must be brought to a personal exercise of Faith and Repentance in and by himself For which end he must narrowly examine his heart to finde out his sinne and then he must humbly confesse all his known sinnes against himselfe acknowledging that he hath deserved death and damnation then he must cry earnestly to the Lord for pardon Psalme 32.5 Object But what if the party be so distracted that he cannot performe any good duty Answ. Let him sigh and sob to God for mercy and comfort which is a work of the Spirit Rom. 8.26 Secondly trial must be made whether the distressed party hath any tokens in him of grace or no. Quest. What are they Answ. 1. Whether he be grieved because he cannot grieve for sinne as he should 2. Whether he hath a serious desire to believe and repent a purpose to sinne no more c. then minde him of Gods promise 2 Cor. 12.9 My grace is sufficient for thee c. And teach him to submit to Gods will as David 2 Sam. 15.26 Thirdly apply to him the promises of God made to afflicted persons as Psal. 34.18 Mat. 15.24 Luk. 4.18 Fourthly minde him of his life past and of Gods merciful dealing with him and others in this case formerly for if he hath formerly had any evidences of Gods love and favour he is now by them to settle and quite his minde For whom God loves he loves to the end So Psal. 77.10 Fifthly you must labour to remove such reasons and doubts as the party distressed usually makes against himself for his own overthrow which commonly are these 1. Being minded of Gods mercy c. they will say that this is good indeed but it belongs not to them for they neither do nor can feel any thing but the tokens of Gods wrath c To answer this informe them of the manner of Gods dealing in all his works which is to work by contraries By death he gives life and sends men to heaven by the gates of hell He shews his greatest power in our greatest weaknesse So 1 Sam. 2.6 Job 5.18 2. They use to say that if they could feel any comfort at all they would quiet their mindes and yeeld to good counsel and perswasions To this the answer is that in such cases we must live by faith not by feeling Hab. 2.4 when we have neither sight nor sense nor raste of Gods mercie and apprehend nothing but wrath we must then labour to lay hold of the promise of mercy So did David Psalm 130.1 and Abraham Rom. 4.18 Job Though thou kill me yet will I trust in thee and the thiefe on the Crosse. 3. They plead that their case is desperate and that never was any in their case But this is false Job was in as bad a case and David Psalme 6. and 77. and Christ himself on the Crosse cried out My God my God why hast thou forsaken me Quest. How may trouble of minde arising from outward afflictions be remedied Answ. Two things are to be required of the party distressed 1. Practice 2. Meditation First practice is a diligent examination of his conscience to find out his sinne An heaâ—ty confession of it to God and earnest prayer for forgivenesse which things will bring much comfort as we see in Manasses 2 Chron. 33.11 c. and this is required Lam. 3.40 Secondly meditation of the comfortable promises recorded in the Word of God touching afflictions which may be reduced to five principal grounds of comfort 1. That all afflictions from the least to the greatest come not by accident or chance but by the special providence of God For 1. God hath fore-appointed them Rom. 8.29 we must be conformed to his Son in sufferings 2. God doth not only barely permit afflictions but effects them as they are corrections tryals and punishments Isa. 45.7 Amos 3.6 3. God orders and disposeth them limitting and appointing the beginning continuance measure and end of them Yea he orders them to his owne glory the good of his servants and benefit of his Church Hence he is said to correct in judgment Jer. 30.11 So Gen. 50.19 20. 2 Sam. 16.10 Psal. 39.9 Obj. We could bear afflictions from God but ours comes from men that hate us Answ. God useth them as his instruments to execute his will upon us therefore we should submit So did Joseph Gen. 45.5 and 50.20 2. Tell them of Gods command touching the Crosse and the obedience we owe to him therein Luke 9.23 we must take up our crosse daily and follow Christ Hence Micah 7.9 1 Pet. 5.5 6. and this being Gods command we must be as careful to obey him in it as in any other moral Commandment 3. God will be present with his servants in afflictions Psal. 19.15 and 23.4 Quest. But how is God with us in afflictions Answ. 1. To work our deliverance from them Psal. 50.15 yet with this limitation so far forth as its good for us 2. To temper and moderate our afflictions so as we may be able to bear them 1 Cor. 10.13 Hab. 3.2 3. Or if he do continue them yet he will comfort us in them Phil. 1.29 4. To do us good by them Rev. 8.28 Quest. What are the fruits and benefits of afflictions Ans. 1. They make us see and consider our sins Gen. 42.21 So in Manasses 2. They serve to humble us before God So Luke 15.17 c. Psal. 30.6 7 8. 3. They serve to work amendment of life Hâ—b 12.11 1 Corinth 11.31 Psal. 119.67 71. 4. They cause us to deny our selves and to rest wholly on the mercy of God 2 Corinth 1.9 5. They make us cry heartily and fervently unto God Psal. 78.34 Hos. 5.15 6. They bring forth patience c. Rom. 5.3 7. They work us to obedience So in Christ Heb. 5.8 Quest. How are afflictions good in regard of their quality Answ. As they are pledges and tokens of our adoption when we make a good use of them Heb. 12.7 4. The last ground of comfort is that whatever our distresse be we have partners with us in the Crosse. For we have Christ our partner this was Pauls comfort Phil. 3.10 So 1 Pet. 4.13 Yea Christ accounts them as his own Acts 9.4 1 Pet. 4.12 And our brethren suffer the like 1 Pet. 5.9 Quest. But how may a distressed soul be supported when God deferres deliverance Answ. First Consider that God in his wisdome hath set down a time for every thing Eccl. 3.1 So God appointed a time for drowning the world Gen. 6.3 and for the Babylonish captivity Jer. 25.11 and for Israels being in Egypt Gen. 15.13 This teaches Gods children sundry lessons 1. To wait Gods leasure with patience though deliverance comes not in their time when they would have it yet it shall come in Gods time when he hath appointed it Psal. 30.5 Hab. 2.3 2. Not onely to believe the promises in general and Gods faithfulness to fulfill them but we must believe them in particular i. e. with
were astonished therewith Yet in this case we must distinguish between solid affections and transient passions which weare off presently and vanish suddenly The affections of some Christians especially of young ones are like colours which are not in grain they will soon fade It is with a new Convert as with a man going to execution whilest he is upon the Ladder a Pardon is unexpectedly brought how will he be transported with joy He will even leap for joy yet afterwards this torrent of his joy may he abated though his life be as dear to him as ever So when a soul hath been brought by the Law to a sight of its lost condition when the Gospel proclaimes a Pardon and the Spirit of God hath set on the comfort of that Pardon upon the heart Oh what ravishments hath that soul fot the present which perhaps he shall not long retain the violence of his joy is abated but the solidity of it remains A third Reason may be taken from Gods indulgence to young Converts who usually gives in comfort according to the necessities of his people It s with God our heavenly Father as its with natural Parents they are most tender over their new-born children The father of the Prodigal did not only receive him mercifully but bountifully too he gave him more then was for necessity He gave him not only Shooes but a Ring not only cloaths but the best Robe not only bread but the fatted Calfe and Musick at this Feast and all this was for his newly converted and repenting Son he did not entertain him so every day after At our first Conversion God expresses much bounty and indulgence to us and afterwards though we have the same love from God and the same love to God yet the expressions may not be the same now as formerly they were Quest. What must we do when we finde that we have lost our first affections Answ. First Labour to be sensible of and humbled for those decays A decayed condition is an uncomfortable condition Though thy grace may carry thee to Heaven yet by thy decayes thou wilt live uncomfortably on earth Secondly Labour to get those decayes repaired If thou hast lost thy first love repent and do thy first works Rev. 2.4 5. Thirdly Make up the want of former affections in solidity of knowledge and judgment and if the candle give not so great a blaze let it give a more clear and constant light Fourthly Labour to keep up the first vigour of your affections For 1. Remember that you may lose that in a short time which you may be long in recovering A man by one weeks sicknesse may lose more strength then he can recover in a moneth A wound may be soon made but is not so soon cured So it s far easier to lose our holy affections then it is to recover them 2. Labour to keep up your holy affections For the truth of grace is more discerned by our affections then by our actions It s easier to dissemble acts of grace then gracious affections A Painter may paint the colour but not the heat of the fire 3. It s very hard to retain the first vigour of our affections therefore we should take the more paines about it Flushing of spiritual joy is like the sea wherein the tide doth not flow so high but the ebbe falls as low Bernard speaking of them saith Rara bona brevis mora they come seldom and stay but a short time As the Fall follows the Spring and one day is clear and another cloudy so it is with the best Christian his affections are not always at the same pitch yet it should be our endeavour to maintain in our souls our first vigorous affections in and towards the wayes of God Mr. Love of Grace CHAP. VII Questions and Cases of Conscience about Afflictions Quest. WHat is Affliction Answ. Any trouble grief or evil whatsoever that happeneth either to soul or body name goods or estate for correction of sin or for trial as it doth to the godly or for punishment and vengeance as it doth to the wicked Rom. 2.8 Quest. Why doth God suffer his children to be distressed and afflicted Answ. He respects himself therein For First God gaines glory many wayes by it As first his power is seen in their distresses his love goodnesse truth c. Then the Saints can say with Job Mine eyes have seen thee Job 42.5 Secondly not only present power and mercy is then seen but former we see what power was used in preventing misery what mercy in giving comfort Thirdly Then God shall have their custome and company Children that care not for their Parents in prosperity will flie to them in adversity He aimes at his peoples good therein For 1. Whilest they are Spectators they lay about them in getting and exercising of grace Others deep sorrows make us see how needful it is to get much faith patience Scriptures c. in readinesse 2. They stir up to prayers mercies c. as when Peter was in prison they thought it high time to pray Acts 12.5 3. When themselves be afflicted they help themselves by the afflictions of others Such suffered this affliction and God loves them why not me also Such cried and sped well why may not I Psal. 32.5 6. God aimes at the Parties good in great distresses Hereby they are tried humbled have experience of their frailties and graces We know little of our selves till much distressed neither what our weaknesse nor what our strength in Christ is How poor our selves noâ— how great our God is 2. Hereby they are brought to receive often sentence of misery Death Hell in themselves and its good to taste these things before we feel any of them It will empty a man of himself and make him trust in the living God It will learn him those three lessons of Christianity mentioned by Paul Phil. 3.3 To worship God spiritually to make Christ his joy and to lay down all confidence in the flesh 3. Hereby they are made helpful to all For 1. We cannot pity others till experience hath taught us 2. We will not be serviceable till affliction hath humbled and broken us 3. We know not how to comfort others till our selves have been wounded and healed But when we have learned by experience we can make our plaister serve another man and comfort him in the same affliction with the same consolation 2 Cor. 1.4 See Dr. Harris's Davids comfort p. 56. Quest. Why doth God suffer holy men to be afflicted Answ. Saint Chrysostome hath set down eight Reasons to which more may be added First because otherwise they would grow proud of their gifts and graces Secondly lest others should over-value them and account them Gods rather then men Thirdly that Gods power might the better appear in their weaknesse Fourthly that their patience might be manifested and made exemplary as in Job Fifthly to minde and assure us of the Resurrection For if man suffer not
