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.
of our hearts against the first motions and inclinations unto sin and if they be entred at unawares we must repell them presently upon our first discovering of them It s good to crush this Cockatrice in the shell Fourthly We must take heed of nourishing in our hearts such corruptions as are most dangerous to our souls health as 1. Watch against those sins to which through our natural corruption we are most inclined and that 1. Because of all others wee have most cause to abhor them seeing by them we have most dishonoured and displeased God 2. They have most often wounded our consciences and given us the greatest foils 3. They have most disturbed our inward peace and deprived us of spiritual joy in the assurance of Gods love 4. We are still most prone to fall into them our corrupt natures being so much inclined to them and our carnal love doting upon them 2. We must most heedfully watch against those sins which do most ordinarily attend our special callings because being daily conversant in them they make daily and dangerous assaults against our souls and by reason of our many falls and foils they become customable and hearden our hearts in them Hence are these exhortations Luke 3.12 13 14. and 12.15 Acts 20.28 1 Pet. 5.2 3. We must watch over our hearts that they be not drawn away with the sins of the times and Countries wherein we live because we are apt to follow a multitude to doe evill and are easily led aside by bad example and being faln into them we are apt to continue in them without remorse the multitude of offenders taking away the sense of sin Fifthly We must keep the like watch over our sences which are the gates of our souls by which all things enter which watch doth chiefly consist in two things 1. In restraining them of their liberty and not suffering them to rove at their pleasure nor to satisfie themselves even to satiety with sensuall delights and full fruition of their several objects but sometimes stopping them in their course we should call them to an account whether the things about which they are exercised are as profitable to our souls as pleasant to our sences 2. When we allow our sences to take their pleasure we must carefully take heed that they delight themselves only in things lawful both for matter measure and manner so using these sensual pleasures as not abusing them as helps to make us to go on more chearfully in our way and not as impediments to hinder us in our journey Quest. How must we watch over our eyes Answ. By not suffering them to rove about at pleasure and to glut themselves with delightful sights and restraining them as much as we can that they do not behold that in this kind which is not lawful to covet For of seeing comes loving and of loving lusting and desiring Matth. 5.28 we must keep them from gazing upon any thing that may be to us a ground of tentation whereby we may be drawn into any sin or which may be a distraction to us in Gods service Thus Job watched over his eyes Job 31.1 and this is Solomons meaning when he saith that the wise mans eyes are in his head but the eyes of a fool are in the ends of the earth Eccles. 2.14 because a wise man leaves not his eyes to their own liberty but governs them by discretion whereas fools suffer them to rove every where Into which folly David fell when he suffered his eyes to gaze upon the beauty of Bathshebah and therefore afterward he kept a surer watch over them and intreated God to turn away his eyes from beholding vanity Psal. 119.37 Quest. How must we watch over our ears Answ. To keep them from hearing any thing that is vain and sinful tending to the corrupting of our souls or the hindring of them in their growth in grace All filthy speeches tend to Gods dishonour and to our own and our neighbours hurt So doth all unsavory talk bitter taunts unchristan jests whisperings backbitings and slandering and all such discourses as feed the flesh and starve the Spirit wed us to the world and wean us from God we must therefore stop our ears against these bewitching sorceries and not for the pleasing our carnal sence hazard the destruction of our precious souls The ears like Conduit-pipes convey into the soul either the clear streames of the water of life or the filthy puddles of sin and death Quest. How must we watch over our pallates Ans. That we do not to please our pallat use such excess in our diet as will disenable us to Christian duties knowing that the end of our eating is to refresh and strengthen our bodies that they may be fit for Gods service that hath fed them and not the pampering of the flesh with sensual delight To give way to our appetite is to bring innumerable evils upon our selves As upon our bodies sickness and death upon our soules and bodies both sloth and idleness unfitness to any good action drowsiness or vain mirth shortness of memory dulness of understanding wanton dalliance and inflamation of our hearts with unlawful lusts Quest. How must we watch over our sence of touching Answ. That to please it we do not enslave our selues to effeminate daintiness thinking our selves undone if we cannot rowle our selves upon our beds of down and go in soft raiment and Dives-like be cloathed in purple and fine linnen every day But we should so inure our selves that we may not think it strange and intollerable to lie hardly and go hardly if Christ who suffered so much for us call us to suffer a little for the testimony of his truth Much more must we restraine this sence from unlawful objects as unchast kisses lascivious imbraces and wanton daliances which tend to the inflaming of our hearts with unclean lusts and defiling our bodies which should be the Temples of the Holy Ghost Quest. How must we watch over our tongues Answ. We must resolve with David Psal. 39.1 I will take heed to my wayes that I sin not with my tongue For the well ordering thereof is a matter of great moment for furthering or hindering us in our Christian conversation Prov. 15.4 A wholsome tongue is a tree of life c. If we use it well it will be our glory it being a notable instrument of glorifying God by speaking to his praise and then if we honour God he will honour us 1 Sam. 2.30 but if we abuse it to sin it will become our shame seeing thereby we dishonour God who hath given it us and all good things Hereby we may edifie our brethren Prov. 15.7 and 25.11 But if we vent froth and filthiness we shall corrupt them 1 Cor. 15.31 By the well using of it we shall have comfort Prov. 15.23 and 18.20 It evidenceth that we are upright in Gods sight Psal. 37.30 Perfect men Jam. 3.2 but the contrary is a sign of a rotten and wicked
ungrateful 2. By refusing what God would give to them viz. grace mercy peace and joy wilful refusal whereof is wilful murder 3. That they do not gratifie Satan who is a liar and the Father of lies A Murtherer of souls from the beginning An accuser of the brethren Job 1.9 and an accuser of God to us as if he were an hard Master Gen. 3.4 Now men gratifie Satan 1. By entertaining parley with him as Eve did He will certainly prove too hard for us 2. By hearkening to his suggestions as these or the like 1. To cast off Ordinances to neglect duties publick or private as if they were needlesse or to no purpose Hereby he seeks to starve our souls 2. To harbour jealovsies and evil surmises of God or dishonourable thoughts of him as if he were not mercifull faithfull c. 3. To cast away their confidence and lay hope aside and to give over seeking or waiting on God any longer and to throw themselves into the gulph of despaire 4. To make wrong judgement of themselves and their condition as if they were out of the state of grace out of Christ c. because for the present they cannot discern it Or that they are not the Lords because they are so deeply distressed as none of his ever were 5. To follow Satans prescripts for deliverance out of their soul-troubles which is to lay aside all thoughts or cares about their souls to go to merry company give themselves to pleasures c. 4. That they do not satisfie their disquieted hearts and that 1. By taking offence at Gods dealing with them or to be angry with God or sullen 2. By giving way to sad perplexed thoughts which gives Satan mighty advantage against them 3. By venting or justifying the distempers of their hearts as Jonas chap. 4.9 4. By putting away comfort from them in a froward peevish humour when it s tendered to them lest God answer them accordingly Psal. 18.26 Secondly direct them to have special respect to three graces to nourish them which are 1. Repentance for their sins those especially which cause this trouble for which labour for a deep and unfeigned sorrow till when they are not fit for comfort 2. Faith which they must labour to strengthen by all means as to trust in God His mercies and promises In Christ his merits and mediation these are strong refuges Psal. 42.5 Job 13.15 Psalme 56.3 Rom. 1.17 1 John 5.4 3. Patience which they must continually exercise in bearing Gods hand submitting to his will waiting his leasure c. Thirdly take a right course for healing their distempers and troubles of soul and that 1. By searching the sore to the bottome to finde our the core and cause thereof as Chirurgions do by drawing the troubles of their heart to an head as their sorrow for sinne in general or for some one sinne in special c. 2. By turning the stream of their passions into another channel as Physicians turn the course of blood in the nose by opening a veine So turne their feare of wrath and hell into the channel of holy feare of God and his goodnesse and their grief for penal evils inward or outward into the channel of godly sorrow for sin Fourthly bear with their infirmities as ignorance frowardnesse c. Become all things to them for their refreshment and recovery as Paul 1 Cor. 9.20 shew love to them with pity and patience to bear all and hope all speak to them as sympathizing with them in their troubles and sorrows make it out to them that your words come more from your bowells then your braines Mr. Reyners Rules for the government of the Tongue Quest. How may a man that is in distresse of minde be comforted and relieved Answ. The most sure general remedy is to apply the promise of life everlasting in and by the blood of Christ. Quest. But what must be our 〈◊〉 of proceeding in the application of this promise Answ. Therein three rules are to be observed 1. The party must disclose if he know it the cause of his particular distress that the remedy may the better be applied and indeed the very opening of the cause is a great ease to the minde 2. If the cause can and may be made known then you must see whether the party be fit to receive comfort and that is if he be humbled for his sinnes pray for pardon and desires amendment without this the word of comfort will be misapplied to him Quest. But what if we do not finde him humbled Answ. Your first and principal care must be to work in him some degree of humiliation for which end you must labour to convince him of sinne and then shew him the necessity of grief for it at least for some of his principal sins and herein two things must be remembred 1. That their worldly sorrow must be turned into a godly sorrow as when one bleeds at nose they open a veine to turn the course of it so when men are troubled with worldly sorrow shew them that they must grieve not for worldly respects nor meerly for fear of punishment but principally for the dishonour that redounds to God by their sinnes 2. Take care that this sorrow be not a confused sorrow because he is a sinner as other men are but a distinct sorrow for this or that particular sinne and then he that is grieved for one sin truly and unfeignedly will proportionably be grieved for all the sins that he knows to be in himself 3. Minister and apply comfort to him that thus confesseth his sinnes and is truly humbled for them Quest. How must this comfort be administred Answ. It may be done by bringing the party within the compasse of the promise of life and there be two wayes of doing this the one false the other true Quest. What are the false wayes Answ. First some think that men may be brought within the Covenant by the doctrine of universal grace and redemption But this way is both false and unfit Quest. Why is it false Answ. Because all the promises of the Gospel are limitted with the condition of Faith and Repentance and are not universally made to all Object But God would have all men to be saved 1 Tim. 2.4 Answ. The Apostle who is the best expounder of himself saith Acts 17.30 The time of ignorance God regarded not but now he warns all men to repent Now i. e. after the coming of Christ in the flesh but it must not be enlarged to all Adams posterity So in that of Timothy God would have all men to be saved i. e. Now in this last age of the world So 2 Cor. 6.2 Now is the acceptable time c. Col. 1.16 Rom. 16.26 Again All men i. e. not all particular men but some of all sorts and kindes So all is taken 1 Tim. 2.1 Object But Paul saith 2 Cor. 5.18 God was in Christ reconciling the world to himself therefore the promise in Christ belongs to
