and edifying our neighbours by our good example Fifthly We must carefully preserve our bodies and souls which are his Temple in purity from all pollution of sin For as a good aire and sweet habitation doth much refresh and strengthen our natural and vitall spirits and preserves our bodies in health So no less doth it chear up the Spirit of God within us if we provide him a cleanly lodging free from sinfull impurity sweetned with the incense of our prayers and adorned with the flowers and fruits of our good works and holy obedience Sixthly If we would strengthen the Spirit and increase in us the gifts and graces thereof we must keep them in continual exercise and cause these habits to shew themselves in their functions and operations For as breathing and moving are necessary for preserving the life of our bodies So fruitfull working and holy walking in all Christian duties is for preserving and cherishing the life of the Spirit Gal. 5.25 If we live in the Spirit let us walk in the Spirit Let the fire of the Spirit have fit vent to send out its flames in holy and righteous actions it will live and blaze but if we stop its vent it will presently die Let Faith exercise it self in apprehending the promises in waiting for performances fighting against doubting and in beaâ—ing the fruits of good works it will from a grain of mustard-seed grow to be a great tree from smoaking flax to a burning flame and from a feeble assent to a full perswasion Let love be exercised in doing and suffering for Gods sake in performing all holy services and Christian duties to God and our neighbours it will grow from a spark to a great fire Let the shoulders of patience be inured to bear the Cross of Christ and suffer afflictions to put up wrongs and overcome evill with good though they be weak at first they will become hardy and strong Exercise encreaseth graces but ease and sloth weakens them we should therefore resolve with David Psal. 119.32 33 34. Seventhly The last and principall means to cherish the Spirit is earnest and effectuall prayer to God that he will strengthen our weakness and quicken our dulness and support our faintness by a constant renewing of his spirit in us and sending a continuall supply of his saving graces to reenforce and refresh our decayed bands that by these Auxiliaries they may be enabled to stand in the day of battell and to get the victory over all our spirituall Enemies It s God that teaches our hands to war and our fingers to fight Psal. 144.1 and that gives us at the last a full and final victory and then adds the Crown of victory even everlasting glory Mr. Downhams Christian warfare Quest. But the flesh and Spirit being but qualities how can they be said to fight together Answ. Because the flesh and Spirit are mixed together in the whole regenerate man and in all the powers of his soul as light and darkness are mixed in the air in the dawning of the day and as heat and cold are mixed together in lukewarm water we cannot say that one part of the water is hot and another cold but heat and cold are mixed in every part so the man regenerate is not in one part flesh and another spirit but the whole mind is partly flesh and partly spirit and so are the will and affections c. Now upon this mixture it is that the powers of the soul are carried and disposed divers ways and hereupon follows the combate Quest. How doth the lust of the flesh shew it self Answ. First it defiles and suppresses the good motions of the Spirit Hence Paul saith Rom. 7.21 23. when I would doe good evill is present and the Law of the flesh rebels against the Law of the mind Hereupon the flesh is fitly compared to the disease called Ephialtes or the mare in which men in their slumber think they feel a thing as heavy as lead to lie upon their breasts which they can no way remove Secondly It brings forth and fills the mind with wicked cogitations and rebellious inclinations Hence concupiscence is said to tempt to entice and to draw away the mind of man Jam. 1.14 Quest. What are the contary actions of the spirit Answ. First To curb and restrain the flesh Hence St. John saith the regenerate man cannot sin 1 Joh. 3.9 Secondly To beget good motions inclinations and thoughts agreeable to the will of God as in David Psal. 16.7 My reins instruct me in the night season and Isa. 30.21 thine ears shall hear a voice behind thee c. and thus by the concurrence of these contrary actions in the same man is the combate made Quest. Why is there such a contrariety between the flesh and spirit Answ. Because the Spirit is the gift of righteousness and the flesh stands in a double opposition to it 1. In the want of righteousness 2. In a proness to all unrighteousness Object But naturall men also have a combat in them For they can say video meliora proboque deteriora sequor I see and approve of what is good but doe that which is naught Answ. This combat is between the naturall conscience and rebellious affections and its incident to all men that have in them any conscience or light of reason Quest. Have all believers this combat in them Answ. No For 1. Only such as be of years have it for Infants though they have the seed of grace in them yet do they want the act or exercise of it and therefore they feel not this combat because it stands in action Secondly This combate is in the godly in the time of this life only For in death the flesh is abolished and consequently this combate ceaseth Quest. What are the effects of this combate in the godly Answ. It hinders them that they cannot do the things that they would Gal. 5.17 and that three wayes 1. It makes them that they cannot live in the practice of any one sin 1 Joh. 3.9 2. If at any time they fall it staies and keeps them that they sin not with full consent of will but they can say the evil which I hate that doe I Rom. 7.19 3. Though in the ordinary course of their lives they do that which is good yet by reason of this conflict they fail in the doing of it Rom. 7.18 Hence it follows that all the works of regenerate men are mixed with sin and in the rigor of justice deserve damnation Object Sin is the transgression of the Law but good works are no transgression of the Law and therefore they are no sins Answ. I answer to the Minor The transgression of the Law is two-fold One which is directly against the Law both for matter and manner 2. When that is done which the Law requires but not in that manner it should be done and thus good works become sinfull Object Good works are from the Spirit of God but nothing proceeding from the Spirit of God is sin Answ. Things proceeding from the Spirit of God alone or from the Spirit immediately are no sins but good works proceed not only from the Spirit but also from the mind and will of man as instruments of the Spirit and when an effect proceeds from sundry causes that are subordinate it takes unto it the nature of the second cause hereupon our works are
must not be more hasty then his and it becomes not us to be impatient for our own interestâ— when himself is patient in the wrong done to his own Let the cause of our anger be never so holy and just yet that of James is a perpetual truth chap. 1.20 The wrath of man works not the righteousnesse of God If it be the cause of God that we defend we must not use that good cause to bring forth evil effects and the evil of that which incenseth us can hardly be so grievous as the losse of humanity and right reason of which a man is deprived by excessive wrath For Prov. 27.4 VVrath is cruel and anger is outragious It resteth in the bosome of fooles Eccl. 7.9 Fifâ—hly the good opinion and love of our selves which when all is said are the chief causes of anger ought also to be motives to abate or prevent it For would any man that thinks well of himself and loves his own good make himself vile and bruitish But this is done by letting the reines loose to our choller whereas the way to deserve the good opinion of our selves and others is to maintain our selves calme and generous never removed from the Imperial Power over our selves by any violence of Passion Prov. 16.32 He that is slow to anger is better then the mighty and he that rules his spirit then he that takes a City Alexander M. deserves not the name of a great Conquerour who was a slave to his anger Ob. But I have many provocations from those with whom I must necessarily live servants espâ—cially thâ—y are so bad c Answ. Anger is a remedy worse then the disease and no houshold-disorder is worth the disordering of our soules with passion Better were it for us to be ill served or not served at all then to make our servants our Masters giving them power of dispossessing us of the Command of our selves whensoever it pleaseth them to provoke us to anger Yet a wise man may expresse indignation without anger making others tremble himself standing unmoved Quest. How may we from seeing anger in others learne to cure it in our selves Answ. First learne to hate it and take heed of it by observing how imperuous and servile it is together How ugly unbecoming unreasonable and hurtful it is to others and more to a mans self Secondly mark carefully the wholesome warning which an angry adversary will give us For he will be sure to tell us all the evil that he seeth in us which our selves see not A benefit not to be expected from our best friends Thirdly Study the Science of discerning mens spirits considering with a judicious eye the several effects of every mans anger For no passion doth so much discover mans nature as this If a man be a contemner of God as soon as he is angry he will wreak his teen upon God with blasphemies If he hath Piety and Ingenuity he will make them plead for him yet but lamely as discomposed by anger If he be a Coward he will insult over the weak and if he find resistance you shall see him threaten and tremble together like base dogs then barking most when they run away If he be haughty he will expresse his anger by a scornful smile and will boast of his blood and valour as Lamech did And from hence let us reflect upon our selves He that mindes well how wrath betrayes a man and layes open his infirmities and that a man that hath no rule over his own spirit is like a City that is broken down and without walls Prov. 25.28 will fence himself against that