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
union betwixt Christ and us ib. What is further to be considered in Christ ib. What is considerable about Christs Kingly Office p. 275. What are the speciall branches of the Kingdom of Christ ib. How doth he work this upon earth ib. How doth he exercise his Kingly Office towards the Church Triumphant ib. When doth Christ first live in a Christians heart p. 276. Why must Christ be Emmanuel God with man ib. VVhy must this God and Man be one Person ib. How doth Christ make us friends with God ib. How shall I know that this Emmanuel is God with me ib. VVhat benefits have we by Gods taking our nature upon him ib. How could the death of one satisfie for so many millions p. 277. How doth friendship between God and us arise from hence ib. How shall we know that we have comfort in this Emmanuel ib. Whether is Christ God seeing he saith his power is given him p. 278. Wherein consists the power of Christ ib. Wherein doth Christs dominion over all especially the Church appear ib. If Christ hath all power why is the Turk and Pope so prevalent p. 279. Why is Christ called often an Head ib. Are all given to Christ to be redeemed by him ib. But the son of perdition was lost therefore some that were given to Christ p. 280. Did Christ fully finish the work that was given him to doe ib. In what particulars did that work consist ib. If Christ hath done all what need wee do any thing p. 281. What are the properties of the work that Christ hath finished ib. What else are we bound to believe concerning Christ ib. In what particulars will it appear ib. Why must we believe that Christs fulness is for us p. 282. Whether did Christ die for all men ib. How may we prove that he died only for some ib. Why then doth the Scripture speak so universally of Christs death p. 283. Doe Reprobates receive any benefit by Christs death p. 284. How else may we prove that he only died for some ib. How then may we know whether we have interest in Christs death p. 285. What priviledges have the Godly by Christs death ib. What benefits have we by Christs Ascention and Exaltation p. 286. Who is the great Lord Keeper of the Saints ib. What doth it imply where Christ is said to be sent into the world p. 287. What necessity was there of Christs sending ibid. What is considerable about Christs Priestly Office p. 288. What are the properties of Christs Sacrifice p. 289. How is Christ the cause of our Sanctification ib. Did Christ doe as much for one Believer as for another p. 290. Objections against believing in Christ Answered ib. Whether Christ loves a strong Christian more then a weak p. 291. Is there no difference between Believers in respect of the fruits of Christs death ib. What is considerable about the glory of Christ ib. Why should Christ pray to his Father who could do what he pleased p. 292. What is the difference between Christs Prayer and ours ib. Why is Christ said to have no form or comliness p. 293. Whether was Christ beautifull in his outward feature ib. How did God hide his face from his son seeing he loved him always ib. What are the parts of Christs Office and why in such an Order ib. How is Christ a Mediatour p. 294. Doth it not imply inferiority ib. Objections Answered ib. What are the effects and consequents of the personal union in respect of Christs Manhood ib. In what estate did Christ exercise the Office of his Mediatorship p. 295. What are the degrees of Christs exaltation ib. What is Christ now doing in glory p. 296. How doth he there execute his Priestly Office ib. How the Kingly part of his Office ib. How was Christ revealed under the Old Testament ib. What arguments will prove Christ to be true God p. 298. How far forth are Christs actions to be imitated by us p. 302. How is the whole work of our salvation carried on by Christ p. 303. CHAP. XXX About the Church What is meant by the word Church p. 305. In what sence is a Church taken in Scripture ib. VVho is the builder of the Church p. 306. VVhy doth Christ build it ib. Hath Christ a speciall propriety in it ib. How and why is he said to be the Lord of his Church ib. VVhether are our Parochiall Assemblies in England Churches of Christ p. 307. How is the Church called Gods Peculiar ib. Why is the Church compared to a woman p. 308. VVhat duties doth this Relation of a Spouse to Christ teach us ib. How must she please her Husband p. 309. What priviledges hath she as the Spouse of Christ ib. How many the true Church be known 310. Is the true Church of Christ alwayes visible p. 311. VVhat Reasons may be rendred for it ib. VVhat conclusions may be laid down concerning the visibility of the Church p. 312. Are not all christians bound to pray for the peace of the Church p. 313. VVhat must we pray for in her behalf ib. what is further included in our praying for the Church ib. How must all this be done ib. Who are bound to do it ib. Why must we pray for the peace of the Church p. 314. How may we so pray for it as to be sure to prevaile ib. What means may we use to further us herein ib. Why is the Church called a Mother p. 315. Where are we to seek for her ib. Are all bound to joyn themselves to some particular Congregation ib. VVhat Church must we joyn our selves to ib. May we joyn with such a Church as tollerates the wicked and opposeth the godly ib. Is it lawfull to gather Churches out of true Churches p. 316. Is it lawfull to separate from a Church because of some Errors and defects ib. VVho is the Head of the Church p. 317. In what nature is Christ the Head of the Church ib. Objections Answered ib. What may be learned from the consideration hereof p. 318. Wherein consists the similitude betwixt Christ and an Head and the Church and a body ibid. VVherein consists the agreement between the head and Members ib. What is that body whereof Christ is the Head p. 319. VVhat else may be learned hence ib. Whether may the Church faile ib. VVhat are the infallible marks of a true Church p. 320. CHAP. XXXI About Circumspection and Circumspect walking What is it to walk Circumspectly p. 321. In what Scripture Phrases is it commended to us ib. What things are required to it ib. What may further us in this exact walking p. 322. Why is it so necessary ib. How may we provoke our selves to it p. 323. What other considerations may stir us up to it ib. Why must we be watchfull over our selves p. 324. Why over others p. 324. VVhat benefit have we by it ib. What are the impediments of it ib. What is this circumspection p. 325. Wherein doth it consist ib. How
God the Armour of Faith and Charity with other Graces wrought in us by the Holy Ghost are to fortifie us against vice and to enable us to a vertuous life All the good motions from God tend to perswade us to vertue and to disswade us from vice God therefore gives us so many Teachers and Preachers to keep us from sin and to allure us to Godlinesse The Scriptures were written as letters of love from God to invite us to vertue and dehort us from vice The Sacraments those Seales of the Covenant were instituted for the spiritual refreshing and watering of our soules to the encrease of vertue in us God in infinite mercy besides his Word hath given us the examples of godly and vertuous men but especially of Christ himself to draw us to the imitation of their vertues By vertue of the Communion of Saints we enjoy the prayers of all the faithful who continually beg this mercy for us God by his continual Providence doth watch over us for our good to sustain our weaknesse to raise us when we fall to direct us when we erre to succour us in our wants to mitigate the tempests of tentations and to moderate the waves of wicked occasions Vertue of it self if neither reward had been promised nor judgments threatned because of her internal beauty grace and excellency might move us to love and follow her Remember the rare and precious Promises that are made to those that follow after righteousnesse Quest. Is it not mercenary to yield obedience to God upon hope of reward Answ. No for if the Lord use such meanes and motives to quicken us in Heavens way it s not mercenary but lawful to make use of them for that end So John 3.16 18. Rom. 2.7 Heb. 11.26 Quest. Wherein stands the sanctified exercise of those affections that flie from their object Answ. In that they shun all evil soundly orderly and constantly according to the direction of Gods Word Quest. What Reasons may induce us to shun that which is evil Answ. The remorse and pangs of conscience in the very act of sinning may deter us from it The infamy and disgrace which attends wickednesse For no man can truly love a vicious man All well-governed Common-wealths appoint punishments for vices to root them out By sin we deface Gods Image in us and so are injurious not only to our selves but to God our Father and King Vicious persons profane their bodies and soules the Temples of the Holy Ghost whom they put forth of his just possession by their wickednesse The dreadful judgments threatned in Scripture and inflicted for sin should deter us from it It cast Adam out of Paradise drowned the old world cast the Angels out of Heaven c. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin and memorials of our wicked life The extream wrong we offer to God by it transgressing his Law perverting his order injuring his infinite goodnesse despising his Majesty and shâ—wing our selves ungrateful for his love should above all disswade us from sin By vice our soules are spoiled of their riches their most precious robes and heavenly attire are made the very dens of devils and therefore we should avoid it No day nor hour passeth wherein appear not some silent Sermons to perswade us to avoid sin and follow goodnesse As sicknesses plagues pains diseases c. and death of others shew us what is the wages of sin By sin we abuse Gods mercies to his great dishonour Like ungrateful debâ—ois who oppose their Creditors with their own goods By it we abuse our soules and bodies with all the powers and parts which we have received from God by making them instruments of his dishonour All creatures made by God for our use exclaim against a vitious life the Sun gives light to works of light and not of darknesse c. The exquisite and eternal torments of Hell and the losse of the beatifical vision should warne us to flie from sin and pursue good Quest. But is it not servile to foregoe sinne for fear of punishment Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell Mat. 10. â—8 Heb. 4.1 and 2.3 and 10.26 Feare of eternal wrath as it makes men avoid sinne may well stand with confident assurance of eternal happinesse and final perseverance Quest. May the state of our soul be discerned by our affections Answ. Yea we may know our estate to be good by our embracing of good things by our joy and delight in them and by our wonderment at them As Oh how I love thy Law Psal. 119.97 One day in thy Courts is better thâ—n a thousand elsewherâ— Psal. 84.10 Oh the depth of his Mercy Rom. 11.33 One thing have I desired of the Lord and I will desire it c. Psal. 27.4 when the soul stands in admiration of God and good things ready to welcom Christ and heavenly things and in comparison thereof to count all but dung c. A man is then in a good estate when hearing of the excellency of heavenly things he is exceedingly affected therewith and gives them a room in his heart It shewes our faith to be true For where there is true faith there is alwayes love joy and delight in the things believed and on the contrary deadnesse in affections discovers Atheism and Unbelief in the heart Quest How happens it then that Gods children sometimes even when their judgements are convinced yet finde their affections so flat crying out Alas that I should believe such happinesse as heaven such glory and yet should have my affections no more stirred in me Can I be a childe of God Answ. Sometimes the Judgement may be convinced and yet the affections not so quick 1. Because there may be some division at the same time as some present crosse or some present thing lawfully loved that may take up our affections at that time Gods children are sometimes deceived in judging of their affections but when opposition comes then they are discovered As for want of stirring up the grace of God in themselves or for want of good means or by bodily indisposition their affections may seeme dull But let religion be disgraced or opposed any way and then you shall finde that their affections are deeply rooted towards heavenly things but they appeared not before because there was no opposition This is a certain rule that a mans affections are as his perswasion is and his perwasions as his â—ight is As he hath a heavenly light discovering heavenly things so is his perswasion of a better state then the world can yeild and answerable to his perswasion so is his soul raised up to delight in the best things Quest. What rules are to be observed for the better goverment of our affections Answ. They must be guided by the word of God If they have not this rule to guid them they will wander
any that hath taken paines for him to go away unrewarded much lesse will God suffer such as have endured so much for him to go away uncrowned Rom. 8.17 Sixthly For the consolation of others when they see that all things fall alike to all Seventhly That we may the better imitate them in their vertues when by their sufferings we see that they were Partakers of the same nature with our selves Eighthly that we may be enabled to judge aright who are indeed happy and who are truly calamitous and miserable Ninthly for the clearing of his own justice as in David Tenthly for purging out corruption by the rod of correction Eleventhly to wean them from the world by embittering it to them as in the Prodigal Twelfthly to prevent sinne by hedging up the way with thornes Hosea 2.6 Thirteenthly to make them flie to God as the childe to the mother when it s frighted See Stock on Mal. ch 3. p. 236. Quest. But what shall we say to extraordinary afflictions Answ. They are no good proofs of a bad person or condition as in Job c. Obj. But would God so afflict me if I were his childe Answ. So How so Obj. I am crossed in a childe as never man was so ungrateful so unnatural Answ. Yea except David Eli and yet they were beloved Obj. Oh but I have such a beast to my husband as never woman had Answ. Yea Abigail Obj. Oh but my estate is so broken that I am worth nothing Answ. So was Davids at Ziklag So Naomies and yet beloved Obj. Oh but I have sold all and now want bread Answ. So did the widow of Sarepta 2 Kings 4.1 So Neh. 5.2 c. and Lam. 5.6 10. Obj. Oh but my body is smitten too Answ. So was Davids Psal. 32.3 and Jobs and yet beloved Ob. But I am disabled from all service I can neither pray nor read nor heare nor live nor die Answ. So the Saints Ps. 102.3 c. the Church in Isay and yet beloved Ob. Oh but my spirit is wounded I am scorched with hell-flames in my conscience Answ. So Job and David and yet beloved Ob. Oh but I am torn in pieces with hellish blasphemous tentations Answ. Christ had such offered from Satan and yet beloved Ob. Oh but I am haunted with lusts now impure lusts then covetous revengful lusts c. Answ. So was Paul Rom. 7.14 c. Gal 5.17 yet beloved Resolve therefore that neither things present nor things to come shall be able to seperate us from the love of God in Christ. For no affliction forfeits our title Ob. Oh but mine be sins passions tentations Answ. Let them be what they will If they be afflictions to us If they tire wound and make us cry to God as Jehosaphat did when they pursue us they weaken not our title Ob. Oh but the smart of them may cause that without the hatred of sin they may make us weary because painful not sinfull Answ. 1. They may but these two are not well opposed painfulness comes after from the sinfulness were they not sinful you could brook them well enough for their pleasure and prosperity Secondly If opposed know the pains in hippocrites only follows sin committed whereas thou arr distressed before hand and art afraid to commit sin and cryest as Paul Rom 7 24. Who shall deliver me from this body of death Thirdly Only great sins are painefull if nothing but pain be heeded whereas thou art â—roubled with the First motions with the whole body of sin Fourthly Sin is onely painful to the unsanctified whereas thou art as much troubled for want of faith love humility thankfulness as for the overflowing of sin Fifthly Paine makes an hyppocrite houle but not to God at least in the First place But sin drives a Davia First to God then to men It ends in prayer not in fretting dispaire c. And is it thus with thee Either thou must condemne David or confess that a man may be crossed in wife childe house goods friends Kinsmen all at once Nay hazarded in his life tempted in his soul troubled in his conscience yea plunged into a Sea of miseries and yet be dear to and beloved of God Dr. Harris Quest. What other reasons may be rendered why Gods Children are exercised with grievous crosses Answ. Because they are so beset with corruption and therefore must be purged For First Gods children will sometimes venture on noisom meats and hurtfull poison they will feed on grosser sins they will drink in the puddle of iniquity and when the child hath so done what should the father doe If David will lie and commit adultery and murther the innocent what can God do less Unless he would have him spoiled then scourge him throughly when he will be walking so near Hells-mouth then take him by the heels and make him believe that he will throw him in It s bettet he should lose his sin them God his childe Secondly If they fall not to deadly poison yet will they surfet of lawful meats and pleasures unlawfully So childish we are that we cannot be turned lose to delights and keep a meane we cannot have prosperity but we abuse it swell brag snuff look over our brethren and forget our selves It was so with David Psa. 30.6.7 Hezekiah Jsa 39.2 Thirdly God hath but need to dyet the best of us sometimes We are so lazie when we are full as men after a Feast we follow our calling as if we would drop a sleep we performe exercises of Religion as children say their lessons minding every thing rather then that in hand We come to Gods ordinances as fed wantons to a Feast nothing pleaseth unless it be some cickshaw or new invention though the worst dish upon the Table So one trick of wit doth more affect then twenty gracious sentences It stands the Lord therefore upon if he will provide for his harvest and our good to take some pains with us lest he faile of his vintage whilest we want dressing Fourthly Crosses had need to come and to come thick and to come in strength to the strongest of us because in the best there be many and strong corruptions Oh the pride the pride the unbelief the ignorances the self-love that lodges in the purest soul So that the child would be spilt if the rod were spared Fifthly as God lays many crosses on us so we may thank our selves for many too not only because we deserve them but in that we work them out of our own bowels For many we draw upon our selves by riot idleness rage c. and others though heavy enough we make more heavy through our own folly whilst we rake into our wounds looking no higher and what with unbeleife and impatience we double the cross on our selves when God afflicts us in measure we make our crosses beyond measure because we keep no meane in mourning yea we provoke our father to give us the more for our muttering and strugling Dr. Harris p.