of bitternesse yet I 'le lodge him as near my heart as may be Fifthly as liâ—ht is to a man that hath lien long in a dungeon as the Haven is to the Mâ—â—riner that hath been long tossed at the Sea So shall Heaven be to that soul that hath been under long and grievous afflictions Quest. What must we do to prepare for â—fflictions Ansâ— First get a stock of graces For sicknesse is a time of spending not getting grace Wo to that man that hath his graces to get when he should use them Now the Graces to be stirred up before-hand are 1. A tâ—ue and a stronâ— fâ—ith for a little faith will faint under great afflictions when the winâ—e blew fiercely Peters little faith â—ailed Mat. 14.30 2. A great measure of patience to enable us to wait quietly and contentedly till God comes in with help who many times deferres till the fourth watch of the niâ—ht as Mat. 14.25 3. A great stock of self-denial humility contempt of the world heavenly mindednesse Such will be as safe as Noâ—â— in the Aâ—k and as those which had sufficient food in the seven years dearth in Egypt Secondly a stock of assurance of salvation For grace without assurance and knowledge of it cannot comfoâ—t in the day of distresse â—ob 19.25 this was Jobs comfort So Paul Rom. 8. â—8 Thirdly a stock of divine experiences whereby we may argue from them in the day of adversity So Moses Numb 14.19 and David 1 Sam. 17.37 and Paul 2 Cor. 1.10 Fourthly a stock of Sermons we should use Sermons as good husbands do their money some they lay out for their present occasions and some they lay up in case of sicknesse Hence Isa. 42.23 we are commanded to hear for after-time Fifthly a stock of Scripture-Promises which will be as so many reviving cordials and spiritual Anchors to uphold us from perishing in the day of distresse So Dâ—vid Psal. 119.92 I had perished in mine affliction unlesse thy Law had been my delight Quest. But what may we do to know the meaning and voice of Gods Roâ— Answ. Gods Rod ordinarily speaks three Languages 1. It corrects for sin 2. It tries and exercises grace 3. It instructs in holinesse sometime it s for the two latter and not for the former as in Jobs and the blinde mans case But usually it s for all three Lam. 3.39 Isa. 42.24 Luke 1.20 1 Cor. 11.30 Quest. How shall we know whether our afflictions are only for trial and instruction and not for sin Answ. It s safest to believe that they are for sin also when upon our selves though out of charity we judge them not so to others Rom. 5.12 For though all afflictions are not sent directly and specially for sin yet sin is the original of all afflictions Quest. What course must we take to finde out that particular sin for which God corrects us Answ. First Somtimes we may reade our sin in our punishment As in Adonibezek Judg. 1.7 Secondly consider what that sin is for which thy conscience most accuseth thee Thirdly what is the sin of thy constitution what is thy dilectum delictum thy peccatum in delitiis thy beloved and bosome-sin of which David speaks Psal. 18.23 I have kept my self from mine iniquity Fourthly when sick and near death consider what sin doth most trouble and perplex the conscience Fifthly What those sins are for which thy godly Minister under whose charge thou livest doth reprove thee and of which thy true and real friend doth accuse thee But if thou canst not hereby finde out the particular sin labour to repent of all and then we shall be sure to destroy that sin for which God afflicts us See Mr. Calamie's Godly mans Ark. Quest. What means may we use to quiet our hearts in afflictions Answ. First Remember that they are inflicted by the Decree of Heaven and that God is the Author of all our afflictions implied Job 5.6 So Jer. 51.53 55. Psal. 39.9 c. Secondly that they are sent to try thy patience to shew how well thou canst suffer Thirdly it s the common state of all mankind we are all borne to sorrow Job 5.7 As a man we must beare what is common to man and as a sinful man we bring troubles on our selves and therefore should say with the Church Mich. 7.9 I will beare the indignation of the Lord because I have sinned against him Fourthly that God takes care for his children and then especially when they are in affliction Psal. 40.17 I am poor and needie yet the Lord thinketh of me So Jer. 29.11 Isa. 49.13.14 15. Fifthly that God intends us no evil but good thereby Jer. 24.5 For Rom. 8.28 Sixthly when in affliction be assured that it shall be better with thee then now and so let thy future hopes work thy heart to patience James 5.6 the darkest night shall have a faire morning The Rod of the wicked shall not alwayes rest c. So Isa. 54.11 and 62.3 Seventhly what we lose by afflictions are such things as may be spared and which God will make up in as good or better God and Christ and Grace and Heaven cannot be lost Zach. 10.8 2 Cor. 4.8 9. Zeph. 3.19 Eighthly no affliction shall be too much or too long for that only is too much 1. That exceeds our desert Whereas Ezra 9.13 Thou hast punished us lesse then our iniquities deserve 2. Nor too much in regard of our strength for God proportions his burdens to our backs and his stroaks to our strength Isa. 27.7 Obj. But Paul saith 2 Cor. 1.8 that he was pressed out of measure Answ. First Indeed he met with unreasonable men who knew no measure and his afflictions were above his strength as a man but he was able to do and to suffer all things through Christ strengthening him Phil. 4.13 At such times God encreaseth their power Isa. 40.29 c. Secondly nor too long though we are apt to cry How long and a little time seems long But God who intends our good must take a time answerable to his own intentions when the sore is cured the plaister will fall off If we be not in the fault usually thy time is short A day the evil day Eph. 6.13 A night Psal. 30.5 A peice of a night Isa 17.14 A moment Isa. 54.8 A small moment ver 7. Quest. How can this be when afflictions are oft much longer Answ. First in the times of affliction there are many lucida intervalla intermissions partly by ease from the pain and grief that oppresseth and partly because of the joy and sweet communion with God which times being substracted there remaines but a little time Secondly when the affliction is past and we look back to see what good came by it how lusts were purged or prevented how graces were cherished or encreased how sweet mercies are when restored we shall easily say that it was not too long only our patience was too short Thirdly if we consider the eternity wherein
18.28 34. Quest. How must we relieve by free lending Answ. When their estates are decayed and our lending may probably recover them again Hence Deut. 15.8 Mat. 5.42 Luk. 6.35 Psal. 112.5 Quest. Whether are alms-deeds arbitrary or an act of righteousnesse Answ. By righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole Law nor that part of legal righteousnesse which consisteth in obedience to the second Table but certain special fruits of this righteousnesse in works of mercy which by the Hebrews are called by the name of righteousness as Dan. 4.27 which is a grace that resteth not only in an internal habit or bare affection of the heart but also in the outward action of relieving the poor Which also is called Justice which is a virtue that gives to every one those things which are due to him Mat. 6.1 when thou dost thine alms which the Syriack renders when thou doest thy Justice Called also righteousnesse 2 Corinth 9.9 Prov. 11.18 Psalm 113.3 Now that almes-deeds are not arbitrary but absolutely necessary is proved For that 1. They are not only works of mercy but fruits of righteousness which are straitly injoyned in the Law Deuter. 15.11 Esay 58.7 Ezek. 18.7 Luke 3.11 and 11.41 Matth. 4.42 Ephes. 4.28 Luke 12.33 Acts 4.34 2. Our riches are not absolutely our own but Gods talents committed to us not for the satisfying of our lusts but for the honour of our Master and good of our fellow servants Hence Heb. 13.16 3 Such as neglect works of mercy commit three hainous sins Theft Sacriledge Murther For they that have received much and communicate not to the wants of others shall be arraigned and condemned for thieves against God and their brethren Besides what we are commanded to give to the poor is consecrated to Gods service called therefore sacrifices So that its Sacriledge to rob them of it and lastly if we suffer the poor to perish in their wants we are guilty of murther against the sixth Commandment Si non pâ—visti occiâ—isti Ambrose Thou hast killd the poor if thou hast not fed them Hoc est occidere hominem vitae suae ei subsidia denegare Ambr. This is to kill a man when we denie to him the means of preserving his life 4. The Lord who is the chief owner of our goods having appointed all that we can spare to this use it s no longer our own but the poors portion which they have as good right to as we have to the rest therefore its injustice to detain it Only here is the difference God hath given us our riches immediately himself but to the poor mediately by us Est panis famelici quem tu tenes nudi tunica quam tu in conclavi conservas Basil. It s the bread of the hungry which moulds in thy cupbord the coat of the naked which hangs useless in thy chamber c. Hence Jam. 5.1 Prov. 3.27 2 Cor. 8.4 and 9.1 Heb. 6.10 1 Pet. 4.10 5. We are but Stewards and a day of account will come Luke 16.2 and therefore if we would give it up with joy we must shew mercy Mat. 25.1 and 24.45 46. 6. Consider that communion that is between the poor and us with our Head Christ and its reason that such as are united in communion of persons should also communicate in the use of their goods for their mutual comfort Rom. 15.28 2 Cor. 8.4 and 9.13 We partake of the same nature are redeemed by the same blood are partakers of the same heavenly calling 1 Cor 1 9. 1 Pet. 2 9. and 3.9 and 5.10 partakers of the same precious promises Eph. 4.5 are of one Church have one religion c. Jam. 2.5 Christ takes that that is done to them as done to himself and will richly reward it Matth. 25.40 7. What we give to the poor we give to God himself Prov. 19.17 Da mihi de eo quod dedi tibi De meo quaero mihi non donas Da reddo Habuisti me largitorem facito debitorem Aug. God thus bespeaks thee Give me something of that which I have given unto thee I ask but mine own and wilt not thou give it Give and I will restore it Thou hast found me a free giver and now make me thy debtor Quest. What further arguments may provoke us to charity Answ. First we resemble God in shewing mercy and that in such an attribute as he delights in above all others Exod. 34.6 Hence Luke 6.36 Secondly such works please God and make us accepted with him Hos. 6.6 Eleemosyna non tantum pro sacrificio sed prae sacrificio Mic. 6.6 8. Heb. 13.16 Isa. 58.6 7. Jam. 1.27 Phil 4.18 Luk. 11.41 Thirdly hereby we make our calling and election sure 2 Pet. 1.7 8 10. Col. 3.12 Alms shew saving knowledge and spiritual wisdom Jam. 3.17 unfeigned repentance Luk. 19.8 A lively faith Jam. 2.18 True love to God 1 John 3.17 Love to our neighbours 2 Cor. 8.8 24. contrary Jam. 2.15 they are notable signes of the remission of our sins Luk. 7.27 and that we are citizens of heaven Prov. 14.21 and therefore blessed Fourthly hereby we are assured of our interest in Gods promises As Eccl. 11.1 Mat. 6.4 and 10.42 Heb. 6.10 It shall not be lost but restored it may be when we have forgotten Mat. 25.44 Luk. 6.38 Prov. 19.17 Terrena omnia servâ—ndâ— amittimus largiendo servamus Isiodor Earthly things are lost by keeping and kept by bestowing solas quas dederis semper habebis opes Hence Luk. 16.9 Fifthly God will repay it with great increase Luk. 6.38 Prov. 3.9 10. Contrary Prov. 11.24 2 Cor. 9.6 Lucrum est pietatis nomine facere sumptum Tertul. Eleemosyna non est divitiarum dispendium sed ditescendi potius compendium quaestusque omnium uberrimus Giving alms is not the way to waste our wealth but the best art of thriving and the most compendious course to get riches Hence it s compared to lending upon usury Mat. 10.30 Prov. 19.17 Luk. 6.35 If we love our money it should move us to part with it upon charitable uses God is the best and the surest pay-master and alsufficient to perform Nihil promittit non reddit fidelis ille factus est debitor esto tu avarus exactor Aug. God pays what he promiseth He is a true debtor be thou a covetous exactor Sixthly it s the end of riches to be employed for good uses not to be lockt up Seventhly by giving them to the poor we long enjoy them which by keeping we cannot do what we give is sent to heaven before us and what is hoarded up is lost and left behinde us Eighthly our inestimable gain will countervaile our long forbearance Hence Gal. 6.9 Eccl. 11.1 the rather considering the eternity of it Ninthly such shall be blessed in their posterity Psal. 112.2 Esay 58.10 11. Tenthly God rewards alms-deeds with corporal and earthly blessings Prov. 3.9 10. and 28.27 Eleventhly God
may supply our own wants but may have wherewithal to relieve others 2. We must use thrift which is a due saving from sinful and needlesse expences and indeed hereby we might be enabled to do much if we would cut off our superfluities Object But from what must we save Answ. From riot luxury drunkennesse gaming and sinful expences by which men serve the Devil and the flesh From needlesse journies and contentious suits in Law From excesse in works of kindnesse in attire feasting housholdstuff c. and truly we should be willing to deny our selves in that which is much more then enough to minister to them that have lesse then enough 3. We must lay up in store for mercy we must have a poors mans box in our house as David when he intended to build a house for God he provided all things aforehand in abundance so must we for works of mercy 1 Cor. 16.1 when thus it lies by us we will give it with a free heart Quest. How much must we lay aside Answ. Be sure to do it in convenient abundance rather with the more then with the lesse and truly most men may spare their tenths of their comings in for pious uses so we shall be rich in good works Try this a while and if thou findest Gods blessing so liberal that thou canst well spare it give it still If not give according as thou art prospered Object I give as much as my neighbours which have as good an estate as I Answ. Not mens examples but the Scripture must be our rule God bids us to give after our ability not after our neighbours nigardlinesse Again how knowest thou that thou givest as much as another of thy estate Dost thou know all that he gives or what his estate is Obâ—ect But I do not know that my neighbour is so poor Answ. First you cannot meek God with pretending ignorance Prov. 24.12 Secondly why do you not inform your selves by enquiring and seeking to know why are you so inquisitive in enquiring after all other things and so carelesse in this To be ignorant then is your fault and one fault cannot excuse another Object But I have little enough for my self and family Answ. First he that hath two coats may think that he hath little enough and yet he is commanded to part with one Secondly probably its self-love that makes thee think that thou hast little enough Canst thou think so short a pittance as thy brother hath enough for him and all thy abundance little enough for thee Obj. But I must provide for my family and therefore cannot give Answ. If this were a good argument then none should give but the same God that bids thee to provide for thy family bids thee give too therefore thou must do both and not strive so to overdo for the one as to neglect the other Provide moderately for thy own and thou shalt have sufficient for the poor too Object But I have not wherewithall to be still giving I cannot spare it Answ. Hast thou for fine cloaths for fine fare c. and hast thou not for works of mercy suppose thy hat should be lost hast thou not wherewith to buy another Yes why then wherefore hast thou not wherewith to relieve a poor man Object But if I should lose againe and againe I should have nothing at length Answ. It may be so but thou mayst give so moderately that thou mayst have still something to give Object I give enough according to my estate why then do you presse me to give more Answ. If this were true it were a good answer but in most I prove it to be false For compare thy expences for mercy with those for superfluities in entertainments in cloaths c. they are far inferiour those of mercy are nothing in comparison of the other whereas God bids feast the poor and not the rich