treacherous passion by Christian meeknesse and moderation and will learn to be wise by his neighbours harmes and will observe Christs Precept Mat. 11.29 Learn of me for I am meek and lowly c. Quest. What is hatred Answ. It is an indignation for an injury received or imagined or for an ill opinion conceived of a person or action It differs from anger in this Anger is sudden and hath a short course but hatred is more durable and lasting Anger seeks more a mans vindication then the harme of others but hatred studies the hurt of his adversary Quest. Whence doth hatred proceed Answ. It s a compound of pride and sadnesse and it proceeds out of Ignorance of ones self and the price and nature of things Hence 1 John 2.11 He that hates his brother is in darknesse and knows not whither he goes because that darknesse hath blinded his eyes As then blinde men are commonly testie so the blindnesse of ignorance makes men prone to hate their neighbours Quest. Is there no good use of hatred Answ. Yes First it s naturally good serving to make us avoid things that are hurtful Secondly it s morally good when we use it to oppose that which is contrary to the Sovereign good which is God For when we hate that which God hateth we cannot do amisse so we be sure that God hates it as when we hate the unjust habits and actions which are condemned by the Word of God But as for mens persons because God hath not declared his hatred or love to this or that man we must love them all not fearing to offend God thereby though he should hate any of them for we cannot offend him by obeying his Commandment which is that we should love our neighbours as our sâ—lves There is indeed an hatred of iniquity in God against those that oppose his glory which obligeth us also to hate them with that hatred of iniquity and to oppose them so long as they oppose God So David Ps. 139.21 Do not I hate them that hate thee c I hate them with a perfect hatred I count them mine enemies But we must take heed lest the hatred of iniquity bring a hatred against the person For to love our enemies and to overcome the evil with good is the most ingenuous imitation of God himself Hence Mat. 5.44 Love your enemies c. that you may be the children of your heavenly Father c. There is need of a great measure of wisdom and grace to observe these two Precepts together Psal. 97.10 Ye that love the Lord hate evil and Thou shalâ— love thy neighbour as thy self Mat. 22.39 Hating iniquity in the wicked and loving their persons and both for Gods sake Quest. What is the chief use of hatred Answ. It is to be incited to good by the hatred of evil For which end it is not necessary that the greatnesse of hatred equal the greatnesse of the evil We are not obliged to hate evil things as much as they deserve for then the great current of our affections would run into the channel of hatred and leave the channel of love dry whereas the hatred of evil is not requisite of it self but by accident as a consequence of the love of good For if the hatred of vice perswade us to vertue we shall be yet more perswaded to it by the love
VVord ib. But if we be converted why should we hear so oft p. 222. VVhether is not this calling the same with sanctification ib. VVhat is the nature of the call of God ib. VVherein doth the necessity of this call appear p. 223. How is it a ground of Faith ib. VVhat are the parts of inward calling ib. VVhat are the fruits of effectuall calling p. 224. VVhat are the marks of it ib. What are the signes of it ib. CHAP. XXV About cares of the World How manifold are the Cares of the world p. 225. How may we arm our selves against them p. 226. Object I should not take so much care were it not for my Children p. 228. Why should we not be carefull about worldly things ib. CHAP. XXVI About Charity Beneficence and mercy What is Charity p. 229. What is Beneficence ib. Are these duties required of all ib. VVho are the object of Beneficence ib. VVhat are the properties of it ib. How must we shew our chearfulness in giving p. 230. VVho should be the Object of it ib. From what causes should charity arise p. 231. How may we best perform works of charity ib. What are the right ends of charity p. 232. What must we give ib. How much should we give p. 233. VVhat rules must we observe therein ib. VVho may give and that lawfully ib. VVhether may the wife give without her husbands consent p. 234. c. Sundry Objections about it Answered ib. To whom are Alms to be given p. 236. VVhat order must we observe in giving ib. In what manner may we best give p. 237. Whether may we give at our doors ib. What may we think of them that give Alms at their death ib. How may the Alms of Christians be differenced from those of worldlings p. 239. How many waies must we express our Charity p. 240. VVhen must we forgive debts ib. How must we relieve by free lending ib. Are Alms-deeds Arbitrary or an act of righteousness ib. VVhat other Arguments may provoke us to Charity p. 241. Many Objections Answered p. 242 c. VVhat else may move us to Charity Objections Answered p. 244. Doth God take notice of our works of Charity p. 245. VVhat may move us to perseverance therein ib. What warrant had the widow of Sarepta to relieve the Prophet before her self and son p. 246. Is a man to prefer a godly stranger before his brother that is not so ib. Whether are we to relieve many strangers before one godly man in want ib. Why is giving to the poor a duty ib. What shall we be the better for our bounty ib. How may we be enabled to works of mercy p. 247. From what must we save that we may have to give p. 248. How much must we lay aside ib. Objections Answered ib. What may further move us to Charity p. 250. What are Spirituall Alms ib. What is Christ meaning when he saith Lend looking for nothing again p. 251. Why must we so lend ib. Why is it blesseder to give then to receive p. 252. What is it to be a giver what to be a receiver ib. CHAP. XXVII About Chastity Who may be said to be Chast p. 253. VVhat hurts Chastity ib. VVhen are inward lusts most vile ib. VVhat are the inward and outward things that hurt it ib. VVhat are the remote provocations to it ib. What are the nearer provocations to it p. 254. May we labour to cover deformities in our bodies ib. How may we preserve our Chastity ib. VVhat is Chastity p. 255. CHAP. XXVIII About Children What is the best course to have comfort in our Children p. 257. VVhat may move Parents to labour after it ib. Wherein especially doth their duty consist that they may finde this comfort ib. Whether children should be taught the Scriptures p. 258. How must children manifest their reverence to their Parents ib. Whether we may call any upon Earth Father ib. VVhat if children be more wealthy and honorable then their Parents ib. Whether children should ask their Parents blessing ib. Objections against it Answered p. 259. VVhat other duties doe children owe to their Parents ib. VVherein consists their obedience ib. Wherein their Parents consent is necessary ib. Why must Parents consent be had in their marriages p. 260. What if they urge them to marry such as they cannot love ib. VVhat if they neglect to provide them matches in due time ib. Other cases about their marriage Answered ib. Wherein consists Childrens active obedience to their Parents p. 261. What if Parents mistake in matters reproved may not a childe make answer ib. What is the extent of childrens obedience to Parents ib. If children yield better reason may they not refuse to obey ib. What is further required of children to their Parents and what rules therein p. 262. What duties doe children owe to their Parents after death ib. How must children perform all duties to their Parents p. 263. Must equall respect be shewed to both Parents ib. Whether the Father must be preferred before the Mother ib. What if one commands what the other forbids ib. Whether Stepfathers in Law must be obeyed ib. Objections Answered ib. Must children be subject to Guardians and Tutors p. 264. VVhat arguments may move children to be subject to their Parents ib. What if children be grown in years and not under their Parents Government ib. Whether are many children a blessing ib. May Parents make void a Contract made by their children without or against their consent ib. Whether is marriage made without Parents consent valid ib. What Rules must Parents observe in giving names to their children ib. Who are too curious herein ib. Who are too careless p. 265. Why must there be such care had in naming them ib. When is it fittest to give names to our children ib. How far are children that are married or called to publick Offices bound to obey their Parents ib. What generall Rules are there to observe in obeying their Parents ib. CHAP. XXIX About Christ. What are we to conceive of the Incarnation of Christ p. 267. How may this knot be untied ib. How may we understand it ib. What is further to be considered about it p. 268. What is the nature that is assumed by the Son of God ib. What is further considerable about Christ ib. What else p. 269. What are the parts of Christs Priestly Office ib. Why must Christ be a propitiation for our sins ib. What satisfaction did Christ as our surety bind himself to perform p. 270. What was the principall debt ib. Why must he be man ib. Why must he be God ib. How may that appear ib. What other debt were we liable to which we must discharge p. 271. Why must Christ be more then man p. 272. How is the Redemption purchased by Christ conveyed to us ib. What else is required p. 273. How may this Mystery be further opened ib. What is further to be considered herein p. 274. What are the bonds of this Mysticall