What may move us to affect that which is good p. 29. Is it not mercenary to serve God upon hope of reward ibid. Wherein stands the sanctified exercise of those Affections that fly from their Object ibid. What may move us to shun that which is evill ibid. It is not servile to forgoe sin for fear of punishment p. 30. May the state of our soules be discerned by our affections ibid. Why are our Affections oft so flat when our judgements are convinced ibid. What rules may direct us in the Government of our Affections p. 31. VVhy should Affections be kept within their bounds ibid. How may immoderate Affections be prevented or cured ibid. VVhy should we try and carefully govern our affections p. 34. VVhether may the strength of grace consist with the want of those strong affections which men have at their first conversion p. 35. In what Cases may Christians want strong affections and whence it comes to pass p. 36. VVhat must we doe when we have lost our first affections p. 37. CHAP VII About Afflictions VVhat is Affliction and why God suffers his Children to be afflicted and distressed p. 39 40. But what shall we say to extraordinary afflictions and sundry Objections answered p. 40 41. Other reasons why God suffers his children to be greatly distressed p. 41. What designs hath God in afflicting his Children p. 44. What may comfort us in afflictions p. 45. What further may comfort us in afflictions p. 46. How must we prepare for afflictions ibid. What may we do to know the meaning of Gods rod ibid. How shall we know that our afflictions are for triall and instruction and not for sin p. 47. How to finde out that particular sin for which God corects us ibid. How may we quiet our hearts in affliction ibid. How our afflictions are said to be short p. 48. What are the benefits of receiving our afflictions as from God ibid. VVhat is to be feared when afflictions are heavy and long ibid. How shall we bear afflictions rightly and be sure to profit by them and whence this wisdom to profit by them is gotten p. 49 VVhat are the ends of afflictions ibid. VVhether all afflictions are evill in their own nature and whether simply evill p. 50. How afflictions come to be good ibid. How we may prepare our selves to conflict with Afflictions ib. VVhat may move us patiently to bear such afflictions as God layes on us p. 52. How Gods love is manifested to us in afflictions p. 53. How will it appear that afflictions cannot hurt Gods Children p. 54. How God intends and works our good by afflictions p. 55. VVhat comfort the consideration hereof may bring us ibid. How may we know that our afflictions are trials and not punishments ibid. Objections answered p. 56. VVhat further helps are there to comfort us in afflictions p. 57. CHAP. VIII About the Angels VVhat are Angels and what titles the Scripture gives them p. 59. VVhat are the principall properties of the Angels p. 60. VVhat are the Offices of the Angels p. 61. VVhy doth God use the Ministry of the Angels about us p. 63. VVhy are they tender keepers of Gods Children ibid. VVhat comfort doth the Consideration thereof bring to us ibid. VVhence then comes it to pass that Gods Children fall into inconveniences ibid. What may this Guardianship of the Angels teach us p. 64. What need we the guard of Angels seeing God can doe it without them ibid. What is further to be learned from hence ibid. What excellencies are attributed to the Angels ibid. Wherein should we imitate the Angels ibid. What further comfort may the nature and Offices of the Angels afford us ibid. How are the Angels imployed ibid. How else their Ministry is used p. 65. How manifold is the knowledge of the Angels p. 66. CHAP. IX About Anger Wrath Passion Malice and Revenge How many sorts of Anger are there p. 67. What is good anger and what bad ibid. Why is anger placed in the heart ibid. How must we act anger ibid. How may it be proved that there is a good anger ibid. When is anger rightly ordered p. 68. What are the properties of holy anger ibid. How we are to stir up holy anger in our selves p. 69. Why is anger rightly to be ordered p. 70. What are the kinds of disordered anger ibid. What motives may disswade us from sinfull anger p. 71. Objections whereby men plead for anger answered p. 74. By what means is corrupt anger to be mortified ibid. What further means may we use to subdue it p. 76. What means may we use to supplant it p. 77. How may we cure anger in others p. 78. How is vicious and virtuous anger differenced ibid. What other causes be there of sinfull anger ib. VVhat are the evill effects of sinfull anger p. 79. How may we cure anger in others by seeing it in our selves p. 80. What is hatred and whence doth it proceed ibid. Is there no good use of hatred what is the chief use of it p. 81. What are the hatefull effects of it ibid. How may it be prevented or cured p. 82. How is immoderate anger a sin p. 83. CHAP. X. About Anger in God What is Anger in God how to prove that there is anger in God p. 85. Why is there anger in God why are Judgements called Gods anger ib. Why is Gods anger so terrible p. 86. How may Gods anger be diverted ib. Why will repentance doe it ib. How is Gods anger turned from his Children when yet they finde the effects of it p. 87. How such may know that Gods anger is turned from them ib. How God is said to be angry with his children ib. What is anger in God p. 88. VVhy doth God poure out his anger upon sinners ib. CHAP. XI About the Antinomian Errours VVhether Gods Children should see any sin in themselves p. 89. VVhether is the Law given as a Rule to Believers ib. Objections Answered p. 90 91 c. How may our Justification be evidenced p. 95. Other Objections Answered p. 96 97. CHAP. XII About Apostacie VVhat is Apostacie how many sorts are there of it p. 99. How far may a Childe of God Apostatize ib. VVhere then is grace in such an one p. 100. VVhence proceeds the back-sliding of the godly ib. VVhat are their sins that cause this back-sliding p. 101. VVhat means may they use to prevent it p. 102. VVhat may move them to avoid the deadness which causes it ib. VVhat may quicken them p. 104. How do temporary Believers wither and fall away ib. What is the danger of Apostates p. 105. VVhat are the signs of falling in grace ib. VVhat means may prevent Apostacy ib. What motives may encourage to the use of those means p. 106. How may we lay a sure foundation to prevent Apostacy ib. CPAP. XIII About Apparell How are we to use Apparell p. 109. Wherein stands decency in apparell p. 109. Whether Ornaments of gold silver
Moses was angry Exod. 11.8 Lev. 10.16 c. Quest. What is bad Anger Answ. It s a desire to be revenged upon the person of our neighbour either by words or deeds threatned Mat. 5.22 Quest. Why is Anger placed in the heart Answ. First to be an Harbinger or Usher to prepare the way for obtaining some good desired and to remove the obstacles that lie in the way Secondly to be as it were the hearts dagger for the defence of love desire delight and hope Quest. How must we act Anger Answ. First against sin as the open enemy and grand Obstructer of Gods glory and good to our selves Isa. 59.2 especially against sin in our selves and in those that are near and dear to us So Moses Exod. 32.19 Nehemiah ch 13.17 21. Secondly For the removal of the impediments of Gods glory and our good Thirdly for the Reformation of the person and the abuse Quest. How may it be proved that there is a good and lawful Anger Answ. First because it s attributed to God himself Rom. 1.18 John 3.36 Secondly it was made by God and was in man before the fall Thirdly yea it was in Christ himself as man Mar. 3.5 Mat. 10.14 Joh. 2.15 Fourthly many holy men in Scripture are commended for it Exod. 16.20 Act. 8.20 Act. 7.24 and 13.11 12. Neh. 5.6 Fifthly in true repentance there must be anger and revenge 2 Cor. 7.11 Sixthly the Scripture commends it Eccles. 7.3 and commands it Ephes. 4.26 Mat. 5.22 Seventhly there be just occasions for anger and if we be not angry at them we fail in our duty to God and man Quest. When is anger rightly ordered Answ. When it 's moved quickned and guided by faith stirring up godly sorrow for sin in our selves or others joyned with an holy and just desire of revenge to the saving of the person appeasing of Gods anger and promoting the Kingdome of Christ. Holy anger must have a just and weighty occasion so we read of Moses he was angry when contrary to the command of God Mannâ—h was reserved till the next morning Exod. 16.20 when they tempted God in worshipping the golden calf Exod. 23.19 When Corah c. rebelled Numb 16.15 The causes of just anger are First when we see God dishonoured and his glory defaced So in Phineas Numb 25.7 8. and Elias 1 King 19.14 Secondly when injury is unjustly offered to our selves For by Gods law we are bound to seek the preservation of our own good name and estate So in Paul Acts 23.2 and in Christ John 18.23 But this gives no place to private revenge when out of bitternesse of spirit we seek the hurt of them that wrong us Forbidden Matth. 5.39 Rom. 12.17 yet when wronged we may implore the aid of the Magistrate yet without a desire to hurt him that wrongs us as Luke 18.3 Thirdly when injury is offered to our brethren for by the law of charity we are bound to love them as our selves so in Moses Acts 7.24 in David 2 Sam. 13.21 in Nehemiah ch 5.6 hence James 1.9 we are commanded to be slow to anger For the object of holy anger is sin not the person so in David Ps. 119.139 in Jeremy ch 6.10 11. Quest. What are the properties of holy anger Answ. First It must begin at home we must be most angry with our own sinnes Secondly it must be mixed with love God himself in wrath remembers mercy Hab. 3.1 2. So in Moses he prays for those with whom he was angry Exod. 32.31 c. Thirdly anger for an offence must be mixed with sorrow for the offence So in Christ Mark 3.5 Hence Gal. 61. Fourthly we must shew Christian modesty in our anger by abstaining from malicious speeches and unjust actions So in Michael Jude 9. Fifthly We must observe a due decorum and fit respect in it and that 1. In regard of our selves we must have respect to our place and calling A Magistrate must shew his anger not onely in countenance and words but in his actions also and so must a father the contrary was Eli's sin but a private person must onely shew it in countenance and words 2. The offenders are not to be used all alike A mean man must not shew his anger to a noble man or Magistrate as he may to his equal the sonne must not shew his anger to his father as the father may to the son Moses a Magistrate useth the sword Exod. 32.27 John Baptist a Minister useth onely the sword of the Spirit Matth. 3.7 Jacob a private man towards Laban useth only mild and gentle admonitions Gen. 31.36 Jonathan by rising from the Table and going out 1 Sam. 20.34 The three children in humble and respective words to the King Dan. 3.16 Paul the like to Festus and Agrippa Acts 25.10 11. and 26.25 29. Sixthly it must be contained within the bounds of our particular callings so as that it make us not to neglect our duty either to God or man Seventhly it must be moderate rising and falling according to the nature of the offence It will not favour sin in one and detest it in another slie out against one offence and connive at another Eighthly it must be seasonable for time and continuance It must not continue longet then the cause continues our safest course is quickly to be appeased if the party offending repent of his sin against God and his wrong against us or our brethren For reformation is the aim of holy anger Ninthly the ends of holy anger must be just and holy which are 1. The glory of God which is set forth by our anger when being private persons we manifest our detestation of sin in word and countenance Being Magistrates we punish sin and execute justice 2. The good of Church and Common-wealth which most properly belongs to Magistrates who are to punish sin not onely that civil justice may be maintained but that Gods anger which hangs over whole countreys where sin is countenanced or not justly punished may be averted 3. The good of the party For hereby the offender is restrained from the like future miscarriages Quest. How are we to stir up just and holy anger in our selves Answ. We are to stir it up by the exaggeration of the injury done or received and that by the consideration of these foure circumstances First from the person that doth the wrong his basenesse wisdome gravity and office if he hath pretended former friendship received from us many kindnesses which he repays with injury and ingratitude if he hath often done us wrong which we never revenged or greatly endamaged himself to endamage us In all which respects we have much more cause to be angry with our selves for sinning against God Think with thy self that if a base Peasant should buffet a Prince what an injury it would be how much more abominable is it for me so vile a wretch to rebel against God That I should sin against him who hath enriched me with such wisdome and understanding
Jam. 1.20 The effects of anger which are caused by others as a deserved punishment of it are 1 It subjects a man to the wrath of God and brings his curse upon him Mat. 6.14 15. Hence Job 5.2 Prov. 19.19 Mat. 5.22 2. Such are a prey to Satan whilest they plot and devise that mischief which pleaseth him and when once by passion he hath blinded the eye of reason he can easily lead us into all wickednesse As Crows first pick out the sheeps eyes and then prey upon them 3. It brings contempt from men whence by it they blaze abroad their folly whereas wisdome procureth honour and respect 4. An angry man lies open to the malice fraud and violence of his adversary For having no power over his passion when provoked he rusheth himself head-long into danger not caring what he saith or what he doth though tending to his own prejudice and to his adversaries advantage Fourthly consider the high account the Lord makes of a heart well fortified and purged from this base passion Prov. 23.26 God calls for the heart i. e. a heart well drained from sinful affections and a Christian may fetch a surer evidence of his spiritual estate from his reformation herein then from any particular duty to the affirmative Commandments of the morall Lawe Object But I am chollerick by nature and cannot expel it Answ. This excuse is no better then Adams fig-leafe to hide the nakednesse of thy sin It will not excuse us before a temporal Judge to say we are prone by nature to such a sin much lesse before God God gave us not such a nature but it comes from original sin therefore we must not excuse one sin with another and what serves grace for but to reforme nature If thou beest regenerate by the Holy Ghost he makes of a Leopard a Lamb c. Esay 11.6 7. Object Though I be somewhat hot for the time yet it 's quickly gone Answ. Eccles. 7.9 Be not of an hasty spirit for anger rests in the bosome of fools Many are the mischiefs of sudden anger as it begins without son so it ends without shame and repentance Gods children should resemble their heavenly father who is slow to anger Exodus 34.6 7. Object I say nothing in my passion what would you have me doe Answ. Concealed anger if nourished in the heart and hidden to have a better opportunity for revenge or being dissembled for credits sake is worse then professed anger First in respect of the party that is angry because turbulent affections kept in torment the more like a raging fire that hath no vent or a violent streame that is stopped Secondly in respect of the person with whom we are angry because it makes him lesse wary and more secure Hence a secret enemy is more dangerous then a professed enemy Prov. 12.20 and 14.17 as we see in Caine Gen. 4.8 In Absolon 2 Sam. 13.22 23. in Joab 2 Sam. 20.9 in Judas Luke 22.47 Object But he hath often offended me I can bear no longer Answ. Love covers a multitude of sins Prov. 11.12 we must forgive to seventy times seven times Mat. 18.22 as David did to Saul Joseph to his brethren Object But except God give us the gift of patience we can never put up injuries contentedly Answ. Such would have God do all and will do nothing themselves For if they sincerely desired the grace of patience they would use Gods meanes to get it Quest. But by what means is corrupt anger to be subdued and mortified Answ. First faith as it moderates all passions so this of sinful anger and that 1. By stamping Gods image of goodnesse patience and long-suffering upon the soul A man cannot have fellowship with God by faith but he shall be like him Faith teaches us to imitate our heavenly father as Exod. 34.6 Psal. 103.8 9. see his long-suffering 1 Pet. 3.19 20. Ezek. 4.5 therefore Col. 3.12 Look upon Christs example and imitate him 2. By acknowledging the providence of God without which the least injury could not befal us the least being a portion of that cup which Gods hand reacheth out to us So in Job chap. 1.21 in Joseph Gen. 50.20 in David 2 Sam. 16.10 11. This perswasion that all our sufferings come from God is a forcible motive to patience For 1. It constraines us to confesse that all our chastisements are just yea lesse then our sins deserved being but light and momentany we have cause therefore to admire Gods goodnesse in such gentle rods rather then to be angry at them 2. It teacheth that the manner of Gods dealing is exceeding tender and compassionate Psal. 25.10 when we deserve to be cast into hell fire he doth onely lop and prune to make us more fruitful therefore we have more cause to be thankful then to be offended 3. It shews that God in his infinite wisdome will dispose of every thing for our good as he hath promised Rom. 8.28 why then should we be angry seeing God will turn the injuries of men into blessings say therefore with Christ Iohn 18.11 shall I not drink of the cup c. 4. It acknowledgeth the present course that God taketh to be best and most behooful for us For God is wisest and his prescriptions most safe and healthful we have therefore no reason to be angry unlesse we will fight against God 3. It looks up to Christ and imprints the vertues of his death upon the soul He that believes in Christ crucified is made like unto Christ in love meeknesse and all other graces that he manifested in his death For it thus pleadeth Christ endured scoffs reproaches railings revilings buffetings scourgings yea and death it self not for any demerit of his but for our sakes and shall we grudge to suffer small injuries from men at our Saviour Christs request seeing we have deserved far greater 4. It submits to the absolute sovereignty of the Lord and will not encroach upon his Prerogative Royal Now all revenge is Gods right and he hath not given it to man Rom. 12.19 A private man in the Common-wealth may not usurp the place of a Judge nor a servant of a Master much lesse may a Christian by revenging his own quarrel in word or deed intrude himself into Gods office 5. Faith works humility and lowlinesse and banisheth self-love and pride For it minds a man of his sin and the desert thereof and that whatsoever good he enjoys he holds as an almes of grace whatsoever he suffers he acknowledgeth lesse then his desert and a just chastisement of love and therefore is patient 6. It raiseth the heart to an earnest desire of spiritual things and treadeth under feet all vaine and transitory things and therefore a believer is not much disquieted when he is crossed in them As the upper region of the aire is not molested with winde raine haile c. so a heavenly minded Christian is lifted up far above these sublunary things and cannot be afflicted with them