i. e. rather then the rich therefore its evident that thou doest not enough for mercy Object Yea â—ut my place requires Answ. And doth not thy place require that thou shouldst be rich in mercy as well as in cloaths and other things know therefore that till thou art as abundant in works of mercy as in other things God doth not account that thou hast done enough Object But the poor are unthankful it Answ. First all are not so therefore give to them that are thankfull Secondly one mans fault must not dispense with another mans duty Thou art unthankful to God yet he gives so must thou Thirdly take heed that thou dost not causelesly accuse them for unthankfulness which thou must prove Object But they are idle and bring poverty upon themselves by their idlenesse and wastfulness Answ. First hast thou before admonished them of it If not here is a fault unseasonably to mention their evills to excuse thy selfe from doing a dutie Secondly if thou canst not prove this thou art a slanderer as well as a niggard and that is a double fault Object But they are such as have wronged me Answ. Choose to give to such for so thou shalt shew more charity and have a greater reward we are commanded to feed our hungry enemy and have a special blessing promised for it and this is to imitate God who loved us when we were enemies Nbject But if I be still giving I shall give all away Answ. Use thy discretion in giving as in other things and thou needest not do it A man may be very bountiful and yet reserve enough for other good uses 2 Cor. 9.8 Object If I give so much away I shall never be rich Answ. This is an excuse worse then the fault for it chargeth God with flat falshood God saith give and thou shalt not want Thou sayest I shall want if I give He saith he that gives shall be blessed Thou sayest he shall not God saith he that watereth shall be made fat Thou sayest he shall be made lean He saith he will repay it Thou sayest He will not repay it Doth not this impute falshood to God Besides this objection arises from an abominable principle Thus What I cannot be rich if I do that I will not do as if Gods commands must not be obeyed if they keep us from riches God saith be not hasty to be rich and he iâ— not worthy of me that will not lose all for my sake what hurt is it if thou beest not rich thou mayest be saved without riches but if we do not our duty we cannot be saved Again if thou beest not rich in this world thou shalt be rich in good works and that 's the best riches Object Why should I give that to another which I have got by my hard labour Answ. Not thy labour but Gods blessing hath given thee this abundance and because he that blesses thee bids thee give therefore thou shouldst give Quest. What may further move us to be charitable Answ. First God gives us all things richly to enjoy therefore we should imitate our
the evill which I would not that doe I Doest thou desire and endeavour to doe good and to eschew evill then thou art regenerate Thirdly Remember that this is thy priviledge that the corruption of thy nature is not part of thee if regenerate neither doth it belong to thy person in respect of Divine imputation Rom. 7.17 It s no more I saith Paul but sin that dwells in me Quest. How doth the body cause trouble of minde Answ. Two wayes either by melancholly or by some strange alteraâ—ion in the parts of the body Quest. What is melancholly Answ. It s a kind of earthy and black blood especially in the spleen corrupted and distempered which the speen being obstructed conveies it self to the heart and brain and there partly by its corrupt substance and contagious quality and partly by corrupt spirits annoies both heart and brain being the seats and instruments of reason and affections Quest. What are the effects of melancholly Answ. They are strange and often fearful It s called the Divels bait because the Divel being well acquainted with our complexions by Gods just permission conveies himself into this humour and worketh strange conceits and the effects of it are 1. In the brain For this humour being corrupted sends up noisome fumes which corrupt the imagination and make the instrument of reason unfit for understanding and sence Hence follow strange imaginations and conceits in the mind 2. Upon the heart For there is a concord between the heart and the brain the thoughts and affections Now therefore when the minde hath conceived fearful thoughts the affection is answerably moved whence come exceeding horrors fear and despaire and yet the conscience is not troubled at all Quest. What difference is there between Melancholly and trouble of Conscience Answ. They are thus distinguished 1. In trouble of Conscience the affliction is in the Conscience and so in the whole man But in Melancholly the imagination is that that is disturbed 2. Affâ—iction of Conscience hath a true and certain cause which occasioneth it viz. the sight of sin and sence of Gods wrath But in Melancholly the imagination conceiveth a thing to be so which is not making a man fear and dispaire upon supposed and feigned causes 3. A man afflicted in conscience hath courage in other things but a melancholly man fears every thing even where no cause of fear is 4. Melancholly may be cured by Physick but affliction of conscience cannot be cured by any thing but the blood of Christ and assurance of Gods favour Quest. How is a man that is troubled by Melancholly to be cured of his distress Answ. First He must be perswaded to be advised and ruled by the judgement of others touching his own estate Secondly You must search whether he hath any beginnings of grace If not you must labour to bring him to a sight and sence of his sins that his melancholly sorrow may be turned into a godly sorrow Thirdly When some measure of Faith and Repentance are wrought in him then promises of mercy are to be applyed to him which he must be perswaded to rest upon Such are Psal. 34.9 and 91.10 Jam. 4.8 Fourthly Use Physick which may correct and abate the humour it being a means by Gods blessing to cure the distemper of the body Quest. How do strange alterations in the parts of the body cause distresse of minde Answ. Divers wayes sometimes by Phrensie in the brain others sometimes by trembling of the heart or swelling of the Spleen or a rising of the intrailes all which cause strange imaginations fears c. Quest. What remedies are to be used in these cases Answ. First In this case also consideration is to be had whether the party thus troubled hath any beginnings of Faith and Repentance If not then means must be used for the working of them in him Secondly Then the opinion conceived must be taken away by informing him of the state of his body and what is the true and proper cause of the alteration thereof Thirdly If after this the distemper still remaine then he must be taught that it is a correction of God and therefore he ought to submit to it God seeing it best for him Mr. Perkins Vol. 2. CHAP. XXXV Questions and Cases of Conscience about Self-Commendation Quest. IS it lawful for a man to commend himself Answ. It is lawful in some cases for a child of God to commend himself to declare what God hath done for him or by him to speak of the graces God hath bestowed on him of his labours of works which God hath wrought by him yea and of his sufferings for God as will appear by these examples Of Nehemiah chap. 13.1 to 14 c. Of Job chap. 29. and 31. of Paul Act. 20. Phil. 3. 1 Thes. 2. 2 Cor. 11. and 12. Quest. In what cases is this self-commendation allowed Answ. First of afflictions from God wherein they have professed their faith in God their patience obedience sincerity constancy c. So Job ch 13.14 15. and 23.10 11 12. and the Church Psal. 44.17 c. and Jeremy ch 17.16 17. Secondly of injuries from men in word or deed 1. In word by scoffs and reproaches as David 2 Sam. 6.20 21. By slanders of their good conversations So did Paul Act. 22.1 c. and 23.1 and 24.5 6. and 26.2 c. So Jacob Gen. 31.36 to 42. yea Christ himself Joh. 8.46 48 49. 2. In deed then we may protest our innocency to prove we suffer wrongfully as Daniel did Dan. 6.22 Christ Joh. 10.31 32. and 8.40 Thirdly when thereby we may shew forth the infinite riches of Gods free grace and mercy to such vile and unworthy creatures in giving us grace to be what we are and enabling us by grace to do what we do that thereby we may encourage weak believers to dependance on God for grace and mercy and against despondency notwithstanding all their infirmities and unworthinesse So Paul 1 Cor. 15.9 10. 1 Tim. 1.13 15 16. Fourthly to give others occasion and to provoke them 1. To pray for us So Paul Heb. 13.18 2. To praise God for us and glorifie him in our behalf So Paul 2 Cor. 1.11 12. Gal. 1.24 Ephes. 1.15 16. 3. To glory on our behalf before others especially those that seek to traduce and slander us So Paul 2 Cor. 5.11 12. 2 Thes. 1.4 Fifthly when others require an account of our faith holinesse obedience or experiences Hence 1 Pet. 3.15 Sixthly when we would propound our selves as examples to others of faith patience godlinesse c. to draw others to follow our steps so David Psal. 66 1â— Paul Phil. 3.17 Christ Mat. 11.29 Seventhly when our enemies accuse us falsely and our friends who can and ought to vindicate us refuse or neglect to do it So Paul 2 Cor. 12.11 Eiâ—hthly to shew and approve our integrity and reality that we are not almost but altogether Christians before those to whom we relate or with whom we have
preserved from all such foiles for the time to come For which end he 1. Keeps a narrow watch over all his wayes especially over his heart wherein the flesh hides his chiefest ambushments not readily satisfying every desire of profit and delight but first examining them by the rule of Gods Word whether they be to be embraced or rejected 2. He will be most carefull to comfort and strengthen the spirituall part to keep the Armour of God close buckled to him and to be well provided of weapons before the conflict 3. He will shew the like care in weakning his enemy the flesh by withdrawing from it the chiefest weapons whereby it hath formerly prevailed 4. The regenerate man after his falls will more zealously hate his sin then ever formerly avoiding and flying from it yea the oftner he hath fallen into it the more he hates it 5. After his foils and falls he will carefully perform all holy duties which are contrary to his former sins Redeeming his lost time by his future diligence Quest. How far may the flesh prevaile against the Spirit Answ. For resolving of this doubt we must first distinguish between the gifts of the Spirit and the persons in whom they are the gifts may be considered both in their kind and in their quality First Concerning the former the gifts and graces of the Spirit are either common to the regenerate and unregenerate or proper and peculiar to the elect alone The common graces are especially those morrall virtues of Wisdom Justice Fortitude Temperance Patience c. which may not only be lost and quite extinguished in civill men but also in the faithfull because they are not essentiall to a Christian but rather ornaments then part of the spirituall man So in David when he feigned himself mad and in the matter of Bathsheba and in his unjust sentence against Mephibosheth Thus Noah lost his temperance Lot his chastity Jeremy and Jonah their patience c. But as for those sanctifying graces proper and peculiar to them and essentiall to a Christian being once had they can never be lost notwithstanding all the power and malice of the Divel and the flesh For Rom. 11.19 the gifts and calling of God are without repentance So also Joh. 10.28 Secondly The saving graces of the Spirit may be considered in their quality for they are either true or false the true are in the regenerate alone the false in Hypocrites and temporaries Now these may loose their illumination faith love and zeale because they are but either common graces or in shew appearance only Hence Matth. 35.29 From him that hath not shall be taken away even that which he hath with Luke 8.18 Quest. But may not true sanctifying and saving graces in the regenerate be utterly killed or at least for a time quenched Answ. First As some seeming graces in the unregenerate may be quite lost so true grace in the faithfull may be seemingly lost but not quite For Matth. 25.29 To him that hath shall be given and he shall have abundance So Joh. 15.2 Every branch in me that beareth fruit shall be purged c. Yet may they seemingly loose those graces which they keep in truth as for example they may seemingly loose their saving knowledge when through the relicts of ignorance they fall into some gross Errors Heresies or Schismes They may seemingly loose their faith when being violently assaulted by temptations it receives some grievous foils and lies covered under incredulity as fire under ashes or the Sun under a cloud They may seem to loose repentance when they are overtaken afresh by their old sins especially when after they are cleansed they relapse into gross sins not only through ignorance but wittingly against knowledge and Conscience c. yet these saving graces are not lost but only hid and covered for a time Secondly Other graces which spring from those which are fundamentall and absolutely necessary to the being of a Christian may for a time be lost as full assurance peace of Conscience zeal of Gods glory the sence and feeling of his love joy in the holy Ghost c. which tend to the well being of a Christian may in respect of present apprehension not only be much dulled but quite extinguished As we see in Job who thought God his Enemy So David complaines Psal. 22.1 and 51.8 10 11 12. and 88. Yet in these intermissions the true Christian hath restless longings after the sence and feeling of renewed graces and shews as much fervency of affection and intireness of love towards them by his bitter mourning for their absence as he formerly did in his joy and rejoycing in their presence Thirdly Saving and fundamentall graces may be lost in some degrees at least in respect of their operations As the strong Faith may be shaken with doubtings fervent love may be cooled assured hope may quail c. As we see in the examples of Job David Peter the Galatians and the Angel of the Church of Ephesus Rev. 2.4 and of Sardis Rev. 3.2 yea these graces may not only be shrewdly shaken but cast into a dead swoune in which they will appear neither to others nor to them that have them But yet all this is to be understood of their functions and operations which may decay in their degrees but as for the habits of these graces they never decay in Gods Children not so much as in their degrees but grow continually till they come to their full stature whence they are said to be Trees of righteousness of Gods own planting Psal. 1.3 Isa. 61.3 and Gods building Psal. 92.14 and Gods Children who grow till they come to perfect age Ephes. 4.13 14 15. and their graces are Fountains of living water which flow continually Isa. 58.11 Hence the path of the just is compared to the morning light c. Prov. 4.18 Object But did not David loose degrees of his grace when he committed adultery and murther and Peter when he denyed his Master Answ. There was a decay yea an utter surceasing of them for the time till they were renewed by repentance yet not in the habits and essence of their graces but only in their operations as the Sun ever shines in his full brightness though it s oft hid from our sight Yet we must not ascribe this permanency of their graces to any property or excellency which Gods Children have in themselves as if by their own strength they could withstand all tentations but it is to be ascribed to the power and promises of God to our union with Christ from whom we receive Spirituall nourishment and to the continuall gracious assistance of our good God who supports us against all the powers of Hell Object But by this Doctrine many will take occasion to become presumptuous and secure Ans. So is the Doctrine of Justification through Gods free grace by faith obeyed yea Gods mercy redemption by Christ and all the promises of the Gospel For where the Apostle taught Rom. 3.7