Jam. 1.20 The effects of anger which are caused by others as a deserved punishment of it are 1 It subjects a man to the wrath of God and brings his curse upon him Mat. 6.14 15. Hence Job 5.2 Prov. 19.19 Mat. 5.22 2. Such are a prey to Satan whilest they plot and devise that mischief which pleaseth him and when once by passion he hath blinded the eye of reason he can easily lead us into all wickednesse As Crows first pick out the sheeps eyes and then prey upon them 3. It brings contempt from men whence by it they blaze abroad their folly whereas wisdome procureth honour and respect 4. An angry man lies open to the malice fraud and violence of his adversary For having no power over his passion when provoked he rusheth himself head-long into danger not caring what he saith or what he doth though tending to his own prejudice and to his adversaries advantage Fourthly consider the high account the Lord makes of a heart well fortified and purged from this base passion Prov. 23.26 God calls for the heart i. e. a heart well drained from sinful affections and a Christian may fetch a surer evidence of his spiritual estate from his reformation herein then from any particular duty to the affirmative Commandments of the morall Lawe Object But I am chollerick by nature and cannot expel it Answ. This excuse is no better then Adams fig-leafe to hide the nakednesse of thy sin It will not excuse us before a temporal Judge to say we are prone by nature to such a sin much lesse before God God gave us not such a nature but it comes from original sin therefore we must not excuse one sin with another and what serves grace for but to reforme nature If thou beest regenerate by the Holy Ghost he makes of a Leopard a Lamb c. Esay 11.6 7. Object Though I be somewhat hot for the time yet it 's quickly gone Answ. Eccles. 7.9 Be not of an hasty spirit for anger rests in the bosome of fools Many are the mischiefs of sudden anger as it begins without son so it ends without shame and repentance Gods children should resemble their heavenly father who is slow to anger Exodus 34.6 7. Object I say nothing in my passion what would you have me doe Answ. Concealed anger if nourished in the heart and hidden to have a better opportunity for revenge or being dissembled for credits sake is worse then professed anger First in respect of the party that is angry because turbulent affections kept in torment the more like a raging fire that hath no vent or a violent streame that is stopped Secondly in respect of the person with whom we are angry because it makes him lesse wary and more secure Hence a secret enemy is more dangerous then a professed enemy Prov. 12.20 and 14.17 as we see in Caine Gen. 4.8 In Absolon 2 Sam. 13.22 23. in Joab 2 Sam. 20.9 in Judas Luke 22.47 Object But he hath often offended me I can bear no longer Answ. Love covers a multitude of sins Prov. 11.12 we must forgive to seventy times seven times Mat. 18.22 as David did to Saul Joseph to his brethren Object But except God give us the gift of patience we can never put up injuries contentedly Answ. Such would have God do all and will do nothing themselves For if they sincerely desired the grace of patience they would use Gods meanes to get it Quest. But by what means is corrupt anger to be subdued and mortified Answ. First faith as it moderates all passions so this of sinful anger and that 1. By stamping Gods image of goodnesse patience and long-suffering upon the soul A man cannot have fellowship with God by faith but he shall be like him Faith teaches us to imitate our heavenly father as Exod. 34.6 Psal. 103.8 9. see his long-suffering 1 Pet. 3.19 20. Ezek. 4.5 therefore Col. 3.12 Look upon Christs example and imitate him 2. By acknowledging the providence of God without which the least injury could not befal us the least being a portion of that cup which Gods hand reacheth out to us So in Job chap. 1.21 in Joseph Gen. 50.20 in David 2 Sam. 16.10 11. This perswasion that all our sufferings come from God is a forcible motive to patience For 1. It constraines us to confesse that all our chastisements are just yea lesse then our sins deserved being but light and momentany we have cause therefore to admire Gods goodnesse in such gentle rods rather then to be angry at them 2. It teacheth that the manner of Gods dealing is exceeding tender and compassionate Psal. 25.10 when we deserve to be cast into hell fire he doth onely lop and prune to make us more fruitful therefore we have more cause to be thankful then to be offended 3. It shews that God in his infinite wisdome will dispose of every thing for our good as he hath promised Rom. 8.28 why then should we be angry seeing God will turn the injuries of men into blessings say therefore with Christ Iohn 18.11 shall I not drink of the cup c. 4. It acknowledgeth the present course that God taketh to be best and most behooful for us For God is wisest and his prescriptions most safe and healthful we have therefore no reason to be angry unlesse we will fight against God 3. It looks up to Christ and imprints the vertues of his death upon the soul He that believes in Christ crucified is made like unto Christ in love meeknesse and all other graces that he manifested in his death For it thus pleadeth Christ endured scoffs reproaches railings revilings buffetings scourgings yea and death it self not for any demerit of his but for our sakes and shall we grudge to suffer small injuries from men at our Saviour Christs request seeing we have deserved far greater 4. It submits to the absolute sovereignty of the Lord and will not encroach upon his Prerogative Royal Now all revenge is Gods right and he hath not given it to man Rom. 12.19 A private man in the Common-wealth may not usurp the place of a Judge nor a servant of a Master much lesse may a Christian by revenging his own quarrel in word or deed intrude himself into Gods office 5. Faith works humility and lowlinesse and banisheth self-love and pride For it minds a man of his sin and the desert thereof and that whatsoever good he enjoys he holds as an almes of grace whatsoever he suffers he acknowledgeth lesse then his desert and a just chastisement of love and therefore is patient 6. It raiseth the heart to an earnest desire of spiritual things and treadeth under feet all vaine and transitory things and therefore a believer is not much disquieted when he is crossed in them As the upper region of the aire is not molested with winde raine haile c. so a heavenly minded Christian is lifted up far above these sublunary things and cannot be afflicted with them
oâ— goodnesse Quest. What are the effects of hatred which may make it hateful Answ. First many of them are the same with the effects of anger For there is no anger without some degree of hatred if not to the person yet to the action But there is some hatred without anger when in cold blood men premeditate the destruction of an adversary Secondly all the destructions in the world wherein mans Will is an Agent are immediately wrought by hatred For though they may have remote causes of ambition covetousnesse carnal love emulation and all the violent Passions yet these destroy not but by accident till some opposition hath driven them into hatred which is the Executioner and Avenger of wrongs Thirdly unto hatred all the cruelty of Tyranny and malice must be imputed and therefore it s no marvel if by hating our neighbours we become Gods enemies 1 John 4.20 If a man say he loves God and hates his brother he is a liar Fourthly hatred is a bitter venome which being once diffused and soaked into the soul turnes a man into an Hell-fury makes him contrary to all good and ready and industrious to all evil yet doth it more harme to a mans selfe then to any other consuming his spirits with a continual malignant Feaver and banishing from his soul serenity and meeknesse which should nourish other vertues and give rest to the soul. Fifthly it s often seen that whilest men consume themselves with hatred of others the person hated is healthful merry and quiet as if imprecations made him prosper Ill-grounded hatred drawing Gods blessing upon the party unjustly hated and persecuted as David hoped Psal. 109.28 Let them curse but blesse thou Quest. What means may we use to