strength of his tentation which perhaps was so violent as would have overthrown thee nor the reason why God suffers him to be overcome by it Consider also that thy self stands in need of infinite mercy for washing away thy many foule offences and wilt thou not let one drop fall upon thy brother to forbear and forgive in trifling wrongs Quest. How may we cure anger in others Answ. First if thou livest with those that be furious the best way to winne them to kindnesse is for thy self truly to repent of thy sins For Prov. 16.7 If a mans wayes please the Lord he will make his enemies to be at peace with him Isa. 11.6 c. He makes the Wolfe to feed with the Lamb c. the hearts of men are in his hands and he turnes them as he pleaseth as he did Esaus to Jacob Gen. 32.9 c. and 33.4 5. Remember his Promise that if we humble our selves he will grant us compassion in the sight of them that hated us 2 Chron. 30.9 1 Kings 8.47 c. 2 Chron. 7.11 c. Solomon prayes for it Secondly keep silence for as fire cannot continue long if the fewel be taken from it so anger cannot long endure if crosse answers be not multiplied Hence Prov. 26.21 and 30.33 Jam. 3.5 6. As Cannon-shot loseth its force if it light on earth or soft wooll but dasheth the stone-wall in pieces so the violence of anger is abated when not resisted but furiously rageth when it meets with opposition Thirdly give a soft and milde answer either excusing thy fault by shewing thy innocency or in all humblenesse confessing it and craving pardon Prov. 15.1 and 25.15 Gen. 50.17 Jude 8.1 c. as milk quencheth wilde fire and oile lime so doth a milde answer anger Fourthly administer grave and wholesome admonition with seasonable counsel and advice as we see in Abigail to David 1 Sam. 25.24 But this must be done when the heat of anger is somewhat asswaged and with mildnesse and moderation else it may provoke more Fifthly humble submission allayes choler the Lion tearrs not the beasts that prostrate themselves As we see in Jacobs case with Esau Gen. 33.3 4. Sixthly benefits and kindness asswage anger so it did Sauls anger against David 1 Sam. 24.17 and 26.21 Hence Prov. 25.21 If thine enemy hunger give him bread c. A great fire melts the hardest iron so said Jacob Gen. 32.20 So Prov. 21.14 Seventhly mark diligently the disposition of angry persons and by all lawful meanes conform thy self to them shunning all occasions of offence by thy milde and courteous carriage So Eccl. 1.3 and 10.4 See Mr. Balls Power of Godlinesse Dr. Tailor on Tit. Mr. Bolton Mr. Reinâ—r and Dr. Harris Quest. How are vicious and vertuous anger differenced Answ. Chiefly in the object the vertuous regards the interest of God the vicious the interest of a mans self but both proceed from glory and have their motions for the vindication of glory For a religious anger hath for its motive the glory of God but the motive of vicious anger is a mans particular glory and the resenting of private contempt either true or imagined Hence the proudest men are most cholerick for being great lovers of themselves and valuing themselves at a very high rate they deem the smallest offences against them to be unpardonable crimes But he that knows himself and apprehends how small a thing he is will not think the offences against him to be very great and therefore will not be much moved at them Quest. What other causes be there of sinful Anger Answ. First weaknesse contributes much to it For though a fit of anger look like a sally of vigour and courage yet it s the effect of a soft spirit Great and strong spirits are patient but a weak nature can suffer nothing The winde stirres leaves and small twigges seldome the bodies of great trees Secondly all things that make a man tender and wanton make him also impatient and cholerick as Covetousnesse Ambition passionate Love Ease and Flattery Thirdly anger is produced by giving way to the wandring of thoughts curiosity credulity idlenesse and love of sports Fourthly it s sometimes stirred up by contrary causes as by prosperity and adversity the reply of an adversary or his silence too much or too little businesse the glory to have done well and the shame to have done evil there is nothing but will give occasion of anger to a peevish and impotent spirit Quest. What are the evil effects of it the more to make us shun and hate it Answ. First its dreadful when assisted by power like an impetuous storme that overthrows all that lies in its way How often hath it razed Cities ruined Empires and extirpated whole Nations One fit of anger in Theodosius the best of Emperours slew many thousands of innocents amongst the nocents in Thessalonica How many have been massacred by wicked Princes and what slaughters would there be in the world if mean fellows had as much power as wrath Secondly its dangerous to the angry man himself for by the overflowing of the gall wrath overflows all the faculties of the minde which discovers it selfe by the inflammation of the face the sparkling of the eyes the quick and disordered motion of the limbs the injurious words the violent actions c. wrath turnes a man into a furious beast yea in the heat of such fits many get their death or do such things as they repent at leisure Thirdly there is no cause so good but it s marred by impetuous anger The great plea of anger is the injustice of others But we must not repel one injustice by another For though an angry man could keep himself from offending his neighbour yet he cannot excuse his offence against God and himself by troubling the serenity of his soul and therefore expelling Gods Image and bringing in a storme and confusion which is the devils Image As when a Hogshead of Wine is shaken the dregs rise to the top So a fit of raging choler doth thrust up all the hidden ordure which before was setled by the feare of God or men Fourthly the wrong done to Piety or Justice is no just reason for our immoderate anger for they have no need of so evil a Champion which is rather an hinderance then a defence of their cause and in stead of maintaining them transgresseth against them To defend such reasonable things as Piety and Justice are there is need of free reason and whether we be incensed with the injury which is done to them or the wrong done to us we must be so just to our selves as not to lay the punishment upon us for the faults of another or make ourselves miserable because our neighbours are wicked To which end we must remember that in the violation of Justice God is more interessed then we are and knows how to punish it when he sees it expedient and if God will not punish as yet our wills
oâ— goodnesse Quest. What are the effects of hatred which may make it hateful Answ. First many of them are the same with the effects of anger For there is no anger without some degree of hatred if not to the person yet to the action But there is some hatred without anger when in cold blood men premeditate the destruction of an adversary Secondly all the destructions in the world wherein mans Will is an Agent are immediately wrought by hatred For though they may have remote causes of ambition covetousnesse carnal love emulation and all the violent Passions yet these destroy not but by accident till some opposition hath driven them into hatred which is the Executioner and Avenger of wrongs Thirdly unto hatred all the cruelty of Tyranny and malice must be imputed and therefore it s no marvel if by hating our neighbours we become Gods enemies 1 John 4.20 If a man say he loves God and hates his brother he is a liar Fourthly hatred is a bitter venome which being once diffused and soaked into the soul turnes a man into an Hell-fury makes him contrary to all good and ready and industrious to all evil yet doth it more harme to a mans selfe then to any other consuming his spirits with a continual malignant Feaver and banishing from his soul serenity and meeknesse which should nourish other vertues and give rest to the soul. Fifthly it s often seen that whilest men consume themselves with hatred of others the person hated is healthful merry and quiet as if imprecations made him prosper Ill-grounded hatred drawing Gods blessing upon the party unjustly hated and persecuted as David hoped Psal. 109.28 Let them curse but blesse thou Quest. What means may we use to prevent or cure hatred Answ. Consider that hatred is conceived for one of these two ends First either to avenge our selves or Secondly to avenge injustice which is the cause of God First Now before we think of revenging an injury we must consider whether we have done or received the greater wrong For its ordinary that the offender is harder to be reconciled that it may not be thought that he is in the wrong Secondly calmly consider whether the revenge may not do us more harme then the injury Foâ— besides that there is no enemie so despicable but it is better to let him alone then provoke him the harme that hatred doth within us cannot be recompenced by any sweetnesse of revenge though there were no other harme in it then to delight in robbing God of that which he hath reserved to himself seeing he challengeth revenge as due to him excluding all others Heb. 10.30 Thirdly strive against the tendernesse which makes you quick to pick offences and slow to make satisfaction Be also ingenuous to devise arguments for patience Art thou condemned being guilty acknowledge Justice Art thou innocent bow under Authority Art thou lately offended It s too soon to resent it Is the Sun gone down since It s then too late Art thou wounded look to thy cure not to revenge Art thou well again let not thy minde be harder to heal then thy body Art thou offended by a friend Remember the friendship more then the offence Is it done by an enemy Labour to make him thy friend by returning good for evil Is he too strong for thee It s folly to contend with him Is he too weak It s a shame to do it Is he thy Superiour Thou must yield â—o him Is he thy Inferiour Thou must spare him c. Fourthly since pride represents our enemies to us under a vile and unworthy notion let us fetch some good out of that evil Let contempt help patience to bear their provocations For if 〈◊〉 dog bite me should I bite him again Or if an Asse did kick me should 〈◊〉 kick him again Fifthly when another offends thee remember thaâ— thou hast offended others It is too great a flattery of self-love to think to be excused by others whilest we will excuse none we must therefore put on a resolution of mutual forbearance Sixthly above all we must remember that we are all guilty before God and stand in need of his mercy and unlesse we forgive we pray against our selves and beg condemnation every time we say the Lords Prayer Seventhly meditate often upon death which will conduce much to the laying down of hatred Let us not be so hot in our dissensions death will quench our heat within a few dayes as when two little fishes are contending for a Fly the Pike comes and devoures them both so whilest we quarrel about small things death is coming which will swallow up him that is in the right and him that is in the wrong the Vanquisher and the vanquished and send both to plead their causes before the great Judge and it will go ill with us if we appear in Judgement without Repentance and Faith and without charity to our neighbours they cannot be sound why should our hatred be long since our lives are so short Ira mortalium debet esse mortalis Secondly to temper our hatred against injustice and sin let us consider that for the most part this is but a pretence whereby we cozen our selves and others to palliate personal hatred If we take Gods cause sincerely in hand we must conforme our selves to his Will and Wisdom expecting till he send his Messenger Death to attach and bring the wicked before his Tribunal Psal. 37.8 Cease from anger and forsake wrath Fret not thy self in any wise to do evil for evil doers shall be cut off v. 10. yet a little while and the wicked shall not be If we hate wickednesse we may be sure that God hates it more and will punish it but in his own time to satisfie his Justice not our humours Certainly if we hated iniquity in good earnest we would hate it more in our selves If our enemies be wicked we must love them for Gods sake and for our own because we also are subject to the like infirmities Dr. Peter du Moulin of governing the Passions Quest. How is immoderate anger a sin Answ. First in regard of the impulsive cause of it when a man is excessively angry where he hath no just reason for it Mat. 5.22 Secondly in regard of the degree and measure of it when though we have a just cause yet our anger exceeds the cause Gen. 49.7 Thirdly in regard of the end when it is not directed to Gods glory and the restraint of sin but that therein we seek our own glory or profit or the satisfying of our proud mindes Prov. 13.10 and 21.24 and 28.25 Fourthly in regard of the direct effects of it as when we break out into curses execratious and reviling speeches in our Passion Ps. 106.33 Fifthly in regard of the indirect effects of it as when we thereby lose the use of our reason Prov. 16.32 Luke 21.19 or when it works not the righteousnesse of God that is when by our anger we are
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.