must we watch over our eyes p. 326. How over our ears ib. How over our pallats ib. How over our sence of touching p. 327. How over our tongues ib. How over our works and actions ib. What must we principally aim at in our Christian watch p. 328. VVhat may move us to this circumspect walking ib. What means may enable us to it p. 329. CHAP. XXXII About the comforts of Gods people Have Gods people alwayes Comfort inwardly p. 331. VVhy doth God sometimes hide his face from them ib. How may we finde comfort in our spirituall distresses p. 332. Why should we seek it ib. Hath God comforts for us in all distresses ib. Whence is the strength of Gods Children ib. What are the comforts of God ib. when doth God most comfort his ib. VVhence is it that Gods Children oft want comfort p. 333. CHAP. XXXIII About comforting others What Rules must we observe in comforting others p. 335. What are the best means whereby we may comfort others p. 336. Why should we be so carefull to comfort others p. 337. How is God the Father the Author of our Comfort ib. How is God the Son the Author of it ib. How is God the Holy Ghost the Author of it ib. CHAP. XXXIV About comforting afflicted Consciences How shall we comfort such as are dejected with a sight of their sins and want of grace p. 341. How may true desires be discerned from false p. 343. How may one that is distressed in minde be comforted p. 345. How must we proceed in applying the promises to such ib. What if we finde him not humbled p. 346. How must comfort be administred ib. VVhat are the false wayes ib. Why are they false ib. VVould not God have all to be saved ib. Did not Christ reconcile the world to himself ib. VVhat is the right way of administring comfort p. 347. VVhat are the grounds ib. How may it be proved ib. Ob. The desire of good is naturall therefore God will not regard it ib. How may godly sorrow be discerned ib. What if a man cannot reach to such a sorrow ib. How may the party distressed be brought within the compass of the promise of salvation ib. That the promise may have good success what Rules must we observe p. 348. What is the speciall distress arising from the Divine Tentations ib. What are the occasions of this Tentation ib. What are the effects of it ib. What remedies must be used to comfort such ib. What if the party be so distrâ—cted that he cannot perform any good duty p. 349. What tokens of grace are we to enquire after in such p. 349. How many distress of minde from outward affliâ—ions be remedied ib. We could bear afflictions from God but ours come from men that hate us p. 350. How is God with us in afflictions ib. What are the fruits and benefits of afflictions ib. How are afflictions good in regard of their quality ib. How may a distressed soule be supported when God deferres deliverance ib. What if our afflictions continue unto death p. 351. How shall we be able comfortably to endure the pangs of death ib. How may we prepare our selves for death ib. How may we discern whether the joyes of the Spirit be in us p. 352. What helps are to be used in the time of death ib. What are the helps in practice ib. How shall we bear with comfort Satanicall molestations p. 353. VVhat if our Houses were molested with evill Spirits ib. What must we doe when we are molested with blasphemous thoughts p. 354. VVhat will cure this grievous malady ib. How shall we know whence they arise ib. What remedies must be applyed ib. How may distresse of minde arising from our own sins be cured p. 355. What if a man after repentance fall into some great sin again ib. What must we doe when troubled for want of grace and obedience p. 356. But my heart is hard my faith mixed with infidelity c. p. 356. Can God accept our works that are so imperfect ib. How doth the body cause trouble of mind p. 357. What are the effects of Melancholly ib. What is the difference between Melancholly and trouble of Conscience ib. How must the Melancholly be cured ib. How do alterations in the body cause trouble of mind ib. VVhat remedies are to be used in these cases p. 358. CHAP. XXXV About self-commendation Is it lawfull for a man to commend himself p. 359. In what cases is it allowed ib. Is it not oft condemned in Scripture p. 360. How then shall we know when its lawfull ib. CHAP. XXXVI About Communion with God What is it to be in Communion with God p. 363. What are the signs of it ib. How may we know it by the Spirit that is given us ib. By what signes may we know that the Spirit is given us ib. How shall we know that we sincerely abide in the truth p. 364. Did not the Divel and Hypocrites confess Christ ib. How shall we know when we fiducially confess Christ ib. How may we know that we dwell in Gods love p. 365. How shall we know that we walk in the light ib. How did Christ walk that we may know whether we walke so ib. How shall wee know whether we keep his Commandements as we ought ib. CHAP. XXXVII About Communicating in other mens sins How many wayes may we Communicate in other mens sins p. 367. How many wayes is sin countenanced ib. Why are Superiours guilty of such sins as they permit p. 368. How may such keep themselves free from other mens sins ib. What may move us to avoid communicating in other mens sins ib. How else may we communicate in other mens sins ib. Are not all guilty some way of the sins of the times p. 369. May we in any case rejoice in another mans sin ib. CHAP. XXXVIII About the Choice and use of Company What Rule must we observe in the choice of our Company p. 371. Why must we make use of good company ib. What reasons may be rendered for it ib. May we keep company with such as are civil p. 372. May we not converse with unregenerate friends kindred c p. 373. What must we doe when in good company p. 374. What in wicked company ib. What is meant by not familiarly conversing with the wicked p. 375. Why may not such be made our companions ib. What if Husband Wife c. are wicked ib. How else can you prove that the wicked are not to be made our companions p. 376. May we then have no dealing with them ib. Why must we carefully watch over our selves in company ib. What Rules must we observe for our carriage in company ib. How may we attain wisdom herein p. 377. How shall we be furnished with matter to edifie one another ib. What if we cannot thus furnish our selves ib. Why must we be so carefull herein ib. What if for all this we cannot bring our hearts to it ib. What if we
and was not this done for our imitation So David and Christ delighted to do Gods Will because it was so written of them Psal. 40.7 8. Paul exhorts children to obedience because it 's the first Commandment with promise Eph. 6.2 Paul preached what was in the Old Testament Acts 22.20 what is it but Popery to make the spirit within to be the supream Judge and superior to the Spirit of God in the written Word without The grace of God appearing in the Gospel will have us to walk worthy of God in all well-pleasing according to the Law Tit. 2.12 13. and to mourn bitterly that we are so unlike the will and image of God revealed in the Law Rom. 7.23 24. Object Paul speaks of a Law written and engraven in stone and therefore of the Moral Law which yet he saith is abolished by Christ in the Gospel 2 Cor. 3.6 7 11 13. Answ. The meaning of this place as also Gal. 3.25 is that the Apostle speaking of the moral Law by a Synecdoche comprehends the ceremonial Law also both which the false Teachers urged as necessary to salvation and justification at least together with Christ against whom the Apostle here disputes The moral Law therefore is abolished First as thus accompanied with a yoke of ceremonies Secondly as it was formerly dispensed the greater light of the Gospel obscuring that lesser light of the Law as ver 10. Thirdly he may speak of the moral Law as a Covenant of life which the false Teachers urged in which respect he calls it a Ministry of death and a letter which killeth and thus it s abolished by Christ that with open face we may behold the glory of the Lord as the end of the Law for righteousnesse to every one that doth believe Object The Gospel under which Believers are requires no doing for doing is proper to the Law which promises life and requires conditions But the Gospel promiseth to work the conditions but requires none and therefore a beleever now is fully free from the Law Answ. The Gospel and the Law are taken two wayes 1. Largely the Law is taken for the whole doctrine contained in the Old Testament and the Gospel for the whole doctrine of Christ and the Apostles in the New Testament 2. Strictly the Law pro lege operum for the Law of Works the Gospel pro lege fidei for the Law of faith The Law of Works is strictly taken for that Law which promises Gods favour and life upon condition of doing or of personal obedience the Law of faith is strictly taken for that doctrine which reveals remission of sins and reconciliation with God by Christs righteousnesse only apprehended by faith Now the Gospel in this latter sense excludes all works and requires no doing in point of justification but only believing but take it largely for the whole doctrine of Gods love and free grace and so the Gospel requires doing For as it 's an act of Gods free grace to justifie us without calling for our works so it 's an act of the same free grace to require works of a justified person to serve him in righteousnesse and holinesse all the days of our lives Tit. 2.14 and to think that the Gospel requires no conditions is a dreame against multitudes of Scriptures which contains conditional yet evangelical promises There are indeed no conditions required of us in the Gospel but what the Lord himself hath or shall work in us but it doth not therefore follow that no conditions are required of us for requiring the condition is the means to work it and the means and end should not be separated As Christs righteousnesse must go before as the matter or moving cause of our justification so faith must go before this righteousness as an instrument or applying cause of it by which we are justified 'T is true God justifies the ungodly But not immediatly without faith but mediately by faith Rom. 4.5 when the Apostle affirms that we are justified by faith without works he doth hereby plainly give that to faith which he denies to Works so then as he denies works to be the antecedent condition of our justification so he affirms the contrary of faith which goes before our justification Believe and live Object There is no sin now but unbelief which is a sin against the Gospâ—l onely therefore there being no sin against any Law Christ having abolished it by his death the Law cannot be our rule Answ. Are drunkenness whoredome theft c. then no sinns to be repented of or watched against but only unbelief will not the Lord judge men not only for unbelief but for all the works done in the body as Rom. 2.16 2 Cor. 5.10 Is not the wrath of God revealed from heaven against all