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
7. Faith begets soundnesse of spirit and Christian hardinesse But a sound mind is not easily disturbed with wrongs that are offered no more then sound flesh is when handled 8. It seeks the approbation of God but is not vainly inquisitive what others think or speak or do whereas he that basely enquireth what is said against him in every company disquiets himself with anger and makes his faults more publick 9. It acquaints us with the common frailties of all man-kinde discovers the filthinesse of original sinne which hath infected all the sons of Adam It puts us in minde how often we have provoked God and offended our brethren the remembrance whereof is a great curb to carnal anger seeing we do many things that need pardon both from God and man 10. It kindles in us just indignation against our own sinnes which restraines carnal anger from breaking out against others For he that is zealous against his own sins hath no leasure to quarrel with others for petty wrongs and injuries 11. Faith proceedeth with counsel and deliberation It considers before it judge and judgeth before it proceed to execution It defers to censure till time hath revealed the truth 12. Faith worketh by love which is of more force to restrain us from revenge then injury to provoke unto angeâ— For love suffers long yea suffers all things 1 Corinth 13.4 7. It makes us look upon him with whom we are angry as a brother To remember that we would have other men to forgive us when we wrong them and therefore we must do the like 13. It 's the property of faith to receive the whole Word and to diffuse the saving vertue thereof into every power of the soul which changes us in to the nature of it self But the Word requires meeknesse long-suffering and patience the Word is compared to leaven that leaveneth the whole lump 14. Faith obtaineth of God by prayer the spirit of meeknesse whereby our nature is renewed after the image of God and our affections sanctified that they may further Gods glory the good of our brethren and our own salvation 15. It shews the danger of retaining anger which is a high degree of murther It shewes that the promise of forgivenesse is made onely to them that forgive Matth. 6. that judgement mercilesse belongs to them that shew no mercy James 2.13 that with what measure we mete it shall be measured to us Mat. 18.23 Quest. What further meanes may a Christian use to subdue anger Answ. First shunne all businesses above thy reach least being opprest with an unsupportable burden it makes thee froward and teasty Secondly yea abstaine from multitudes of businesses because amongst so many some will certainly miscarry and so inflame thy distracted minde with anger Thirdly shun the society of chollerick persons least thou beest infected by them and learn their wayes Prov. 22.24 25. As one stick kindles many Fourthly avoid contentious controversies For if thou canst not bring over men to thy opinion thou wilt be apt to be angry thinking that it will derogate from thy wit and understanding if thou prevailest not Fifthly take heed of medling with the strife that belongs not to thee especially of medling with foolish and indiscreet persons Proverbs 26.17 and 29.9 Sixthly look often upon the admirable examples of the patience of Gods Saints which have been before thee as of Abraham Gen. 13.8 of Moses Exod. 17.4 11. of David 2 Sam. 16.10 of Stephen Act. 7.60 especially of Christ himself 1 Pet. 2.22 Seventhly look also upon the examples of such as have given themselves over to fury whereby thou shalt see the uglinesse and brutishnesse of this sin Is not his countenance disfigured his words absurd his actions rude c. Eighthly flie jealousies and surmisings which fill us with choller as much as just grounds causing us to make a bad construction of a look a smile c. and so to grow hot against the innocent Ninthly be not light in giving credit to reports seeing the many practices which are used to abuse the credulous Flatterers will seek to insinuate themselves by accusing the innocent Tenthly make the best construction of every thing If the party that hath wronged thee be a young man impute it to his rashnesse and want of experience If a Father let the remembrance of former benefits mollifie thee towards him If they be persons under the command of others it may be they have been forced to it if good men believe they had no will to hurt thee if wicked its no more then we expected from them 11. Remove the ocasions of anger As Cotys King of Thrace when one brought him curious vessels but brittle he commended their rare workmanship yet presently brake them least being of an hasty nature when his servants by any accident brake them he should be excessively angry Quest. But when anger hath seized upon us what means may we use to supplant it Answ. First yeeld not obedience to it believe it not when it would provoke to revenge In other passions giving them liberty brings some ease but anger the more we give way to it the more it is enflamed Secondly remember that it 's a dishonest thing to revenge an injury Prov. 12.16 and 20.3 and 16.32 and shews a short wit Thirdly do not multiply words which are the fuel of anger we may as well think to quench fire with wood as anger with words Fourthly when angry make some delay before thou speakest or doest any thing Anger smothered will languish but let out will flame to further mischief Besides thou mayest in a moment do that in thy anger that thou mayst repent of whilest thou livest Fifthly get out of the company of such as have offended thee as Jonathan did 1 Sam. 20.34 Sixthly Remember that daily thou sinnest often against God and therefore thou hast reason to turn thine anger against thy self Seventhly consider whether thou purposest ever or never to lay aside thy anger If ever it's better that thou should'st presently quench it with the water of the spirit then that it should burn out of it self If never remember that thou nourishest a viper in thy bosome that will eat out thy bowels Eighthly Consider how much precious time thou spendest about a bad matter which being so short and precious should be better imployed Ninthly we should by earnest and hearty prayer beg the assistance of Gods Spirit whereby our affections may be so ruled and sanctified that they may be serviceable to Gods glory the good of our brethren and the furtherance of our own salvation Tenthly Meditate on the unbounded mercy of God whose vertues thou must imitate if thou beeâ—t his childe God forgives that man that injureth thee much more then thou canst He forgives him infinite sins and canst not thou forgive him one offence and yet thou hast more reason for thou knowest not his heart it may be he meant better to thee then thou imaginest Thou art not acquainted with the
spiritual watch This caused deadnesse in the Church of Sardis Rev. 3.12 Such lie open to the tentations of Satan Hence 1 Pet. 5.8 So we see in Eve Noah Lot David c. Hence Paul 1 Cor. 2.3 I was amongst you with much feare Thirdly contenting our selves with a low kinde of Religion that will never attain to any quickening whereas Religion is an high thing Prov. 15.24 It an high calling Phil. 3.14 So we see in Jehosaphat 2 Chron. 17.6 We saith the Apostle have our conversation in Heaven Phil. 3.20 Fourthly vanity of mens mindes is another cause of great deadnesse Hence David prays against it Psal. 119.37 when a man gives way to vain thoughts vain speeches vain expence of time Fifthly evil examples is another cause when we live amongst dead and declining Christians and think all well if we be not worse then they Sixthly covetousnesse and wordlinesse whereas while we keep off our affections from the world we are full of life But when we dote upon the world it layes bolts and fetters upon our soules as we see in Demas and 1 Tim. 6.10 See how heartlesse those heaters were from this cause Ezek. 33.31 Hence Eph. 5.3 Let not covetousnesse be once named amongst you c. Seventhly idlenesse and spiritual sloth when men let their mindes go as a ship without a Pilot See the danger of idlenesse Prov. 19.15 so when we do not lay forth our talents and improve our gifts and graces Eighthly contenting our selves with what we have attained to and not growing and going on towards perfection as Heb. 6.1 where there is truth of grace there will be growth 1 Pet. 2.2 and so we are exhorted to it 2 Pet. 3.18 Quest. What meanes may we use to prevent this backsliding and to be quickned in grace Answ. First we must go to Christ for life and quickening grace He came for that end that we might have life c. John 10.10 Now to attain hereunto we must believe in him John 7.38 and then he invites us Isa. 55.1 Believe in the Lord Jesus Christ set your hearts upon him seek after him and you shall have all good even life it self Secondly carefully to attend upon the Ministery of the Word So 2 Cor. 6.11 12. You are not straitened in us but in your own bowels For our mouth is open to you q. d. In our Ministry there is abundance of grace life c. we come with our armes full you may be enlarged sweetly thereby but that you are straitened in your own bowels Thirdly A careful shunning of all those cause of deadnesse and backsliding which were before-mentioned Fourthly be earnest with God to quicken thy heart to pray for his grace that God would be pleased to put life into thee Pray as Elijah did that fire from heaven may come upon thy sacrifice to warme and heat thy heart and to stir thee up to that which is good as the Church doth Psal. 30.18 Quicken us and we will call upon thy Name Of all Petitions we should pray most for life and zeale next to Gods glory and our own salvation nay indeed as the very meanes of both For indeed there is no grace that we have more need of then this for it sets all other graces on work and its most acceptable to God yea it s the greatest blessing God can bestow upon us Hence Psal. 119.156 Great are thy tender mercies quicken me O Lord c. where he takes the quickening of his heart as a gracious effect of Gods infinite mercy to his soul. Fifthly be diligent to take earnest and effectual paines in this work and in all Christian duties in all the Worship of God There is a secret blessing upon all those that take paines even in the meanest calling Prov. 10.4 So it is in regard of spiritual life there is a secret blessing upon those that are diligent about the meanes of grace as in prayer striving against sin hearing the Word sanctifying the Sabbath receiving the Sacraments c. such shall thrive in grace when others shall be like Pharaohs lean kine Prov. 13.11 He that gathers by labour shall encrease so is it here Paul though he came late into the vineyard yet by his diligence he out-went all the rest of the Apostles Sixthly we must exercise that grace we have and then we shall never fall If a man have but a little knowledge and useth and improves it it will much encrease If we make use of our relentings and meltings and strike whilest the iron is hot If we act and exercise any grace it will prove like the loaves in the disciples hands which whilest they were distributing encreased Grace is like a snow-ball that encreaseth by rowling Seventhly and lastly consider the examples of Gods Worthies in all Ages which will much quicken us to be as forward as they when James would quicken them to patience he proposes the examples of Job and the Prophets Jam. 5.10 So when he would quicken them to Prayer he proposeth the example of Elias v. 17 18. The zeale of others will provoke us 2 Cor. 9.2 So when Christ would exhort his disciples to suffer persecution he saith Consider the Prophets which were persecuted Mat. 5.12 Quest. What motives may perswade us to avoid that deadnesse which accompanies or precedes backsliding Answ. First consider the woful Ingredients of this sinne which are 1. A dulnesse and blockishnesse to learne any thing that is good as it s said of the Jewes Acts 28.27 when we enjoy excellent meanes and profit not by them 2. An awkardnesse and listlesnesse to the wayes of Jesus Christ as is said of the Jewes Mat. 15.8 when we go about duties as having no heart to them 3. Senselesnesse of conscience when it feels not little sins and is little sensible of great ones 4. Coldnesse and lukewarmnesse of affections when we neither pray nor hear c. with affections we can finde teares upon other occasions but not for our sins Our love waxes cold as foretold Mat. 24.12 5. Weaknesse and faintnesse of endeavours as Solomon saith Prov. 13.4 we would feigne have heaven and salvation but we will not be at paines and cost to get it far unlike to John Baptists hearers Mat. 11.12 6. Dulnesse and drowsinesse of the whole man though we are very careful and industrious about the world yet we are extream carelesse of our soules If our hearts were contrite we should soon be quickned Isa. 57.15 Secondly consider that so long as we are dead hearted we cannot pray Implied Psal. 80.18 nor hear profitably implied by Christ Mat. 11.16 c. Thirdly whilest we are dead we can have no comfort no assurance to our soules that we have the truth of grace in us When Christ gives grace he is said to quicken that man John 5.21 True repentance is from dead works and unto life Faith is not faith if it do not quicken Hence Galat. 2.20 Our sinnes are not forgiven if we be not quickned Col.
