answ. That though they are despised in the world yet they are a people of a great kindred the meanest Christian hath as good friends as the greatest Potentate Grace works as it were a consanguinity with all the Saints Quest. What duties may the consideration hereof teach them Answ. First to live familiarly together to visit them and not to be strangers one to another Acts 15.36 Secondly to do all things faithfully each to other 3 John 5. Thirdly to defend each other by words and deeds Let not a brother be wronged if thou canst help it Fourthly to supply their wants with brotherly affection James 1.15 1 Joh. 3.17 Fifthly to love them without dissimulation Rom. 12.9 10. and 13.8 Col. 3. 14. Eph. 4.16 1 Joh. 3.11 and 4.21 Quest. What evils must they avoid upon this consideration Answ. First they must take heed of contention Gen. 13.8 and that 1. By publick suits at Law 1 Cor. 6.1 c. 2. By private quarrels or discords Object But they do me wrong Answ. 1. Admonish them of it Lev. 19.17 Mat. 18.18 2. Be not rashly angry with them Mat. 5.22 3. If they repent forgive them to seventy seven times Mat. 18.21 and be quickly reconciled Mat. 5.23 24. Secondly speak not evil one of another Rom. 14.10 Jam. 5.9 and 4.11 It 's the Devils property to accuse the brethren Rev. 12.10 Thirdly be not ashamed of them for Christ is not ashamed to own them as brethren Heb. 2.10 Fourthly have them not in respect of persons for the poor are brethren as well as the rich Jam. 2.1 c. though they be in tribulation yet are they companions in the Kingdom of God with us Rev. 1.9 Fifthly all superiours must take heed of tyranny For they rule over their brethren Quest. How shall I know who are Gods children and so my Brethren Answ. First by their innocency they bear their fathers image Secondly by their love to Gods House and his Word Thirdly by their language 1 Joh. 4.5 Fourthly by the opposition of the world to them Quest. What good shall I get by them Answ. First by associating thy self with them thou mayest escape many judgements Sodom had been spared for ten righteous persons and get much good Potiphars House is blessed for Josephs sake and Labans for Jacobs Secondly thou mayest learn their ways Thirdly thou mayest be better acquainted with the Father by living amongst his children Quest. Why should we be so careful to love the brethren Answ. First because it much commends us to God Secondly it shews that we are translated from death to life 1 Joh. 3.14 Thirdly that we are of the truth 1 Joh. 3.19 Fourthly that we are born of God 1 Joh. 4.7 Fifthly that God dwells in us 1 Joh. 4.11 Sixthly that all we do for them shall be fully rewarded Mat. 11.41 Seventhly it will give us boldnesse at the day of judgement 1 Joh. 4.17 Quest. How may I know whether my love to them be unfeigned Answ. First if thou beest as willing to do them good as to proffer it 1 John 3.18 Secondly if thou seek'st not thy own things but canst love them against profit credit c. Phil. 2.3 Thirdly if thou lovest all as well as some the meanest as well as the greatest Eph. 1.15 Fourthly if thou canst go to God for them in secret Fifthly if thou canst love them constantly Sixthly if thou canst reprove as well as flatter and praise them Seventhly if thou canst propose them as patterns for thy imitation Eighthly if thy
another time to regaine these losses and to repaire our estate and as we must not when we have an ill bargain exceed the market and so transferre our losse upon others but patiently beare it as imposed by God so when we have a good bargain in respect of the difference of places and times we may not unlesse we would be uncharitable to our selves put off our gain to others but receive it thankfully as Gods blessing upon our labours But yet herein we must take heed that we be not overstrict seeking only our own gaine without respect to the Common wealth nor uncharitable to the poore in joyning with others to keep up the market in times of scarcity But when we can afford it we ought to abate something and by our example to bring down others to the like reasonable rates Againe we must take heed that we use no unjust nor uncharitable courses to raise the markets by forestalling and buying up the things that are brought at low rates with purpose to sell them dearer in the same place Or to ingrosse commodities that having them all in our own hands we may sell them at our own rates Neither may we as some companies use to do combine our selves together to sell our wares at a certaine rate Nor keep in our commodities to cause a dearth seeing if we defraud the people of Gods blessings we shall be liable to their curse as Prov. 11.26 Neither may the buyer desire to have commodities under the worth especially when he hath to deal with the poor whose necessities oft-times constrain them to take not what their wares are worth but what they can get for them Such Shop keepers therefore offend grievously who take advantage of their poverty who work for them sinfully to oppresse them forcing them to sell their tears sighs and groanes with their wares because wanting bread to put into their own and their childrens mouths they refuse to buy their wares not because they do not want them but that therby they may beat them down to the vilest prizes and so pinch and almost starve them who work hard for a poor living whilest the buyer by his excessive gains lives in all superfluous excesse and grows wealthy Sixthly in regard of the manner of buying and selling we ought to use honest simplicity avoiding all manner of fraud and deceit They therefore offend who use a thousand devices to circumvent and defraud their neighbours as 1. By blinding their minds with their false praises of their wares and their eyes with false and deceitful lights 2. By concealing the known faults of their wares endeavouring to get the highest prices as though they were faultlesse 3. By asking double the price of their commodity and taking it also if they can prevail with the buyer to give it 4. By abusing their friends under colour of love selling dearer to them then they would to a meer stranger 5. By telling untruths either about the worth of their commodities or the price which they cost them or the mony that they have been offered or that which they will take and not under and oft confirming their lives with intermingled oaths and many other cheats which I cannot name Quest. How may thess sins in buying and selling be avoided Answ. If as we professe we would prefer justice and charity before deceit and self-self-love 1. If we would consider that God is present and beholds all our dealings to whom ere long we must give an account 1 Thes. 4.6 And lastly if we would remember that it will profit us nothing to win the whole world with the losse of our souls Mark 8.36 Mr. Downams guide to godlinesse CHAP. XXIII Questions and Cases of Conscience about our Callings and Vocations Quest. OUght every man to have a Calling Answ. Yea as may appear by these Scriptures Eccles. 1.13 Ephes. 4.18 Christ himself had one Mark 6.3 1 Thes. 4.11 Quest. Is it a sufficient calling for a man to attend upon another as serving men do Answ. To attend upon the persons of Magistrates and Nobles is a warrantable calling especially having some particular employment annexed to it as to be Cook Butler Clerk Croome c. So had Cornelius servants Acts 10.7 Quest. How must we behave our selves in our particular callings Answ. We must be diligent painful and faithful therein Genes 3.19 Psalm 128.2 Prov. 10.4 and 13.4 and 22.29 2 Thes. 3.10 Gen. 31.40 Quest. Suppose a man have enough to maintain him and his without a calling Answ. Yet if he be able he must employ himself in some particular calling either in Church or State and be diligent therein He must eat his bread either in the sweat of his brain or of his brow Adam himself must work Gen. 2.15 See Elton on the Commandments Quest. How else may we prove that all must have callings Answ. From the Examples of Gods Saints in all ages as of Abel c. before the flood the Patriarchs after the flood and many under the Gospel Quest. Why must we use faithfulnesse and diligence therein Answ. First because he that is slothful and negligent therein or walks loosly and carlesly is neere a kin to him that lives without a Calling yea he is brother to him that is a great waster Prov. 18.9 Secondly diligence in a calling is the work of the Lord and therefore he that doth it negligently is accursed Jer. 48.10 