prevent or cure hatred Answ. Consider that hatred is conceived for one of these two ends First either to avenge our selves or Secondly to avenge injustice which is the cause of God First Now before we think of revenging an injury we must consider whether we have done or received the greater wrong For its ordinary that the offender is harder to be reconciled that it may not be thought that he is in the wrong Secondly calmly consider whether the revenge may not do us more harme then the injury Foâ— besides that there is no enemie so despicable but it is better to let him alone then provoke him the harme that hatred doth within us cannot be recompenced by any sweetnesse of revenge though there were no other harme in it then to delight in robbing God of that which he hath reserved to himself seeing he challengeth revenge as due to him excluding all others Heb. 10.30 Thirdly strive against the tendernesse which makes you quick to pick offences and slow to make satisfaction Be also ingenuous to devise arguments for patience Art thou condemned being guilty acknowledge Justice Art thou innocent bow under Authority Art thou lately offended It s too soon to resent it Is the Sun gone down since It s then too late Art thou wounded look to thy cure not to revenge Art thou well again let not thy minde be harder to heal then thy body Art thou offended by a friend Remember the friendship more then the offence Is it done by an enemy Labour to make him thy friend by returning good for evil Is he too strong for thee It s folly to contend with him Is he too weak It s a shame to do it Is he thy Superiour Thou must yield â—o him Is he thy Inferiour Thou must spare him c. Fourthly since pride represents our enemies to us under a vile and unworthy notion let us fetch some good out of that evil Let contempt help patience to bear their provocations For if 〈◊〉 dog bite me should I bite him again Or if an Asse did kick me should 〈◊〉 kick him again Fifthly when another offends thee remember thaâ— thou hast offended others It is too great a flattery of self-love to think to be excused by others whilest we will excuse none we must therefore put on a resolution of mutual forbearance Sixthly above all we must remember that we are all guilty before God and stand in need of his mercy and unlesse we forgive we pray against our selves and beg condemnation every time we say the Lords Prayer Seventhly meditate often upon death which will conduce much to the laying down of hatred Let us not be so hot in our dissensions death will quench our heat within a few dayes as when two little fishes are contending for a Fly the Pike comes and devoures them both so whilest we quarrel about small things death is coming which will swallow up him that is in the right and him that is in the wrong the Vanquisher and the vanquished and send both to plead their causes before the great Judge and it will go ill with us if we appear in Judgement without Repentance and Faith and without charity to our neighbours they cannot be sound why should our hatred be long since our lives are so short Ira mortalium debet esse mortalis Secondly to temper our hatred against injustice and sin let us consider that for the most part this is but a pretence whereby we cozen our selves and others to palliate personal hatred If we take Gods cause sincerely in hand we must conforme our selves to his Will and Wisdom expecting till he send his Messenger Death to attach and bring the wicked before his Tribunal Psal. 37.8 Cease from anger and forsake wrath Fret not thy self in any wise to do evil for evil doers shall be cut off v. 10. yet a little while and the wicked shall not be If we hate wickednesse we may be sure that God hates it more and will punish it but in his own time to satisfie his Justice not our humours Certainly if we hated iniquity in good earnest we would hate it more in our selves If our enemies be wicked we must love them for Gods sake and for our own because we also are subject to the like infirmities Dr. Peter du Moulin of governing the Passions Quest. How is immoderate anger a sin Answ. First in regard of the impulsive cause of it when a man is excessively angry where he hath no just reason for it Mat. 5.22 Secondly in regard of the degree and measure of it when though we have a just cause yet our anger exceeds the cause Gen. 49.7 Thirdly in regard of the end when it is not directed to Gods glory and the restraint of sin but that therein we seek our own glory or profit or the satisfying of our proud mindes Prov. 13.10 and 21.24 and 28.25 Fourthly in regard of the direct effects of it as when we break out into curses execratious and reviling speeches in our Passion Ps. 106.33 Fifthly in regard of the indirect effects of it as when we thereby lose the use of our reason Prov. 16.32 Luke 21.19 or when it works not the righteousnesse of God that is when by our anger we are
from God either secret when the heart by distrust is withdrawn or open when men do blaspheme the truth and rail at the Doctrine of God as those Jews did Act. 19.9 Secondly there is a temporary defection or falling away which afterwards is repented of Or a final of such as die in their Apostacy as Julian did Thirdly there is a spiritual defection from some part of Doctrine and obedience as in David Peter c. And a total when the foundation of faith is denied Fourthly some fall from God in their first yeares following their superstitious Ancestors as many that are borne of Popish parents Others that fall in their middle age after their enlightning with the truth as sundry inconstant Protestants which fall to Popery or Heresie So 1 Tim. 4.1 Foretold 2 Thes. 2.3 Fifthly there is a universal departure from the whole Doctrine of Christ after it is once known by the enlightning of the Spirit with a malicious despite of it because its the truth of God Heb. 6.6 and 3.12 and 10.29 Read more of it 2 Pet. 2.20 1 Joh. 5.16 Quest. How farre may a childe of God Apostatize and fall back Answ. First he may loose all his zeale and be but lukewarme Rev. 3.15 16. so 1 Sam. 17.16 there was no zeale in any to oppose the blasphemy of Goliah This was foretold Matth. 24.12 The love of many shall wax cold Secondly he may lose all his affections which are the wings of the soul as it was with Sardis Râ—v 3.2 so with Asa 2 Chron. 16.10 and David 2 Saâ— 11.25 Thirdly he may grow to be senseless of sin and of the grace of God so were Josephs brethren when they had thrown him into the pit Gen. 37.25 so the Israelites when they had made the golden calf Exod. 32.6 so David 2 Sam. 11.13 Fourthly he may grow to be notoriously vain and worldly so Paul complains of some of his dear friends Phil. 2.21 Fifthly he may grow to that pass that the service of God may be a burden to him he may cry out as those Mal. 1.13 Hence Paul exhorts the Galatians ch 6.9 Be not weary of wâ—ll-doing Sixthly he may be so dead that nothing can quicken him and so it may fare with the whole Church even when God shews signes of his departure Hence Isa. 59.16 I wondred that there was no intercessor Quest. Where then is grace in such an one Is he unchilded againe Answ. The grace of a childe of God can never be wholly lost not for any goodness in himselfe but through the goodness of God to him For First there is a seed of God still remaing in him 1 John 3.9 so that he cannot commit sin with that full swinge as wicked men do Regeneration is an immortal seed 1 Pet. 1.23 25. Secondly there are supernatural habits remaining in him whereby he hath inclinations to good and against evil Psal. 37.24 Though the righteous fall yet shall he not utterly be cast down c. Now the difference between the seed and habits is this This seed is immediately in the soul though it runnes through all the powers of it But these supernatural habits are immediately in the powers and faculties of the soul and herein they differ from moral and natural habits in that these do naturally incline but supernatural habits do never actually incline but upon concurrence of special grace Thirdly a childe of God hath ever an anointing 1 John 2.27 i. e. a gift and grace of God whereby his eyes are enlightned to look upon God and his Ordinances and all sin and iniquity with an heavenly eye which can never be taken away so that he will not think or talk of God as a natural man doth he will discover that he hath something of God still in him Fourthly there is a little strength in his heart as Rev. 3.8 He doth a little fear God hath some good desires though but weak and a little endeavour to please God though corruptions be very strong Quest. Whence proceeds this back-sliding in Gods children Answ. From their giving way to sin and not looking to themselves to abstain from it as from worldliness passion c. as 1 Tim. 5.6 This David found by woful experience and therefore prays Psal. 51.12 that God would uphold him with his free spirit So we see in Peter Matth. 