sleep of security then our evidences sleep with us as Cant. 3.1 2. and 5.2 3 6. 3. The spiritual swoon of desertions For when God withdraws the light of his countenance we discerne not our spiritual life Psalm 22.1 and 77.7 c. and 88.14 c. Labour therefore to remove desertions the conflicts of tentations and other soul-distempers Seventhly diligently and skillfully improve those notable assuring Ordinances the Word the Lords Supper and Prayer For 1. The Word was written that beleevers might know that they have eternal life 1 Joh. 5.13 Joh. 15.11 1 John 1.4 Let it therefore dwell richly in us Col. 3.16 2. The Lords Supper seals up remission of sins Mat. 26.27 28. Communion with Christ 1 Cor. 10.16 17. and interest in the new Covenant 1 Cor. 11.24 25. 3. Prayer which pierceth heaven creeps into the bosome of God and often furnisheth the doubting soul with assurance Joh. 16.24 David oft began his prayers with doubting but concludes with assurance as Psalme 6.1 c. 8.9 and 31.21 22. and 13.1 2 5 6. Quest. What Motives may stirre us up to labour for assurance Answ. First the want of it exposeth the deare children of God to many miseries As 1. It argues great weakness of grace and that they want the anointing of the spirit 1 Joh. 2.27 1 Cor. 2.11 but we should not be alwayes â—bes 1 Cor. 14.20 Eph. 4.12 c. 2 Pet. 3.18 2. It argues strength and prevalency of corruptions and tentations as in David Psal. 51.8 12. 3. Or spiritual desertions the Lord having for a time forsaken the soule and withdrawn himself as in the case of David Psal. 22.1 Heman Psal. 88.14 c. Asâ—ph Psal. 77.7 c. the Church Cant. 3.1 2. and 5.6 7 8. Secondly the want of it is a great cause of Christians dejectedness and uncomfortableness For till we know that we are in the state of grace we want comfort as it was with Hagar when she saw not the fountain Gen. 21.16 19. and with the Disciples whilest their eyes were holden that they knew not Christ Luke 24.14 15. and with Mary Magdalen when she knew not of Christs resurrection Joh. 20.14 15. So if we be close by the well of grace if Christ be present with us yea in us if we know it not we are full of tears and sorrow Though Nathan told David 2 Sam. 12.13 that God had put away his siâ— yet because he had not the sense of it he wanted the joys of Gods salvation Psalme 51.8.12 Thirdly God hath often commanded us to labour for this assurance as 2 Pet. 1 10. 2 Cor. 13.5 Hâ—b 10.22 and 6.11 Fourthly it 's possible if we will take pains that we may attain to this assurance Proved 1. From the many Scriptures intimating it Joh. 14.21 Rev. 2.17 1 Cor. 2.9 10 13. 1 Joh. 2.3 5. and 3.2 14 19. and 4.13 and 5.13 19. 2. The nature of Knowledge Faith and Hope tend to it Col. 2.2 Heb. 2.1 15. and 6.11 3. Many of Gods people have attained to it as Job 19.25 26 27. David implied Psal. 51.8 12. Hezekiah 2 King 20.3 Thomas John 20.28 Peter John 21.15 c. Paul 2 Tim. 1.12 the Church Cam. 2.16 and 7.10 Fifthly it 's richly worth all our best endeavours It 's a jewel of great price and no stranger shall entermeddle with their joy Prov. 14.10 Quest. But how will you prove that a Christian may be assured of his salvation Answ. First â—here is scarce any eminent Christian in the whole book of God but hath set his seal to this truth by his own particular experience and it is confirmed by the present experience of many thousands 1 John 5.13 the drift of Saint Johns Epistle is that Christians might have assurance Besides the meanes whereby they attained to assurance are common to all Christians they have the spirit dwelling in them they have the fruits of the Spirit and a sweet testimony of their own spirits Peter also exhorts all to give diligence to make their calling and election sure 2 Pet. 1.10 therefore if it came onely by extraordinary Revelation to what end were our diligence Secondly if we search into the nature of faith we shall see that it tends much to assurance For there is a double act of faith 1. Actus primus the first act whereby I beleeve in Christ for the remissiom of my sinnes and justifying of my person which is properly justifying faith 2. Actus ex fide emanans an act flowing from faith by which I beleeve that my sins are remitted Rom. 5.1 Assurance is nothing but Apex fidei the highest degree of faith The hand of faith lays hold on Christ and knows that it receives him and the want of assurance comes from the imbecility of faith Thirdly from the nature of the promises for this is the drift of them as it is Heb. 6.18 that the heirs of promise might have strong consolation But what sweetness can a Christian draw from a promise till he knows that it belongs to him will it enrich a man to know that there are Pearles and Diamonds in the world Nay it 's rather a vexation to know that there are spiritual dainties but they belong not to me God hath given his Word his Oath his Seal his Earnest and all to this very end that a poore Christian may be assured of his salvation and that he might have strong and vigorous consolation Fourthly from the nature of Christian hope which is certaine and infallible It looks upon good as to come and as certain to come That good which Faith sees Hope waits for Faith eyes it as present but yet at a distance and Hope tarries for it till it come Heb. 6.19 which Hope we have as an Anchor of the soul both sure and stedfast Hope were but a poor Anchor if it should leave the soul to uncertainties to the courtesie of a wave to the clemency of a Rock to the disposing of a storme But this Anchor pierces within the vaile it will be sure to have fast hold it will fix upon Heaven it self c. Again Rom. 5.2 we glory in hope c. But it s a poor glory to triumph in uncertainties and before the victory there 's little cause of joy till the soul be provided for eternity and till it know it selfe to be in this safe condition A probable hope indeed will beare up and support the soul but it will not quiet and satisfie the soul. Christian hope when it is in its full vigour is all one with assurance Rom. 5.5 Hope makes not ashamed but if hope could be frustrated it might make ashamed Quest. What is the manner how Christians are assured of their salvation or how shall we know that our graces are true and not counterfeit Answ. Many characters of true grace might here be given as that it must flow from a principle of sincerity from a principle of love that it must be conformable to the grace of Christ. But all
Secondly that Art whereby men assume to themselves what is peculiar 〈◊〉 God must needs be sinful neither to be practised countenanced not tollerated But this is done by such as take upon them to divine of events to persons and Nations by the stars therefore the Major is clear from Isa. 41.22.23 Shew things to come hereafter that we may know that ye are gods where we see that knowing and declaring things to come is as peculiar a prerogative of God as to know mens hearts Thirdly that which with-draws the heart from God the Father and Christ the Son from considering the works of the one and heeding the words of the other is an evil not to be practised countenanced or tollerated But Astrological predictions draws from God and Christ. Therefore the Major is evident Not to consider Gods works is a sinful omission condemned Isa. 5.12 and the Apostle is as severe against every one that withdraws from Christ Col. 2.8 18 19. Now that these Prognosticators withdraw mens mindes from Christ may be gathered from that opposition that is put between them by Moses Deut. 18.10 to 16. where they must not hearken to Sorcerers that they may hearken to Christ and whilest men ascribe successes good or bad to the stars they withdraw their mindes from beholding God in his works Fourthly that which is false dâ—lusive and uncertaine is not to be practised countenanced or tolerated but such is foretelling things by the stars therefore that they are false is clear Isai 44.15 that frustrateth the tokens of the Lyars and makes the Diviners mad If they speak true at any time it 's more by hap than any skill For though Eclipses of the Sun and Moon and Conjunctions of other Planets may be certainly foâ—eknown yet there is no such certainty of the effects that we may divine thereby for they are but general partial and remote Causes of Events in States and affairs of men and there is no certain connexion between Causes general partial and remote and their Effects Besides those Effects which depend on other Causes upon which the Heavens have either none or no direct power cannot be certainly known by the Positions of the Heavens but so it is with humane affairs therefore the affairs of men depend principally on Gods Providence and under him on the wills and mindes of men That Gods Providence ordereth things concerning Men and States is proved Ephes. 1.11 He worketh all things after the counsel of his own will and that not always according to the ordinary disposition of second Causes but turning and over-ruling things in a secret way beyond the intentions of men and the ordinary virtue of second Causes so we see in Rehoboam's folly 2 Chron. 10.15 Amaziah's frowardness 2 Chron. 25.10 Hence Eccles. 9.11 The race is not to the swift c. and Psal. 75 4 c. Promotion cometh neither from the East c. But God is Judg he pulls down one and sets up another Again the Stars have no power over mens souls and mindes the Heathen could say Sapiens dominabitur Astris A wise man will rule over the stars At the most that which they have is but by way of inclination which grace education civil wisdom and many other things may oversway Besides the affairs of men and Nations are prospered and blasted not according to the use of natural means but according to their carriage towards God as they are 〈◊〉 or obedient penient or impenitent and men act in these moral performances as they are assisted or deserted by God for which see Isai 6.9 c. Ezek. 36.25 26 33 34. Object But though they be not certain Causes may they not be certain Signs of things to come Answ. No for if they be signs fore-shewing events they must either be so by nature as smoak is a sign of fire or by institution as an Ivy-bush is a sign of Wine to be sold but they are so in neither of these senses therefore they cannot be natural signs because there is no natural connexion between the Constellations and humane Events and whereas it 's said Gen. 1.14 Let them be for signs and for seasons for days and for yeers the meaning is they are signs for the things which they cause as the seasons of the year which they do both make and signifie or if they should be granted in general to be signs yet could we not certainly prognosticate any thing by them except we had particular Comments on them to declare what they signifie either by divine revelation or by solid experience but no such Comment is to be had and therefore we have no certain fore-knowledg by them Divine revelation is not pretended to and a certain experience we have not for experience arises from often observing the same thing as a Physician knows by experience that Rubarb purges Choller because he hath often tried it and ever findes it so but we can have no such experience of the effect of the Stars 1. Because the Heavens do scarce ever return to the same Position for though some great Conjunctions be the same yet there are infinite numbers of Stars which also have their influences that agree not with and so may vary the effects of the other 2. When Events follow these Conjunctions it cannot certainly be known that they are the effects of them for that many things fall out together accidentally without connexion or dependance one upon another 3. We see experiences uncertain for that Twins born under the same constellation differ extreamly in disposition and event as we see in Esau and Jacob and whereas they say that by reason of the swift motions of the Heavens a little time makes a great difference in their Position Saint Austin answers that yet their conceptions were both in an instant though their birth differed a little and Ludovicus vives adds that this overthrows all certainty of divining by the stars because by reason of the swiftnnesse of their motion they suddenly alter their positions so that a man can never give an exact judgement of any birth because he cannot exactly know the minute of his nativity 5. Identity of effects doth not onely depend upon the efficient but the matter also so that if we could be sure that the Position of the Heavens were the same as they were a hundred years ago yet the same events will not follow because of the difference of men in divers ages and climates of divers tempers educations moral and intellectual principles c. and why may not the influence of the stars produce divers effects upon men of divers dispositions as we see a hen sometimes hatches chickens other times ducks partridges c. because of different eggs set under her 5. Arg. That which nourisheth vaine and forbidden hopes and fears is not to be practised countenanced or tollerated but so do Astrological predictions therefore fear and hope by reason of the signes of heaven is forbidden Jer. 10.2 Learn not the way of the Heathen