Thirdly God of his rich mercy hath allowed us six days not to loiter but to labour and dispatch our businesse in Exod. 20.9 Fourthly without diligence in a particular calling Superiours could not govern and provide for their inferiours nor inferiors serve and please their superiours according to the fifth Commandment nor either of both provide for their health according to the sixth Commandment Nor avoid idlenesse and the fruits thereof according to the seventh Commandment Nor shun the crime of theft forbidden in the eighth Commandment Nor preserve their good names provided for in the ninth Commandment but be ever coveting and full of discontent forbidden in the tenth Commandment Jndeed it s not possible to reckon up all the sins and dangerous discomodities that attend upon them that either live without a calling or that deale negligently and carelesly in their calling as appeares Pro. 6.11.13.14 and 24.30 Quest. How may this be proved Answ. By the wofull experience of such as have either used unlawful callings as Thieves Cheaters Gamesters Parasites Stage-players c. Or else that have lived without a calling who besides that they are commonly unprofitable Caterpillers yea burthensom and chargeable to others they either grow profane in their lives or fall away from the truth of religion into damnable sects and erronious doctrines Quest. How may we prove that diligent walking in our callings is so acceptable to God Answ. Because as he that hath no lawful calling or that walketh negligently in one that is lawful transgresseth all the Commandments of the second Table thereby highly displeasing
God and pulling a curse upon himself So he that walketh diligently in a lawful calling keeps Gods Commandments and so hath a promise of a blessing annexed to it Lev. 20.26 Deut. 28.8 Prov. 10.4 22. Quest. Do all that walk painfully in a lawful calling please God Answ. No except withal they observe these rules 1. That such be true beleevers without which its impossible to please God Heb. 11.6 and such as are careful daily to amend their lives 2. They must follow their earthly businesses with heavenly mindes and see that their worldly affaires do not justle out the seasonable performance of holy duties that so they may also thrive in grace and be good husbands for their souls 3. That they so shunne unnecessary medling with other mens matters that withal they be not so shut up in their bowels as to neglect their brethrens causes when duty and conscience calls for their asistance Quest. How is conscionable walking in our callings a furtherance to a godly life Answ. Because therein we follow God in doing that which he requires at our hands and imitate the example of the godly that went before us who have found the benefit and comfort of it Practice of Christianity Quest. Why else must we have and attend upon our particular callings Answ. First God hath commanded us to labour the six dayes and to do all our work Exod. 20.9 10. Secondly Particular callings are Gods appointment for our own good of our persons family estate and for the benefit of others also and God gives us wisdome and ability to mannage them as he did to Bezaleel Exod. 31.2 c. So Isa. 28.24 c. and 54.16 Thirdly It s the means whereby God hath ordained that we should get our living Gen. 3.19 1 Thes. 4.11 and such as will not work must not eat 2 Thes. 3.10 c. It s a character of a good woman Prov. 31.27 Idelness is disorder 2 Thes. 3.8 Fourthly The promise of plenty comfort and blessing is made to the diligent Prov. 10.4 and 13.4 and 12.27 Hence Psal. 128.1 2. Isa. 3.10 Mr. Reyners Precepts Fifthly Man is born to travell and labour Job 5.7 Quest. What else may move us to diligence in our particular callings Answ. Remember that God who hath set us in our callings hath promised also to be with us therein to give us good successe to help us to bear out the tediousnesse which sin hath brought upon our labour to give us his protection in these our wayes to feed and maintaine us by his blessing upon our labour in the house in the field in our stock and store whereas poverty arresteth the idle person Prov. 28.19 and 10.4 See also Jos. 1.8 Secondly whereas all other creatures live to themselves man was appointed to live to others as well as to himself the Church his Countrey family the poor Every one challengeth a part in him Thirdly an honest calling is a School of Christianity For 1. As we send little children to School to keep them out of harmes way and unhappy turnes so diligence in our callings fenceth us against Satans tentations and it 's a bridle to restraine our own leud desires abating wicked lusts abandoning loose commpany and fitting us for the Lords coming when we are in his service 2. Whilest in this School we perform duties for the Lords sake we have daily practise and encrease of graces such as faith obedience patience meeknesse constancy truth invocation thanksgiving and by experience of Gods goodnesse for the time pasâ— we are the better enabled to depend upon him for the time to come 3. In this School also we learn to be teachers of others and to be patterns to others of the right use of the world whilest our selves use it daily as not using it whilest we so play the good husbands as that we keep our selves from being worldlings not laying aside our heavenly minds whilest we are about our worldly businesses Fourthly consider the danger of those that stand idle all the day long passing their time in voluptuousnesse Paul saith that such as live in pleasure are dead while they live They are out of Gods protection never out of Satans snares their heart like the field of the sluggard it s overgrown with the nettles of lusts c. As rust frets iron unused and moths garments unworne so good things are shaken out of the hearts of idle persons their souls are but as salt to keep their bodies from stinking It shall one day be said to them Take that unprofitable servant c. Mat. 25.30 Tailor on Titus Quest. May not a man change his particular calling if he dislike it and like another better Answ. Every one ought to continue constantly and conscionably in his particular calling wherein their calling to grace did find them if it be warrantable and lawful as we see 1 Cor. 7.10 No comfortable change of a calling can be made but in these cases 1. Of private necessity when a man is disenabled to follow it or cannot get a subsistance by it 2. Or for the common good and that truely so not hypocritically pretended and for by-respects If any man then upon the giving of his name to religion shall grow into neglect distaste or dereliction of his honest particular calling we may ever strongly suspect him of hollownesse and hypocrisie Hence Mr. Perkins saith Though a man be endued with excellent gifts and be able to speak well to conceive prayer and with some reverence hear the Word and receive the Sacraments yet if he practice not the duties of Godlinesse within his own calling all is but hypocrisie See Boltons first Vol. Quest. How may we live by faith in the exercise of our particular callings Answ. When considering that its Gods Ordinance that men should labour in some honest vocation for their private maintenance and the common good we believe the promises that he hath made of protection and blessing us therein The Texts of Scripture are plaine for both Gen. 2.15 and 3.19 Ephes. 4.28 1 Corinth 7.10 1 Thes. 4.11 12. 2 Thes. 3.10 11 12. Prov. 10.4 and 12.17 and 13.11 and 12.24 and 22.29 Psalme 91.11 Quest. Why is it necessary that we should live by faith in them Answ. To prevent the evils which beset us in our ordinary callings as covetousnesse injustice impatience and distracting care Naturally men are apt to incumber themselves with superfluous businesses and trouble themselves about the event and successe they content not themselves with their lot and condition but desire to heap up riches above measure they forecast many things in their heads long before and know no end of their cares The trouble which we meet with in the world begets love of the world and whether it be crossed or prosper the more they be exercised about the things of this life the more they follow after them with greedinesse vexation discontent plotting how to compasse their designes whether by right or wrong by fraud or oppression Now
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
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-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.