26.47 now the reasons why sin doth so deaden grace in their hearts are First sin is a soul-killing thing when the devil hooks a man into sinne he draws him into the dead Sea Hos. 13.1 when Ephraim offended in Baal he died Eph. 2.1 ye were dead in sinne Hence he calls the Law of sin the Law of death Rom. 8.2 sinne weakens all the powers and faculties of the soul and body that they cannot stir to any duty It 's like a great weight on a mans back Heb. 12.1 As Christ saith cares overcharge the heart Luke 21.34 It separates between God which is the fountain of life and the soul and therefore no marvel if it deaden it Secondly sin grieves the holy Spirit of God and we know that all the quickening of a Christian consists in the gracious assistance of Gods Spirit so that if he withdraw and suspend his actions we can do nothing of our selves Hence Eph. 4.31 Grieve not the holy Spirit of God c. And 1 Thes. 5.18 19. It quencheeh the Spirit Thirdly it puts a most bitter hard task upon the soul to go through which causeth her reluctancy For such a man must humble himself greatly before God must renew his repentance with bitter remorse for his sins must come to a reckoning for it This made David so loth to call himself to account when he had sinned with Bathsheba Fourthly it defiles the conscience till it be again purged by the blood of Christ Heb. 9.14 It knocks off a mans fingers from laying hold of the Promises which are the things by which men live Isa. 38.16 It makes the conscience say the Promises do not belong to me For God is an holy God and his Promises are holy and there is no medling with them without holinesse Fifthly sin doth either utterly destroy or mightily weaken all our assurance of welcome to God and therefore it must needs dead the heart in all duties as a childe when he hath committed some great fault is afraid to come into his Fathers presence as we see in Jonah and David Quest. What are the particular sins which cause this deadnesse and backsliding Answ. First the niggardlinesse of Gods children in his service when they will do no more then they must needs do whereas a quickned heart will rather superabound then be wanting As often in Scripture the duty is commanded but not the quantity as how often and how long we should pray meditate give almes c. now a Christian in such cases will rather overdo then underdo as Philemon v. 21. I know thou wilt do more then I ask So 2 Cor. 8.3 Secondly neglect of our
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
eyes our Overseers then to leave it to the discretion of others 2. It s more acceptable to God being a signe of a stronger faith and more firme dependence upon him 3. It s an evidence of greater love and obedience if at Gods Command we are willing to part with our goods even whilest we might retain them to our own use 4. It s a more seasonable seeds-time and so we may assuredly expect a more fruitful harvest 5. If we neglect it our selves in our life we can have no certainty that we shall ever do it For 1. We may be stripped of our goods before death and so have nothing to bequeath then 2. Death may surprize us suddenly and give us no time to dispose of our goods 3. Our sicknesse may be such as may deprive us of our understanding and memory whereby we shall be disinabled to do it 4. If we make our Will before-hand it may be concealed or made void by some trick in Law or unjust testimony of false witnesses or not be performed through the dishonesty of Executors therefore do as Solomon advises Prov. 3.27 and Gal. 6.10 6. It s most comely for a Christian to give almes in his life-time so living continually as he means to die therefore Christ calleth our good works lights which we should see to go before us and not to be held behinde our backs 7. Such almes as are given at death by those which gave none in their lives there is great cause of suspition that they proceed not from those right and religious causes which set Christians on work to do them but from sinister ends and worldly respects which before prevailed not with them till now they see that they can keep them no longer Quest. How may the almes of Christians be differenced from those which are done by worldlings Answ. First they differ in the causes or fountain from which they arise For First the almes of Christians are the fruits of a lively and justifying faith and are done out of unfeigned love and obedience unto God and therefore he is merciful because he is assured that God is merciful to him and he gives small things to men because he receives great things from God Secondly they spring from charity and mercy towards the poor because they are members of Christ and of the houshold of faith or at least creatures of God of the same flesh with himself whereas worldlings almes arise from self-love whereby he aimes at some temporary good to be derived to himself thereby or out of pride and vain-glory to get praise Mat. 6.1 c. or out of an opinion of merit to get a greater reward from God or out of a servile feare to escape the wrath of God here or hereafter and therefore they profit nothing 1 Cor. 13.3 Secondly a Christian shews mercy being enclined thereto by the motion of Gods Spirit and an inward fountain of goodnesse which is thereby wrought in him enclining him when he wants objects to enquire and seek after them but the worldlings mercy is the meer work of nature and is only moved by the presence of some miserable object which stirs him up to present pity but the object being removed his mercy ceaseth Thirdly they differ in their ends the end of a Christian being principally that God may be glorified the subordinate ends being the good of his neighbour the adorning of the Gospel and the edification of others by his good example his own present good in the assurance of Gods favour and his future glory in Heaven But of the worldling his chief end is his own glory and good c. as before Fourthly they differ in the matter and that In regard of Propriety a Christian gives liberally out of his own store which God hath bestowed upon him by his honest labour the worldling gives out of that which is other mens and having raked much together by lying fraud injustice oppression c. he gives out of it some small almes to make satisfaction for his sins and to stop the Cry of Conscience that he may go more quietly to Hell Fifthly they differ in the quantity a Châ—istian gives liberally not only out of his superfluity but out of his competency yea he spares something out of his necessaries if need require But the worldling gives with a niggardly heart and hand out of his superfluities and that not till his own turn be served Sixthly they differ in the quality a Christian gives things profitable and wholesom but the worldling the basest refuse which he would scarce give to his dogs Seventhly they differ in the object and extent A Christians mercy extends to all that need because they look not to their deserts but to Gods Command yet it s especially exercised to the godly poor as Gal. 6.10 imitating God therein Mat. 5.45 and David Psal. 16.3 But the worldlings mercy extends usually to such as have some way deserved it or that may deserve it or to kindred or friends therefore it s rejected by Godâ—punc Mat. 5.46 47. Eighthly they differ in the manner of giving and in the mindes of the givers For 1. A Christian gives with a plain and honest heart as Rom. 12.8 seeking therein only to please God as Matth. 6.3 But the worldling hunts after his own profit or praise Matth. 23.5 neither is it an act of mercy but of self-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.