unrighteousnesse c Rom. 1.18 If there were no sin but unbelief how can all flesh Jews and Gentiles become guilty before God that so they may believe the Gospel as Rom. 3 21 c. if they be all guiltless till unbelief comes in No sin indeed shall condemn a man if he believe but it will not hence follow that there is no sin but unbelief sin is before unbelief comes a sick sinner before an healing Saviour sin kills the soul as it were naturally unbelief morally No sin shall condemn us if we believe but it doth not hence follow that there is no sin before or after faith because there is no condemning sin unlesse we fal by unbelief Object But now to preach the Law savours of an Old Testament spirit which was wont to wound then to heale to humble and then to raise But now we are to be Ministers of the New Testament and no Law is to be heard of Answ. Indeed to preache the Law as the means of our justification and as the matter of our righteousnesse without Christ or together with Christ as they did 2 Cor. 3.6 is a Ministry of the letter not of the Spirit But to preach Christ plainly as the end of the Law to preach the Law as the means to prepare for and advance Christ in our hearts is no Old Testament Ministry neither doth it put a vaile upon mens hearts that they cannot see the end of the Law as 2 Cor. 3.14 but it takes away the vail of all conceit of mans own strength and righteousnesse by seeing his curse that so he may flie to Christ and embrace him for righteousnesse Object Indeed the children of the Old Testament were under the Law as their School-master to lead them to Christ Gal. 3.24 25. But now saith the Apostle we are no longer under this School-master Answ. Be it so that the sons of God are now no longer under the terrour of this School-master is it not therefore a Ministers work to preach the Law unto the slaves of sin Object No but we must say Thou poor drunkard c. here is a God that hath loved thee and a Christ to die for thee here is salvation by him only
Thomas c. hast interest in Christ to thy own feeling must be proved by Scripture except with Enthusiasts we separate the Word and the Spirit therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense and so lead us to the word of Promise thus He that believeth and maketh sure his belief by walking not after the flesh but after the Spirit hath a clear evidence to his own feeling that he hath interest in Christ. But I John Thomas c. do believe and do make sure my belief by walking not after the flesh but after the Spirit therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture John 3.36 and 5.24 and 11.25 26. Rom. 8.1 2. 1 John 1.4 and 2.3 The Assumption is made sure by sense not at all times but when the Spirit is breathing upon the soul. For though I do believe and walk after the Spirit yet to my own feeling I have only evidence of my interest in Christ when the Spirit stirs up my sense to compare my faith and walking with the Promises of God in Christ. Ob. If this be so then all the certainty that I have of my interest in Christ is ultimately and principally resolved into this weak and rotten foundation of my own good works which being examined by the Law of God will be found so sinful that they must needs involve me under the Curse of God Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort then it might have some colour of truth but though these works have sin cleaving to them yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the Spirit of the Law but from the Spirit of the Gospel therefore they lead us to Christ and drive us upon a clear Gospel-Promise thus First That the adherent sinfulnesse of our works are purged by the blood of Christ. Secondly That our peace and assurance depends not upon our works but upon the Promises of the Gospel in such Scriptures as these 2 Tim. 4.7 8. 1 Cor. 9.24 Rev. 22.14 Only our inherent qualification leads us as a moral motive to look to the Promises of God which is the foundation of our peace Thirdly if works of sanctification be no sure marks of our interest in Christ because sin cleaveth to them which involves us in the curse then neither can faith in Christ be a sure mark of our interest in Christ because it is mixed with sinful doubtings But as faith justifies not because its great and perfect but because its lively and true as a palsie-hand may receive a piece of gold as well as a strong one so also do our inherent works of Sanctification evidence to us that we are in Christ and so lead us to the Promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without sin Fourthly in exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace For we are not by good works to make our calling and election sure to our selves and in the evidence of our own consciences if our good works be no signes of our interest in Christ. Fifthly the Spirit which they make the only witnesse must be known to us by Scriptures not to be a deluding Spirit For if this Spirit cannot be known by those things which are called the fruits of the Spirit Gal. 5.22 Love Joy Peace c. as the fruits are evidences of the life of the tree then men are to labour for faith and the raptures impressions and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving and so this is the high-way for men void of all sanctification to believe that they are in Christ and they may live after the flesh and yet believe the Testimony of the broad Seal of an immediate working Spirit Mr. Rutherfords Parl. Sermon Ob. But Rom. 4.5 It s said that God justifies the ungodly Answ. First Some answer it thus that these words are not to be understood in sensu composito but diviso and antecedenter He that was ungodly is being justified made godly also though that godlinesse doth not justifie him and so they compare these passages with those of making the blinde to see and the deaf to hear not that they did see whilest they were blinde but those that were blinde do now see which is true and good But Secondly Ungodly here is meant of such who are so considered in their nature having not an absolute righteousnesse so then the subject of Justification is a sinner but withal a believer Now its impossible that a man should be a believer and not have his heart purified Acts 15.9 For whole Christ is the object of his faith who is received not only to justifie but also to sanctifie Ob. But Rom. 5.10 Christ died for us whilest we were enemies Answ. If Christ died for us whilest we were enemies why do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ and to close with him he shall be pardoned which includes a contradiction For how can an enemy to Christ close with Christ But Christ died not only to justifie but to save us now will they hence infer that profane men living and dying so shall be saved and indeed the grand principle that Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily infer that a drunkard abiding so shall be saved as well as justified Ob. But it s said that Christ died and rose again for sinners Answ. We must know that this is the meritorious cause of our pardon and salvation but besides this cause there are instrumental causes that go to the whole work of Justification therefore some Divines as they speak of a Conversion Passive and Active so also of a Justification Active and Passive and they call that Passive not only when the meritorious cause but the instrument applying it is also present then the person is justified So then to that grand mercy of Justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumental viz. Faith and one is as necessary as the other Mr. Burges Vindiciae Legis CHAP. XII Questions and Cases of Conscience about Apostasie or Falling away Quest WHat is Apostacy Answ. It 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace so Gal. 5.4 Ye are fallen from grace Object How many sorts of Apostacy are there Answ. First there is a falling
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
neither be dismayed at the signs of heaven for the Heathen are dismayed at them Object But Astrologers oft hit right in their predictions therefore it seems there is certainty in their Art Answ. First Doe Astrologers tell right some times So do Witches yet all confess that it is by the help of the Devil and therefore unlawful Secondly Astrologers do also many times misse in their predictions For Isa. 44.25 the tokens of these liars are frustrated Only this favour they finde amongst the multitude that their mistakes are not regarded though they be many their predictions that fall out right are observed and remembred though they be few Thirdly more is ascribed to Astrologers in point of truth from some tricks they use then indeed they deserve For as the Devil used of old in his Oracles so they use ambiguous expressions which admit of a double construction and men interpret them according to their events they add also many ifs and cautions to their predictions whereby if the event answer not their prediction they do with the vulgar avoid the shame of it but if it fall out right they go away with credit Fourthly it 's the opinion of judicious Divines that much of that truth that is in their predictions is from the assistance of the Devil who either by an open contract or else in a voluntary secret way insinuates himself to draw on a league and assists them with his knowledge and guesses which exceed any mans Hence Saint Augustine Master Perkins and others tell us of consciencious men who have beene glad to leave off this study because of the uncertainty they have found in the Rules of it And Satan may help curious heads in this way because besides his own knowledge which enables him oft-times to guesse shrewdly he may be permitted by God in a judiciary way to be a true Spirit in the mouth of liars as he was a lying spirit in the mouth of Ahabs prophets See for it Deuter. 