be a receiver Answ. He is a receiver that accepts as his own that which is given him from a right owner either out of bounty as when Solomon received gifts from the Queen of Sheba or out of misery as when the poor receive from the rich Mr. Abbots Christian family c. CHAP. XXVII Questions and Cases of Conscience about Chastity Quest. HOw many sorts of persons may be said to be chast Answ. First such as are borne with some natural impediment This is natural chastity Secondly such as are gelded or made chaste by men This is artificial chastity Thirdly such as are fitted by God for the gift of continency This is Christian chastity All mentioned by Christ Mat. 19.22 Quest. What are the things that hurt and hinder chastity Answ. They are of two sorts either inward or outward Quest. What are the inward things Answ. Filthy imaginations unchast thoughts and inward lusts and motions of the heart to uncleannesse whereunto the heart gives consent or purposes of the heart to any act of uncleannesse Matth. 5.28 Col. 3.6 Quest. When are these inwards lusts most vile Answ. When they are so violent and strong that they continually boile and burn within us giving us no rest but continually provoking to some filthy act of uncleannesse 1 Cor. 7.9 Col. 3.5 Hos. 7.4 Quest. What are the outward things that hurt or hinder chastity Answ. They are either such things as precede the act of uncleannesse or the act of uncleannesse it self Quest. What are they that go before it Answ. Either such things as more remotely provoke lust or things neerer to it Quest. What are the remoter provocations to it Answ. First gluttony or excesse in eating and pampering the belly with meats or when we use curious and dainty meats deliciously and unseasonably especially such as have greatest force to provoke lust purposely to encrease it in us Jer. 5.8 Ezek. 16.49 Rom. 13.13 Hos. 7.6 Secondly drunkennesse and immoderate drinking using wine and strong drink unseasonably and wantonly principally to stir up lust Isa. 5.11 Rom. 13.13 Eph. 5.18 Thirdly lustful dreames proceeding from surfeiting drunkennesse causing nocturnall pollutions mentioned Deut. 23.10 Fourthly idlenesse when we spend our time in immoderate sleeping ease and doing nothing but following sensual delights 2 Sam. 11.1 2. Ezek. 16.49 1 Tim. 5.13 Quest. What are the neerer provocations unto lust Answ. First Light vain and immodest setting out of the body oâ— carriage of it as by gayrish wanton and new fangled attire Curling frizling and powdering the haire painting and spotting the face laying out naked breasts mincing with the feet Ezek. 16.49 Prov. 7.10 1 Tim. 2.9 1 Pet. 3.3 1 Cor. 11.14 2 King 9.30 Jer. 4.30 Isa. 3.16 c. Zeph. 1.8 Quest. May not such as have some deformity in the body labour to cover it Answ. Yea so as they set not a new form upon the body for dissembling is as unlawful in deed as in word Secondly keeping company with wanton and unclean persons frequenting of lewd houses especially at unseasonable times Gen. 39.10 Psal. 50.18 Prov. 5.8 and 7.7 8 c. Eph. 5.5 7. Thirdly immodest and filthy speaking or singing unclean songs Eph. 4.29 and 5.3 4. Col. 3.8 Fourthly reading unchast and filthy books fitter to be burnt as those were Acts 19.19 Fifthly idle and curious looking of men upon women or women upon men Gen. 6.2 and 39.7 and 34.1 2. Sixthly looking upon lascivious and filthy pictures or unseemly behaviour used in Stage-plays c. Numb 25.1.2 3. Ezek. 23.14 Eph. 5.3 4. Seventhly mixt dancing of men and women together wherein light and immodest behaviour is used Exod. 32.6 Job 21.11 12. Mark 6.21 22. Eighthly wearing of apparel not fit for the sex that they may the more easily commit filthinesse Deut. 22.5 Job 24.15 Gen. 38.15 Ninthly wanton kissing and unchast dalliance Gen. 39.12 Prov. 7.13 Deut. 25.11 12. Tenthly moving entising and perswading to the act of uncleannesse as Gen. 39.7 10. Prov. 7.13 c. Elton on the Commandments Quest. What means are we to use for the preserving of our chastity Answ. First a constant and conscionable performance of private religious exercises as reading praying meditating c. will so purifie the heart and sweeten the soul with divine comforts and mortifie the flesh and confirme the Spirit of grace and beat down tentations by meanes whereof a Christian shall be conquerour over them Secondly painfulnesse in ones calling will divert the mind from all inflaming fancies and find the soul and body so much imploiment in things of a lawful and useful nature that there will be no leasure for wicked and unlawful conceits Otia si tollas c. Thirdly Temperance in diet is a great furtherance to the chastity of the body as withdrawing the fuel puts out the fire Fulnesse of bread will make a man an unclean Sodomite Ezek. 16.49 beat down thy body by abstinence 1 Cor. 9.27 Fourthly to prevent uncleanness we must shun the corner of the harlots house and resolutely avoid the society of such as may entice us to wickednesse we must pull out the right eye Mat. 5.29 for Prov. 6.29 Dalliance will breed whoredom Fly fornication 1 Cor. 6.18 as Joseph did Gen. 39.10 12. Fifthly if these prevaile not we must have recourse to marriage and to the due and lawful enjoyment of it 1 Cor. 7.2 Whatelies Brid-bush Sixthly because from the heart issue adulteries we must get a pure heart making the inside first clean and let thy soul become the Spouse of Christ to love and cleave to him Seventhly preserve in thy soul the fear of God Eccl. 7.28 He that is good before â—od shall be preserved Prov. 2.10 16. If knowledge enter into thy soul thou shalt avoid her snares Consider Gods presence who sees thee Eighthly hearty love betwixt married persons is a great preserver of chastity Prov. 5.19 20. Ninthly use all good means appointed by God for the preservation of thy chastity As 1. Resist lustful thoughts at first busying thy minde in holy thoughts Prov. 23.26 27. 2. Consider thy calling to and profession of Christianity by both which thou art called to holinesse 3. Remember that the pleasure of sin is short but the gnawing of a guilty conscience will continue to eternity 4. Apply the Word which is the sword of the Spirit especially such places of it as tend directly to the cutting down of this sin 5. Fly to God by prayer and if thou beest strongly assaulted complain to him as a woman tells her husband to be rid of a tempâ—eâ— 6. If these prevail not see whether thou hast not been guilty of uncleannesse before marriaâ—e if so thou must truly repent of it for marriage without repentance abates not the power of lust and therefore thou must with many prayers and tears beg pardon thou must as it were wash thy selfe in the tears of true repentance 1 Cor. 6.9 11. 7. Get sound knowledge in the Woâ—d of God which is an excellent