only by mutual covenant and the servants voluntary subjection but the former is by the bond of nature Object Children marry for themselves not for their parents why then should their consent be so stood on Ans. First though they marry not for their parents yet from their parents being by marriage freed from their power Secondly children are not their own but are the inheritance of the Lord Psal. 127.3 and God hath given them to their parents as an inheritance therefore a child may no more alienate himself from his parents then other of his goods Thirdly children may not alienate any of their Parents goods without their consent Gen. 31.36 Gal. 4.1 and that 1. Because parents may hereby know what they have and what they have not and accoâ—dingly order their expences which they could not do if children might purloin and take of their goods at their pleasure 2. It s a means to restrain the lavish humour of children that so their parents may be the better enabled to lay up for them 2 Cor. 12.14 Fourthly Children must be ordered by their parents for their apparel Israel made Joseph a coat Gen. 37.3 Fifthly children must forbear to binde themselves to do any thing against their parents consent they may not make a vow without their consent Numb 30.4 Quest. Wherein consists the active obedience of children to their parents Answ. In yeelding themselves pliable to their parents will and that especially in four things First In being ready to their uttermost ability to perform all their lawful commands Eph. 6.1 as for example 1. They must come at their call Gen. 49.1 1 Sam 3.5 c. and 16.12 2. They must go on their errands though farre and troublesom Gen. 28.5 and 37.14 and 42.2 3. 1 Sam. 17.17 20. 3. They must attend upon their parents when commanded Gen 22.6 4. They must faithfully perform what businesse is injoyned them Gen. 50.5 Jer. 35.8 1 Sam. 17.20 34. Secondly in obeying the wholsom instructions which their parents give them Prov. 1.8 9. and 4.1 3. Exod. 18.24 For 1. Parents are commanded to instruct them 2. Great wisdom may be attained hereby Prov. 13.1 and 1.9 and 4.9 3. Much joy is brought to parents by it Prov. 10.1 and 27.11 contrary Gen. 26.35 1 Sam. 2.25 Gen. 19.14 Thirdly in submitting to their parents reproofs and amending what is justly reproved Gen. 37.10 1 Sam. 20.30 c. Quest. What if the parent mistake in the matter reproved may not the child make answer Answ. Yea but he must do it mildly reverently and seasonably Object Christ took up his mother roundly for reproving him unjustly Luke 2.49 Answ. Christ as God-man was greater then his mother and so with authority blamed her for her unjust reproof This she knew and therefore was silent Fourthly in submitting to their Parents correction and amending what they ate justly corrected for Heb. 12.9 Prov. 29.17 Quest. What is the extent of childrens obedience to their Parents Answ. In all things Col. 3.20 to wit in the Lord Eph. 6.1 For which end 1. They must labour to bring their judgement and will to the bent of their parents to think that meet for them to do which their parents would have them do Gen. 22.6 7. 2. Though in their judgments they cannot think it fittest yet if pressed to it they must submit Gen. 276. c. Quest. May not a child yeelding better reason then his parent refuse to do what be judges unmeet at lâ—st till he be better informed Answ. He may render his reason with reverence and humility and desire his parents not to urge it upon him Gen. 43.3 11. yet in indifferent things if parents will not be satisfied but will be obeyed children must yeeld For 1. In such things the command of a Parent is a warrant for the child so that a parent may sin in commanding that wherein a child may obey without sin 2. Children hereby manifest their high esteeme of their parents how willing they are to please them 3. It s a great means to preserve peace and love betwixt parents and children Quest. What is further required from children to their parents Answ. To repay and recompence what they can their parents care cost and kindnesse towaâ—ds them and that in the way of thankfulnesse 1 Tim. 5.4 Quest. What rule is to be observed herein Answ. Children must relieve their parents according to their necessitie which may be through 1. Natural infirmities Or 2. Casual extremities Concerning the first the rule is 1. Children must bear with their parents infirmities not the lesse reverendly esteeming their place or person nor performing the lesse duty to them by reason of the same remembring that themselves in their younger and weaker years were subject to many infirmities as Gen. 27 12. It was a great infirmity in Isaâ—c to prefer profane Esau before godly Jacob especially against an expresse Word of God yet Jacob reverenced him not the lesse Gen. 28.5 So Gen. 37.10 1 Sam. 31.2 Luke 2.51 contrary Prov. 30.17 2. Children must cover their parents infirmities both by passing them by and concealing them from others as much as they can For 1 Pet. 4.8 Love covers a multitude of sins So Gen. 9.23 Contrary Gen. 9.22 2 Sam. 15.3 Concerning the second the rules are 1. Children must bear with their parents and not the lesse reverently esteem them nor perform the lesse duty because of them being crosses which by Gods providence are laid upon man whether upon his body as blindnesse lamenesse sicknesse c. or on his person as captivity banishment imprisonment c. or on his estate as poverty want c. So Gen. 27.1 Ruth 1.26 21. Hence Lev. 19.14 2. Children must afford relief and succour to their parents as they need the same So Gen. 48.1 and 37.35 and 42.8 and 47.12 Ruth 2.18 1 Sam. 22.3 4. John 19.27 1 Tim. 5.4 Contrary Mark 7.11 13. whereunto are such as first deny relief to their parents 1 John 3.12 Secondly that bring their parents into extremity by their lavish spending or drawing them to be their Sureties or bringing them into danger by their mischievous practises Gen. 37.34 Thirdly that strike their parents Exod. 21.15 Fourthly that murder them 1 Tim. 1.9 3. Children must bear with the inward infirmities of their parents as weaknesse of judgement slipperinesse of memory violence of passion c. 4. With their outward infirmities which arise from instant tentation Such were those Gen. 9.21 and 19.33 2 Sam. 11.4 and 18.33 Gen. 12.13 and 26.7 and 37.34 35. Quest. What duties do children owe to their parents after death Answ. First to inter their bodies with such decency and honour as may be answerable to the place and reputation wherein they lived Gen. 25.9 and 35.29 and 50.7 For 1. It s a testimony of their great love and respect to them 2. It s a blessing promised by God to his Saints 1 Kings 14.13 2 Kings 22.20 the contrary is threatned as a curse Jer. 22.19
obedience to death of that person who is God as well as man and by reason of his Deity there is such a merit and satisfaction upon his death that the sins of all men and devils are not able to counterpoise it But Christs intention and purpose was to lay down his life only for his sheep John 10.11 Fourthly Christs special and particular love to some rather then to others is no ground of despaire For if a man will act according to reason his condition upon these tearms is more hopeful then to be left to such an incertain universal benefit of Christs death which yet as themselves confesse none may be actually saved for all that Is it not more desirable to have such a special love whereby we are sure some will be saved then such a generall one by which no man may receive salvation at all Fifthly in this as in all other points of Religion we must not go according to our carnal affections and desires but the direction and revelation that is in the Scriptures For the way of salvation wholly depending upon Gods will we cannot judge of it but so far as he discovers his will therein but God doth not discover any such thing to us in Scripture as universal redemption therefore we should not hold it Sixthly yet it cannot be denied but that the Scripture when it mentions the subject for whom Christ died speaks indefinitely of all As all died in Adam so all shall be made alive in Christ 1 Cor. 15.22 He takes away the sinnes of the world 1 John 2.2 He is a propitiation not for our sins only but of the whole world Yet all these must be taken indefinitely not universally that he died for all sorts of persons in all Nations not for each particular person as will appeare by these reasons 1. The Scripture doth expresly limit Gods love and Christs death to some onely John 10.15 for his sheep Rom. 8.33 c. So John 17. Now these can never be reconciled to the other Texts but by this distinction 2. The Scriptures which speak of this universality speak of the actual benefit and fruit of his death Now it s granted by all that none do actually partake of Christs benefits but the godly So then if the whole world 1 John 2.2 should extend to all mankinde then all should be actually pardoned and saved 3. Experience shews that such phrases must necessarily be so limited For if Christ died for all men intentionally How is it that under the Law excepting a few proselytes the offer of grace was onely to some few and though it be enlarged under the Gospel yet there are many Nations and persons to whom Christ and his benefits have never been offered and how then can we think that Christ died for those to whom he never discovered so much as the mention of his death Quest. Why then doth the Scripture speak so universally about Christ death Answ. Not to lead us into an errour contrary to other Scriptures but for these reasons 1. To shew that this great benefit purchased by Christ was designed for man and not for the Apostate Angels Heb. 2.17 2. It might be in opposition to the Jewes For a long time the means of salvation were onely amongst them as John 4.22 therefore Peter would not so much as preach the Gospel to the Gentiles till he was admonished to