13.1 2 3 4 5. Object But it 's said Moses was learned in all the wisdome of the Egyptians Acts 7.22 and Daniel of the Chaldeans Dan. 1.17 20. and Astrology was part of that learning and therefore either its lawful or they learned an unlawful Art Answ. There be two things in Astrology 1. The Theory 2. The Practise Now many have studied the Theory that have renounced the practise finding that nothing could be done by it in a natural way And it 's very probable that all the learning that these holy men had in this Art if they had any was but in a Theoretical way there is no footstep of their practice of it in all their stories but of the contrary For we read in the second fourth and fifth chapters of Daniel that he was never called in with the Magicians but after them which shews that he was not of their society Also when he went about searching out secrets he went not to his books but to his prayers not to consult with the stars but with God as Dan. 2 17 c. Object But are not the starres very powerful and causes of many strange effects and are not effects known by their causes why then may we not divine by them Answ. Though they have a great influence upon inferiour bodies yet we cannot divine by them touching humane affairs For 1. They cannot act but within their own spheare which is in corporeal things but humane affaires though acted by mens bodies yet they are guided by their spirits which in nature are out of the sphere of the Heavens operation and their successes and miscarriages are from divine providence therefore whatever may be prognosticated by them concerning elementary bodies yet for men their virtue is so short in working on them that it can give no light to judge of their future affairs 2. Where the power of working is acknowledged yet our knowledge of their virtues and operations is so dim that we cannot divine by it For the influences of all or most of the stars are unknown to us and when all of them have their influences conjoyned who can say this effect is from the virtue of this star and not from another A sixth Argument to prove that Astrological predictions ought neither to be practised countenanced or tollerated is this That which most godly and learned men upon experience have renounced and repented of that is neither to be practised countenanced nor tollerated But godly men have renounced and repented of their study of Astrology therefore the Minor is thus proved St. Augustine the glory of his age for piety learning and solid judgement confesses that he had been addicted to these vain studies But by the grace of God he afterward renounced them as an art condemned by true piety affirming that it was a great errour a great madness and a suspition that might easily be refelled He also mentions another on Psa. 63. that repented of and renounced this wicked Art as being as bad as Paganisme and Judaisme Aug. de Doct. Christ. l. 2. c. 21. So saith holy Master Perkins I long studied this Art and was never quiet till I had seen all the secrets of it But at length it pleased God to lay before me the prophanesse of it nay I dare boldly say Idolatry although it be covered with fair and golden shews therefore that which I speak with grief I desire thee to note with some attention Mr. Briggs also sometimes Geometry Reader at Oxford a man eminent for piety and his skill in the Mathematicks upon a question moved to him by my Authour touching judicial Astrology told him that when he went first to Cambridge he thought it a brave thing to be of Gods counsel to forsee and foretel secrets resolving to attain to that skill whatever labour it cost him so accordingly after a while he fell upon the study of the Mathematicks laying good foundation by going through Arithmetick Geometry and Astronomy not resting till he had attained exactness therein Then he fell upon judicial Astrology But there he found his expectation wholly frustrate for there was no certainty in the Rules of it Having therefore tired both body and wits in vain he at last repaired to a man in Cambridge famous in that Art and a maker of Prognostications to whom he bemoaned himself for that he had bestowed so much pains to be an expert Astrologer but the uncertainty of its Rules did now deceive his hopes whereto the Astrologer replyed that the rules of that Art were uncertain indeed neither were there any cure for it Whereupon Mr. Briggs left that study Yea he affirmed that he would undertake to the skilfullest Astrologer in the world that let him set down any conclusion touching either man or State yea or weather and he would prove that it would fall out so and that it would not fall out so from their own Rules and Principles He said also that his opinion was that they that addicted themselves to the practise of
Divining Astrology the Devil did at first lend his secret assistance and at length by degrees if God prevented not entise them into a contract Quest. But who may be said to practise this unlawful Art Answ. First all such as calculate mens nativities and thereby divine what their condition shall be whether good or bad such also as by the stars take upon them to foretel the successe of particular enterprises such also as erect figures to find out things lost And such Almanack-makers as take upon them to foretel future contingents as what weather it will be every day c. Quest. Who be the countenancers of this unlawful Art Answ. First such as go to them to have their Nativities calculated to know their Fortunes as they call it or that seek to them for things lost c. Secondly such as buy or read their books unlesse it be with a purpose to confute them This is to go a whoring after them forbidden Lev. 20.6 Thirdly such as believe their predictions and are affected with joy or sorrow as they prognosticate good or bad Fourthly such as talk of their predictions as things that have something in them and that they are not to be contemned Fifthly by applauding their predictions and applying them to other events Quest. How and when are Astrologers tollerated Answ. First when their books are licensed or not prohibited when they are suffered to go abroad and not suppressed Secondly when the Astrologers themselves are suffered to go unpunished who do so cheat and delude the people When Ministers hold their tongues and preach not against them nor confute their lying vanities and when Magistrates hold their hands and punish them not Or when there are no Laws made against them or if made yet not executed Gerees Astrologo-mastix Quest. How many sorts of foretelling things are there Answ. Three 1. Divine such as are by God himself or by the Prophets inspired by him Secondly humane and natural which are from natural causes to their natural effects Thus the Astronomer may foretel the eclipses The Phisician the effects of some diseases Of which sort are politick predictions which wise men can sometimes presage about Common wealths Though indeed these are but conjectures Thirdly Diabolical which are by Gods just judgement suffered to be upon a people and these are either by the Devil or by his Instruments as Witches Sorcâ—rers Astrologers c. Quest. Are these diabolical predictions lawful Answ. No. For 1. It is only the property of God and of the Scriptures to foretell things to come and therefore such Astrologers as take upon them to foretell things not natural but voluntary and such as are meerly subject to mens wills do not only undertake a vain rash and false thing but that also which is very abominable and wicked Secondly it hath been the Devils way always to disturb the Church and to endeavour the damnation of many mens souls by making them credulous in these things And as Christ hath set in his Church Pastors and Teachers to instruct them in the way to heaven So the Devil hath raised his Witches Sorcerers Sooth-sayers and Astrologers to seduce the world out of the right way As Cardan who rose to that height of impiety as to calculate Christs birth and made his power to work miracles to flow from the influence of the stars under which he was borne Others have been bad though not so bad as Petrus de Aliaco who thought that the time of Christs birth might have been foretold by the stars and Kepler contends that those Wise-men by the Rules of Astrology might have presaged not only some strange event but the birth of some great Monarch As if Christ were not born after an extraordinary and miraculous manner I deny not but that the Heavens have influences upon mens bodies hence that man possessed with a Devil was said to be Lunatick probably because the Devill took the opportunity at that time of the Moone wherein humours do most abound then to disturb and distract him but the Heavens were never made for books to reveal what should come to passe Thirdly Witches Sorcerers and Astrologers are oft condemned in Scripture as Lev. 19.26 and 20.27 Deut. 10.11 c. Isa. 45.12 c. Besides all the Fathers speak with much vehemency against them Many Counsels have condemned them yea divers of the wiser sort of Heathens have cried out upon them Ptolomy himself acknowledgeth that no certain truth can be foretold by them Tully wrote several books de Divinatione condemning such Diviners Instancing that before a great battel the Mice had gnawen the buckler of a souldier whereupon the Soothsayer concluded that that war should be fatal and unlucky as if faith Tully because mice did gnaw some books that I have of Plato's De Republica therefore I should conclude that our Common-wealth shall be destroyed And we reade Acts 19.19 of many who being converted brought their books about such curious Arts and burnt them We may reade more hereof in Pererius Spanhemius Zanchy and others Fourthly if the Heavens were true and proper causes or necessary signes yet no man could certainly prognosticate any thing by them because no man knows the number nor the vertue and efficacie of the stars The Scripture makes it peculiar to God only to know the stars and to call them by their names but if any man could certainly divine by the stars he must know their number activity and influence yea and the degree of their activity without which they cannot but grossely erre Fifthly if the Heavens be causes yet they are only universal causes now from a universal indeterminate cause there cannot be any special particular effect foretold For besides universal causes all particular inferiour causes which are many and uncertain must be known also Sixthly if Astrological Predictions were allowed it would bring in a contempt of God and flat Atheisme into the world The Scripture carries us out to God in all things to his Wisdom Power Justice c. But these would binde us to the Planets yea by this means also the Scripture would be despised and laid aside and all prophanenesse would be introduced thereby yea and every one would excuse his vices with How could I help it seeing I am borne under such a starre As Saint Augustine tells us of a servant of a certain Astroloâ—er who having robbed his Master his Master went about to correct him for it wherupon he cried out that he could not help it for that he was borne under Mercury and the Astrologers say that such as are borne under that Planet are given to stealing and thus he silenced his Master by the Rules of his owne Art Ob. But we see that many times they foretel the truth Answ. First and many more prove false and untrue and if one thing fall out true it s more observed then a hundred things that prove false Besides when they foretel many things its hard if some one at least prove not