he did whilst here yet say they its more then a meere presenting of himself or his will that the Father fulfill what he hath purchased It s a true and formal praying neither say they is this any more indecent or unbeseeming Christ as man in Heaven then praising of God which yet as man he doth Quest. How doth he exercise the Kingly part of his Office Answ. By applying unto his Elect by his Spirit what he revealeth as a Prophet and purchased as a Priest by ruling in his Elect by his Word and Spirit together with defending them from his and their enemies Mr. Nortons Orthodox Evangelist Quest. How was Christ revealed under the Old Testament Answ. The first prophesie of Christ was by God himself given to Adam Gen. 3.15 the seed of the woman shall break the Serpents head and Christ was that seed of the woman being born of a woman only a Virgin that had not known a man and therefore at the very time when he fulfilled this promise upon the Cross he said to his Mother woman behold thy Son woman not Mother to intimate that he was the seed of the woman long before spoken of Abraham also expected this promised seed Joh. 8.56 he saw my day and rejoyced this was the soul of the Covenant of God made with him the seale whereof was circumcision an image of his blood-shed Isaac was a Type of his seed in many respects 1. Isaac was born of Sarah a barren woman and past child-bearing Jesus was born of Mary a Virgin springing like a branch out of a dry stock like a stone hewen out of a Rock without hands Dan. 2.45 2. Isaac bare the wood that should have consumed him Christ bare the Cross on which he was crucified 3. Isaac was bound Jesus was bound 4. Isaac should have been offered for a Sacrifice Jesus was offered a Sacrifice for the sins of the world 5. Isaac on mount Moriah Jesus on mount Moriah as some think 6. From Isaac arose that proverb in the mount will the Lord be seen In Jesus its much more true For no man hath seen the Father at any time but the Son and he to whom the Son hath revealed him in him we see all the love of God For behold what love the Father hath given us in that he hath sent his only begotten Sonne into the world that whosoever believeth in him might not perish c. Many such Types had those times like Prospective Glasses to convey their glimmering sight to the only object of happinesse Christ Jesus as Jacob who got the blessing in his eldest brothers garment Joseph who was stripped of his cote sold by Judahs motion stood before Pharaoh at thirty years old whose core dipped in blood turned the wrath of his Father from his brethren even as Christ was stripped by the Souldiers sold by Judas treason stood before God in his Office about thirty years old and in whose blood we being dipped are delivered from the wrath of God the Father Thus before the Law under the Law we shall find nothing but Christ. The Children of Israel in their journey to Canaan were guided by a pillar of cloud by day and of fire by night their day was something overcast by a cloud and yet their darknesse was something overcome by a light Hence Peter compares the word of the Prophets to a light shining in a dark place 2 Pet. 1.19 Now all the light they had was borrowed from Christ as the Stars doe theirs from the Sun and all lead to Christ again as little Rivers to the Ocean See this 1. In their Sacraments their ordinary Sacraments were Circumcision and the Passeover which both had reference to the same inward grace For what ment the blood-shed in Circumcision and sprinkled on their door-poosts in the Passeover but the blood of Christ shed for the remission of â—ines and sprinkled on our hearts to cleanse us from sin Christ was the true Paschall Lamb in whom therefore the Law of it is fulfilled Not a bone of him shall be broken where John calls him the Lamb of God c. Joh. 1.29 Again the pillar of cloud and fire and the Red Sea in which they were Baptized as 1 Cor. 10.2 called in the Gospel the Baptism of water and fire signified the effusion of the blood of Christ and the infusion of his graces the merit of his passion and the efficacy of his Spirit in our hearts to make it ours by application The water that came out of the Rock being smitten with the Rod when the people were ready to perish signified the blood issuing out of Christs body in his bloody sweat when the wrath of God the Rod of God lay heavy upon him when the chastisement of our sins was upon him so that which streamed out of his side when pierced by the Souldier which was spilt for our sakes who otherwise had perished The Manna wherewith they were sustained in the Wildernesse was Christ that Bread of life that descended from Heaven Joh. 6.35 So 1 Cor. 10.3 4. The brasen Serpent figured Christ lift up upon the Cross and as that saved all that looked to it being stung with fiery Serpents So Christ saves us from the power of the old Serpent the Divel c. 2. All the laborious and tedious Paedagogy of their Ceremonies was only to lead them to Christ the blood of all their Sacrifices propitiatory and gratulatory of Bullocks Rams Goats Lambs c. were all but Types leading to Christ who was the true Sacrifice in which all others were sanctified and by which Gods justice is satisfied and they were so many in such variety to seale to them his alsufficiency So were all their curious Ablutions and costly Oblations of Rost Baked Sod Fried to teach our perfect washing by his blood and perfect nourishment by his body which suffered the heat of Gods wrath and so was dressed to our appetite and sauced with such diversity to take away our satiety The two Goats one offered as a sacrifice for the sins of the people the other having the sinnes of all the Congregation confessed over him was let go into the wildernesse both which expresse Christ in a double respect either because he was slaine that we might escape or because Christ was dead and is alive Rev. 2.8 he dying for our sinnes and rising again for our justification Rom. 4.25 So in the purgation of the Leper two birds were to be brought the one to be killed the other to be let flie being first dipt in the blood of the former as Christ died for us and we being dipt in his blood escape death eternall 3. All their holy persons represented to them their Messias their Priests especially the High Priest who sacrificed and blessed the people in his Name in whom all the Nations of the earth were to be blessed And as the High Priest bare the names of the Tribes upon his shoulders when he appeared before the Lord So did Christ of
11.14 therefore we have need to watch Sin is of a bewitching nature It insensibly soaks into a man as it did into David 2 Sam. 11.2 c. and when once it hath possessed him the heart cannot be withdrawn from it as in Davids example 2 Sam. 11.13 14. and Sampsons Judg. 16.5 c. Secondly in regard of Satan he is a mortal enemie implacable sedulous restlesse and very terrible 1 Pet. 5.8 For 1. His name devil declares him to be an accuser and therein one that seeketh all advantages he can against us 2. An adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contralitigator who will do us all the despight he can as an adversary in Law 3. He is a Lion strong ravenous fierce and cruel 4. He is as a roaring lion doing what he can to affright us and make us yeeld to him 5. He walks up and down wherein he shews himself to be sedulous and restlesse Mat. 12.43 6. He seeks whom he may devoure This declares him to be a deadly enemy that aimes at our death even the damnation of our souls and is there not just cause to watch against such an enemy Thirdly for our selves we are exceeding foolish like the silly fish that with a bait is soon taken By reason of the flesh that is in us we are prone and forward to yeeld to every temptation as dry tinder soon takes fire as gun-powder c. Besides there is in us a natural pronenesse of our selves to decay in grace and to fall from it as a stone to fall downward or for water to wax cold if removed from the fire Fourthly for God who is oft provoked by mens security and carelesnesse to leave them to the tentations whereunto they are subject which if he do we cannot stand as we see in Peter Matth. 