restore them againe Object But Christ retained wounds after his resurrection much more shall we be imperfect Answ. This was a voluntary dispensation for a time for the strengthening of Thomas his faith not of any necessity Sixthly these bodies of ours shall be spiritual 1 Cor. 15.44 A natural body is upheld by natural means as meat drink Physick c. but then there shall be no â—eed of such things Christ shall be all in all to us Seventhly then our bodies shall obey our spirits now the body keepes the Spirit in slavery but then it shall readily yeeld to every motion of the spirit The ground of the glory of these our bodies shall be the beatifical vision and our union with Christ. If our beholding him here in his Ordinances be of such a power as to translate us from glory to glory 2 Cor. 3.18 what a change shal be wrought in us when we shall see him as he is and if his first coming had that power in it to make all things new 2 Corinth 5.17 much more when he comes the second time in glory shall he make all things new and glorious Quest. What lessons may the consideration hereof teach us Answ. First in all cases of dismay and trouble it may encourage us rather to lose our bodies then to offend God knowing that if we give them for God we shall receive them againe with advantage Secondly labour we to make our bodies instruments of his honour and let us honour our bodies wherein are the seeds of immortality and glory in so using them as that they be carried to the grave with honour Thirdly let us honour the bodies of the deceased Saints of God and the places of their sepulture as cabinets wherein the precious dust of the holy Saints is laid up in keeping Fourthly when we die we should not trouble our mindes with the discomfortable thoughts of wormes rottennesse darknesse c. but with the eye of faith let us look beyond these upon Heaven whither we are going This made Job though covered with ulcers chearfully to say My Redeemer liveth c. Fifthly if we want limbs yet to comfort our selves the resurrection will restore all Sixthly let us serve God here with our best endeavours It s but a while and our labour shall not be in vain Is it not better by doing thus to partake of this blessed change then to spare this vile body and by pampering it and prostituting our selves to vile and base courses thereby to disenable our selves in the resurrection to lift up our heads with joy because our redemption draws nigh See Dr. Sibs on Phil. 3.21 Quest. How may our bodies be made serviceable to our minds and instrumental to Gods glory Answ. They must be maintained with great care but not with much tendernesse For we should use them to be content with a little and with things easie and ordinary looking lesse for pleasure then for health which yet is the way to get a lasting pleasure Quest. Why should we be so careful of the health of our bodies Answ. Because of all earthly things it is the most precious without health of the body the minde will have much adoe to maintain its liberty and stability the disorder of the humours of the body disturb the minde and make iâ— froward yea sometimes reason is quiâ—e overturned by reason of some corporal indisposition Quest. By what means then may the health of our bodies be preserved Answ. Especially by these 〈◊〉 things 1. Serenity of mind 2. A sober diâ— 3. Exercise Quest. How is serenity of minde a means to preserve bodily health Answ. Serenity of minde and health of the body preserve one another But the minde is a more powerful agent upon the body then the body upon the mind A chearful spirit keeps the body healthful whereas frequent excessive fits of choller and deep sadnesse sowre the whole masse of blood and poison the fountain of animal spirits whereby the body loses its lively colour and good plight and droops into a lingring consumption Prov. 12.25 Heavinesse in the heart makes it stoop Prov. 15.13 By sorrow of heart the spirit is broken and on the contrary Prov. 17.22 A merry hâ—art doth good likâ— a medicine and to get this mercy heart the Wise man advises us to keep our mindes in a mild temper Prov. 11.17 The merciful man doth good to his own soul but he that is cruel troubles his own flesh And the body thus preserved in health by the serenity of the mind pays him readily for that good office for the minde is kept in tranquillity by the good constitution of the body Quest. How is a sober diet 〈◊〉 meanes to preserve the health of the body Answ. As there is nothing that wears the body and sets the minde out of frame so much as intemperance in diet and truely not only such as glut themselves with meat and drink but generally all that live plentifully eaâ— and drink too much and confound in their stomacks too many various ingredients giving to nature more then it needs and more then it can dispense with which superfluity that especially of the third concoction turns into ill humours whence various diseases are bred answerable to the variety of our dishes as in the Common-wealth idle persons and uselesse souldiers are they that stir up seditions and trouble the State Then natural heat which serves to the nutritive faculty being put to an over great labour wears away before the time and the spirits serving to make the pot boile below leave the intellectual part ill served in the upper roome and that overplus of nourishment growing to pride of blood breeds no better effect in the soul then to swell the appetite and to provoke it to rebellion against the reason whereas if we would bring our selves to a more simple and sparing diet both our bodies and mindes would enjoy a better health The fewer vapours the belly sends to the brains besides what are necessary the clearer is the skie in that upper region the best rule therefore for such as feast plentifully is to fast frequently Most sicknesses in their beginnings may be cured by this abstinence Quest. But what should they do that use sparing diet Answ They should allow themselves some seasons for good cheere Indeed it oppresseth such whose ordinary meales are so many feasts but it renews the vigour of those that use it seldome wine is given by God to make glad the heart of man Psal. 104.15 Prov. 31.6 It 's of singular vertue to charm cares A draught or two extraordinary when the mind is dejected with crosses will put upon a mans businesses a smoother and calmer face Quest. How doth exercise conduce to the health of the body Answ. Without exercise the body becomes aâ— unweildy bag of corrupt humours Great eaters need the more exercise but the most sober need some the naturallest and pleasantest is walking to which they that use a sedentary life must allow
together by unlawfull means or in regard of readiness to do works of mercy God hath promised to be a Father of the fatherlesse Some go to Hell themselves to make their children rich but God requires no such thing at our hand Therere is a moderate care indeed as 1 Tim. 4.8 He that cares not for his own c. but we must not make this a pretence to excuse our sinfull and immoderate cares what ability the creature hath to help is from God and when the creature is taken away God is where he was Dr. Sibs Quest. Why ought we not to be careful about worldy things Answ. First because these things are good in a very meane degree they cannot breed Contentment nor make a man happy Secondly they are base bones for dogges reprobates have more plenty of them then Gods children they are more meet wages for slaves then portions for children the wicked have these but the godly have spiritual graces here and eternal glory hereafter Thirdly they are very vaine subject to many losses and changes yea and we are as vain as they so that if we should never lose them yet we may be taken from them not twenty or fourty years hence but ere to morrow neither can we tell whether we shall leave them to our children haply it may be to strangers yea enemies or if we should leave them to our children we know not how they will spend them Indeed we must have callings and we must be painful in them So Adam had before and after his fall As Solomon commends diligence so he speaks against idlenesse Prov. 10.4 He sends the sluggard to the Ant for forecast Prov. 6.6 Joseph in times of plenty laid up for times of want Gen. 41.48 therefore it 's not the care but the excesse that is forbidden Mr. Rogers on Pet. CHAP. XXVI Questions and Cases of Conscience about Charity Quest. WHat is Charity Answ. It 's that affection of love which moves us to hold our neighbours dear and to desire and seek their good in every thing which is dear unto them and that for Christs sake according to the will of God 1 Cor. 13.4 c. where we have the properties of charity largly described and it must be shewed by beneficence Quest. What is beneficence Answ. It is with a bountiful heart and hand to do good to all who in any kinde whatsoever need our help by our riches labour care counsel providence or howsoever So that it extends it self to all good works as building of Schools and Colledges maintaining the Ministry and Gods worship erecting of Hospitals allowing yearly Pensions to Parishes and corporations for relief of the poor Or if we want ability to do these then by counselling those that want it by being eyes and feet to the blinde and lame Act. 9.39 Job 31.16 c. Quest. Are these duties then required of all Answ. Yea Heb. 13.16 they are numbred amongst the fruits of the Spirit Gal. 5.22 and are joyned with love and faith 1 Tim. 6.17 18. Quest. Who are the object of beneficence Answ. First all men 1 Thes. 5.15 yea it must extend to our enemies Prov. 25.21 Mat. 5.44 45. Luk. 6.32 33. Secondly yet chiefly to the houshold of faith Gal. 6.10 Christ accepts it as done to himselfe Matth. 25.33 So David Psal. 16.3 Ephesians c. 1.15 Quest. What are the properties of benificence Answ. First it must be liberal and bountiful Da multum multis we must do good to many as we sow our seed plentifully 2 Cor. 9.6 Prov. 11.24 25. Non qui habet servat sed qui impertit est dives impertio non possessio divites facit Clem. Alex. Not he that hath wealth and keeps it but he that bestows it is rich c. otherwise he puts it into a broken bag Hag. 1.6 It s a duty required by God Deut. 15.11 Job 31.16 17. Secondly it must be cheerful Eccl. 9.10 Tit. 3.1 2 Cor. 9.7 Rom. 12.8 Prov. 11.25 2 Cor. 8.12 Deut. 15.10 Quest. How doth this cheerfulnesse shew it self Answ. First in countenance which adds a grace to a good deed Dat bene dat multum qui dat cum munere vultum Where the eye of the giver tells the receiver that its a token sent him from a loving heart Prov. 22.9 Secondly In our words when we speak comfortably to the party to whom we do good Quando adjicimus bona verba bonis rebus 2 Cor. 9.5 Thirdly in the action 1 When a man doth good speedily and readily Beneficentia est virtus quae moram non patitur It dislikes all delays Omnis benignitas properat Seneca All goodnesse is quick of hand and swift of foot Bis dat qui cito dat Et qui moratur neganti proximus est He that delays a benefit is next door to him that denies Proprium est libenter facientis cito facere Sâ—n. It s the property of him that gives willingly to give speedily Isa. 21.14 We must prevent mens suits with such a readinesse as God doth Psal. 21.2 3. Nam illud beneficium jucundum quod obviam venit Sen. that benefit is most delightful to the receiver which stays not till he comes to seek it but meets him in the midst way 2 Cor. 8.4 2 When at least we entertain the first motion and if our benefit hath not found him out before he sued yet at least let him finde it when he sueth Atque etiam dum rogat erogemus Let us give him while he asks Nam qui tarde dedit diu noluit Sen. So Prov. 3.27 and 13.12 especially we must avoid delays in giving after we have granted the suit For there is nothing more distastful then when we are forced to ask again and find more difficulty in the delivery then in the grant The third property is constancy in doing good Benefacta benefactis pertegentes Plaut making one good deed an introduction to another Hence 2 Thes. 3.13 1 Thes. 5.15 1 Cor. 15.58 Deut. 15.11 Gal. 6.9 hereby we imitate our heavenly Father Yea we must encrease in doing good that our last works may excel the first as Rev. 2.19 for Mat. 26.11 Fourthly equality and proportion must be observed in a discreet suiting our works of mercy to our estate and ability that they may match but not exceed it Too much at one time will necessarily cause too little at another For which end we must use care diligence and frugality in getting and saving that so we may be the better able to do good Eph 4.28 Psal. 112.5 Dat non profundit He giveth but not wasteth that so he may still give Hence 1 Cor. 16.1 Dabo egenti sed ut ipse non egeam succurro perituro sed ut ipse non peream Sen. Fifthly we must have respect to the parties that receive our almes giving more or lesse as their wants require For he that gives more non dat sed ditat he relieves not his wants but makes him rich He that gives lesse
non paâ—perem sustentat sed paupertatem He cures not the disease but onely gives some present ease Sixthly we must so give to one as that wâ— neglect not many Non est beneficium nisi quod ratione datur quoniam ratio omnis honesti comes est Sen. It 's not a benefit which is not given with reason because reason is the guide and companion of all vertuous actions Eccl. 11.1 2. cast thy bread upon the waters not water 1 Tim. 6.18 Quest. Who should be the object of our bounty Answ. The poor Luk. 14.12 they are the ground in which this seed is to be sowen if we expect an harvest of happinesse they are the Bankers to whom we must deliver Gods talents if we will be faithful they are Gods factors to whom we must deliver our goods and then God himself will acknowledge the debt and will surely pay with advantage Not canting companions lazy lossels sturdy rogues profuse prodigals For 2 Thes. 3.10 12. such should not eat except in case of extremity and then non homini sed humanitati not to the person but to the common nature of mankinde But To the honest labourer and poor hous-keeper who either through the greatnesse of their charge or deadnesse of trade crosses losses sicknesse c. are not able to get their bread or the blinde and maimed the aged and decrepid Weak widows or young orphans Lev. 25.35 Pars sacrilegii est res pauperum dare non pauperibus It 's a kind of sacriledge to give the poors portion to those which are not poor Tunpissimum gâ—nuâ— perdâ—ndi est inconsulta donatio Unadvised giving is the worst kinde of loosing Yet we must not be overscrupulous in making our choice we must not be so busie in examining their estate and desert that we can finde no leasure to relieve their wants Hence 2 Thes. 3.13 Mat. 10.41 and 25.40 Quest. What are the true causes from whence this charity ariseth Answ. First Faith which formalizes all the Christians actions and mainly differences their works from the same works done by worldlings Now to do a work in faith and approved in the sight of God is not only to be truly perswaded and assured that the thing we do is warranted by Gods Word and allowed by him but that we also in Christ are accepted of him otherwise they are not accepted but are sin Heb. 11.6 Rom. 14.23 Secondly obedience to God because he hath commanded it therefore such almes as are given without respect to Gods command out of natural pity or for worldly ends as profit and vain glory are no properties of an infallible blessed man Mat. 6.2 Thirdly Love unfeigned Hence 2 Cor. 8.4 It s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because given out of meer good will else it 's not accepted â— Cor. 13.3 such love not God 1 Joh. 3.17 and this must arise 1. From our love to God 2 Cor. 8.5 2. From our love to our brethren 2 Cor. 9.5 Fourthly mercy and compassion when we relieve them as fellow members with a sense and feeling of their misery Isa. 58.10 1 Joh. 3.17 It s required Hos. 6.6 Heb. 13.3 Job 31.17 18. such are blessed Prov. 14.21 2 Cor. 8.9 else all our pity is unprofitable Jam. 2.15 c. Hence 1 Joh. 3.18 Lâ—t us not love in word or tongue but in deed and truth Quest. How may we best perform these works of mercy Answ. If we not only take notice of the wants by report but by often visiting the poor and so being eye-witnesses â—f their wants and miseries Jam. 