call no person uncleane Acts 10.15 Seeing therefore that formerly to the Jewes only were committed the Oracles of God now that by Christs coming the partition wall was broken down and the means of salvation is not inclosed in one Country more then in another it may very well be called the whole world that Christ died for for commonly the Scripture comprehends al the men of the world under this division of Jew and Gentile Hence is that precept Mark 16.15 Preach the Gospel to every creature So Rom. 11.15 The casting away of the Jews is the reconciling of the world where the world is opposed to the Nation of the Jews 3. It was to abate and confound the pride of the Jews who because the Messias was to come of them were apt to be puffed up with this priviledge and to envy and murmur that the Gentiles should be made partakers of this grace which Christ represents under the elder brothers murmuring at the entertainment of the younger Luk. 15.30 4. It might be because when Christ came into the world few of the Jews were converted in comparison of the Gentiles Rom. 11.8 c. and those branches were broken off that new ones might be grassed in therefore it may weâ—l be said that Christ died for all and that he was a propitiation for the sinnes of the whole world because that all Nations did now come in and worship Christ whereas few of the Jews received him 5. It was because now no Nations or particular persons were excluded For though there be an election of some only and Christ in his death had a special love to those only whom the Father had given him yet because who these individual persons are is not manifested by God therefore the outward propounding of it is universal not excluding any Thus all the invitations and commands are universal as Mat. 11.28 6. It may be because though the greater part of the world perisheth and many are called but few chosen Matth. 22.14 Yet if we judge of those for whom Christ died absolutely in themselves they are a great number So that as there is a world of those that perish so there is a world of those that shall be saved 7. It doth use such expressions as in this so in other things also when yet all acknowledge that there is a necessity of restraining it as speaking of Christ it s said All flâ—sh shall see the salvation of God Luke 3.6 and Act. 2.17 I will poure out my Spirit upon all flesh c. whereas some onely had those extraordinary gifts So that famous promise that all Nations of the earth should be blest in Abraham whereas Gal. 3.9 it 's restrained to the spiritual seed of Abraham Quest. Do reprobates receive any benefit by Christs death Answ. In some respects it had been better for them if there had not been a Christ because when they wilfully refuse him it aggravates their sin and condemnation John 3.19 and 15.22 yet several mercies do redound even to reprobates by Christs death As 1. There is no man that lives under the means of grace but he may hereby be encouraged to repent and to believe for his salvation whereas the Apostate Angels are left without hope 2. The Ministers of the Gospel may hereupon promiscuously preach the Gospel to all as within the spheare of Christs death So the Apostle writing to Churches wherein many were corrupt both for doctrine and manners yet calls them a Church Saints Beleevers not excluding any from the benefit of Christ So therefore may Ministers do in their preaching yet they must
heart Matth. 12.34 35. Life and death are in the power of it Prov. 18.21 Matth. 12.37 By our words we shall be justified or condemned therefore let us resolve with David Psal. 71.24 that our tongues shall speak of righteousness all the day long c. Yet we must moderate our tongues by seasonable silence that they be not too full of talk For Prov. 10.19 in many words there is much sin So Prov. 17.27 28. and 21.23 Eccles. 10.14 Job 13.5 Iam. 1.19 Quest. How should we watch over our works and actions Answ. That they may in all things be conformable to the word and will of God whilst we doe what he commands and abstain from what he hath forbidden Thus we are exhorted Prov. 4.26 Ponder the path of thy feet c. and it s made the mark of a truly wise man Prov. 14.15 16. A prudent man looks well to his going c. for we tread upon slippery places whilst we are managing our worldly affairs For this end 1. We must spend none of our precious time in sloth and idleness for by doing nothing we shall quickly learn to do that which is ill but that we be always exercised in some good impolyment that respects Gods glory our own or our neighbours good 2. That with 〈◊〉 care and circumspection we keep our selves from all sinfull actions and if sin begin to arise in our hearts presently to stiflle it that it bring not forth fruit unto death 3. We must watch over them that we may not only shun evil but do good whereby God may be glorified and our light may shine before men our profession may be adorned our neighbours edified and our calling and election secured to our own souls Quest. What are the principal ends that we must aim at in this circumspect walking Answ. First that we may please God in all things for which end this watch is very necessary For naturally all our wayes are corrupt and without singular care we can never please God Secondly that we may daily more and more mortifie our corruptions especially those which bear greatest sway in us that we avoid all sins especially those into which we have fallen most frequently that we think no sin small seeing the least is strong enough to make way for greater Yea that we watch against all occasions and incentives to sin For Pro. 6.27 who can carry fire in his bosom not be burnt Hence Prov. 5.8 and 4.14 15. Isa. 33.15 Psal. 119.37 Thirdly we must keep this watch not only that we may avoid all sin but also that we may perform all Christian duties with diligence and constancy and that towards God and man yea it must extend to the manner of our performance of them as that they be done in love and obedience to God that thereby we may glorifie him in faith and with a good conscience with alacrity and sincerity and lastly that we do them prudently and seasonably with due respect to persons time and place Quest. What reasons may perswade us to this watchfulness and circumspection Answ. First because it s most necessary Deut. 4.9 Take heed to thy selfe c. Luk. 12.36 Let your loins be girt about c. Jos. 22.5 and 23.11 Mar. 13.33 37. Rev. 3.2 and it s thus necessary 1. Because through our corruption we are exceeding weak whence it is that we are so prone to sin and easily overcome with tentations if we neglect our watch Hence Mat. 26.41 Watch and pray lest ye fall into tentation c. 1 Cor. 10.12 Let him that thinks he stands take heed lest he fall So Phil. 2 13. Prov. 28.14 2. Because naturally we are drowsie and sleepy and even the wise Virgins were prone to take a nap and therefore God calls upon us to awake Eph. 5.14 Cant. 5.2 3. Because of the wickednesse and deceitfulnesse of our hearts which are ready to withdraw themselves from God and to start aside like a deceitful bowe Jer. 17.10 Psal. 78.57 Hence it is that the Lord warns us hereof Deut. 11.16 Take heed that your hearts be not deceived and ye turn aside So Heb. 3.12 4. Because without it we can have no assurance that we are spiritually inlightned and awakened out of the sleep of death For this is the difference between the faithful and unbelievers 1 Thes. 5.5 6 7. Secondly because it s very profitable and that 1. Because it helps us much to the leading of a godly life in which we thrive or go backwards as we keep or intermit our Christian watch For when we watch over our selves God will likewise watch over us and by the assistance of his holy Spirit enable us to stand against all tentations and to go forward in our Christian course but when through our negligence we wilfully run into tentations he leaves us to be foiled that we may learn to take better heed If we be not wanting to our selves the Lord will enlighten our understandings to discern the right way wherein we should walk Eph. 4.14 and when we see our way we shall have our faith strengthned and our courage confirmed to proceed in it Hence these are joyned together 1 Cor. 16.13 Watch ye stand fast in the faith quit your selves like men be strong Noah David Lot Peter c. whilest they carefully kept their watch triumphed over the enemies of their salvation but laying it aside they were dangerously foiled It conduceth much also to a godly life as it makes us fit and ready for the well performing of all Christian duties Hence Psal. 119.9 2. It helps us much as it enableth us to be constant in this course and to persevere in it even to the end It strengthens us against all discouragements enables us to avoid or leap over all impediments or oppositions which might encounter us in our Christian course 3. It s a notable means of Christian security so that keeping this course we may say with David Psal. 23.4 Though I walk through the valley of the shadow of death yet will I fear no evil Such may lay them down safely as he Psal. 4.8 and take their rest c. It procures inward peace For if God be with us who can be against us Rom. 8.31 From which peace arises spiritual joy also 1 Pet. 1.8 4. By it we are fitted for all estates so that prosperity shall not puff us up whilst we keep our watch nor adversity shall discourage us in our journy to our heavenly Countrey For Act. 14.22 Heb. 12.6 5. By this watch we are prepared against Christs coming to judgement and prepared to enter into the joy of our Master as we see in the parables of the faithful Steward and wise Virgins 6. By this watch we are assured of blessednesse Luk. 12.37 38 43. Mat. 24.46 47. Rev. 16.15 Quest. What means may we use to enable us to this circumspect walking and keeping our watch Answ. First we must use sobriety and temperance 1 Pet. 5.7 8. 1 Thes. 5.5 6. Luk.