26.33.70 Hence 1 Corinth 10.12 Rom. 11.20 Quest. Why must every one be circumspect over himself Answ. First because every one is nearest to himself now our greatest care must be of the nearest to us Secondly every one hath a special charge of himself Act. 20.28 whereby they may save themselves 1 Tim. 4.16 Thirdly every one best knows himself and can best discern when he begins to decay 1 Cor. 2.11 Hence we are exhorted to examine our selves c. 2 Cor. 13.5 Fourthly every one is especially to give an account of himself Rom. 14.12 2 Cor. 5.10 Quest. Why must every one be circumspect over others Answ. First because of the near union of all Christians they are brethren Mal. 2.10 Secondly because of the like common condition of all Others as well as our selves are subject to manifold infirmities and to all sorts of tentations and have the same enemies Thirdly because of the extent of brotherly love Matth. 22.39 This is the summe both of the Law and Gospel If we do this we shall do well Jam. 2.8 Fourthly because of the zeal that we ought to beare to the glory of God For to keep others from falling addes much to Gods honour Dr. Gouge on Heb. Quest. What benefit shall we have by this circumspect walking Answ. It will conduce much to the comfort of our lives For our understandings and judgements are not given us only to plot for the world and to be circumspect for our temporal welfare but to be wise for the maine end to glorifie God and save our souls to get out of the corruption of nature and to maintaine our communion with God the end of our living in the world is to begin Heaven upon earth and whatsoever is done in order to this end is good but without circumspection nothing can be done to this end Quest. What are the impediments that hinder us from this circumspect walking Answ. First the rage of lusts that will not give a man leave to consider of his wayes but are impetuous commanding and tyrannous making men without consideration to rush into sin as the horse into the battel Secondly too much worldly businesse when men are distracted with the things of this life are overloaden with cares they cannot be circumspect for their souls they are like to Martha and neglect Maries part Thirdly Christian circumspection is an hard and difficult work It s an easie matter to talk of others to consider of other mens wayes but to come home and to look to a mans self is an hard taske that few undertake Quest. What is Christian circumspection or watchfulness Answ. It s an heedful observation of our selves in all things and a serious and diligent circumspection over all our ways that we may please God by doing his will and neither commit any sin that he hath forbidden nor omit any duty which he hath commanded This is required Deut. 4.9 23. Mar. 13.33 34. Ephes. 5.14 15 16. and 6.18 Col. 4.2 1 Cor. 15.34 and 16.13 1 Thes. 5.5 6 7 8. Acts 20.28 31. Quest. Wherein doth this circumspection consist and in what is it to be used Answ. First in general it is to be used in all things 2 Tim. 4.5 In all places at all times upon all occasions when wee are alone or in company abroad or at home in the work of our callings general or special in our recreations in our civil affairs morall actions religious duties Luke 8.18 for Satan laies his nets and snares to catch us in all these therefore we had need to look to every step Secondly neither must this watch be kept over some of our parts only but over the whole man and that in all the powers and parts of soule and body that in our inward faculties and outward actions we may please God by doing his will But especially we must keep this watch over our soul Deut. 4.9 over our reason and judgement that it be not darkned with ignorance Matth. 6.23 nor corrupted with Errors and Heresies Over our memories that they retain not vanity and sinful impressions that should be blotted out nor forget those things with which God hath betrusted them Over our wills that they go not before but wait upon holy reason chusing that which it commendeth and refusing that which it disalloweth over our consciences that they be pure and clean not slack in doing their duty nor we negligent in giving heed to their evidence over our thoughts which naturally are only evill and that continually c. Thirdly But above all our other internal parts we must keep this watch over our hearts Prov. 4.23 Heb. 3.12 For the heart is the treasury either of all good or evil and from it the tongue speaks and the hand works and if this fountain be corrupt it will defile all Now by heart we chiefly understand the affections and desires both concupiscible and irascible all the passions of love hatred hope despaire joy sorrow anger and fear and by keeping them we mean their holding in subjection unto reason it self being first made subject to the word and will of God we must watch our hearts to keep out carnal concupiscence from entring and must shut the door
to do So Paul 2 Cor. 5.11 that we may make it appeare that we seek not theirs but them 1 Thes. 2.4 5 6. 1 Cor. 10.33 Thus we may commend our selves 1. To uphold the credit of our calling as Paul did of his Ministry 2. To further the successe of our labours So Paul also 3. To promote the efficacy of the counsel or charge we give to others and make it more prevalent So Paul 2 Tim. 1.8 4. To manifest our love to others by opening our hearts to them to let them look in and see the treasures of grace comforts and experiences which God hath laid up in them Also to gain their love to us to insinuate into their bosomes and so be a means of doing them the more good So did Paul 2 Cor. 7.2 We may also commend our selves in some things to approve our sincerity in other things So David Psal. 18.23 and 119.98 100. and Nehemiah ch 5.15 Ninthly when the cause truth wayes and Church of Christ and the Name of God are like to suffer by us if we be silent and do not vindicate our selves in our sufferings from men This made Paul even to magnifie his office c. Rom. 11.13 Tenthly when we leave the place where we lived or over whom we were set or give over the office we did bear it may be seasonable to give an account of our diligent and faithful discharge thereof and of our unblamable carriage therein So did Samuel 1 Sam. 12.2 3 4. So Paul Act. 20.25 Eleventhly to convince others of their sins and that 1. Either against God by declaring to them that they see no such evil in us but the contrary graces and practises that we dare not say or do as they do for a world thereby to draw them to repentance 2. Or against our selves when they reject or abuse us by appealing to their consciences what iniquity they have found in us to deserve the same at their hands Object But is not this condemned Prov. 27.2 2 Cor. 10.18 was it not Simon Magus his sin Act. 8.9 and that Pharisee's Luk. 18.11 So Prov. 20.6 Answ. Self-commendation which proceeds from pride and hypocrisie or from distrust of providence as if God would not take care of our good names c. is vain and sinful Laus proprio sordescit in ore and hereby such do others a treble wrong 1. They take other mens office out of their hands or take that to our selves which is anothers right to give us 2. They give to others a bad example who will learn to imitate them 3. It s tedious to an ingenuous spirit to hear others to boast of themselves Yet The abuse of a thing takes not away the lawfulnesse and use of it Quest. How then shall we know when self-commendation is lawful Answ. First by the matter when the thing for which we commend our selves is 1. Good in it self and praise worthy For if it be evil we glory in our shame Again it must not be for our temporals as Riches honours c. But for spirituals as the righteousness of Christ the grace love and favour of God the work or service of God or for doing or suffering for God So Jer. 9.23 so in Paul Phil. 3.4 5 6. 