1.27 Mat. 25.36 43. and that for these reasons 1. By visiting the poor we shall be the better enabled to make a good choice and to discover who are truely poor from those who are counterfeits as also who are religious and industrious in their callings from the profane and idle drones 2. Hereby we shall be the better enabled to fit our alms to their necessities both in respect of the proportion and also the special kinde of their wants whereby the benefit will be much encreased Psalme 112.5 and 41.1 3. It would prevent their stragling abroad to begg necessaries which is forbidden Deut. 15.4 and such as neither care for house or home like idle drones would finde little relief unlesse they earn it with the sweat of their browes 4. It would provoke us to be the more compassionate when we see their small provision hungry fare thin cloaths and hard lodging children crying for hunger and parents crying because they have not food for them c. their eye would affect the heart 5. Hereby we may do them double good by distributing spiritual as well as temporal almes to them instructing the ignorant blaming the faulty admonishing counselling and comforting them as God hath comforted us 2 Cor. 1.4 and our words will finde more easie entrance into their hearts when as our good works have prepared the way 6. By seeing the wants of our brethren we shall be provoked to be thankful to God for his goodness and bounty to us in not only supplying our wants but enabling us to be helpful to others 7. Hereby we shall learn temperance and sobriety in the use of Gods blessings and not to abuse them to superfluity and excesse seeing many as good as our selves do want them but to husband them frugally that we may be the more able to relieve others 8. Hereby we shall have occasion given us to prepare against the day of affliction and want which may befall us as it hath done others 9. When we visit the poor we visit Christ in them and he accounts it as done to himself Mat. 25.40 Quest. What are the right ends of giving almes Answ. First the principal end is Gods glory which should be the chiefest motive to all Christian duties Mat. 5.16 2 Cor. 9.13 Secondly the subordinate ends are the good of our brethren who are hereby refreshed the adorning of our profession by these fruits of piety the edification of others by our good example the stopping of the mouths of adversaries when they see our love to God manifested by our love to our brethren our own temporal and spiritual good and the furthering and assuring our eternal salvation Quest. What must we give Answ. We must give onely that which is our own by just and lawful means derived to us therefore to be liberal of that which is not our own is to take goods from the right owners to give them to others at our own pleasure which is no better then plain theft in the sight of God If the hire of an harlot and price of a dog might not be consecrated to God Deut 23.18 then may we not offer that which we have gotten by stealth deceit oppression c. Isa. 61.8 we must deal justly and love mercy Mic. 6.8 Hence Eccles. 11.1 Prov. 3.9 Isa. 58.7 1 Cor. 16.2 The Civilians say Bonus usus non justificat injuste quaesita the good use justifies not the
them yoke-fellows so she must endeavour to perswade her husband to draw with her in all Christian duties for which end she must use toward him all duty respect reverence loving and sweet behaviour that she may move him to love all goodnesse at least for her sake she must also shew such care faithfulnesse and good huswifery that the heart of her husband may trust in her Prov. 31.11 Yet if after all this her husband be a Nabal that will neither be charitable himself nor consent that she shall be so she may do it her self only herein these cautions are to be observed 1. She must observe the former rules and give discreetly not exceeding her husbands ability the which if it be unknown to her she must give sparingly and things of smaller value For Prov. 31.12 She must do him good c. 2. She must perform this duty with all meekness and humility of spirit with all reverence and due respect to her husbands authority with acknowledgement of her subjection in all things lawful that she may win him by her Christian carriage 1 Pet. 3.1 3. In the manner she must so do it as not to give her husband any just cause of offence she must not usurp authority over him 1 Tim. 2.10 nor cause the word of God to be blasphemed Tit. 2.5 4. She must not disgrace her husband by publishing his faults reporting her own good deeds and her husbands backwardnesse but rather pray for his amendment Prov. 12.4 But for the further clearing of this point three things are to be considered 1. It s acknowledged that the husband hath authority over his wife to rule and govern her as her head 1 Corinth 11.3 8 9. 1 Tim. 2.14 Gen. 3.16 2. Yet the husbands government and wives subjection must be in the Lord Col. 3.18 Eph. 5.22 1 Cor. 11.7 He bears the image of God and she is to yeeld obedience to him as unto God in all honest lawful and indifferent things But if he command what is forbidden or forbid what is commanâ—ed she is not to obey him therein Now works of mercy are enjoyned and therefore he may not forbid them or if he do she may not obey 3. Consider the communion which is between man and wife by reason of the bond of marriage which extends both to their persons and goods For their persons they are no longer twaine but one flesh Hence they have not an absolute power to dispose of their own bodies but either over other 1 Cor. 7 4. so also there is such a communion in goods that there is no absolute propâ—iety in either of them but it rests in them both So Gen. 31.16 All that God hath taken from our father is ours not that it was their dowry but through Gods blessing on their husbands labour it was theirs through the communion of marriage Hence at marriage the husband used to endow his wife with all his worldly goods Object But this communion of goods extends to her use onely For the propriety is in the husband and for the common use which the wife hath in her husbands goods it only extends to meat drink apparel and such necessaries for her maintenance Answ. A husband indeed may dispose of or alienate his estate without his wives consent except it be her joynture But this he must do for the good of his wife and family not for their hurt else he is a thief to her and them Again if the wife may dispose of her husbands goods for her bodily use may she not much more do it for the good of her soul and thereby lay up treasure in heaven Good works being enjoyned to the wife as well as to the husband 1 Tim. 2.10 and therefore it s better to obey God then man Act. 5.29 Object But under the Law if a wife made a vow though of consecrating any things to Gods service yet the husband had power to disannul it Answ. Vows were of two sorts 1. Of things absolutely commanded and wherein all were bound to obey and these no husband could disannul 2. Of things indifferent and these indeed the husband might make void But alms-deeds are not arbitrary or indifferent but positively required of all 2. I prove it further because alms-deeds and works of mercy are no lesse commanded by God in the Scriptures in the wife then in the husband Prov. 31.20 and not without good cause is it made the note of a gracious woman because ordinarily alms deeds are done out of houshold store and provision the disposing whereof doth more properly belong to the woman then to the man as the whole current of the chapter shews So Paul would have younger women marry and guide the house 1 Tim. 5.14 the which when the husband allows her to do he honours his wife as he ought 2 Pet. 3.7 and disgraceth her when he turnes her out of this office which he ought not to do unlesse she hath forfeited her priviledge by her unjust and indiscreet abusing of it Thirdly God the Instituter of marriage gave the wife to the husband not to be his servant but his helper in all good things Gen. 2.18 therefore if he neglect religious and charitable duties she must not only perswade him to them but if he still neglect must do them her self for him lest the sin and punishment lie not only upon him but upon her and the whole family Zipporah by performing a duty which belonged not to her but to her husband diverted Gods judgement from him Exod. 4.25 and Abigail saved her husband and family by the like Fourthly if a wife may not do it without special commission from her husband then were she in no better a condition then the meanest servant yea her servitude would be far worse if she be restrained from expressing her charitable affections hereby for the poorest servant may out of his wages give something and the poor widow may cast in her mite whereas the wife though she hath never so much under her hand may give nothing or if she do she shall be accounted a thief and robber of her husband Fifthly the last sentence of everlasting happinesse shall be pronounced to the wife as well as to the husband for their alike doing of these works of mercy Matth. 25.34 therefore she as well as he must feed Christ in his members c. Sixthly we have the examples of holy women in Scripture who are commended for it as of Abigail 1 Sam. 25.18 of those godly women that ministred to Christ Luke 8.3 and of that good woman Pro. 31.20 Seventhly the last reason may be taken from the custome of our countrey which ordinarily authorizeth them to do these works of mercy if their power be not justly restrained by their husbands for their abusing of it Ob. Yet this Doctrine is dangerous because indiscreet women will abuse it it may be to the undoing of their husbands and ruine of their estates Answ. It s but a carnal reason to think
eyes our Overseers then to leave it to the discretion of others 2. It s more acceptable to God being a signe of a stronger faith and more firme dependence upon him 3. It s an evidence of greater love and obedience if at Gods Command we are willing to part with our goods even whilest we might retain them to our own use 4. It s a more seasonable seeds-time and so we may assuredly expect a more fruitful harvest 5. If we neglect it our selves in our life we can have no certainty that we shall ever do it For 1. We may be stripped of our goods before death and so have nothing to bequeath then 2. Death may surprize us suddenly and give us no time to dispose of our goods 3. Our sicknesse may be such as may deprive us of our understanding and memory whereby we shall be disinabled to do it 4. If we make our Will before-hand it may be concealed or made void by some trick in Law or unjust testimony of false witnesses or not be performed through the dishonesty of Executors therefore do as Solomon advises Prov. 3.27 and Gal. 6.10 6. It s most comely for a Christian to give almes in his life-time so living continually as he means to die therefore Christ calleth our good works lights which we should see to go before us and not to be held behinde our backs 7. Such almes as are given at death by those which gave none in their lives there is great cause of suspition that they proceed not from those right and religious causes which set Christians on work to do them but from sinister ends and worldly respects which before prevailed not with them till now they see that they can keep them no longer Quest. How may the almes of Christians be differenced from those which are done by worldlings Answ. First they differ in the causes or fountain from which they arise For First the almes of Christians are the fruits of a lively and justifying faith and are done out of unfeigned love and obedience unto God and therefore he is merciful because he is assured that God is merciful to him and he gives small things to men because he receives great things from God Secondly they spring from charity and mercy towards the poor because they are members of Christ and of the houshold of faith or at least creatures of God of the same flesh with himself whereas worldlings almes arise from self-love whereby he aimes at some temporary good to be derived to himself thereby or out of pride and vain-glory to get praise Mat. 6.1 c. or out of an opinion of merit to get a greater reward from God or out of a servile feare to escape the wrath of God here or hereafter and therefore they profit nothing 1 Cor. 13.3 Secondly a Christian shews mercy being enclined thereto by the motion of Gods Spirit and an inward fountain of goodnesse which is thereby wrought in him enclining him when he wants objects to enquire and seek after them but the worldlings mercy is the meer work of nature and is only moved by the presence of some miserable object which stirs him up to present pity but the object being removed his mercy ceaseth Thirdly they differ in their ends the end of a Christian being principally that God may be glorified the subordinate ends being the good of his neighbour the adorning of the Gospel and the edification of others by his good example his own present good in the assurance of Gods favour and his future glory in Heaven But of the worldling his chief end is his own glory and good c. as before Fourthly they differ in the matter and that In regard of Propriety a Christian gives liberally out of his own store which God hath bestowed upon him by his honest labour the worldling gives out of that which is other mens and having raked much together by lying fraud injustice oppression c. he gives out of it some small almes to make satisfaction for his sins and to stop the Cry of Conscience that he may go more quietly to Hell Fifthly they differ in the quantity a Châ—istian gives liberally not only out of his superfluity but out of his competency yea he spares something out of his necessaries if need require But the worldling gives with a niggardly heart and hand out of his superfluities and that not till his own turn be served Sixthly they differ in the quality a Christian gives things profitable and wholesom but the worldling the basest refuse which he would scarce give to his dogs Seventhly they differ in the object and extent A Christians mercy extends to all that need because they look not to their deserts but to Gods Command yet it s especially exercised to the godly poor as Gal. 6.10 imitating God therein Mat. 5.45 and David Psal. 16.3 But the worldlings mercy extends usually to such as have some way deserved it or that may deserve it or to kindred or friends therefore it s rejected by Godâ—punc Mat. 5.46 47. Eighthly they differ in the manner of giving and in the mindes of the givers For 1. A Christian gives with a plain and honest heart as Rom. 12.8 seeking therein only to please God as Matth. 6.3 But the worldling hunts after his own profit or praise Matth. 23.5 neither is it an act of mercy but of self-love 2. A Christian doth works of mercy with great humility remembring that whatsoever he thus gives to God he hath first received it from God and so confess that he doth far lesse then his duty and that he is sufficiently rewarded if his failings are pardoned But the worldling is puffed up with pride thinking that hereby he hath satisfied for his sins merited heaven and made God his debtor and hence he is so supercilious towards his poor brother that he makes his gift unacceptable 3. A Christian doth all with cheerfulnesse as knowing that God loves a cheerful giver 1 Tim. 6.8 they proceed from an inward habit and therefore flow freely from him This he sheweth by his pleasant countenance sweet words speedy giving c. But the worldling doth it churlishly Dum manu dat vultu negat whilest his hand gives his looks denies He gives with reproaches taunts harsh expostulations c. not so much comforting the poor with his gifts as afflicting his soul with his words Ninthly they differ in time For a Christian gives all his life long But the worldling for the most part onely when death is approaching when he can keep his goods no longer Quest. How many ways must our charity be expressed Answ. Principally three wayes 1. In giving 2. In forgiving 3. In lending Quest. When must we forgive debts Answ. When we see our neighbours decayed in their estates whereby they are disenabled to pay what they borrowed we must shew mercy to beasts when they lie under their burden much more to men Hence Exod. 22.26 27. Neh. 5.11 Luk. 6.35 Isa. 58.6 Mat.
