peculiar jurisdiction So Tit. 3.1 It s attributed to Angels Eph. 3.10 Col 1.16 because God sets them over particular Policies Kingdomes and Persons Fourteenthly Powers the word properly signifies that right which Governours have to exercise their authority So John 10.18 Acts 5.4 It shewes therefore that Angels have a good right to that Government which they take upon them Fifteenthly Mights this title imports strength and abilitie to accomplish what they undertake Hence they are said to be mighty in strength Psal. 103.20 So they are called Rom. 8.38 Quest. What are the principal properties of the Angels Answ. First they have great knowledge for they are understanding creatures able to understand any mysteries that are revealed they understand according to the spiritual power of an Angelical minde comprehending all things that they will together most easily Mat. 18.10 In Heaven they alwayes behold the face of God implying that they are privy to the whole Counsel of God revealed in Heaven On earth also they frequent the Assemblies of Saints whereby they know the whole counsel of God made known to the Church Eph. 3.10 1 Pet. 1.12 And this gift is necessary because their maine function is to be Gods messengers to declare and execute his Will which they could not do without knowledge thereof Secondly Prudence For Knowledge works Prudence and Prudence directs Knowledge Hence Jam. 3.13 they are coupled together And this is necessary because the evil Angels against whom the good Angels defend the Saints are exceeding crafty and subtile Thirdly Purity which is perfect without the mixture of any impurity and sin Signified by the pure white linnen wherewith they are said to be cloathed Rev. 15.6 Hence they are stiled holy Angels Mar. 8.38 under which is comprised their sincerity Rev. 14.5 and their integrity in execuring Gods Will Psal. 103.20 and these are necessary to make them fit to appear in the Presence of the pure and holy God For Rev. 21.27 Hab. 1.13 Psal. 5.4 Fourthly Glory such is the brightnesse of their glory that it s resembled to lightening Mat. 28.3 so that men on earth cannot endure the brightnesse of Angels Numb 22.31 33. Mat. 28.4 Yea good men cannot endure it Luke 1.12 and 2.9 Rev. 19.10 and 22.8 Dan. 8.17 and this is necessary for the glory of the Lord whom they serve as Courtiers attending upon Kings are gorgeously attired Mat. 11.8 Fifthly Power Hence they are called mighty 2 Thes. 1.7 Strong Rev. 5.2 to excel in strength Psal. 103.20 Resembled to horses and charets of fire 2 Kings 6.17 See what one Angel did 1 Kings 17.35 and this is necessary because the Church and children of God whom they defend have here against them not only many mighty cruel malicious men but Principalities Powers c. Eph. 6.12 Sixthly Speed Hence they are said to have wings Isa. 6.2 Dan. 9.21 23. they are swifter then any corporeal substances in these respects 1. They cannot be hindered by any bodily impediments no corporal substance can stay theiâ— course they can passe through and passe over Castles Cities Stone-walls Iron-gates Woods Rivers Seas c. 2. They have no corporal gravity to slaken their motion 3. They need not such space of time to passe from place to place as bodies need They can suddenly move from heaven to earth or into any place of the world 4. They have great forwardnesse to do any task enjoyned by their Lord more then any other creatures It s necessary for them 1. Because heaven and earth are so far asunder and they have oft occasions to passe from one to the other 2. Many Saints in the world whose distresse requires present succours are far distant one from another 3. Devils are very swift to mischief and its meet that good Angels be as swift to protect as evil ones to annoy Seventhly Zeal which is most fervent Hence Seraphim such as burne with zeal and a flame of fire Heb. 1.7 It s necessary because of the fiery fury of the devil and his instruments in plotting against Gods glory and his Saints good therefore the good Angels must be as zealous in maintaining the cause of God and his Saints as the other are furious against them Eighthly Constancy in good and this with respect both to their condition and disposition In respect of their condition they are immortal and without decay Hence after the Resurrection we are said to be equal to the Angels Luke 20.36 In respect of their disposition It alwayes temains good and ever will do they never