2 Cor. 11.21 22 23. Rom. 15.17 Phil. 4.8 1 Cor. 4.9 to 14. 2 Cor. 6.4 5 8 9 10. 2. When for the matter we speak only of such things as are really ours or that we have in truth and do in deed so that for the truth of our words we can appeal to the testimony of Gods Spirit and our own consciences as Paul Rom. 9.1 2 3. 1 Thes. 2.10 11. 2 Cor. 12.6 Secondly By the measure when it is our care and fear not to over-reach herein but to speak rather under then over of any good we have or do So 2 Cor. 10.13 c. Rom. 15.18 Thirdly by the manner and that in a threefold respect 1. Of our selves when we commend our selves forcedly humbly and modestly 1. Forcedly not forwardly when we are necessitated or strongly moved thereto as Paul 2 Cor. 12.11 and v. 1. 2. Humbly out of the sense of our own infirmities and unworthinesse notwithstanding all the good we have or do and out of feare lest others should think better of us then we are or deserve So with Paul 2 Cor. 12.6 For Gods humble servants take notice of the evil as well as of the good that is in them as Isa. 59.2 Job 40.4 and 42.5 6. 1 Cor. 15.8 9. Ephes. 3.8 1 Tim. 1.13 14 15. 3. Modestly when we speak of our graces and performances soberly not in a boasting way as Nebuchadnezzar did Dan. 4.30 How modest was Paul in speaking of matters that concerned his own praise 2 Cor. 11.5 24 to 29. Heb. 13.18 2. Of God when we speak of the good we have or do thankfully and that 1. With a free acknowledgement of God as the sole authour of all from whom we have received all we have 1 Cor. 4.7 Phil. 4.13 Isa. 26.12 2. Out of a sense of Gods goodnesse to us therein with high and honourable thoughts of God and fear of his name and with an heart inflamed with love to God and joy in him 3. Of others when we commend our selves charitably and tenderly not to despise disgrace or discourage others who are weak as the proud Pharisee insulted over the Publican whom God justified when he condemned the other Fourthly by the end Self-commendation is lawful when the end is good 1. In respect of our selves to do our selves right and to preserve our good names not to get our selves praise from men For see what Christ teaches us Luk. 17.10 When you have done all that you can say we are unprofitable servants c. Hence Paul ascribes all to Gods grace 1 Cor. 15.10 and see what Christ saith John 5.44 Hence Paul 1 Thes. 2.6 2. In respect of God when whatever we speak of our selves that is good we do it that God may be glorified in us and by us and for us and we give God the praise of all our praises Yea if God may be glorified and his name exalted we can be content to be abased and to have our honours laid in the dust So John the Bap. Joh. 3.29 30. So 1 Cor. 1.31 Mr. Reyners Rules for the Government of the tongue To these foregoing add one rule more That when a man is urged to a necessary self-commendation and is forced by the importunity of others to vindicate himself yet to qualifie his speech as much as may be its good to use a word of the plural number as Paul doth 2 Cor. 5.20 We the Ambassadors c. where he distributes the honour to many that he may not seem to attribute too much to himself and so that plural number is a phrase of singular humility Dr. Stoughton CHAP. XXXVI Questions and Cases of Conscience about our communion with God Quest. What is it to be in communion with God Answ. When we
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
do strive against themselves and sometimes being cross matched do mutually oppose other affections and passions which are opposite to them Thus the love of God of spiritual and heavenly things is assaulted with self-self-love and love of the world and hatred of those divine excellencies Affiance in God his promises and providences with confidence in the Creature and diffidence in Almighty God Zeal of Gods glory with carnall and blind zeal The fear of God with the fear of men Hope in God with earthly hopes and also with presumption and despaire Sorrow for sin with worldly sorrow and carnall security Joy in the Holy Ghost and spirituall rejoycing in God with carnall joy in the pleasures of sin and moderate grief for worldly losses c. Quest. What are the effects which this conflict between the flesh and spirit produceth in us Answ. The effects are either such as it produceth in the will and desires or in the works and actions Quest. What are the effects which it produceth in the will and desires Answ. From this conflict between the flesh and Spirit arising from the imperfection of our regeneration this effect is wrought in the man regenerate that he cannot with full consent of will either choose and imbrace or refuse and reject either good or evill because being partly regenerate and partly unregenerate his will is divided and accordingly doth at the same time both choose and refuse both the good and the evill For when the regenerate will would do that which is good or avoid rhat which is evill the unregenerate part strugleth and hindereth and when this would embrace the evill and refuse the good the regenerate part resisteth and opposeth And this is that which the Apostle Paul complains of Rom. 7.21 23. And hence arises a notable difference between the sins of the godly and the wicked for though they be all one in respect of the act and deed done yet they are not so in respect of the agent and manner of doing For the regenerate man cannot commit any known sin with full consent of will but there is a reluluctancy against it not only in his conscience but in his heart will and affections and consequently it resisteth the motions of the flesh nilling that which it willeth and if through frailty it be overcome yet it hateth and detesteth that sin with which it is taken captive and makes a Christian much displeased with himself because he hath committed it So we see in David who though by the flesh he was drawn not only to will but to commit some grievous sins yet he truly saith of himself that his heart hated every false way c. Psal. 119.104 But the unregenerate man though sometimes he hath some pangs of conscience checking him for his sinnes that he cannot securely sleep in them yet he likes and loves them with all his heart c. Quest. What are the effects that this conflict produceth in the actions and