compelled many to blaspheme yet saith he I obtained mercy Mat. 12.31 Christ tells us that upon repentance it shall be forgiven The Devil would perswade us that all blasphemy is the sinne against the Holy Ghost but we must deny it and our reason must be because we are sorry for it and were it to be done again we would not do it for all the world but he that sins against the Holy Ghost is not sorry for it is not grieved for his offence would have all others to commit the same sinne Is desirous to have Hell as full as he can wishes that wife children Parents friends neighbours all might commit the sin against the holy Ghost as he hath done See Capell on Tentations Quest. How doth the hainousness of this sin of Blasphemy appear Answ. First It s one of the most horrid sins in the world Some sins are more directly and immediately against mens own persons as idlenes prodigality c. Some are against other mens persons as lying slandering c. but the blasphemer fights directly against God other sins strike at God but this pierceth him and strikes through his Name with execrations c. and therefore such were to be put to death Lev. 24.10 11. Isa. 36 6. Hab. 3.14 Secondly It s an high contempt of God a desperate flying into his face a charging him with folly cruelty and tyranny Job 1. ult It so provokes God that usually he cuts them off sooner then other sinners as those that are ripe for destruction Thirdly It argues the highest ingratitude in the world for a man like a mad dogg to flie into the face of his master who keeps and feeds him to use that heart and tongue which God made for his praise to the disgrace of his Creator To load him with injuries who daily loadeth us with mercies To curse him who blesseth us c. they are said to crucifie Christ afresh Heb. 6.6 Magis offendunt qui blasphemant Christum regnantem in coelis quam qui crucifixerunt ambulantem in terris Aug. they are worse then those that actually crucified him Fourthly it exceedingly debaseth a man and makes him viler then the vilest creature for they in their kind praise God and shew forth the wisdom power and goodness of their Creator but the blasphemer dishonours him in all his attributes Fifthly it is a most unprofitable sin other sins have some seeming pleasure and profit to allure but what pleasure or profit can it be to rage against the just and great God Sixthly such are guilty of the most pestilent scandal that can be they grieve the godly harden the wicked offend the weak who are quickly turned out of the way they become an evil example to their families who like soft wax are easily cast into any forme Now woe be to them by whom scandals especially blasphemous scandals come Mat. 18.6 7. Seventhly it 's a sin which makes men most like the damned in hell As the Saints in heaven being filled with joy shall vocally sing the praises of their Redeemer So the damned in hell being filled with the wrath of God shall vocally blaspheme him and if the wicked in this world that do but taste of the cup of Gods wrath yet blaspheme him for their torments Rev. 16.9 how will they be filled with blasphemies when they shall be filled with the wrath of God for ever Eighthly as its the greatest sin so it makes men liable to the greatest judgements of God and to the severest punishments of the Magistrate When a man shall directly and purposely speak reproachfully of God denying him in his Attributes or attributing that to him which is inconsistent with his nature this is called direct and immediate blasphemy and if it be acted not out of infirmity of nature the person not being distempered by sicknesse melancholy nor madnesse but out of malice deliberation and obstinacy the party should die without mercy Lev. 24.13 14 15 16. This was not a judicial Law belonging to the Jews onely but it being of the Law of Nature is a universal Law for all Nations Hence wicked â—ezabel that she might stone Naboth to death proclaimes him a blasphemer 1 Kings 21.11 14. So John 19.7 and they stoned Stephen for this pretended cause Act. 7.57 Nebuchadâ—ezzar by the light of Nature made a decree that whosoever blasphemed the God of Heaven c. should be cut in pieces and his house be made a dung-hill Dan. 3.29 How much more should Christian Magistrates make severe Laws for the punishment of such notorious offenders which if they neglect to do as their light is greater so their punishment shall be greater They punish Thieves and Murtherers with death They punish Traitors that seek to destroy the lives of Princes or that speak against their honour and dignity with death and shall not he that speaks against the King of Kings die the death And when men neglect their duty in this kinde God takes the sword into his own hand He cut off blasphemous Senacharib and his Army for it 2 King 19.35 The Syrians blaspheming God and calling him the God of the Mountaines but not of the Valleys many thousands of them lost their lives for it 1 King 20.29 30. blasphemous Arius voided his bowels and died miserable See many more Examples of Gods judgments upon Blasphemers and blasphemous Hereticks in my Mirror in those two Chapters Master Hall upon 2 Tim. 3.2 Quest. How comes Satan to tempt Gods children to blasphemy Answ. When he cannot overcharge the conscience of the weak Christians by ripping up and aggravating those sins which he hath in truth committed nor cause him desperately to desist from going forward in the course of sanctification then he suggests into his minde horrible blasphemies against Gods Majesty and continually turmoils him with most impious thoughts that thereby he may distract his minde from holy meditations and utterly discourage him in all Christian exercises Quest. Of how many sorts are these his hellish suggestions Aâ—sw Of two sorts 1. Such as seeme to have some ground in corrupted reason for the suggeâ—ting whereof he oft-times useth our sinful flesh as his wicked instrument and these arise sometimes from our over-great prosperity whereby we are brought to forget and neglect the Lord who hath been so bountiful unto us sometimes from the grievousnesse of afflictions whereby men are moved to murmur against God and to repine at his judgements sometimes from some offence unjustly taken from Gods Word or works As from the plainnesse of the Scriptures the unequal dispensation of Gods benefits and punishments whence arise these tentations that there is no God or if there be yet no particular providence that he hath not eyes to see all things nor power to rule them That he is not just in his judgements but an accepter of persons That his Word is not true either in the promises or threatnings That he makes little account of vertue to reward it or of sin to punish
none will seek the Kingdome of God till he under-valew all things in comparison of it Mat. 10.37 Luk. 14.26 2. We must bestow our principal care and labor in the attaining of it Joh. 6.27 Pro. 2.4 and 8.17 the reason is because that esteem can never be solid and serious which hath not endeavors added to it 3. We must with all diligence and care applie our selves to the use of those means which God hath sanctified to cōmunicate his grace to us by Pro. 1.34 we must wait as the impotent did at the pool of Bethesda Joh. 5.3 4 7. and the reason is because God who is the author of grace hath appointed and makes effectuall those means whereby he will convey his grace to us 4. Yea we must set such a rate upon them that we must be content to sell all to purchase this pearl Pro. 23.23 Mat. 13.43 45. For though God requires nothing of us but freely bestowes life upon us Isa. 45.1.2 yet we ought to forsake all unlawfull things in act and all naturall good things in affection and disposition that we may get the grace of God Quest. What Motives may stir us up to embrace the calling of God Answ. First If we seriously consider who it is that calls us It s the omnipotent God to whom we are bound to hearken in all things though we Know not what will follow Heb. 11.8 Secondly If we seriously consider what it is that we are called to It s no small and trifling thing but to life and eternall glory 1 Pet. 5.10 Eph. 1.13 Thirdly If we seriously consider what it is that we are called from wich is nothing but sin and death Act. 26.18 Luk. 3.7 Fourthly if we seriously consider the moving cause of this our calling which is no other but the incomprehensible grace of God towards those which were his enemies Rom. 8.10 2. Cor. 5.20 and truly we are desperately hardened if such goodness will not work upon us as 1 Sam. 24.17 18 19. Fifthly If in the humility of our hearts we compare our selves with others to whom this calling is denied 1 Cor. 1.26 Sixthly If we seriously consider what a grievous sin it is to neglect this calling of God much more to despise it Mat. 22.7 8. Luk. 4.24 Seventhly If we consider what miseries God may justly lay upon us for the same Pro. 1.24 c. Ames Cas. Consc. Quest How else may our vocation or calling be described Answ. It s an effect of Gods election whereby Christ God and man doth by his Kingly authority call and invite us whilst we live here unto the participation of the inestimable benefit of our Redemption that thereby we may attain unto life everlasting Quest. How manifold is this calling Answ. 1. It s twofold 1. Common and general whereby all indifferently good and bad elect and reprobate are outwardly invited by the Ministry of the Word to embrace the benefit of Redemption wrought by Christ This is ineffectual to reprobates because they refuse to come when invited to the Kings Supper Luke 14.24 Secondly Effectual calling is proper to Gods Elect when as to the outward Ministry of the Word wherein grace and salvation is offered to all believers Christ joynes the inward operation of his holy Spirit which opens our deaf eares enlightens our blinde understandings and softens and sanctifies our hard and corrupt hearts so as we attentively hear truly understand and by a lively faith apply the doctrine of grace and salvation which is preached unto us whereby we are also separated from the world given unto Christ and he to us where upon follows that neare union whereby we being ingrafted into his body mystically do become his members and he our head Mat. 22.3 8. Rom. 8.30 Act. 13.48 Joh. 6.45 Act. 16.14 Quest. What are the parts of our effectual calling Answ. First Our separation from the world of which formerly we were true members that from henceforth we should be of Gods houshold and family Joh. 15.19 Eph. 2.19 and this he doth not for any merit of ours but of his free grace Jsa 65.1 Ephe. 2.1.3.12 1 Cor. 6.11 1 Pet. 4.3 Isa. 53.6 2 Tim. 1.9 Secondly that reciprocal donation whereby God the Father gives Christ his only Son truly and effectually to all his Elect to be their Head Redeemer and Saviour and also whereby he gives his Elect to Christ to be his Members that so they may be redeemed and saved by him Isa. 9.6 John 3.16 Rom. 8.32 John 17.6 and 10.29 Thirdly the union and communion which is betwixt Christ and Gods Elect which followes upon the donation before spoken of whereby Christ and they are mystically coupled together into one body he becoming their Head and they becoming his members Eph. 4.15 16. and 5.30 John 15.1 Eph. 2.20 21 22. 1 John 4.13 John 6.54 Quest. What is the meanes of our effectual calling Answ. First on Gods part the preaching of the Word which is made effectual by the inward operation of the Spirit first to mollifie our hard hearts and truly to humble us by setting our sins before us and this is done by the preaching of the Law and so seeing our inability of working out our own salvation we are brought out of our selves to seek for salvation in Christ applying him and his merits to us hy a true and a lively faith and this is done by the preaching of the Gospel Secondly the meanes on our part is the saving hearing of the Word whereby our hearts are mollified and we truly humbled and brought out of our selves to seek for salvation in Christ whereby faith is begot in us whereby we apply Christ unto us and rest upon him alone for salvation Quest. VVhat necessity is there of our effectual calling Answ. First before our effectual calling we are no true members of the Church though we may outwardly thrust our selves into this society For the Church is a Company or Congregation which is truly called and selected out of the world and if we be not of the Church there is no salvation Eph. 5.23 25. Acts 2.47 Secondly if we be not truly called we are not truly justified nor sanctified nor can be glorified Rom. 8.30 Thirdly if we be not thus called we cannot come to Christ nor communicate with him in his benefits nor receive any saving grace of the Spirit Quest. But why should we be so careful in attending upon the VVord Answ. First because the Ministry of the Word is Gods Ordinance instituted by him for the gathering together of the Saints c. Eph. 4.11 12. neither doth he ordinarily use any other means for our Calling and Conversion Hence Philip was sent to the Eunuch Acts 8. Ananias to Paul Acts 9. Peter to Cornelius Acts 10.5 6. Secondly its God himself who speaks by the mouthes of his Ambassadors who come not in their own names but in Christs stead entreating us to be reconciled to God 2 Cor. 5.20 and 4.7 Jerem. 1.9 Luke 10.16 Thirdly the titles
intercedes for us His prayers on earth were attended with great cries and groans and debasing of himself but this in Heaven is nothing but the presentation of his will that what he had prayed for and obtained for his people should be applyed to them Fourthly consider the adjuncts of his Priestly Office He is a Priest after the order of Melchizedech Psal. 110.4 Heb. 7.17 which doth imply 1. The conjoyning of the Kingly power to the Priesthood which was forbidden by the Lord King Uzziah was smitten for medling with the Priests Office Had Christ only sanctified himself to be a Priest for us without this Kingly Office we should still be under the power of our lusts and should have wanted a Spiritual Prince of glory against that Prince of darkness 2. It implies the spirituality of his Priesthood For Melchizedek though a Priest yet he brought only bread and wine to Abraham to refresh him so Christ after that bodily oblation of himself hath now appointed his children no other but spiritual sacrifices 3. There is implyed the perpetuity of it there is no abolition or translation of this Office to any other 4. This Priestly Office was confirmed by an oath Heb. 7.21 Every word of God is as sure as his oath but this was done to establish our faith for its the hardest thing in the world for a soul troubled with sin to believe that Christ hath made such an attonement and purchased reconciliation therefore God did not only promise but swore it Quest. What are we further to consider about the Priesthood of Christ Answ. First That Christ is not only the Priest but the Sacrifice it self He offered up himself in the bloody and ignominious death of the Cross for our sakes Secondly That he is not only Priest and Sacrifice but Altar also Priest he was in both his Natures as God and Man Sacrifice he was in his humane nature because that only could suffer and Altar he was in respect of his Divine nature because by that he was sanctified Thirdly In a Sacrifice it was necessary that there be some kind of destruction or anihilation of the thing to the honour and glory of God so Christ suffered both in soul and body in those exquisite torments which were upon him he was wounded all over for our transgressions Fourthly that Christ offered up his body as a sacrifice to God For its unlawful to offer sacrifices to any but to God because hereby is represented Gods supream Dominion and Majesty which is signified by the destruction of the thing offered Now though Christ did not cease to be God yet by his death there was a separation of soul and body though not of the Divine nature from either It was then unto God that he offered up himself Fifthly this sacrifice was by way of expiation and propitiation to attone and pacifie the justice of God which otherwise would have been a consuming fire to all man-kinde as it was to the Apostate Angels Sixthly the holy and â—ust nature of God against sin is such that there was a necessity of Christs sacrificing himself upon the crosse for us Quest. What are the properties of Christs sacrifice Answ. First it had infinite worth in it So that if God had so ordained it would have procured reconciliation for all the sinnes of all mankinde and that because the person offering was God as well as man Hence Rom. 8.33 34. 