yielded to any evil nor were weary of good nor never repented of doing good Hence Rev. 7.15 they serve God day and night And Mat. 18.10 It s necessary because the Lord whom they serve is Jehovah that changes not Mal. 3.6 Jam. 1.17 God established the good Angels that stand and this is the true cause of their unalterable constancy Quest. What are the Offices of the Angels Answ. They may be ranked under three Heads First such as they perform to God which are these 1. They attend in his Presence for the honour of his Majesty and to set out his magnificence So 1 Kings 22.19 2. They follow the Lord whithersoever he goes Hence stiled Charets of God Psal. 68.17 3. They are his Messengers to be sent on his Errands Psal. 104.4 Dan. 7.10 4. They are oft employed in declaring his Will as in delivering the Law Acts 7.53 Gal. 3.19 Heb. 2.2 So in divers other particulars As Gen. 16.7 9. and 19.1 2 Kings 1.3 Dan. 7.16 Luke 1.13 26 and 2.10 Acts 1.11 and 5.19 20. and 8.26 and 10.3 Revelat. 1.1 5. They are his Ministers to do what God appoints them Psal. 103.20 Gen. 19.1 Numb 20.16 Numb 22.22 Dan. 6.22 6. They are Executioners of Gods judgements as 2 Sam. 24.15 16. 2 King 19.35 Rev. 15.7 7. They are special instruments of praising God Rev. 7.11 12. and 4.8 Hence they are called on to do it Psal. 103.20 and 142.2 Secondly such as they perform in relation to Christ and that especially as Son of man As In general they ascended and descended on him John 1.51 Gâ—n 28.12 Heb. 1.6 Psal. 91.11 More particularly 1. They foretold his conception Luke 1.30 31. 2. Declared his birth Luke 2.9 c. 3. Prevented his danger Mat. 2.13 14. 4. Ministred to him in his need Mar. 1.13 5. Protected him from enemies Mat. 26.53 6. Comforted him in his Agony Luke 22.43 7. Opened his Grave at his Resurrection Mat. 28.2 8. Witnessed his Resurrection Luke 24.5 6 23. 9. Confirmed his Ascension Acts 1.10 11. 10. Accompanied him to Heaven Ps. 68.17 18. Eph. 4.8 11. Reveal what he will have done Rev. 1.1 and 22.16 12. Fight with him against his enemies Rev. 12 7. 13. Gather out of his Kingdome all things that offend Matth. 13.49 50. 14. Accompany him at his last coming Mar. 8.38 Mat. 25.31 15. Execute his last judgement Mat. 13.49 50. Thirdly such as they perform in relation to mens bodies and soules in this
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
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
strength of his tentation which perhaps was so violent as would have overthrown thee nor the reason why God suffers him to be overcome by it Consider also that thy self stands in need of infinite mercy for washing away thy many foule offences and wilt thou not let one drop fall upon thy brother to forbear and forgive in trifling wrongs Quest. How may we cure anger in others Answ. First if thou livest with those that be furious the best way to winne them to kindnesse is for thy self truly to repent of thy sins For Prov. 16.7 If a mans wayes please the Lord he will make his enemies to be at peace with him Isa. 11.6 c. He makes the Wolfe to feed with the Lamb c. the hearts of men are in his hands and he turnes them as he pleaseth as he did Esaus to Jacob Gen. 32.9 c. and 33.4 5. Remember his Promise that if we humble our selves he will grant us compassion in the sight of them that hated us 2 Chron. 30.9 1 Kings 8.47 c. 2 Chron. 7.11 c. Solomon prayes for it Secondly keep silence for as fire cannot continue long if the fewel be taken from it so anger cannot long endure if crosse answers be not multiplied Hence Prov. 26.21 and 30.33 Jam. 3.5 6. As Cannon-shot loseth its force if it light on earth or soft wooll but dasheth the stone-wall in pieces so the violence of anger is abated when not resisted but furiously rageth when it meets with opposition Thirdly give a soft and milde answer either excusing thy fault by shewing thy innocency or in all humblenesse confessing it and craving pardon Prov. 15.1 and 25.15 Gen. 50.17 Jude 8.1 c. as milk quencheth wilde fire and oile lime so doth a milde answer anger Fourthly administer grave and wholesome admonition with seasonable counsel and advice as we see in Abigail to David 1 Sam. 25.24 But this must be done when the heat of anger is somewhat asswaged and with mildnesse and moderation else it may provoke more Fifthly humble submission allayes choler the Lion tearrs not the beasts that prostrate themselves As we see in Jacobs case with Esau Gen. 