will be merciful to such as shew mercy Mat. 5.7 Twelfthly if we hear the cry of the poor God will hear us Isa. 58.7 9. so we see in Cornelius Act. 10.4 contrary Prov. 21.30 Thirteenthly if we pity the poor God will pity us in our afflictions Psalm 41 1 2 3. Isa. 58.10 Fourteenthly hereby we reap the benefit of the poors prayers to God for us 2 Cor. 9.14 Fifteenthly alms-deeds further our salvation Luke 16.9 c. 1 Tim. 6.18 19. Prov. 14.21 and 22.9 Deut. 15.10 Mat. 5.7 Luk. 14.14 Job 29.12 13. Sixteenthly the greatest benefit of our alms redounds to our selves Hence Act. 20.35 Prov. 11.17 25. 2 Cor. 8.1 2 7. Seventeenthly fearful threatnings are denounced against the unmerciful Ezek. 16.49 Prov. 21 1â— Frustra manus ad Deum expandit qui has ad pauperes non extendit 2 Cor. 9.6 Gal. 6.8 Prov. 28.27 Deut. 24.15 Job 31.16 to 29. Jam. 2.13 as in the parable of the rich glutton Non habuit guttam quia non dedit micam He had not a drop of water because he would not part with a crumb of bread Aug. Eighteenthly by alms-deeds our estates are confirmed and encreased 2 Cor. 9.8 10. Isa. 58.10 11. Prov. 11.24 and 28.27 Ninteenthly the merciful shall be filled with joy as it evidenceth Gods graces in us Twentieth such shall attain to a prosperous estate with honour Psal. 112.9 Prov. 14.31 and they which honour God shall be honoured by him 1 Sam. 1.30 Isa. 58.10 Master Downams Plea Object But we are poor and have not to give Answ. Many that pretend this can yet find enough to bestow on idle unprofitable and wicked courses But supposing First that thou hast but a competency yet out of that thou must give to the poor if thou hast not money sell something that thou mayest best spare and work hard with thy hands Eph 4.28 Object But the poor are so unthankful that our alms are lost Answ. Thou must do thy duty and expect thy reward from God not from men Eccles. 11.4 we must give not only to the ungrateful but to our enemies Rom. 12.20 Object But most poor are so wicked that it discourages us to give them Answ. This should make thee more diligent in seeking out such as are worthy to be relieved Eccles. 11.6 Mat. 5.42 yet in giving we should not be over-scrupulous For 1. Hereby we may neglect our duty and not do it at all Eccles. 11.4 2. God causes his Sun to shine on the evil and good Matth. 5.45 and we should imitate him So Rom. 12.21 3. It s far better to give to many unworthy then that one who is worthy should be neglected in his necessity 4. Consider that mercy looks not after merit but after misery and chiefly intends to relieve their poverty not to look after their righteousnesse Non moribus damus sed homini Chrys. we look not after the manners but after the man nor do we take compassion of him for his virtue but for his misery 5. If God should take the same course with us as we do with the poor and examine our deserts before he would bestow his gifts we should never have our requests granted but hopelesly perish in our wants 6. We should forbear these overstrict examinations of the poor leâ—t hereby we do not so much comfort them by our gifts as torment them by our harsh manner of giving 7. Consider that though the poor be unworthy to whom thou givest yet God is worthy for whose sake thou givest and if thou givest in obedience to his command though it seeme to be cast away in respect of the party yet not in respect of thee who givest for God will certainly reward thee Object But I have a great charge and many children and therefore must prefer them before strangers Answ. They that are miserable because they have wife and children would not be liberal if they had none Ne transferas culpam in insontes saith Basil lay not the blame upon those that are innocent Besides was not the Gospel written for such as well as for those that have no children and are not both by it equally bound to works of mercy Did they beg children of God for this end that they might plead by them a priviledge from obeying Gods Commandment may they not justly fear that God for this cause will ease them of their burden by taking away their children we may provide for them a competency and yet not deny to God of our abundance and superfluity When thou beginnest to number thy children number them and spare not but forget not to reckon Christ as one of the number He hath given thee whatsoever thou hast and will richly recompence thee Besides thou knowest not how thy children will prove it may be ungrateful and will not thank thee for it It may be wicked and prodigall who will mispend it profusly Yea it may be the wealth thou leavest them will be the occasion of their everlasting ruine Secondly we must love our children wisely and take care so to provide for them as that their estates may be blessed and durable which is best effected by leaving them to Gods blessing in a moderate estate without which they may be oppressed by those that are more mighty or defrauded by those that are more crafty c. But if God take charge of them he is their best Protector so that none shall wrest their patrimony out of their hand Psalm 37.26 Thirdly were we sure that the estates we leave them should prosper with them yet we should not love our children better then our selves nor prefer their wealth before our own souls and their flourishing estate which is but momentany and mutable before our fruition of those joyes which are infinite and eternall Object But trading is bad and our burdens many and we have not wherewithal to give almes Answ. First Use your hands such as are able must labour and take pains to relieve those that can do neither Eph. 4.28 Secondly use your heads cast about how the wants of others may be supplied Thirdly do something by way of abatement abridge your selves a little that you may be helpful to others abate something from your backs from your bellies from your recreations c. Object But we must not only maintain nature but our honour and credit in the world Answ. It s true yet we must abate from our superfluities Christ disrobed himself for a time for our sakes of his glory and we for his sake must lay aside of our overplus abate something from a dog from a bird from a beast c. Quest. But what may move such as are able to be willing also to works of mercy Answ. First look to God he is our friend nay our Father If a friend say to you such a friend or kinsman of mine is in want pray you do something for my sake you will do it how much more should you do it when God saith so to you Secondly
consider that Christ comes to you in his flesh when poor Christians come to you he presents a pale face a hungry belly a naked body will you not do something to support Christ and cloath Christ c. in his members and servants Thirdly Christians that come to you for relief are your own flesh and shall the head do nothing for the foot Fourthly consider your selves for hereby you shall place your wealth safely and secure it Fifthly it s the best way to improve it It s a sowing seed in a fruitful soile 2 Corinth 9.6 It 's your gift but its Gods debt and he will repay it Prov. 19.17 Object But when shall I have it again Answ. Take Gods Word he will pay fully and certainly He hath pawned his honour and credit upon it that he will do it at first or last Put your childrens portions into Gods hand make him your Executor He never dies he never breaks he ever lives to provide for them Object A man may give indeed till he give all away and what then shall become of him and his Answ. Eccles. 11.1 Solomon answers there all objections and cavils some may say what I give is cast away and lost No Cast thy bread upon the waters and thou shalt finde them again But there are so many poor that there is no end of giving Give a portion to seven and also to eight to this man a little and to that a little to every one something But I know not what times may come what I may be put to Therefore give whilest thou hast something to give thou knowest not how little a while thou mayest enâ—oy nor what thy self mayest come to want Thou mayest need mercy therefore sowe mercy that thou mayest reap the like I pity them with all my soul but I cannot relieve them Answ. Solomon answers If the clouds be full of rain they will drop down water that is certain it will impart it to the hungry and thirsty ground So if we have mercy and charity in our hearts there will be something in our hand too Object But if I were well seated and accommodated then I could spare something but alas I live in a corner out of the way I have but little trading and it s not with me as with many others I cannot give Answ. Solomon answers whether the tree stands North or whether it stands South in a more fruitful or in a more barren place yet it s the Lords tree still cadit Domino it falls to him and it bears fruit to him and so it will be with us too If we be good trees let us live in the North or in the South in a better or in a worse habitation we will yet yeeld some fruit Object Yea this is true if we knew how it would be accepted Poore men are captious and they will not take a little and rich men will take exceptions and say that I do it out of pride and thereupon will tax me the higher c. Ans. Solomon again answers He that observes the wind and rain shall neither plow nor sowe If a man will still be objecting he shall never go on with any work or service whatsoever Object Yea but I know not the parties to whom I give there are many dissemblers that pretend to much want when it is not so Answ. Solomon answers neither doest thou know how the childe grows in the womb yet thou must not starve the childe we must do what is fit for us to do and use our best wisdome and then leave the rest to God whose providence works for us as it were under the ground as it doth for the childe Object But I find by experience that I have been often cheated with fellows heretofore and that discourages me now Answ. Solomon answers sowe thy seed in the morning and slack not thy hand in the evening for thou knowest not which shall prosper this or that or whether both shall be alike therefore cast not perils but venture it sometimes thou knowest not but it may succeed very well However what thou doest with an upright heart and usest thy best discretion in God will accept and take it in good part See Dr. Harris Spittle Sermon Quest. But doth God take notice of our works of câ—rity Answ. Yea First he takes notice of the person that doth them as of Cornelius Acts 10.31 Secondly of every act of mercy Thirdly how much mercy every one sheweth Dorcas made many coates Fourthly of the time when Obadiah in a hard time hid the Prophets and fed them 1 King 18.5 Fifthly with what heart and enlargement of affection we do them as of those Macedonians 2 Cor. 8.3 Sixthly yea of the least degree of mercy Of a little cake 1 King 17.30 Of a cup of cold water Mat. 10.42 Idem Quest. What may move us to be constant and continue in our charity Answ. First in regard of our brethrens need they may long continue to be in want He that hungers and thirsts may hunger and thirst again Joh. 4.13 Others also may stand in need of our charity For Mat. 26.11 You have the poor always with you we must not tie our selves to relieve one man once onely nor one alone Secondly in regard of our selves for the reward is promised to such as continue in well-doing Rom. 2.7 Dr. Gouge on Heb. Quest. What warrant had the widow of Sarepta to relieve the Prophet before she made provision for her self and her Son Answ. Had she not known that it was the special will of God she should not have done it to defraud her self and her sonne to relieve a stranger contrary to the accustomed rule of piety 1 Tim. 5.8 therefore Paul would have widows to be maintained by their own kindred Quest. Is a man to prefer a stranger eminent in piety before his brother which is not so adorned with it Answ. Thou must rather nourish and relieve thy poor brother then thy friend For this office is coupled with nature and blood according to which thou art more obliged and neerer to thy brother then to thy friend But if it be in thy power to advance the one to publick offices in Church or State thou must preferre thy virtuous friend before thy carnall brother Quest. If I see many strangers in want and one good man also whether should I relieve those many strangers or that one good man Answ. A good man is to be preferred before a a stranger but many strangers before one known person For the more common good is the better Balls power of godlinâ—sse Quest. Why is giving to the poor a duty Answ. First because its such a duty as every poor man doth desire and crave of another and hopes and wishes that he may perform it to him and blames him for unmercifulnesse if he neglect it and every rich man will acknowledge that if he should loose all he would desire that others should shew mercy to him therefore it s a manifest
is begun confirmed and encreased by solitariness Eve was tempted when she was alone therefore such persons should converse with good company and exercise their mindes with reading Gods Word heavenly meditations singing of Psalms c. Fourthly Such must as heartily repent of these evill thoughts as of evill words and deeds For through mens carelesness over their thoughts it is that God suffers Satan to plague and torment them with such blasphemous thoughts and after repentance he must watch more narrowly over his ways especially over his heart which is the fountain of all Prov. 4.23 Quest. How may distresse of minde arising from our own sinnes be cured Answ. First That particular sin must be known which is the cause of this distress most are prone to dissemble herein pretending that it comes from some wicked thoughts or affections when as usuall it comes from some gross actual sin especially against the third sixth and seventh Commandments and the more secret such sins be the more horror of conscience they bring Secondly their Sin being known see what signs thou canst finde in them of true repentance for it otherwise they are not fit to receive comfort Thirdly If this be found then administer comfort yet mixed with some terrors of the Law that the comfort may appear to be the sweeter wherein observe these two rules 1. Inform the party that his sins are pardonable though in themselves great and hainous yet by the mercy of God in Christ they may be remitted and this he may be convinced of 1. Because Gods mercy is infinite and over all his works Psal. 145.9 Christs death is of an infinite value God delights in mercy Isa. 55.7 Psal. 103.7 as we see in Manasses Mary Magdalen Paul c. 2. Because men living in the Church and knowing the Doctrine of salvation shall not be condemned simply for their sins but for their impenitency therefore men should be grieved not so much for their committing of sin as for continuing therein without repentance 3. Because it pleases God many times to leave men to themselves to commit some sin that greatly woundeth conscience yet even these do not utterly take away grace but afterwards makes it shew it self and shine more For Rom. 5.20 where sin abounded grace abounds much more 4. The promises of God touching pardon of sin and life eternal in respect of believers are general and in regard of all and every man indefinite so that they exclude not any only they admit one exception of final impenitency 2. Shew him that his sins are pardoned if he be heartily grieved that by his sins he hath offended so loving and merciful a God And if he desire with all his heart to be reconciled to God in Christ and resolve against sin for the time to come Luke 15.11 c. Shew him these Texts Matth. 