not types of ours The Apostle maketh an expresse Analogy betwixt Circumcision and Baptisme Col. 2.11 12. See Dr. Gouge on Heb. Quest. Where the Scripture speaks of Baptizing it mentions washing with water how then can sprinkling sâ—rve turne Answ. Sprinkling is sufficient to 〈◊〉 the use of water The party baptized is not brought to the Font to have his face or any other part of his body made cleane but to have assurance of the inward cleansing of his soul. Now that our mindes may not too much dote on the outward thing done but be wholly raised up to the Mistery the outward element is no further used then may serve to put us in minde of the inward thing signified thereby Answerably in the Lords Supper there is not so much bread and wine given and received 〈◊〉 would satisfie ones appetite or slake his hunger and quench his thirst but onely a little bit of bread and sup of wine to declare the use of bread and wine and so to draw the mindes of the Communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ. Quest. How is Baptisme a means of cleanâ—ing and sanctifying Answ. Four ways First in that it doth most lively represent and set forth even to the outward senses the inward cleanâ—â—nâ— of our souls by the blood of Christ and sanctifying us by the Spirit of Christ Rom. 6.4 c. Secondly in that it doth truely propound and make tender or offer of the grace of justification and sanctification to the party baptized In this respect it 's called Baptisme of Repentance foâ— remission of sinnes Luke 3.3 Acts 2.38 Thirdly in that it doth really exhibit and seal up to the conscience of him that is baptized the aforesaid grace whereby he is assured that he is made partaker thereof Thus Abraham received the sign of circumcision as a seal of the righteousnesse of 〈◊〉 Rom. 4.11 The Eunuch and others rejoyced when they were baptized Acts 8. â—9 anâ— 16.34 Fourthly in that it is a particular and peculiar pledge to the party baptized that even he himself is made a partaker of the said graces therefore every one in particular is baptized for himself Yea though many be at once brought to the Font yet every one by name is baptized Hence Gal. 3.17 whosoever are baptized into Christ have put on Christ and Acts 22.16 Be thou baptized and wash away thy sins Object But many that are baptized receive no such grace are neither cleansed nor sanctified Answ. Such are onely outwardly washed with water not baptized with the holy Ghost the fault is not because no grace accompanies the Sacrament but in that they receive not but reject the grace which appertaineth thereto Rom. 3.3 What if some believe not shall their unbelief make the faith of God of none effect God forbid Object Many receive the aforesaid graces before they are Baptized As Abraham before he was circumcised Rom. 4.11 and some that were baptized after they believed How then is baptism a means thereof Answ. Their spiritual cleansing is more fully and lively manifested by baptisme and they are more assured thereof Object Many who live long in grosse sins after baptism and so were not thereby cleansed and sanctified yet many years after have beene effectually called what means hath baptisme been hereof Answ. The use and efficacy of baptisme is not as the act thereof transient but permanent and perpetual so long as the baptized person lives whensoever a sinner unfeignedly repenteth and faithfully layeth hold on the promises of God Baptisme which is the seal thereof is as powerful and effectual as it could have been when it was first administred For the efficacy of Baptisme consisteth in the free offer of grace So long therefore as God continueth to offer grace so long may a mans baptisme be effectual On this ground we are but once baptized and as the Prophet put the people in mind of their circumcision Jerem. 4.4 So the Apostles of their Baptisme long after it was administred Yea they speak of it though the act were long before past as if it were in doing in the time present Baptisme saveth 1 Pet. 3.21 Quest. What kinde of means of grace is baptisme Answ. Baptisme is no Physical or natural means of working grace as if the grace that is sealed up thereby were inherent in the water or in the Ministers act of sprinkling it as in medicines salves meats c. there is an inherent virtue which proceedeth from the use of them and being applied they have their operation whether a man beleeve it or no. But it is only a voluntary instrument which Christ useth as it pleaseth him to work what grace or what measure of grace seemeth best to him so as grace is only assistant to it not included in it Yet in the right use thereof Christ by his Spirit worketh that grace which is received by it in which respect the Minister is said to baptize with water but Christ with the holy Ghost and with fire Mat. 3.11 Quest. Whether is baptisme necessary to salvation Answ. A meanes of working a thing may be said to be necessary two wayes 1. Absolutely so as the thing cannot possibly be without it Thus are the proper causes of a thing absolutely necessary as in this case Gods Covenant Christs blood and the operation of the Spirit are absolutely necessary for the obtaining any grace Secondly by consequence so as according to that course and order which God hath set down things cannot be without them Now Baptisme is not absolutely necessary as a cause For then it should be equal to Gods Covenant Christs blood and the work of the Spirit Yea then all that are baptized should be cleansed But it s necessary by consequence and that in a double respect 1. In regard of Gods Ordinance 2. In regard of our need thereof 1. God having ordained this Sacrament to be used its necessary it should be used if for no other end yet to manifest our obedience He that carelesly neglects or wilfully contemns any Sacrament enjoyned by God his soul shall be cut off Gen. 17.14 2. Great is the need that we have thereof in regard of our dulnesse in conceiving things spiritual and of our weaknesse in beleeving things invisible We are carnal and earthly and by things sensible and earthly do the better conceive of things spiritual and heavenly Therefore God hath ordained visible elements to be Sacraments of invisible graces Again we are slow to believe such things as are promised in the Word therefore the more to help and strengthen our faith God hath added to his Covenant in the Word his seal in and by the Sacraments That by two immutable things Gods Covenant and Gods seal in which it is impossible for God to lie we might have strong consolation Besides though in general we do believe the truth of Gods Word yet we are doubtful to apply it to our selves wherefore for the better
non paâ—perem sustentat sed paupertatem He cures not the disease but onely gives some present ease Sixthly we must so give to one as that wâ— neglect not many Non est beneficium nisi quod ratione datur quoniam ratio omnis honesti comes est Sen. It 's not a benefit which is not given with reason because reason is the guide and companion of all vertuous actions Eccl. 11.1 2. cast thy bread upon the waters not water 1 Tim. 6.18 Quest. Who should be the object of our bounty Answ. The poor Luk. 14.12 they are the ground in which this seed is to be sowen if we expect an harvest of happinesse they are the Bankers to whom we must deliver Gods talents if we will be faithful they are Gods factors to whom we must deliver our goods and then God himself will acknowledge the debt and will surely pay with advantage Not canting companions lazy lossels sturdy rogues profuse prodigals For 2 Thes. 3.10 12. such should not eat except in case of extremity and then non homini sed humanitati not to the person but to the common nature of mankinde But To the honest labourer and poor hous-keeper who either through the greatnesse of their charge or deadnesse of trade crosses losses sicknesse c. are not able to get their bread or the blinde and maimed the aged and decrepid Weak widows or young orphans Lev. 25.35 Pars sacrilegii est res pauperum dare non pauperibus It 's a kind of sacriledge to give the poors portion to those which are not poor Tunpissimum gâ—nuâ— perdâ—ndi est inconsulta donatio Unadvised giving is the worst kinde of loosing Yet we must not be overscrupulous in making our choice we must not be so busie in examining their estate and desert that we can finde no leasure to relieve their wants Hence 2 Thes. 3.13 Mat. 10.41 and 25.40 Quest. What are the true causes from whence this charity ariseth Answ. First Faith which formalizes all the Christians actions and mainly differences their works from the same works done by worldlings Now to do a work in faith and approved in the sight of God is not only to be truly perswaded and assured that the thing we do is warranted by Gods Word and allowed by him but that we also in Christ are accepted of him otherwise they are not accepted but are sin Heb. 11.6 Rom. 14.23 Secondly obedience to God because he hath commanded it therefore such almes as are given without respect to Gods command out of natural pity or for worldly ends as profit and vain glory are no properties of an infallible blessed man Mat. 6.2 Thirdly Love unfeigned Hence 2 Cor. 8.4 It s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because given out of meer good will else it 's not accepted â— Cor. 13.3 such love not God 1 Joh. 3.17 and this must arise 1. From our love to God 2 Cor. 8.5 2. From our love to our brethren 2 Cor. 9.5 Fourthly mercy and compassion when we relieve them as fellow