33.3 4. Sixthly benefits and kindness asswage anger so it did Sauls anger against David 1 Sam. 24.17 and 26.21 Hence Prov. 25.21 If thine enemy hunger give him bread c. A great fire melts the hardest iron so said Jacob Gen. 32.20 So Prov. 21.14 Seventhly mark diligently the disposition of angry persons and by all lawful meanes conform thy self to them shunning all occasions of offence by thy milde and courteous carriage So Eccl. 1.3 and 10.4 See Mr. Balls Power of Godlinesse Dr. Tailor on Tit. Mr. Bolton Mr. Reinâ—r and Dr. Harris Quest. How are vicious and vertuous anger differenced Answ. Chiefly in the object the vertuous regards the interest of God the vicious the interest of a mans self but both proceed from glory and have their motions for the vindication of glory For a religious anger hath for its motive the glory of God but the motive of vicious anger is a mans particular glory and the resenting of private contempt either true or imagined Hence the proudest men are most cholerick for being great lovers of themselves and valuing themselves at a very high rate they deem the smallest offences against them to be unpardonable crimes But he that knows himself and apprehends how small a thing he is will not think the offences against him to be very great and therefore will not be much moved at them Quest. What other causes be there of sinful Anger Answ. First weaknesse contributes much to it For though a fit of anger look like a sally of vigour and courage yet it s the effect of a soft spirit Great and strong spirits are patient but a weak nature can suffer nothing The winde stirres leaves and small twigges seldome the bodies of great trees Secondly all things that make a man tender and wanton make him also impatient and cholerick as Covetousnesse Ambition passionate Love Ease and Flattery Thirdly anger is produced by giving way to the wandring of thoughts curiosity credulity idlenesse and love of sports Fourthly it s sometimes stirred up by contrary causes as by prosperity and adversity the reply of an adversary or his silence too much or too little businesse the glory to have done well and the shame to have done evil there is nothing but will give occasion of anger to a peevish and impotent spirit Quest. What are the evil effects of it the more to make us shun and hate it Answ. First its dreadful when assisted by power like an impetuous storme that overthrows all that lies in its way How often hath it razed Cities ruined Empires and extirpated whole Nations One fit of anger in Theodosius the best of Emperours slew many thousands of innocents amongst the nocents in Thessalonica How many have been massacred by wicked Princes and what slaughters would there be in the world if mean fellows had as much power as wrath Secondly its dangerous to the angry man himself for by the overflowing of the gall wrath overflows all the faculties of the minde which discovers it selfe by the inflammation of the face the sparkling of the eyes the quick and disordered motion of the limbs the injurious words the violent actions c. wrath turnes a man into a furious beast yea in the heat of such fits many get their death or do such things as they repent at leisure Thirdly there is no cause so good but it s marred by impetuous anger The great plea of anger is the injustice of others But we must not repel one injustice by another For though an angry man could keep himself from offending his neighbour yet he cannot excuse his offence against God and himself by troubling the serenity of his soul and therefore expelling Gods Image and bringing in a storme and confusion which is the devils Image As when a Hogshead of Wine is shaken the dregs rise to the top So a fit of raging choler doth thrust up all the hidden ordure which before was setled by the feare of God or men Fourthly the wrong done to Piety or Justice is no just reason for our immoderate anger for they have no need of so evil a Champion which is rather an hinderance then a defence of their cause and in stead of maintaining them transgresseth against them To defend such reasonable things as Piety and Justice are there is need of free reason and whether we be incensed with the injury which is done to them or the wrong done to us we must be so just to our selves as not to lay the punishment upon us for the faults of another or make ourselves miserable because our neighbours are wicked To which end we must remember that in the violation of Justice God is more interessed then we are and knows how to punish it when he sees it expedient and if God will not punish as yet our wills