2. It s of infinite worth in respect of the gracious readinesse and willingnesse of him that did offer it 3. It had infinite worth in respect of the thing offered which was no lesse then the precious body and blood of Christ himself Secondly though Christ offered up himself a sacrifice yet the appplication of it must be in such a way as God hath appointed which is not done till it be received by Faith For so the Father hath appointed that this price should reach to none but those that believe Thirdly that hence Christs blood doth not onely wash away the guilt of sinne but the filth of it Tit. 2.14 So that none can plead the justifying efficacy of Châ—ists death that have not also the sanctifying efficacy of it Fourthly though Christ offered up himself but once yet the virtue and power of it doth abide for ever yea it extended to the godly that lived before his sufferings Fifthly that its continually useful and necessary because we renew our sinnes daily and it behoves us to apply this medicine continually Sixthly consider the certaine successe and prevalency of it to reconcile us to God Seventhly it s that sacrifice which Christ presents to his Father Eighthly the purity of this is not to be forgotten Christ is a Lamb without spot 1 Pet. 1.19 For as we must have a Priest without sin so a sacrifice without any defect otherwise this sacrifice would have needed another and so in infinitum Ninthly the virtue of this sacrifice is to make us like Christ himself He thinks it not enough to be a King and Priest himself but he makes us Kings and Priests for ever We offer up prayers and praises to him and by him we conquer all our spiritual enemies Quest. How is Christ the cause of our sanctification Ans. First efficiently For not onely the Father and Spirit but Christ himself also is the cause of all the holinesse we have therefore called The Life because he gives all supernatural life to his and the vine John 15.1 because as the branch separated from the vine can bring forth no fruit so neither we without Christ as also the Authour and finisher of faith Heb. 12.2 Of his fulnesse we all receive c. Joh. 1.16 Secondly he is the meritorious cause of our sanctification and therefore not onely paâ—don of sin but holinesse and zeal is made the consequent of Christs death Rom. 7.8 Thirdly Christ in a large and improper sense is called the formal cause of the good that is in us an assistant form not informing i. e. Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengthens us Hence Gal. 2.20 I no longer live but Christ in me For by faith we are united to him and so he becomes our Head from whom we have all spiritual influx Fourthly Christ is the final cause of our sanctification i. e. we are made holy to this end both that we may shew forth the praises and glory of Christ as our redeemer as also that we should live to him desiring to know nothing but Christ crucified 1 Cor. 2.1 Quest. Did Christ do as much for one believer as for another Answ. Yea as will appear if we consider these things 1. Christ as mediatour did receive all equally into his charge and trust the Father gave such a number of persons neither more nor lesse to Christ to purchase their salvation and every one of these he did exactly know For to him as God all things past and to come are present
of Christ wherein there are so many corrupt persons Answ. They may and are true Churches Look upon Jerusalâ—m Matth. 23.37 you shall see that the eleven Tribes were Apostates there were in it dumb dogs Isa. 56.10 there were Scribes and Pharisees Hypocrites they had corrupted the Doctrine of the Law with their false glosses the Temple was made a den of thieves yet the Evangelist calls it the holy City and that 1. Because there was the service of the true God in the Temple the Word preached Sacrifices offered the meetings of the Church of God 2. Because as yet they had not received a bill of divorcement So have not we the word of God preached the Sacraments truly administred c. and when did the Lord give us a bill of divorcement and therefore to encourage us against the cavills of the Separatists let us remember 1. That the word of truth is truely preached amongst us which appears by the conversion of thousands whereas never was any converted by a word of errour Jam. 1.18 2. That our Ministers are of God because by them so many are begotten to God Christ thought it a good reason when he said believe me that I came out from the Father for the works sake the blind man saw this Joh. 9.30 3. Our meetings are holy meetings For 1. Our people are outwardly called by an holy calling and to an holy end 2. They profess faith in Christ which is an holy profession and therefore in charity they are to be judged Saints 3. Congregations are called holy in Scripture from the better part not from the greater as an heap of wheat mingled with chaff is called an heap of wheat so 1 Cor. 6.11 with chap. 2.12 4. Mixt Congregations are holy in Gods acceptation who esteems them not as they are in themselves but as members of Christ Israel at the best was a stiffnecked people ye Balaam said that God saw no iniquity in them Numb 23.21 Quest. How is the Church Gods peculiar Answ. First Because Believers are the most precious of men even the most noble upon earth Hence Cant. 6.7 they are the sons of God brethren of Christ heirs of heaven Secondly In regard of God they are a peculiar people distinct from others by the grace of Election by which they are chosen out of the world and advanced in Gods favour above all others Hence they are called an holy Nations the Spouse of Christ the dauhgter of God the choice of God and Gods delight Thirdly in regard of their whole manner and condition of life Hence they are said to dwell alone and not to be numbred amongst the Nations Numb 23.9 as for instance 1. Their Original are not some few families coming out of some corner of the Earth but they sprung of Christ of whom all the families of Heaven and Earth are called 2. Their Countrey is not of the Earth here they are Pilgrims and strangers but Heaven is their home from which they look for their Saviour Ephe. 3.15 3. Their King is neither born nor created but the everlasting King of glory who rules not some one Countrey but from Sea to Sea c. and not for an age but for ever 4. Their Lawes are Spirituall reaching the Conscience as well as the outward man most perfect never changed nor abrogated as mens be 5. Their war and weapons are not carnall but Spiritual as their chiefest enemies be their Captain was never foiled nor can be and therefore they are sure of victory befoâ—e they strike a blow and as for their corporal enemies they overcome them non feriendo sed ferendo not by striking but sufring 6. Their Language is that of Canaan their Speech shews them to be Citizens of Heaven therefore called a people of a pure language c. Zeph. 3.9 7. Their garments are devised and put on by God himself even the garments of innocency long robes dyed in the blood of the Lamb Rev. 7.14 8. Their diet springeth not out of the Earth but descends from Heaven Jesus Christ the bread of life c. of whom whosoever feeds shall continue to eternal life Quest. Why is the Church compared to a woman Rev. 12.1 Answ. First as simply considered in her self and that for three causes 1. Because to the Woman was first made the promise of the blessed seed that should break the Serpents head and it s still made good to the Church under the same similitude for to her all the promises of God doe properly belong 2. Because she is feeble and weak as a woman without her Husband Joh. 15.5 3. Because she is a pure and chast virgin not defiled with Idolatry as the Romish strumpet is 2 Cor. 11.2 Secondly As she stands in relation to others and that 1. To God and in this relation she is the daughter of God Cant. 7.1 Psal. 45.10 2. To Christ in which relation she is the Spouse of Christ. 1. Contracted to him in his Incarnation So Cant 4.10 2 Married to him as his Bride and taken home in his second cominâ— to dwell with him for ever 3. To Christians and in this relation she is their Mother For a woman through the company of her husband brings forth children So the Church by her conjunction with Christ and the power of his word brings forth nurceth and brings up many children to God Quest. What duties doth this relation of a Spouse to Christ teach her Answ. First to cleave to her husband For God seeing that it was not good for Adam to be alone he made the woman of his rib being cast into a sleep and brought and married her unto him saying for this cause shall a man leave Father and Mother and cleave to his wife c. Gen. 2.24 So God seeing after the fall that it was much less good for man to be alone he institutes a second marriage with the second Adam whom he casts asleep by death and brings his Spouse out of his side pierced and marries the Church to him that renouncing all Loves and Lovers but him she might cleave undevidedly to him and this she must doe foure wayes 1. In person For as the wife delivers up her person to her husband alone So Believers must deliver up their souls and bodies to Jesus Christ. For 1 Cor. 6.19 20. we are no longer our own c. 2. A faithful Shouse is married but to one man 2 Cor. 11.2 So the Church 3. Christ our Husband communicates his whole person to us he gives his life for his sheep only prayes for no other 4. Christ as a faithful Husband leaves Father in Heaven and Mother on Earth and cleaves to his Wife 2. To cleave to Christ in faithful affection loving our Husband Christ as our selves nay better then our selves not loving our selves to the death for his sake seeing his love to us was stronger then death and more to us then to his own life 3. To cleave to him in affliction as a Wife takes her Husband
11.14 therefore we have need to watch Sin is of a bewitching nature It insensibly soaks into a man as it did into David 2 Sam. 11.2 c. and when once it hath possessed him the heart cannot be withdrawn from it as in Davids example 2 Sam. 11.13 14. and Sampsons Judg. 16.5 c. Secondly in regard of Satan he is a mortal enemie implacable sedulous restlesse and very terrible 1 Pet. 5.8 For 1. His name devil declares him to be an accuser and therein one that seeketh all advantages he can against us 2. An adversary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contralitigator who will do us all the despight he can as an adversary in Law 3. He is a Lion strong ravenous fierce and cruel 4. He is as a roaring lion doing what he can to affright us and make us yeeld to him 5. He walks up and down wherein he shews himself to be sedulous and restlesse Mat. 12.43 6. He seeks whom he may devoure This declares him to be a deadly enemy that aimes at our death even the damnation of our souls and is there not just cause to watch against such an enemy Thirdly for our selves we are exceeding foolish like the silly fish that with a bait is soon taken By reason of the flesh that is in us we are prone and forward to yeeld to every temptation as dry tinder soon takes fire as gun-powder c. Besides there is in us a natural pronenesse of our selves to decay in grace and to fall from it as a stone to fall downward or for water to wax cold if removed from the fire Fourthly for God who is oft provoked by mens security and carelesnesse to leave them to the tentations whereunto they are subject which if he do we cannot stand as we see in Peter Matth. 26.33.70 Hence 1 Corinth 10.12 Rom. 11.20 Quest. Why must every one be circumspect over himself Answ. First because every one is nearest to himself now our greatest care must be of the nearest to us Secondly every one hath a special charge of himself Act. 20.28 whereby they may save themselves 1 Tim. 4.16 Thirdly every one best knows himself and can best discern when he begins to decay 1 Cor. 2.11 Hence we are exhorted to examine our selves c. 2 Cor. 13.5 Fourthly every one is especially to give an account of himself Rom. 14.12 2 Cor. 5.10 Quest. Why must every one be circumspect over others Answ. First because of the near union of all Christians they are brethren Mal. 2.10 Secondly because of the like common condition of all Others as well as our selves are subject to manifold infirmities and to all sorts of tentations and have the same enemies Thirdly because of the extent of brotherly love Matth. 22.39 This is the summe both of the Law and Gospel If we do this we shall do well Jam. 2.8 Fourthly because of the zeal that we ought to beare to the glory of God For to keep others from falling addes much to Gods honour Dr. Gouge on Heb. Quest. What benefit shall we have by this circumspect walking Answ. It will conduce much to the comfort of our lives For our understandings and judgements are not given us only to plot for the world and to be circumspect for our temporal welfare but to be wise for the maine end to glorifie God and save our souls to get out of the corruption of nature and to maintaine our communion with God the end of our living in the world is to begin Heaven upon earth and whatsoever is done in order to this end is good but without circumspection nothing can be done to this end Quest. What are the impediments that hinder us from this circumspect walking Answ. First the rage of lusts that will not give a man leave to consider of his wayes but are impetuous commanding and tyrannous making men without consideration to rush into sin as the horse into the battel Secondly too much worldly businesse when men are distracted with the things of this life are overloaden with cares they cannot be circumspect for their souls they are like to Martha and neglect Maries part Thirdly Christian circumspection is an hard and difficult work It s an easie matter to talk of others to consider of other mens wayes but to come home and to look to a mans self is an hard taske that few undertake Quest. What is Christian circumspection or watchfulness Answ. It s an heedful observation of our selves in all things and a serious and diligent circumspection over all our ways that we may please God by doing his will and neither commit any sin that he hath forbidden nor omit any duty which he hath commanded This is required Deut. 4.9 23. Mar. 13.33 34. Ephes. 