members with a sense and feeling of their misery Isa. 58.10 1 Joh. 3.17 It s required Hos. 6.6 Heb. 13.3 Job 31.17 18. such are blessed Prov. 14.21 2 Cor. 8.9 else all our pity is unprofitable Jam. 2.15 c. Hence 1 Joh. 3.18 Lâ—t us not love in word or tongue but in deed and truth Quest. How may we best perform these works of mercy Answ. If we not only take notice of the wants by report but by often visiting the poor and so being eye-witnesses â—f their wants and miseries Jam. 1.27 Mat. 25.36 43. and that for these reasons 1. By visiting the poor we shall be the better enabled to make a good choice and to discover who are truely poor from those who are counterfeits as also who are religious and industrious in their callings from the profane and idle drones 2. Hereby we shall be the better enabled to fit our alms to their necessities both in respect of the proportion and also the special kinde of their wants whereby the benefit will be much encreased Psalme 112.5 and 41.1 3. It would prevent their stragling abroad to begg necessaries which is forbidden Deut. 15.4 and such as neither care for house or home like idle drones would finde little relief unlesse they earn it with the sweat of their browes 4. It would provoke us to be the more compassionate when we see their small provision hungry fare thin cloaths and hard lodging children crying for hunger and parents crying because they have not food for them c. their eye would affect the heart 5. Hereby we may do them double good by distributing spiritual as well as temporal almes to them instructing the ignorant blaming the faulty admonishing counselling and comforting them as God hath comforted us 2 Cor. 1.4 and our words will finde more easie entrance into their hearts when as our good works have prepared the way 6. By seeing the wants of our brethren we shall be provoked to be thankful to God for his goodness and bounty to us in not only supplying our wants but enabling us to be helpful to others 7. Hereby we shall learn temperance and sobriety in the use of Gods blessings and not to abuse them to superfluity and excesse seeing many as good as our selves do want them but to husband them frugally that we may be the more able to relieve others 8. Hereby we shall have occasion given us to prepare against the day of affliction and want which may befall us as it hath done others 9. When we visit the poor we visit Christ in them and he accounts it as done to himself Mat. 25.40 Quest. What are the right ends of giving almes Answ. First the principal end is Gods glory which should be the chiefest motive to all Christian duties Mat. 5.16 2 Cor. 9.13 Secondly the subordinate ends are the good of our brethren who are hereby refreshed the adorning of our profession by these fruits of piety the edification of others by our good example the stopping of the mouths of adversaries when they see our love to God manifested by our love to our brethren our own temporal and spiritual good and the furthering and assuring our eternal salvation Quest. What must we give Answ. We must give onely that which is our own by just and lawful means derived to us therefore to be liberal of that which is not our own is to take goods from the right owners to give them to others at our own pleasure which is no better then plain theft in the sight of God If the hire of an harlot and price of a dog might not be consecrated to God Deut 23.18 then may we not offer that which we have gotten by stealth deceit oppression c. Isa. 61.8 we must deal justly and love mercy Mic. 6.8 Hence Eccles. 11.1 Prov. 3.9 Isa. 58.7 1 Cor. 16.2 The Civilians say Bonus usus non justificat injuste quaesita the good use justifies not the
eyes our Overseers then to leave it to the discretion of others 2. It s more acceptable to God being a signe of a stronger faith and more firme dependence upon him 3. It s an evidence of greater love and obedience if at Gods Command we are willing to part with our goods even whilest we might retain them to our own use 4. It s a more seasonable seeds-time and so we may assuredly expect a more fruitful harvest 5. If we neglect it our selves in our life we can have no certainty that we shall ever do it For 1. We may be stripped of our goods before death and so have nothing to bequeath then 2. Death may surprize us suddenly and give us no time to dispose of our goods 3. Our sicknesse may be such as may deprive us of our understanding and memory whereby we shall be disinabled to do it 4. If we make our Will before-hand it may be concealed or made void by some trick in Law or unjust testimony of false witnesses or not be performed through the dishonesty of Executors therefore do as Solomon advises Prov. 3.27 and Gal. 6.10 6. It s most comely for a Christian to give almes in his life-time so living continually as he means to die therefore Christ calleth our good works lights which we should see to go before us and not to be held behinde our backs 7. Such almes as are given at death by those which gave none in their lives there is great cause of suspition that they proceed not from those right and religious causes which set Christians on work to do them but from sinister ends and worldly respects which before prevailed not with them till now they see that they can keep them no longer Quest. How may the almes of Christians be differenced from those which are done by worldlings Answ. First they differ in the causes or fountain from which they arise For First the almes of Christians are the fruits of a lively and justifying faith and are done out of unfeigned love and obedience unto God and therefore he is merciful because he is assured that God is merciful to him and he gives small things to men because he receives great things from God Secondly they spring from charity and mercy towards the poor because they are members of Christ and of the houshold of faith or at least creatures of God of the same flesh with himself whereas worldlings almes arise from self-love whereby he aimes at some temporary good to be derived to himself thereby or out of pride and vain-glory to get praise Mat. 6.1 c. or out of an opinion of merit to get a greater reward from God or out of a servile feare to escape the wrath of God here or hereafter and therefore they profit nothing 1 Cor. 13.3 Secondly a Christian shews mercy being enclined thereto by the motion of Gods Spirit and an inward fountain of goodnesse which is thereby wrought in him enclining him when he wants objects to enquire and seek after them but the worldlings mercy is the meer work of nature and is only moved by the presence of some miserable object which stirs him up to present pity but the object being removed his mercy ceaseth Thirdly they differ in their ends the end of a Christian being principally that God may be glorified the subordinate ends being the good of his neighbour the adorning of the Gospel and the edification of others by his good example his own present good in the assurance of Gods favour and his future glory in Heaven But of the worldling his chief end is his own glory and good c. as before Fourthly they differ in the matter and that In regard of Propriety a Christian gives liberally out of his own store which God hath bestowed upon him by his honest labour the worldling gives out of that which is other mens and having raked much together by lying fraud injustice oppression c. he gives out of it some small almes to make satisfaction for his sins and to stop the Cry of Conscience that he may go more quietly to Hell Fifthly they differ in the quantity a Châ—istian gives liberally not only out of his superfluity but out of his competency yea he spares something out of his necessaries if need require But the worldling gives with a niggardly heart and hand out of his superfluities and that not till his own turn be served Sixthly they differ in the quality a Christian gives things profitable and wholesom but the worldling the basest refuse which he would scarce give to his dogs Seventhly they differ in the object and extent A Christians mercy extends to all that need because they look not to their deserts but to Gods Command yet it s especially exercised to the godly poor as Gal. 6.10 imitating God therein Mat. 5.45 and David Psal. 16.3 But the worldlings mercy extends usually to such as have some way deserved it or that may deserve it or to kindred or friends therefore it s rejected by Godâ—punc Mat. 5.46 47. Eighthly they differ in the manner of giving and in the mindes of the givers For 1. A Christian gives with a plain and honest heart as Rom. 12.8 seeking therein only to please God as Matth. 6.3 But the worldling hunts after his own profit or praise Matth. 23.5 neither is it an act of mercy but of self-love 2. A Christian doth works of mercy with great humility remembring that whatsoever he thus gives to God he hath first received it from God and so confess that he doth far lesse then his duty and that he is sufficiently rewarded if his failings are pardoned But the worldling is puffed up with pride thinking that hereby he hath satisfied for his sins merited heaven and made God his debtor and hence he is so supercilious towards his poor brother that he makes his gift unacceptable 3. A Christian doth all with cheerfulnesse as knowing that God loves a cheerful giver 1 Tim. 6.8 they proceed from an inward habit and therefore flow freely from him This he sheweth by his pleasant countenance sweet words speedy giving c. But the worldling doth it churlishly Dum manu dat vultu negat whilest his hand gives his looks denies He gives with reproaches taunts harsh expostulations c. not so much comforting the poor with his gifts as afflicting his soul with his words Ninthly they differ in time For a Christian gives all his life long But the worldling for the most part onely when death is approaching when he can keep his goods no longer Quest. How many ways must our charity be expressed Answ. Principally three wayes 1. In giving 2. In forgiving 3. In lending Quest. When must we forgive debts Answ. When we see our neighbours decayed in their estates whereby they are disenabled to pay what they borrowed we must shew mercy to beasts when they lie under their burden much more to men Hence Exod. 22.26 27. Neh. 5.11 Luk. 6.35 Isa. 58.6 Mat.