spiritual watch This caused deadnesse in the Church of Sardis Rev. 3.12 Such lie open to the tentations of Satan Hence 1 Pet. 5.8 So we see in Eve Noah Lot David c. Hence Paul 1 Cor. 2.3 I was amongst you with much feare Thirdly contenting our selves with a low kinde of Religion that will never attain to any quickening whereas Religion is an high thing Prov. 15.24 It an high calling Phil. 3.14 So we see in Jehosaphat 2 Chron. 17.6 We saith the Apostle have our conversation in Heaven Phil. 3.20 Fourthly vanity of mens mindes is another cause of great deadnesse Hence David prays against it Psal. 119.37 when a man gives way to vain thoughts vain speeches vain expence of time Fifthly evil examples is another cause when we live amongst dead and declining Christians and think all well if we be not worse then they Sixthly covetousnesse and wordlinesse whereas while we keep off our affections from the world we are full of life But when we dote upon the world it layes bolts and fetters upon our soules as we see in Demas and 1 Tim. 6.10 See how heartlesse those heaters were from this cause Ezek. 33.31 Hence Eph. 5.3 Let not covetousnesse be once named amongst you c. Seventhly idlenesse and spiritual sloth when men let their mindes go as a ship without a Pilot See the danger of idlenesse Prov. 19.15 so when we do not lay forth our talents and improve our gifts and graces Eighthly contenting our selves with what we have attained to and not growing and going on towards perfection as Heb. 6.1 where there is truth of grace there will be growth 1 Pet. 2.2 and so we are exhorted to it 2 Pet. 3.18 Quest. What meanes may we use to prevent this backsliding and to be quickned in grace Answ. First we must go to Christ for life and quickening grace He came for that end that we might have life c. John 10.10 Now to attain hereunto we must believe in him John 7.38 and then he invites us Isa. 55.1 Believe in the Lord Jesus Christ set your hearts upon him seek after him and you shall have all good even life it self Secondly carefully to attend upon the Ministery of the Word So 2 Cor. 6.11 12. You are not straitened in us but in your own bowels For our mouth is open to you q. d. In our Ministry there is abundance of grace life c. we come with our armes full you may be enlarged sweetly thereby but that you are straitened in your own bowels Thirdly A careful shunning of all those cause of deadnesse and backsliding which were before-mentioned Fourthly be earnest with God to quicken thy heart to pray for his grace that God would be pleased to put life into thee Pray as Elijah did that fire from heaven may come upon thy sacrifice to warme and heat thy heart and to stir thee up to that which is good as the Church doth Psal. 30.18 Quicken us and we will call upon thy Name Of all Petitions we should pray most for life and zeale next to Gods glory and our own salvation nay indeed as the very meanes of both For indeed there is no grace that we have more need of then this for it sets all other graces on work and its most acceptable to God yea it s the greatest blessing God can bestow upon us Hence Psal. 119.156 Great are thy tender mercies quicken me O Lord c. where he takes the quickening of his heart as a gracious effect of Gods infinite mercy to his soul. Fifthly be diligent to take earnest and effectual paines in this work and in all Christian duties in all the Worship of God There is a secret blessing upon all those that take paines even in the meanest calling Prov. 10.4 So it is in regard of spiritual life there is a secret blessing upon those that are diligent about the meanes of grace as in prayer striving against sin hearing the Word sanctifying the Sabbath receiving the Sacraments c. such shall thrive in grace when others shall be like Pharaohs lean kine Prov. 13.11 He that gathers by labour shall encrease so is it here Paul though he came late into the vineyard yet by his diligence he out-went all the rest of the Apostles Sixthly we must exercise that grace we have and then we shall never fall If a man have but a little knowledge and useth and improves it it will much encrease If we make use of our relentings and meltings and strike whilest the iron is hot If we act and exercise any grace it will prove like