works Answ. The effects which it workes in the actions of a regenerate man are diverse as First He cannot do the evill at all times which the flesh chooseth Thus Joseph refused the wicked suit of his whorish Mistris Gen. 39.9 Secondly He cannot commit sin as the wicked do with full consent of will For sin being deposed in its regency cannot bear sway as in times past it did it s confined to a part alone and so farre as regenerate we cannot sinne 1 John 3.9 Hee that is borne of God sinneth not c. Thirdly He cannot walk in the way of sinners but propounds to himselfe to serve the Lord in holinesse and righteousnesse all his dayes and though sometimes he slips and falls yet the Spirit of God that dwells in him convinceth him of his sins and stirs him up to rise again and to turn to the right way by renewing his repentance And on the contrary by reason of this conflict the regenerate man cannot do the good he would and desireth Gal. 5.17 Rom. 7.15 18. For when he would run his Christian race sin encompasseth and presseth him down Heb. 12.1 and makes him either sit still or move slowly Hence it is that our best obedience is so imperfect that were it not covered with Christs perfect obedience and our pollutions washed in his blood we could never be accepted with God The consideration whereof should move us to work out our salvation with fear and trembling 1 Cor. 10.12 Phil. 2.12 To keep a narrow watch over our hearts Prov. 4.23 Heb. 3.13 It should make us to complain with Paul Rom. 7.23 and to pray fervently for Gods assistance Prov. 4.23 Heb. 12.13 Quest. But seeing that in the carnal man there is a fight or skirmish which hath some appearance of the spiritual conflict how shall we be able to distinguish bâ—twixt them Answ. They differ in many things as First In their ground and cause from whence they arise For the spiritual conflicts ariseth from the grace of regeneration and sanctification whereby Gods gifts and graces being infused into all our powers and faculties they make war against our carnall corruptions and fleshly lusts But the conflict which is in the unregenerate arises from the relicts of Gods image defaced in us opposing the Image of Satan and our fleshly corruption For the minde retains some small sparks of the light of knowledge which may be improved by studying the book of the creatures but much more by studying the book of Gods Word whereby the minde of a meer carnall man may be so inlightned as to be able to distinguish between good and evill truth and error right and wrong and hereby the conscience also being directed it retains a power to excuse when we do well and to accuse terrifie and condemn when we do evill Rom. 2.15 The will likewise retains a kind of freedom not only about things materially evill but such also as are natural civill and meerly morall though herein also it be very weak corrupt and defective and these relicts common to all are in some raised much higher by the common gifts of the spirit and civill graces which are conferred more largely upon some then upon others But there being mingled in all these faculties abundance of corruptions also and many of them in the speciall kinds one contrary to another hence ariseth this war between them Like thieves who all agree together to rob a true man but fall out among themselves when they come to divide the spoil Thus the understanding enlightned by nature or common grace discerns in particular actions what is good and to be chosen and what is evill and to be shunned informs the conscience accordingly and leaveth it to its censure and determination either to approve for doing good or to condemn for doing evil upon which censures sometimes the will is incited to embrace that which the conscience allows and refuse that which it condemneth but other sometimes being transported with its owne sinfull corruption and overswayed with the
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
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
So was Ammon So Prov. 4.16 Some cannot sleep if they have done no mischief all day This is indeed the Divells trouble and Hell is full of such troubled spirits Secondly When if it be at all for sin it is not so much for the intrinsecall evil or sinfulnesse of it as for the eventuall or consequentiall evills that attend sin and the punishment that follows it So Ahab 1 Kin. 21.2.7 So Caine Judas Simon Magus Act. 8.24 This is to be troubled for Hell not for sin Thirdly When the carriage under troubles is evill then its an evill trouble as 1. When men rage and swell under Gods stroke but their uncircumcised hearts accept not of the punishment of their iniquity So Caine stormed at his punishment So Isa. 8.21 22. 2. When notwithstanding their troubles they still go on in sin Felix trembled but it wrought no good upon him Act. 24.27 Jeroboam 1 King 12.33 he was ill but Ahaz was worse after judgements upon them 2 Chro. 28.22 So Rev. 16.11 and 9.20 3. Then troubles are evill whose cure is evill or when an evill course is taken for their removall as 1. When men fly to outward means to remove inward grief but go not to to God as Caine to travelling and building of Cities Saul to Davids Musick An ill diversion doth but prorogue not cure the disease 2. Wen they rest in the outward use and observation of religious means without an inward change of heart and thorow reformation of life Ahab humbled himself fasts mourns c yet Ahab is Ahab still Judas was full of inward horrour confesseth and makes restitution but goes not penitentially to God and fiducially to Jesus Christ. Jeremy therefore calls this a gadding it s not a penitentiall returning Jer. 2.36 3. When men have recourse to Diabolicall and sinfull means as Saul to the Witch 1 Sam. 28.7 8. Ahaziah to Baal-zebub 2 Kin. 1.2 Belshazzar to his Magitians Dan. 5.7 So 47.12 13. 4. When men dispairingly give over all our hopes and use of means saying there is no hope Jer. 2.25 and 18.12 This putting away all mercy is worse then all the former This was Cains case I am sentenced I must be damned God hath not mercy for me I will aske him none This is a wilfull casting away of a mans self This evill is of the Lord 2 Kin. 6.33 why should I wait or pray or repent c. This is to forsake our own mercies Jonah 2.8 Quest. How may we know a good troubled conscience Answ. First When our trouble is rather for our sins then our sufferings when we cry out of our sins as Lam. 5.16 So Jer. 31.19 Ephraim bemoans himself c. Secondly When in this condition we confesse bewaile and lament our sins as David Psal. 51.3 So Job 7.20 and 3 4. Thirdly When after this we forsake it Prov. 28.13 such shall have mercy Fourthly When we do not only forsake it as to the outward act but the heart is changed and mortified as to the love of sin when God hides pride from man Job 33.17 when we can say sin is more bitter then death Eccless 7.26 Fifthly When upon this the heart is carried out to seek after Christ for rest and righteousness Matth. 11.29 when we go to this Fountain to wash away sin Zach. 13.1 Joh. 3.14 15. Sixthly When after this the Conscience is made more watchfull and tender Job 34.31 32. Quest. What are the marks of an erroneous Conscience Answ. First When it leaves the Word which is the standing Rule to rectifie Conscience by and prefers Traditions or some humane invention before an expresse Precept So Matth. 