5.14 15 16. and 6.18 Col. 4.2 1 Cor. 15.34 and 16.13 1 Thes. 5.5 6 7 8. Acts 20.28 31. Quest. Wherein doth this circumspection consist and in what is it to be used Answ. First in general it is to be used in all things 2 Tim. 4.5 In all places at all times upon all occasions when wee are alone or in company abroad or at home in the work of our callings general or special in our recreations in our civil affairs morall actions religious duties Luke 8.18 for Satan laies his nets and snares to catch us in all these therefore we had need to look to every step Secondly neither must this watch be kept over some of our parts only but over the whole man and that in all the powers and parts of soule and body that in our inward faculties and outward actions we may please God by doing his will But especially we must keep this watch over our soul Deut. 4.9 over our reason and judgement that it be not darkned with ignorance Matth. 6.23 nor corrupted with Errors and Heresies Over our memories that they retain not vanity and sinful impressions that should be blotted out nor forget those things with which God hath betrusted them Over our wills that they go not before but wait upon holy reason chusing that which it commendeth and refusing that which it disalloweth over our consciences that they be pure and clean not slack in doing their duty nor we negligent in giving heed to their evidence over our thoughts which naturally are only evill and that continually c. Thirdly But above all our other internal parts we must keep this watch over our hearts Prov. 4.23 Heb. 3.12 For the heart is the treasury either of all good or evil and from it the tongue speaks and the hand works and if this fountain be corrupt it will defile all Now by heart we chiefly understand the affections and desires both concupiscible and irascible all the passions of love hatred hope despaire joy sorrow anger and fear and by keeping them we mean their holding in subjection unto reason it self being first made subject to the word and will of God we must watch our hearts to keep out carnal concupiscence from entring and must shut the door
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
Mat. 10.32 Luke 12.8 3. If we confesse God and Christ we shall be encouraged defended and honoured even here 1. We shall be encouraged and strengthned by Christ too and in our testimony Act. 18.9 and 23.10 11. 2 Tim. 4. â—6 â—7 2. We shall be defended and delivered from the assaults and designes of our enemies Acts 18.9 10. and 26.16 17. and 23.10 11 20 21. 2 Tim. 4.17 3. If we honour God by confession he will honour us and that 1. With favour affection and respect from men 1 Pet. 4.14 Act. 4.33 Rev. 3.8 9. 2. With victory over Satan Rev. 12.10 11. 3. Yea God will honour us with mutual inhabitation which implies intimate communion 1 Joh. 4.15 4. If we confesse Christ aright we shall be saved Confession tends to salvation 1. As a way appointed us to God to walk in towards heaven 2. As a character property and practice of such as shall be saved 3. As a furtherance of our salvation because its a means or help to our perseverance in the faith even to the end and then Mat. 24.13 Heb. 10.23 Fourthly In regard of others who by our confession may receive instruction confirmation and encouragement to doe the like boldly and without fear Quest. How must this confession be made Answ. First freely without compulsion as water flowes out of the Fountain Secondly Plainly and fully without obscurity without hiding or mincing the truth So Joh. 1.19 20. Hence our confession of Christ should flow from faith as the fountain and that 1. From our Faith in Christ. Confession with the mouth should proceed from Faith in the heart 2 Cor. 4.13 Psal. 116.10 Object But Rom. 14.22 Hast thou Faith have it to thy self before God therefore we need not confess it before men Answ. Paul there speaks not of a justifying Faith but of a Faith or perswasion of Christian liberty in things indifferent This Faith a man may keep to himself or so shew or use it as thereby not to offend his brother 2. From out experience in some measure of Christ and his grace or of what we confess This will provoke us to a confession before men as Act. 4.18 c. So 1 Joh. 1.1 Christ gave his Apostles experience and Paul Act. 26.16 Thirdly Boldly without fear or shame So Acts 23.6 with 24.21 and 20.23 24. and 21.13 Phil. 1.20 It s our honour so to doe Act. 5.41 and 4.8 c. Psal. 119.46 2 Sam. 6.20 c. Fourthly Constantly without giving over till we have finished our testimony as the two witnesses Rev. 11.7 and Paul 2 Tim. 4.7 Act. 23.25 Hence Rev. 3.3 This Christ takes kindly Rev. 2.13 and 3.8 10. Fifthly Innocently without giving offence or occasion to any to speak evill of us whilst we are speaking good of Gods name or for his truths and wayes Act. 24.20 and 23.9 For which end we must doe it 1. With meekness from an humble spirit without any shew of pride ostentation passion or bitterness 2. With fear of God of offending him whilst we are confessing him or doing or saying any thing which may cause the way of truth to be evil spoken of And with reverence of men by giving all due respect to them before whom we speak Sixthly Sincerely out of love and zeale 1. Out of love to Christ and his truth For what we love we will own openly Cant. 5.9 Love is strong as death c. 2. Out of zeale for God his glory the credit of his cause the honour of his truth the propagation of his Gospel the encouragement and comfort of his friends and the conviction of his enemies Seventhly Patiently with a disposition and resolution to suffer for our testimony if God call us to it as others have suffered before us Mat. 10.37 c. Joh. 9.22 Rev. 1.9 and 11.3 7.10 and 12.17 and 20.4 Mr. Reyners Government of the tongue Quest. Whether is it lawful for a man being urged to go to Idol-service and to hear Mass so he keep his heart unto God Answ. It is not as may be proved by these reasons First St. Paul 1 Cor. 8. and the 10. Chap. disputes this question whether they might go into the Idol temples and there eat of meat offered to them so they did not partake with Idolaters in the worship of their Idols This he concludes utterly unlawfull for they could not partake of the Lords cup and the cup of devils so is it unlawful for a Protestant to go to the Popish Mass. Secondly God is the Creatour of both body and soul and therefore is to be worshiped with both and we rob him of his due when we reserve our hearts to him and give our bodies to Idols whereas Rom. 12.1 we must give up our bodies a living sacrifice unto God Object Against this some object the example of Naaman 2 Kin. 5.18 19 where they infer that the Prophet gave Naaman leave to worship in an Idol-Temple Answ. First Some answer that Naaman speaks only of civil and Politick worship For his Office was to kneel down that the King might lean on his shoulder and Naaman makes open protestation ver 7. that he will Worship no God but the God of Israel Secondly Others answer better that Naaman acknowledgeth it a sin to go the house of Rimmon and therefore craves pardon for it twice verse 18. and withall vows that thenceforth he would offer sacrifice to no God save only to the Lord. Thirdly Naaman intreats the Prophet to pray for him that he might be constant in the service of the true God and that in case through humane frailty he should against his purpose be drawn to it that the Lord in mercy would pardon his offence Object But if I doe not go to mass I shall give offence to the Papists Answ. We are to doe our duty though men be never so much offended Mat. 15.14 Again we ought not to do evil that good may come of it Quest. Whether may a man especially a Minister with a good conscience fly in persecution Answ. Sometimes it is lawfull though not alwayes For First Christ commands it Matth. 10.15 neither was this command ever repealed Secondly We have many examples for it in Scripture of Jacob Gen. 27. and 31. of Moses Exod 2.15 Heb. 11.27 of the Prophets hidden by Obadiah 1 Kin. 18.13 of Elijah 1 Kin 19.3 of Christ himself Joh. 10.39 of Paul Act. 9.25.29 30. Object Persecution is good and therefore it may not be eschewed Answ. First Some things are simply good of themselves as vertues and all morall duties and these may not be eschewed Gthers are good only in some respects as things indifferent which are neither commanded nor forbidden and these may be eschewed except we know they are good for us Now persecution being good only by accident we may avoid it because no man can say whether it be good or bad for him Object Persecution is sent of God for the triall and good of his Church Answ. First Evill things sent
of God may be avoided if he shew us a way or means to escape them Secondly There is a two fold will of God his revealed will and his secret will By the former he hath appointed that in case of present danger when a a door is open we may escape As for his secret will because its unknown and therefore uncertain to us we may not rashly presume thereof but rather use the means offered till God reveale the contrary Object To flie in persecution is a kind of deniall of Christ and against confession Answ. Christian confession is two-fold first Open. Secondly implicite 1. Open confession is when a man boldly confesseth his faith before the adversary even unto death as the Martyrs did 2. Implicite which though it be inferiour to the former yet it s a true confession and acceptable unto God and this is when a man to keep his religion is content to forsake his Country friends and goods Object But Christ bids us not to fear them that can but kill the body therefore we may not flie Mat. 10.28 Answ. First This forbids not all feare but such a fear as tends to Appostacy causing men to renounce faith and a good conscience Secondly It speaks of such feare whereby wee feare man more then God Thirdly Its speaks of such a feare whereby we are urged to tempt God by doing something that is contrary to his will and out of our calling Now when we speak of flight in persecution we understand not such a flight as tends to Apostacy c. but that alone whereby we use the means offered according to his appointment Quest. When may a man Minister or other fly Answ. First When there is no hope of doing good by his abode in that place where the persecution is but not when there is hope at such a time God forbad it Paul Act. 18.10 Secondly Consider whether the persecution be personall or publick Personal is that which is directed against this or that mans person Publick which is raised against the whole Church If it be personall against the Pastor he may fly and it may be his flight will bring peace to the Church Quest. But what if the people will not suffer him to fly Answ. They should be so far from hindring him that they should rather further him So Acts 19.30 But if the persecution be publick then he is not to fly For then the strong should support and confirme the weake Thirdly If there be in the Pastor moderation of minde for as he must not be overcome with excessive feare so neither must he be foole-hardy to run into apparent danget To avoid both which he must pray for wisdome courage and constancy and use the consent and advice of the Church for his further direction herein Fourthly The Pastor must only withdraw himself for a time and not utterly forsake his charge and calling Mat. 10.23 Fifthly He may fly if after due triall and examination of himself he finde not himselfe sufficiently armed with strength to beare the extrenity Sixthly If he be expelled or banished by the Magistrate though the cause be unjust Seventhly If God offer a lawfull way and means of escaping Eightly If the danger be not only suspected and seen afar off but certain and present Quest. When may not a Pastor or other man fly Answ. First when God puts into their heart the spirit of courage and fortitude whereby they resolve to stand out against all the fury of the adversary So it was with Paul Act. 20.22 and 21.13 One in Queen Maries dayes having this motion to stand out and yet flying for the very act felt such a sting in his conscience that he could never have peace till he died Secondly When they are appehended and under the custody of the Magistrate then they may not fly because in all their sufferings they must obey the Magistrate Quest. Whether then may a man imprisoned break prison if he can Answ. No man being in durance may use any unlawfull or violent means to escape for we may not resist the Magistrate in our sufferings Servants must submit to the unjust corrections of their Masters 1 Pet. 2.19 the Apostles would not so escape when they might till the Angel brought them forth Act. 5.19 Thirdly When a man is bound by his calling and Ministry so as therein he may glorify God and doe good to his Church For the discharge of the duties of our callings must be preferred before our very lives Fourthly When God by his Providence cuts off all lawfull meanes and wayes of flying then he doth as it were bid that man stay and abide we must not use unlawfull means nor do evill that good may come of it Mr. Perkins Vol. 2. p. 86 See more of the lawfulnesse of flight in Persecution in the life of Athanasius in my first part of Lives CHAP. XL. Questions and Cases of Conscience about confession of sin Quest. IS confession of sin a necessary duty Answ. Yea or else God would never have promised so great a reward to it as 1 Joh. 1.9 Job comforted himself with it Job 31.33 So Psal. 2.5 Ut somnium narrare vigilantis Sic peccata confiteri viri paenitentis est Aug. To tell a mans dream is the sign of a waking man so to confess his sins of a true penitent Quest. May not a wicked man confess his sins Answ. Yea as we see Pharaoh Saul Judas c. did Quest. How then shall we distinguish between the confession of a regenerate and unregenerate man Answ. By these signs First True confession comes from a troubled soule as we see in the Publican From a broken and bleeding heart as did Davids From a melting heart as did Josiahs But the other knows it not the racking pain only wrings it from him not the mercy of that God whom he hath offended Secondly The first proceeds from a bleeding heart laying hold upon mercy as Dan. 9.9 Ezra 10.2 the other wants this therefore Christ saith Repent and believe Mar. 1.15 Thirdly It comes from an honest heart in the first purposing not to sin He confesses and forsakes Prov. 28 1â— Hence Ezra 10.2 3. The other though he seem to disgorge his stomack yet he returns with the dog to his vomit So Deut. 1.40 41. Dike on the Heart Quest. Why must we remember and confess our sins Answ. First Because promise of forgiveness is made to it Prov. 28.13 1 Joh. 1.9 Secondly God hath made good this promise upon the right performance of it 2 Sam. 12.13 Psal. 32.5 3. Threats are denounced against those that confess not their sins Prov. 28.13 1 Joh. 1.8 10. Dr. Gouge on Heb. Quest. In confessing our sins must we descend into particulars Answ. Yea so did David 2 Sam. 24.10 So Ezra 9.6 11. Nehem. 9.1 c. Dan. 9.5 6 11 13. Mat. 3.6 1 Tim. 1.13 Act. 19.18 19. Quest. Why must we do this Answ. First This is the next way to bring us to that measure of