the loaves in the disciples hands which whilest they were distributing encreased Grace is like a snow-ball that encreaseth by rowling Seventhly and lastly consider the examples of Gods Worthies in all Ages which will much quicken us to be as forward as they when James would quicken them to patience he proposes the examples of Job and the Prophets Jam. 5.10 So when he would quicken them to Prayer he proposeth the example of Elias v. 17 18. The zeale of others will provoke us 2 Cor. 9.2 So when Christ would exhort his disciples to suffer persecution he saith Consider the Prophets which were persecuted Mat. 5.12 Quest. What motives may perswade us to avoid that deadnesse which accompanies or precedes backsliding Answ. First consider the woful Ingredients of this sinne which are 1. A dulnesse and blockishnesse to learne any thing that is good as it s said of the Jewes Acts 28.27 when we enjoy excellent meanes and profit not by them 2. An awkardnesse and listlesnesse to the wayes of Jesus Christ as is said of the Jewes Mat. 15.8 when we go about duties as having no heart to them 3. Senselesnesse of conscience when it feels not little sins and is little sensible of great ones 4. Coldnesse and lukewarmnesse of affections when we neither pray nor hear c. with affections we can finde teares upon other occasions but not for our sins Our love waxes cold as foretold Mat. 24.12 5. Weaknesse and faintnesse of endeavours as Solomon saith Prov. 13.4 we would feigne have heaven and salvation but we will not be at paines and cost to get it far unlike to John Baptists hearers Mat. 11.12 6. Dulnesse and drowsinesse of the whole man though we are very careful and industrious about the world yet we are extream carelesse of our soules If our hearts were contrite we should soon be quickned Isa. 57.15 Secondly consider that so long as we are dead hearted we cannot pray Implied Psal. 80.18 nor hear profitably implied by Christ Mat. 11.16 c. Thirdly whilest we are dead we can have no comfort no assurance to our soules that we have the truth of grace in us When Christ gives grace he is said to quicken that man John 5.21 True repentance is from dead works and unto life Faith is not faith if it do not quicken Hence Galat. 2.20 Our sinnes are not forgiven if we be not quickned Col.
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.
provocations tending to it So Joseph Gen. 39.9 3. He shuns small as well as great sinnes He will not be found no not in an officious lie as Gehazi's was 2 Kings 5.25 Flies lesser oaths Eccles. 9.2 idle words Matth. 12.36 wanton lookes vaine thoughts c. 4. He flies secret sinnes as well as open and is most known by his closet and solitary carriage He saith with David Psalme 44.21 Shall not God search this out 5. He shuns as well sinful omissions as sinful commissions as knowing that in the day of judgement these will be charged upon him Mat. 25.42 Omissions are sins that bring a curse Mat. 2.10 the slothful servant is called an evil servant Mat. 35.26 30. negative holiness will not commend us to God though it may to man 6. He flies and avoids the common sins and prevailing errors of the times So did Nehemiah reform the profanation of the Sabbath and usury Neh. 10.31 and 13.15 to 23. and 5.9 c. 7. He flies as well all sinful occasions as actions He keeps out of the way and and company of wicked men Psal. 1.1 Eccl. 7.26 For Prov. 6.27 28. Judas took no hurt amongst the Disciples but going to the High Priests he was for ever lost Peter took no hurt in the garden but in the High Priests Hall was insnared Dinâ—h walking out to see the daughters of the Hivites and Sampson to see the daughters of the Philistines neither of them returned so well as they went out Many now adays by leaving Ministers Ordinances Assemblies c. have made themselves a prey to seducers and have been corrupted Hence 1 Joh. 2.19 8. He flies not only what is simply evil but whatsoever hath an appearance of evil as he is commanded 1 Thes. 5.22 Rom. 12.2 Phil. 4.8 Eph. 5.3 4 11. 9. As he flies whatsoever hath an appearance of evil so he dares not always trust whatsoever hath an appearance of good He therefore tries all things and holds fast onely what is good 1 Thes. 5.21 knowing what Christ saith Luk. 16.15 That which is highly esteemed amongst men is abomination in the sight of God He suspects that action person and state of life of which all men speak well He still knows that Satan deceives more easily and destroyes more dangerously when he assumes the shape of an Angel of light Hence we are commanded to mistrust many things 2 Thes. 2.2 Revel 2.2 Gal. 1.6 2 Peter 2.1 Matth. 