15.13 Secondly When we leave the waters of Siloah the holy Scriptures which run softly uniformly and constantly and takes extraordinary Providence for a Rule instead of Precept whereas Gods providences both prospering and adverse are rather probatory then directory Deut. 13.3 Dan. 11.35 Erroneous Conscience imputes his success to his cause and his cause prospering he stiles Gods cause This was Rabshakeh's Divinity Isa. 36.10 and of the Chaldeans Hab. 1.11 Such say as Jer. 50 7. we offend not because they have sinned and we have prevailed Solomon tells us we can conclude nothing certainly from hence Eccles. 9.1.2 11. and 7.15 and 8.14 ult Thirdly It prefers a supposed fictious revelation before written and cleere revelations as that deceived Prophet 1 King 13.18 Now all divine revelations coming from the Spirit of Truth are ever consonant to the word of truth which is the rule to try all revelations by 2 Pet. 1.19 Fourthly It prefers a strong impulse from his own thoughts before Gods own thoughts Jer. 7.31 God said that it never came into his minde to approve of what they did yet they would doe it because it was their Conscience and came into their mind But these impulses though coming from a gracious Spirit can be no rule as we see in Davids impulse to build God an house 2 Sam. 7.2 3. so to be revenged on Nabal 1 Sam. 25.22 Prov. 28.26 He that trusteth his owne heart is a foole Hence Job 15.31 It s trusting to vanity Fifthly It interprets difficulties and discouragements as a discharge from duty The time is not come say they to build Gods house therefore it s not our duty Hag. 1.2 but this is a sluggards Conscience when he pretends a Lion in the way Prov. 26.13 Sixthly It conceives a fair intention or good end can legitimate an unwarrantable action It s true a good end hath a great influence upon an action to make it Theologically good yet can it not alter the nature of an action that is materially bad to mend it Job 13.7 Our Rule is not to doe the least evill to gain the greatest beneficiall good or to avoid the greatest penall evill Rom. 3.8 Seventhly It s so confident that it dares appeal to God to patronise his exorbitancies Joh. 16.2 they thought they did God the best service when they did the Church the greatest disservice So. Phil. 3.6 Paul out of zeale persecuted the Church So Act. 23.12 Quest. What motives may quicken us to get and retaine a good Conscience Answ. First Remember that God weigheth and trieth the Conscience Prov. 16.2 So much of Conscience as is in a man or duty or action or suffering so much of thanks and esteem with God So much Conscience as thou hast towards God So much comfort is coming to thee from God Secondly If Conscience be wanting thou wilt suffer loss of all thou hast of all thou hast done suffered or expended God will say to such when you fasted was it not to your selves c Ananias lost his cost when he had been at so great charges Alexander his reward when he had suffered so much Judas lost all after he had followed Christ so long and preached to others so often Thirdly A good Conscience leads a man to perfect and compleat happiness both here and hereafter 1. In this world its the only way to a good
the Devil when God left Satan to buffet and tempt the incestuous person he was almost swallowed up with too much grief Quest. What are the false wayes that a wounded conscience is prone to take Answ. First some when troubled for sin call it melancholly and pusillanimity and therefore they will go to their merry company they will drink it away rant it away or go to their merry pastimes As Herod sought to kill Jesus as soone as he was borne so these seek to stifle troubles of conscience in the first beginnings of them Secondly when this will not prevaile but that still they think they must go to hell for their sins they set themselves upon some superstitious austere ways as in Popery to go on Pilgrimage to enter into a Monastery c. thinking thereby to get peace of conscience but Luther found by experience the insufficiencie of all these courses Mr. Anthony Burges of Original sin Soli Deo Gloria A TABLE Of some of the principal things contained in this VOLUME A ABuse of lawful things how prevented Pag. 4. Adoption marks of it 11 134. Afflictions 350 351. Apparel how men sin in it 2. Assurance no Doctrine of liberty 129 B Backsliding whence it proceeds 100 Baptisme inward the Marks of it 15â— 9 Believers temporary 104 Blasphemy tentations to it 180 c. 354 Bodily deformities whether they may be hidden 114 254 Bodily health how preserved 189 C Callings how men sin in them 3. Charity the best 442 Charms sinful 146 Chastity how preserved 19 Christ when truly affected 25 Christ when he first lives in a Christians heart 276 Christ proved to be God 278 298 Christs actions which to be imitated 302 Christ to walk as he walked 365 Company how men sin about it 3 Conference amongst Christians 377 Confession of Christ. 364 Conflict when none in man 399 D Deadness in Christians 102 Death how to prepare for it 352 Desertion 331 333 Desires true and false 343 Diligence about assurance 131 Drinking see eating E Eating and drinking how men sinne in them 2 Election how known 134 F Faces may not be painted 114 Families how men sin in providing for them 3 Fashions strange sinful 112 Father whether any man may be called so 258 Flight in persecution 387 388 G God may be served upon hope of reward p. 29. and for fear of punishment 30 How a false instead of a true God is set up 149 151 Good works 427 Grace signes when we decay in it 105 H Hardness of heart how manifold 445 I Image worship 14 15 Infants and ideots what to be thought of them 410 Justification how evidenced 95 L Law our rule 89 Love to the godly 198 199 Gods Love how to know that it dwells in us 365 M Marriage how men sin about it 3 Melancholly the distempers of it 357 O Ornaments to be used with cautions 109 110 P Parents consent necessary in marriage of children p. 259.260 and in their contracts 264 Parents caution in naming their children 264 265 Prayer of Christ and ours differ 292 Praying for the Church 313. How to prevaile 314 Presumption how it differs from assurance 135 R Recidivation Cases about it 355 Recreations what should be used 190 191. How men sin in them 3 Redemption uniuersal disproved 279 282 284 346 Repentance diverts Gods anger 86 Reprobates what benefit they receive by Christ. 284 S Sin how it differs in the godly and wicked 172. How to resist it 420. None small 420 421 Sins of others whether to be rejoyced in 369 Sins of inferiors when charged on superiors 368 Sorrow godly 347 Spirit how we may know that we have it 363 Spirits testimony 122 c. 133 Sufferings 440 Sincerity signs of it 434 439 T Thoughts of distrust 152 Thoughts distinguished from Satans suggestions 181 Tongue to be watched 418 How we are guided into all Truth 403 U Usury whether lawful 194 W Watchfulness of Christians 324 326 c. Word of God carefully to be attended 221 FINIS Eccl. 12.12 B. Hâ—lls Epist. to his Cases of Conscience Act. 18.8 Summum apud Deum est nobilitas clâ—rum esse virtutibus Hierom. Psal. 48.11 Isa. 6.13 Col. 3.1 2. 3. Rule VII Rule X. Rule