things according to their nature and capacity they shall never deceive us if we require nothing of them above their nature Confidence is good according to the goodness of the subject that it reposeth upon wherfore confidence in God the only soveraign good perfect solid immutable is the best of all and the only thing that can give assurance and content to the soul. He that is blest with that confidence is half in Paradise already He is firm safe meek serene and too strong for all his enemies Psal. 84.12 God is to him a Sun to give him light heat life and plenty of all goods and a Shield to guard him and shelter him from all evils He gives him grace in this life and glory in the next O Lord of Hosts blessed is the man that trusteth in thee Dr. Du Moulin of contentment CHAP. XLII Questions and Cases of Conscience about the Conflict or combate between the flesh and Spirit Quest. HOw will it appear that there is such a conflict in every regenerate person Answ. By plain Testimonies of Scripture as Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh c. Rom. 7.19 22.23 Quest. What is the Spirituall conflict Answ. It s nothing else but a continual combate between the unregenerate part the flesh with the lusts thereof and the part regenerate the Spirit with all the holy qualities graces and motions thereof by reason of their contrariety in nature and conjunction in place whereby they mutually lust and strive one against the other the flesh willing and imbracing that evill which the Spirir nilleth and hateth and nilling and shunning that good which the Spirit willeth and affecteth and contrariwise For in this conflict they mutually assault each other with irreconcilable hatred so that as the one getteth the other looseth as one gathâ—rs strength the other is weakned as in a paire of Scales when own rises the other falls they are like light and darkness c. Quest. What are the causes of this Conflict Answ. The principall cause is Gods will for the manifestation of his own glory For which purpose he doth not perfect our sanctification in this life but in part regenerating and leaving us in part unregenerated Quest. But why did not the Lord who could easily have done it perfect sanctification in us at first as he did by his only word at first create and make us perfect Answ. Were there no other reason but that good pleasure of his most wise will it were sufficient to satisfie us For he best knowes what to give and when to give But yet divers reasons may be assigned for it as First This course is most profitable both for the setting forth of Gods glory and the advancing of our good Quest. How doth it more manifest and magnifie Gods glory Answ. that the weaker we are in our regenerate part and the stronger the flesh is and all other the enemies of our salvation the more clearly Gods wisdom shineth forth in strengthening this weak part and enabling it to stand in the day of battel Yea in causing it to obtain a full and finall victory putting all its mighty enemies to flight This moved the Lord to suffer the prick in the flesh to molest Paul 2 Cor. 12.9 that his grace might be perfected in the Apostles weaknesse 2. God is more glorified when as we seeing the strength of our naturall corruptions and our frailty and the many infirmities of our spirituall part are moved hereby to attribute all the glory and praise of our salvation to the alone mercy of God both in the respect of the beginning and perfecting thereof and utterly denying our own selves and all our righteousnesse do wholly rely upon the perfect righteousness of Christ whereas if there were in us perfect sanctification we should hardly acknowledge the Lord to be all in all in our salvation 3. The wisdom and power of God is more manifested and glorified when as he doth his great works by contrary means and causes which in their own nature would rather hinder them therefore he will have us blind that we may see and foolish that wee may be wise c. He will give blessednesse to us who have so many wants and corruptions yea make our imperfections to serve as means for the encreasing of our happinesse this doth exceedingly magnifie his power and wisdom 4. We are hereby made more thankfull to the Lord and more chearfull in seting forth his praise when notwithstanding our wants and imperfections we are supported and saved then if he should at first endue us with all perfection For the more we have found the want of Gods benefits the more we prize them and so are the more thankful for them So it was with St. Paul when through the violence of the flesh he had been led captive to sin Rom. 7.24 25. how doth he break forth into thankfulnesse I thank God through Jesus Christ my Lord. 5. Hereby we more glorifie God when wee are assured by our growth in grace by which we are enabled to resist the flesh and the lusts thereof that they are the free gifts of God and that he beginneth encreaseth and continueth them in us whereas otherwise we would think them to be some naturall faculties and abilities and not given us of God Quest. How is this conflict profitable for our good Answ. 1. Because its a notable means to train us up in humility which is a grace most acceptable unto God and this is done when we see and consider what a miserable spoile sin hath made of all those graces and excellent endowments which we had by Creation how it hath poisoned and corrupted all the powers and parts of soul and body how it hath made us unfit for any good and prone to all evill which corruption doth in a great measure remaine in us after regeneration darkning our understandings defiling our consciences perverting out wills hardening our hearts c. so that if we were not continually assisted by the special grace of God we should easily be foiled in the conflict and made a prey to our malicious enemies 1 Cor. 4.7 2. It s most effectuall to work in us self-deniall without which we cannot be Christs Disciples For when we plainly discern that there is nothing in our selves to rest upon for the satisfying of Gods justice this will make us flie to Christ to hunger and thirst after his perfect Righteousness and so it will make us wholly to relye upon him for justification and salvation 3. We are hereby moved to abhor sin which God so hates and that with the greater detestation when as by our own experience we finde and feel the poison of it working in our selves and to bewaile and forsake it with more earnest endeavours when we see what miserable effects it produceth and what cursed fruits it brings forth in us 4. We are hereby occasioned to fly oftner unto God by fervent prayer acknowledging and
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
bewailing these relicts of corruption before the throne of grace earnestly craving the pardon of them and strength against them whereby we may be enabled to mortifie our corruptions and to fly from all sin for the time to come 5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth whilst we make war against them withstand their assaults prepare our selves for the conflict watch over our hearts that they be not surprised exercise our spiritual graces and buckle to all holy duties required by God for obtaining the victory Phil. 2.12 1 Cor. 16.13 Ephes. 6.10 6. It makes us to go on in our Pilgrimage with contentment and patiently to bear all afflictions not only because we deserve them by reason of our sins Lam. 3.39 But also because we know and have experience that these corrections are necessary to mortifie our lusts and to draw out the core of our corruptions and as salt to season us that we be not tainted and perish in our fleshly putrifaction 7. By this conflict our hearts are weaned from the world and it provokes us to long after our heavenly happiness when finding our selves tired with this fight not only with forreign foes but these intestine traitors we cannot but earnestly desire that perfection which is only attainable in a better life Phil. 1.21 with Rom. 7.23 8. It causeth us to long after the crown of victory and when we have obtained it it will hereby become much more glorious For the Lord will have us first to fight and overcome and then he will reward us with the crown of victory He will first have our gâ—aces exercised and manifested and then he will give us a proportion of glory according to the proportion of our graces 2 Tim. 4.8 Secondly As its profitable that these relicts of sin should remain in us so its sutable and seasonable to the time and place wherein we live For God hath determined that here we shall not attain unto perfection but only that we should labour after it and attain it in the life to come that whilst here we should be in our nonage and come to our perfect age in Christ and to our heavenly inheritance after our dissolution This world is appointed for our painfull Pilgrimage and the place of our warfare and it s not seasonable to expect rest and joyes till we be arrived safely in our own Country Quest. What are the formall and essentiall causes of this conflict Answ. Because contraries do best illustrate contraries let us remember that there was a time when this conflict was not to be found in this little world of man the which was twofold First That truly golden age in which man was created after Gods image and lived in the state of innocency at which time there was a blessed peace and heavenly harmony between the body and soul and all the powers and parts of them both But when Satan the arch enemy of mankind saw and envied our happy condition he plotted by all means to work our ruine and despairing to accomplish it by power he had recourse to serpentine policy whereby he perswaded us under shew of love to undoe our selves and thereby he entred in upon us accompanied with a crew of his hellish followers the chief whereof were disobedience unbelief in God and credulity to the Divel damnable pride envy discontent aspiring ambition and unthankfulness all which being let into our souls they dispoiled us of Gods rich graces our created wisdom and holiness making themselves conquerors over all our powers and parts and every one of them chusing for their habitaion those places and parts which they thought most fitting for them As for example ignorance errour curiosity and many thousands of sinfull imaginations surprised and keep possession of our mindes Worldliness and profaneness subdued and held reason in subjection perverseness and rebellion surprize the will But in the heart there are such multitudes of hellish enemies as can neither be named or numbred as legions of unlawfull lusts infidelity wicked hopes hellish despaire hatred of God love of the world pride disobedience deceit cruelty ambition covetousnesse voluptuousnesse c. Secondly In the state of corruption there was no conflict because the strong man Satan having got possession all things were at peace only there was some contention betwixt the will and the conscience and between one unruly passion and another yet both yielded obedience to the Divel as their chief Soveraign who if he saw any disadvantage arising to his Kingdom by this contention he could appease and joyn them together like friends in doing him service But this hellish peace was far more pernitious to our poor soules and bodies then the most cruel war is to the weakest enemy and the rather because we had no apprehension of the danger nor feeling of our own misery being born bondslaves to the Divel and brought up in doing him service in the unfruitfull works of darkness for which we had only the present pay of worldly vanities though when we had laboured most in doing his druggery we were often couzened of our wages notwithstanding which being born and inured to this hellish thrauldom we desired still to live and die in it taking delight in pleasing this our Tyrannicall Master yea though after all we were sure to be cast into Hell fire Quest. How then come wee to be freed out of this miserable condition Ans. Our gracious God of his infinite mercy of his meer free grace and good will sent his only Son into the world to redeem us by his pretious death to vanquish and subdue all the enemies of our salvation and to set us at liberty who were in bondage yea in love with our thraldom not so much as desiring to be freed from it who not only paid the price of our redemption and provided a soveraign salve for all our sores but applies the power and efficacy of his merits unto us whilst by his word made effectuall by his Spirit he discovers unto us this work of our redemption and the promises of grace and salvation made to all repentant and believing sinners by which he begets this faith in us wherewith as with a hand we lay hold on and apply unto our selves his righteousnesse death and obedience for our justification and redemption whence it is that we are freed from our sins Christ having satisfied for them as also from our thraldom to Satan death and condemnation so that they shall never be able to hurt us or to lay any thing to our charge And not resting here our powerfull Saviour sends his Spirit and graces into our hearts to pull us out of the dominion of sin and Satan to regenerate and purifie us from the filth of our sins by the power of the same death wich delivered vs from the guilt and punishment due to it and enabled us to serve God in newness of life by applying also unto us the vertue of his
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