9.12 13. and 11.28 Luke 4.18 Quest. But what say you to the case of Recidivation if a man after repentance for sâ—me grievous sin fall into it again Answ. His case is dangerous as relapses into mortall diseases yet not altogether desperate For 1. We that have but a drop of mercy must forgive our brethren again and again much more will God who hath an Ocean of mercy Isa. 1.18 Apostates are called to repentance with promise of pardon Luke 15.20 the prodigal by whom is meant a childe of God who fell after repentance and obedience upon his purpose to return was pardoned So 2 Cor. 5.20 Paul prayes the lapsed Corinthians to be reconciled to God 2. Assure such that upon their repentance they shall be pardoned Quest. But I am troubled for want of grace in my heart and obedience in my life what must I doe Answ. This is common to all Gods Children more or less at one time or other So was Paul troubled Rom. 7.23 Now there are many grounds of comfort whereby the heart may be stayed in this sorrow that it be not immoderate which are First Remember that its Gods will that thy sanctification should be imperfect in this life This is manifest both by the word of God and daily experience and God will have it so 1. Because God gives grace according to the measure and manner of our receiving of it which in this life is imperfect Indeed remission of sins and justification by Christs obedience are ours by imputation and so are perfect but sanctification regeneration the love of God and man are put into us Yet before we have them we must receive them and the means whereby we receive them is faith which because it is weak and imperfect in this life therefore the gifts which we receive thereby are imperfect also 2. If any were absolutely perfect in this life then he should fulfill the Moral Law and so be a Saviour unto himself and by the tenor of the Law have life and so Christ should not be a Saviour properly but only as an instrument to dispose us to the keeping of the Law whereby we might save our selves But Christ is the only Allsufficient Saviour and the accomplishment of our salvation is from him alone 3. It s Gods will that his children should be brought to nothing in themselves that they might be all in all out of themselves in Christ But if our sanctification were perfect here we should rest contented in our own goodness that Paul might not do so he was buffeted 2 Cor. 12.7 Secondly Consider what makes thee accepted with God and how much thy self must do for this end which is 1. Thou must heartily bewail thy sins both of heart and life and if thou renewest thy sins thou must by renewing thy repentance recover thy former estate 2. In regard of thy former sins thou must rest on Gods mercy alone flying to the throne of grace to obtain pardon of them 3. Thou must endeavour for the future to perform obedience to God in all his commandments that thereby we may shew our gratitude to him for his mercy and profit in our obedience Object I endeavour to do these things But alas in sorrow for sin I am troubled with hardness of heart my faith is mixed with doubtings and my obedience with many slips and falls what shall I therefore doe Answ. Remember these rules 1. If thou hast a minde and purpose not to sin and a desire to please God and endeavourest to perform both God in mercy accepts this for obedience it self Accipit suum remittit tuum He accepts that which is his and forgives that which is thine His is the grace which puts us upon these desires and endeavours Ours are the wants and weakness in performance the first he accepts the latter he forgives Quest. But can God accept our works which are imperfect Answ. As our obedience is in truth so far its his work and therefore he accepts it as it s ours so he pardons it because we are in Christ. Secondly canst thou say with Paul Rom. 7.19 The good which I would doe I doe not and
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
all good means that the Spirituall part may be strengthened and the flesh with all its carnall lusts may be mortified that it may not prevaile against the Spirit as 1 Cor. 9.27 But the conflict of Conscience is commonly joyned with wretchless security whereby the unregenerate man carelesly neglects the causes and occasions of this bitter conflict till he be overtaken with them and only avoids the punishment but not the sin or the sin only when he is sensible of the punishment It works in him no care to mortifie his sins unless only in outward act and that also out of a slavish fear and not in love and obedience unto God It makes him not carefull to use means for the subduing of the flesh yea rather it brings him into a sluggish dispair as if all meanes were uselesse or if he use any means its only in hypocrisie to stop the cry of his Conscience not with a desire to profit by them Fifthly They differ in the subject matter or occasion about which this conflict is made by these divers enemies For the Flesh and Spirit do in all things oppose one another The Spirit the flesh in all that is evill the Fesh the Spirit in all that is good For there is no action which the spirituall man performs but the flesh interposing hindereth therein as in Prayer hearing receiving the Sacrament sanctifying the Sabbath works of justice mercy temperance c. somtimes wholly withdrawing him from them other somtimes distracting disabling him in them which makes him to complain with the Apostle Rom. 7.18 21. And on the contrary the Spirt opposeth the Flesh in all known evill either by restraining from falling into evill or being fallen to rise again by repentance Sixthly They differ in respect of time For the combate between the Flesh and Spirit begins at our regeneration and not before and being begun its constant and continues to the end of our lives though it may have some intermissions in respect of sence and feeling But the conflict of Conscience oft times begins so soon as we have the use of reason receiving common notions from the light of nature but it s neither constant nor continuall but only by pangs and fits upon the occasion of some great sin committed or about to be acted Nor yet alwayes lasting to the end of our lives For ofttimes by custome in sin the Conscience becomes dead and seared that it takes no notice of sin nor opposes the will and affections but suffers them to run headlong to all manner of wickedness Quest. Whether is this conflict between the flesh and Spirit in all the regenerate Answ. It is in all the regenerate that have received Spirituall illumination and have the use of reason and understanding being possessed of Gods sanctifying graces not only in the habits thereof but in their acts and operations Quest. What are we to think of infants and idiots Answ. Such of them as belong to Gods Election he worketh in them for their justification and sanctification after an extraordinary secret and wonderfull manner applying Christ to them his righteousness obedience and vertue of his death and resurrection by his holy Spirit who all-sufficiently supplies unto them the defect of all inferiour instruments and means and hereby purgeth them from the guilt punishment and corruption of their sins Now in these there cannot actually be this conflict because they have not the acts and operations of spiritual graces but only the seeds of them yet even in them through spirituall regeneration there may be some kind of conflict between the Spirit and the flesh the seed of grace and of corruption striving one against another But this is meant of Elect Infants dying in their infancy Quest. Whether is this conflict in all the regenerate in like manner and measure Answ. It is not but diversly as it pleaseth the Lord to glorifie himself in the manifestation of his wisdom goodness and omnipotency either by giving his servants a greater measure of strength and grace whereby they obtain an easie victory or a scanter proportion of it by which notwithstanding they shall as certainly though not so speedily overcome shewing his greater power in their greatest weakness 2 Cor. 12.9 Quest. Is not this conflict sometimes weake in strong Christians Answ. Yes for sometimes through pride and self-love they are apt to forget themselves and being swoln up in their own conceits to rob God of his glory by arrogating some part of the praise of their spiritual strength and victories to themselves whereupon the Lord leaves them by spirituall desertions unto their own abilities and le ts loose their enemies to assault them In which case they are utterly unable to stand in the least conflict but are shamefully foiled and led captive of sin as we see in the example of Noah Lot Job David Peter c. and then being discouraged they complain with Job Chap. 6.4 That God opposeth them as a mighty enemy c. and with David Psal. 22.1 and 77.7 8. and with the Church Isa. 63.17 and 64.9 and then the flesh proudly swells triumphs over the Spirit saying Is this the man that took God for his hope But though God hath withdrawn himself a little that the spirituall man might the more earnestly seek him yet doth he not utterly forsake his servants and his graces in them which though they seem extinct yet are they but in a swoon and therefore when the Lord blows upon them again by his Spirit then they recover their former strength and the Christian Champian being grieved and ashamed for his former foile with more then wonted valour assaults his enemies and puts them to flight obtaining the victory and ever after hold them under more base subjection Quest. What is the success of this conflict between the Flesh and the Spirit Answ. The success is twofold the first whereof is the repulses and foils which the Spirit suffers through the malice and fury of the flesh the second is of the victory and triumph of the spirit over it The first is temporary and lasts only for a time The second is permanent and everlasting Quest. What is considerable about the first Answ. That the Spirit is often foiled in this combate when as by the subtilty or violence of the flesh it s hindred in its course of godliness allured or forcibly drawn to the committing of sin of which St. Paul complains Rom. 7.21 22. and this happens either through the weaknes of the spirit or want of watchfulness and Spiritual care to get the whole Armour of God close buckled to us of which foils there follow three notable effects 1. Unfeigned and bitter sorrow for our slips and falls So Isai. 63.17 2. An earnest desire to rise again to be delivered from the bondage of the flesh and having gotten the victory to keep it under for the time to come So Rom. 7.24 3. Having obtained the victory an use of all good means to be
8. and 6.1 where sin abounds grace abounds much more Some were ready to say Let us then sin that grace may abound But it s not possible that any sound Christian who hath these graces should abuse what hath been said to presumption and security For though they cannot loose their graces yet they may loose peace comfort joy c. which is the very life of their lives in which state they are full of horror and before they can purchase their former peace they must pass through the purgatory of repentance send out deep sighs and bitter groans c. which will make them more wary ever after even as long as they live Phil. 2.13 Quest. What is the second thing considerable in the successe of this conflict Answ. That the Spirit alwayes obtaineth an assured victory over the flesh For though it be often weakned yet it cannot be wholly vanquished but still recovers strength whereby it prevails and puts the flesh to flight though it recieves many wounds and falls in the fight the reason is because Christ holds us by the right hand and bids us fight without fear Isa. 40.10 11 12. and 42.6 yea he hath inseparatly united us to himself by his holy Spirit Joh. 10.28 and made us lively members of his body and therefore being able to defend us he will never suffer us to perish for then his own body should receive a maime Oject But we see many Christians who both in their own judgement and in the judgement of others are members of Christ yet quite fall away and become members of Satan Answ. The Members of Christ generally so called are of two sorts 1. Such lively Members as are inseparably united to him by his holy Spirit and a lively faith which neither the Divel nor the Flesh nor any other power can pluck away from him 2. Such as are improperly called Christs members being dead and fruitless and only so in outward profession and these may faile and be quite severed from Christ but this doth not prove that the true members of Christ may perish for they can never be parted from Christ in respect of their spirituall union because Gods Spirit which is the cheif band of it can never faile Hosa 2.19 Jer. 31.34 Quest. By what degrees doth the Spirit obtain the victory Answ. First in this life in which this conquest over the flesh is but inchoate and begun the lusts thereof not being wholly abolished but only in some degrees mortified By reason whereof the Conflict between these enemies continues not only in our first conversion when we are but babes in Christ but even through the whole course of our lives yet still for the most part the issue of it is the victory of the Spirit though it meets with many foils in the fight Rom. 8.1 where it appears that whatsoever his slips and Errors may be yet for the most part he holds on in his Christian course unto the end Secondly Yet whilst we continue here the victory is neither gotten nor held without a conflict wherein the Spirit is often foiled But in the end of this life we shall obtain a full and perfect victory over the flesh and all the lusts thereof and then there shall be no place or time for fighting but for receiving the Crown of victory and the enjoying of everlasting peace as 1 Tim. 4.8 Rev. 3.21 Quest. What arguments may encourage us to this conflict against the flesh Answ. To the obtaining of this victory there are two things required First A due preparation to the fight Secondly A wise and valorous behaviour in the fight itself Quest. What is required in the preparation to the fight Answ. First A serious consideration of those Arguments which may put courage into us and make us resolute in assaulting this Enemy Secondly A right use of certain means which may enable us to overcome Quest. What are the reasons which may encourage us to set upon this enemie the flesh Answ. First Because its the will of our great Captain the Lord of Hosts that we should encounter it to which he often and earnestly presses us to yield obedience by his command that we should fight against the world and the Divell as first that we should depose it from its regency Rom. 6.12 that we should not satisfie it Gal. 5.16 that we should utterly renounce it Tit. 2.11 12. that we should put it off Ephes. 4.22 yea mortifie it Col. 3.5 crucifie it or put it to a shamefull death Gal. 5.24 there is a gracious promise to such Rom. 8.13 Secondly Let the necessity of this fight encourage us to it seeing we have no peace with our sinfull flesh but upon most wofull conditions if we do not fight against it for if we fight not against it it will fight against and overcome us If we hold it not under as a slave it will tyrannize over us and enthrall both our souls and bodies in a wretched bondage and we had better with the Prodigall feed with filthy Swine then to become slaves to these sensual and more filthy lusts Now how unworthy is this our being and breeding who by our creation were sons and children of God to yield our selves slaves to such cruel Masters who will make us imploy our bodies and minds which were created for Gods service in the miserable bondage of sin and Satan But besides the hatefulness of the flesh for its cruell tyranny it s more odious for its pollution and filthiness for there is no filthy sink or stinking carrion to be compared to it Thirdly The consideration of the manifold evills which are done unto us by the flesh should excite us to this combate For its more mischievous to us then the Divel himself who could never hurt us if we were not first betrayed by this inbred Enemy Yea it s worse then Hell and Damnation being the cause of them both and without it Hell were no Hell It s the root of all sin and wickedness from which Idolatry Blasphemy Murther Adultery c. grow and spring It s such an Enemy as makes God himself our Enemy exposing us to his wrath and would cast us headlong into eternall torments if Gods infinite mercy did not stay us in the way It s the provoker to all wickedness and the greatest outrages that were ever committed in the world may challenge the flesh as their chief cause and author and shall we have any peace or truce with such a vile and malicious enemy It was it that pierced Christs hand and feet that thrust the spear into his side that put him into that agony in the Garden and upon the cross c. which moves men daily to crucifie him afresh and to trample his precious blood under their filthy feet and can we finde in our heart to have peace with such an Enemy to our Saviour It s also the cause of all our punishments and miseries in this life whether inward or outward and lastly of death it self