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
partly spirituall and partly carnall as the mind and will of the doer is Object But good works please God and what pleases God is no sin Answ. They please God because the doer of them is in Christ. Again they please not God before or withour pardon For they are accepted because God approves his own work in us and pardons the defect thereof Object No sins are to be done therefore if good works be sin they are not to be done Answ. They are not simply sins but only by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds only thus that which is sin so far forth as it is a sin or if it be simply a sin is not to be done Mr. Perkins Vol. 2. p. 326. CHAP. XLIII Questions and Cases about Conscience Good and Bad. Quest. WHat is Conscience Answ. It is a faculty of the soule taking knowledge and bearing witness of a mans thoughts words and works excusing them when they be good and accusing them when they be evill Rom. 2.15 If the Conscience be not deceived but bears a true witness then it s no erroneous Conscience Yet it may be an evill Conscience if it be not sanctified as well as inlightned Or Conscience is a particular knowledge which we have within us of our own deeds good or evill arising out of the generall knowledge of the mind which shews us what is good or evill and Conscience tells us when we have done the one or the other Conscience is a word of great latitude and infinite dispute It s taken sometimes properly sometimes generally It s both a faculty and a distinct faculty of the soul the Schools reject that others this but besides reason the word bends most that way 1 Tim. 1.19 it s distinguished from the evill Tit. 1.15 from the mind And if we mark it Conscience is so far from being one of both or both in one as that there is between them 1. A jealousie then an open faction the other powers of the soul taking Conscience to be but a spie do what they can first to hide themselves from it next to deceive it afterwards to oppose it and lastly to depose it Conscience on the other side labours to hold its own and till it be blinded or bribed proceeds in its office in spight of all opposition It cites all the powers of nature sits upon them examineth witnesseth judges executes hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-conferences or reasonings spoken of Rom. 2.15 Thence those Apologies and exceptions amongst themselves when Conscience sits Quest. What is the common subject of conscience Answ. The reasonable soul Indeed there is some shadow of it in a beast aâ— thâ—e â—s of reason but it is but a shadow the proper seaâ— of it is the highest part of the soul it s usually referred to the practicall understanding because it s busied about actions and drives all its works to issue by discourse but as that ground is too weak for neither is every discourse Conscience nor every act of conscience a discourse so is that room too straight Conscience is therefore rather to be placed somewhat higher under God but over all in man distinct from other faculties yeâ— still sheathed in the body Quest. What is its end or office Answ. It is set in man to make known to man in what terms he stands with God thence its name and therefore is fitly tearmed the souls glass and the understandings light Conscience therefore is a prime faculty of the reasonable soul there set to give notice of its spirituall estate in what terms it stands with God The soul is ranked into three parts and those into as many Courts and Offices The sensitive part hath its Court of Common Pleas the intellectual of the Kings Bench the spirituall a Chancery in this Court all causes are handled but still with speciall reference to God Here sits Conscience as Lord Chancellour the Synteresis as Master of the Rolls To this Court all the powers of man owe and pay service till the Judge be either willingly feed or unwillingly resisted And this of Conscience strictly taken 2. It s taken sometimes more generally Sometimes for the whole Court and proceeding of Conscience by the Fathers Sometimes for the whole soule of man either stooping to Conscience or reflecting upon it self So the Hebrews ever take it You never find that tearm Conscience with them but Heart Spirit So St. John who abounds with Hebraisms If our heart condemn or condemn us not 1 Joh. 3.19 c. Dr. Harris St. Pauls Exercise Quest. What is the Scripture word for Conscience Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a compound word 1. of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to see Mat. 2.2 and to know Joh. 13.18 2. of a Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies with So as Conscience implyeth knowledge with viz. with some other thing Conscience then implies a double knowledge One of the mind which is a bare understanding of a thing Another of the heart So as the heart witnessing a thing together with the mind is Conscience 1 Cor. 2.11 save the Spirit i. e. the Conscience of a man which is in him Or The double knowledge that is comprised under conscience may be of God or a mans self God knoweth all things even the most secret thoughts Psal. 139.2 and every man knoweth the most secret things of himself 1 Cor. 2.11 the testimony therefore of a mans heart with his mind or rather with God is Conscience Hence it s said to bear witness Rom. 9.1 and Paul rejoyced in the testimony of his Conscience 2 Cor. 1.12 Quest. Where is the seat of Conscience Answ. Within a man For it s applyed to the heart Heb. 10.22 yea it s stiled the heart Prov. 15.15 1 Sam. 24.5 and the Spirit 1 Cor. 2.11 Quest. Why is it seated in a man Answ. That it may the better perform the function which belongs to it It being within may see all within and without As a man within a house full of windows 1 Kin. 2.44 But Conscience cannot be discerned by others without as is implyed Jer. 17.9 1 Cor. 2.11 Quest. What is the Office of Conscience Answ. To witness Rom. 2.15 For this end it hath ability to know the things of a man The witness of Conscience is the surest witness that can be It s a faithfull witnesse that will not lie Prov. 14.5 A man by his tongue may belye himself but Conscience cannot doe so Quest. How
purposes and thoughts were in thee Non venitur ad bonam Conscientiam nisi per Cordis custodiam Bern. 5. Yet so we must hearken to and confer with Conscience as also to confer Conscience with the Scripture that 's the Book of life and according to that our Conscience must be copied or corrected Unicuique suus liber est Conscientia Bern. Search the Scriptures and trust not thine own judgment too far This rule well observed would resolve what is to be done in many cases most men whatsoever their opinion and practise is plead Conscience Conscience It s my Conscience say they my Conscience bids me do thus I but what doth God bid Conscience do Had Adam never fallen we should have needed none other rule but our own Consciences But now we have a Law written and proclaimed we must not make conscience the supreme Law but the subordinate â—deed Conscience is to have a negative voice so that nothing is to be done without his assent and good liking but it must not Challenge an arbitrary and illimited power to act or determine any thing without the advice of this great Councel the Law and the Prophets 6. Prayer is a great friend to good Conscience the good Conscience makes many a good Prayer there is the particular demand of a good Conscience 1 Pet. â— 21. which Bâ—za understands of Prayer Good Conscience hath ever one eye upon God to observe his precepts and the other up to God to beg his direction usually such as are most frequent in prayer have the best Consciences Acts 10.2 Cornelius Hypocrites do not so Job 27.10 and 21.14 15. 7. Beware of committing the smallest sins yea of many things which goe for lawfull the least spark may consume the greatest house the least leak the greatest ship Call not Faith and troth small Oaths they are more then yea and nay Refrain idle words rash anger vain mirth foolish jesting c. The greatest spoil made in Conscience had at first but small beginnings Qui otiosum verbum non reprimit ad noxia cito transit vanus sermo est vanae Conscientiae index 8. Take heed of adventring though but upon one greater sinfull act lest it for ever shut Conscience out of doors One deliberate act of sin threw the Angels out of Heaven that one sin deliberately committed by our first Parents against an express precept cast them out of Paradise So in Judas Ananias and Saphira c. 9. Take heed of living under and contenting thy self with a cold man-pleasing Ministry which sows pillows under thine Armholes crying Peace peace The voice of a faithful Preacher is the voice of a Crier Isa. 40.3 His found the sound of a Trumpet Isa. 58.1 His words like sharp nails c. Eccl. 12.11 So Mal. 3.2 Isa. 11.4 10. Take great heed whom thou choosest for thy bosome friend Ill acquaintance hath undon many One sinner destroyes much good One corrupt man corrupts another 2 Sam. 13.3 10. In things doubtfull be well aduised or forbear and take the surer and safer way Some defend Usury Cards Dice long haire naked necks c. But most condemn them Judge what is safest and let these be thy rules to judge by Ephes. 5.11 Phil. 4.8 11. Take heed of worldly mindedness there is no greater enemy to Conscience These Thorns choke the best seeds of grace and this Canker eats out the very life of Conscience For for a piece of bread such an one will transgress Such will break their word betray their trust deceive their brother falsifie their wares weights measures lye for advantage Riches and a good Conscience seldom dwell under the same roof 12. Take heed of an Erroneous Conscience This is as wildfire in dry Corn as the wild Bore or ravening Bear as the wild Ass Jer. 2.24 Many hopefull Professors being once leavened with Error doe first in their hearts undervalue and contemn and then with their mouths vilifie and disgrace those faithfull Ministers whom they formerly magnified and highly prized Mr. Sheffield in his accute and accurate Treatise of Conscience Quest. What are the signes of a good Conscience whereby it may be knowne Answ. First It may be known by the causes of it It s not the work of nature but the free gift of God not purchased by our own merits nor purged from naturall defilements by our own satisfactions but purified from dead works by the precious blood of Christ applyed to us by his holy Spirit and a lively faith Secondly By the manner whereby it is wrought in us For it s not wrought by worldly perswasions taken from our credit pleasure profit c. but by the Ministry of the word begetting faith in us whereby the heart is purified and this it doth 1. By terrifying with the sight and sense of our sin and the punishments due for the same whereby we are humbled and then Secondly by pacifying and comforting it by offering to us in Christ the free pardon of our sins reconciliation with God and the eternal salvation of our souls Thirdly It s known by the effects For it excuseth and acquits us before God of all sin and speaks peace to our hearts assuring us that we are in Gods favour and grounding this testimony upon the infallible truth of the Scriptures It makes us bold in all dangers couragious in the performance of all good duties Like good servants to come often into our Masters presence because it witnesses that we are in favour with him It makes us often to examine the book of our accounts in Gods presence and to desire him to survey our reckonings Psal. 26.2 After which Audit it will justifie us in regard of our integrity as Ps. 17.3 Not in respect of the perfection of our performance which is full of wants and weaknesses but of our desire and resolution Psal. 130.3 and 143.2 Fourthly it 's known by the properties of it which are 1. As its peaceable so also its pure not only from the guilt of sin but also from the corruption For the blood of Christ as like a sovereigne salve it pacifies the rage of conscience caused by the sores of sinne so it draweth out the corrupt matter that caused it cleansing these wounds Heb. 9.14 2. With all care and circumspection it keeps it self clear both before God and man Act. 24.16 Before God from the faultinesse of sin and before men from offensiveness and all appearance of evil 2 Cor. 4.2 3. It s not doubtful and wavering whether it be so or no but being so it knows assuredly that it is so and sees it self by its own light Heb. 13.18 Prov. 28.1 1 Joh. 3.19 20 21. 4. It makes them that have it merry cheerful and full of joy It 's a continual Feast It makes the hardest lodging a bed of down A prison a Pallace c. Rom. 5.3 Act. 16.25 Paul and Silas sang in the dungeon So 2 Cor. 1.12 It triumphs over death it self Yea it chears the heart in the