24.24 1 John 4.1 10. He takes heed even of what he knows to be lawful He dares not do all that he may do knowing that he that will do all he may often doth more then he ought 1 Cor. 6.12 and 10.23 In use of things lawful he observes three rules 1. It may be lawful but is it expedient when how much how far and how often is it expedient 2. It is lawful but will it edifie or offend 3. It s lawful but I must not suffer my self to be brought under the power of any thing though lawful He knows its a true saying Licitis perimus omnes all the world is undone by lawful things abused and mis-timed It was the undoing of the old world and Sodom Mat. 29.38 Luke 17.27 28. 11. He dares not do alwayes what is in his power Joseph did not what he might have done to his unkinde brethren Gen. 42.18 12. Nor dare he do what others have familiarly done before him in his place So Nehemiah ch 5.14 c. 13. He doth not only avoid sinful actions but takes sad notice of and bewails his sinful affections and the depraved disposition of his nature He mourns under the sin that dwells in him Rom. 7.20 23 24. He would neither have his sin reign nor remain in him He hates his sin in every degree with a perfect and impartial hatred 14. He ever rather consults with honesty justice and duty then with honor commodity and safety If he once engageth he changeth not though it be to his prejudice Psal. 15.4 15. He alone in the cause of Christ and Religion dares stand it out against the whole world Unus Athanasius contra totum mundum and so did Luther regarding neither the favour nor the frowns of his adversaries He considers not so much the danger that lies before him as the duty and necessity that lies upon him to appear in such a time and cause So Elijah 1 King 19.10 Ninthly a passive and hardy conscience which admits of no feare timerousness or tendernesse at all in it as to suffering This hardiness proceeds from the fore-named tenderness and is inseparable from it It s not bred so daintily nor kept so tenderly but that it can digest the worlds hardest usage It s patient to all suffering impatient only of sinning It puts within a man a heart of Adamant and upon a man a face of brasse or flint It trembles not at the sight of any torment Dan. 3.16 We are not careful to answer thee O King in this matter This is commended by Peter 1 Pet. 2.19 20. and truly without this all other things are nothing not the conscience of faith purity sincerity c. This commended the Christians of old times they were content to be bound that truth might be at liberty and to die that religion might not die Quest. But can all that suffer say that they suffer for Conscience and for God Answ. No there are four kinds of sufferings which a good conscience can have no comfort in 1. When we put our selves upon voluntary and arbitrary sufferings and then place religion and conscience in it as the Baalites of old who cut and lanced themselves 1 King 18.28 and the Circumcelions of later time But who required these things at their hands they cannot say with Saint Paul They bear the marks of the Lord Jesus in their bodies Gal. 6.17 but rather the marks of their own folly and rashnesse 2. When we pull upon our selves unnecessary and unwarrantable sufferings by a preposterous and precipitate medling in businesses out of our way and calling This is to suffer as busie bodies in other mens matters Not as a Christian 1 Pet. 4.15 16. 3. When we pull upon our selves deserved sufferings from the hand of Justice for our evil doings These may say with the Thief Luke 23.41 we suffer justly c. These like Zimri are burnt with fire which their own hands have kindled 4. When we bring our selves into worse sufferings then any of the former viz. sufferings in conscience and from conscience by shunning any other sufferings for God and conscience as Judas Spira c. These are run from the fear and are fallen into the pit Isa. 24.18 The first of these sufferings are foolish the second sinful the third shameful and the last dreadful Quest. What rules then are to be observed in the sufferings of a good conscience Answ. First see that thy sufferings be ever and only for well-doing As thou must not shun sufferings by choosing evil so thou must not