must be brought to a personal exercise of Faith and Repentance in and by himself For which end he must narrowly examine his heart to finde out his sinne and then he must humbly confesse all his known sinnes against himselfe acknowledging that he hath deserved death and damnation then he must cry earnestly to the Lord for pardon Psalme 32.5 Object But what if the party be so distracted that he cannot performe any good duty Answ. Let him sigh and sob to God for mercy and comfort which is a work of the Spirit Rom. 8.26 Secondly trial must be made whether the distressed party hath any tokens in him of grace or no. Quest. What are they Answ. 1. Whether he be grieved because he cannot grieve for sinne as he should 2. Whether he hath a serious desire to believe and repent a purpose to sinne no more c. then minde him of Gods promise 2 Cor. 12.9 My grace is sufficient for thee c. And teach him to submit to Gods will as David 2 Sam. 15.26 Thirdly apply to him the promises of God made to afflicted persons as Psal. 34.18 Mat. 15.24 Luk. 4.18 Fourthly minde him of his life past and of Gods merciful dealing with him and others in this case formerly for if he hath formerly had any evidences of Gods love and favour he is now by them to settle and quite his minde For whom God loves he loves to the end So Psal. 77.10 Fifthly you must labour to remove such reasons and doubts as the party distressed usually makes against himself for his own overthrow which commonly are these 1. Being minded of Gods mercy c. they will say that this is good indeed but it belongs not to them for they neither do nor can feel any thing but the tokens of Gods wrath c To answer this informe them of the manner of Gods dealing in all his works which is to work by contraries By death he gives life and sends men to heaven by the gates of hell He shews his greatest power in our greatest weaknesse So 1 Sam. 2.6 Job 5.18 2. They use to say that if they could feel any comfort at all they would quiet their mindes and yeeld to good counsel and perswasions To this the answer is that in such cases we must live by faith not by feeling Hab. 2.4 when we have neither sight nor sense nor raste of Gods mercie and apprehend nothing but wrath we must then labour to lay hold of the promise of mercy So did David Psalm 130.1 and Abraham Rom. 4.18 Job Though thou kill me yet will I trust in thee and the thiefe on the Crosse. 3. They plead that their case is desperate and that never was any in their case But this is false Job was in as bad a case and David Psalme 6. and 77. and Christ himself on the Crosse cried out My God my God why hast thou forsaken me Quest. How may trouble of minde arising from outward afflictions be remedied Answ. Two things are to be required of the party distressed 1. Practice 2. Meditation First practice is a diligent examination of his conscience to find out his sinne An heaâ—ty confession of it to God and earnest prayer for forgivenesse which things will bring much comfort as we see in Manasses 2 Chron. 33.11 c. and this is required Lam. 3.40 Secondly meditation of the comfortable promises recorded in the Word of God touching afflictions which may be reduced to five principal grounds of comfort 1. That all afflictions from the least to the greatest come not by accident or chance but by the special providence of God For 1. God hath fore-appointed them Rom. 8.29 we must be conformed to his Son in sufferings 2. God doth not only barely permit afflictions but effects them as they are corrections tryals and punishments Isa. 45.7 Amos 3.6 3. God orders and disposeth them limitting and appointing the beginning continuance measure and end of them Yea he orders them to his owne glory the good of his servants and benefit of his Church Hence he is said to correct in judgment Jer. 30.11 So Gen. 50.19 20. 2 Sam. 16.10 Psal. 39.9 Obj. We could bear afflictions from God but ours comes from men that hate us Answ. God useth them as his instruments to execute his will upon us therefore we should submit So did Joseph Gen. 45.5 and 50.20 2. Tell them of Gods command touching the Crosse and the obedience we owe to him therein Luke 9.23 we must take up our crosse daily and follow Christ Hence Micah 7.9 1 Pet. 5.5 6. and this being Gods command we must be as careful to obey him in it as in any other moral Commandment 3. God will be present with his servants in afflictions Psal. 19.15 and 23.4 Quest. But how is God with us in afflictions Answ. 1. To work our deliverance from them Psal. 50.15 yet with this limitation so far forth as its good for us 2. To temper and moderate our afflictions so as we may be able to bear them 1 Cor. 10.13 Hab. 3.2 3. Or if he do continue them yet he will comfort us in them Phil. 1.29 4. To do us good by them Rev. 8.28 Quest. What are the fruits and benefits of afflictions Ans. 1. They make us see and consider our sins Gen. 42.21 So in Manasses 2. They serve to humble us before God So Luke 15.17 c. Psal. 30.6 7 8. 3. They serve to work amendment of life Hâ—b 12.11 1 Corinth 11.31 Psal. 119.67 71. 4. They cause us to deny our selves and to rest wholly on the mercy of God 2 Corinth 1.9 5. They make us cry heartily and fervently unto God Psal. 78.34 Hos. 5.15 6. They bring forth patience c. Rom. 5.3 7. They work us to obedience So in Christ Heb. 5.8 Quest. How are afflictions good in regard of their quality Answ. As they are pledges and tokens of our adoption when we make a good use of them Heb. 12.7 4. The last ground of comfort is that whatever our distresse be we have partners with us in the Crosse. For we have Christ our partner this was Pauls comfort Phil. 3.10 So 1 Pet. 4.13 Yea Christ accounts them as his own Acts 9.4 1 Pet. 4.12 And our brethren suffer the like 1 Pet. 5.9 Quest. But how may a distressed soul be supported when God deferres deliverance Answ. First Consider that God in his wisdome hath set down a time for every thing Eccl. 3.1 So God appointed a time for drowning the world Gen. 6.3 and for the Babylonish captivity Jer. 25.11 and for Israels being in Egypt Gen. 15.13 This teaches Gods children sundry lessons 1. To wait Gods leasure with patience though deliverance comes not in their time when they would have it yet it shall come in Gods time when he hath appointed it Psal. 30.5 Hab. 2.3 2. Not onely to believe the promises in general and Gods faithfulness to fulfill them but we must believe them in particular i. e. with
Quest. How did Christ walk that we may know whether we walk as he walked Answ. 1. Christ walked holily purely and inoffensively towards God and man Heb 4.15 and 7.26 Isa. 59.9 So should we 1 Cor. 10.32 33. Act. 23.1 and 24.16 1 Thes. 2.10 11 12. 2. Christ walked most humbly and meekly Mat. 11.28 Phil. 2.5 6 7. 3. Most self-denyingly though rich he became poor for our sakes 2 Cor. 8.9 So Mar. 14.36 4. Most zealously Ioh. 2.15 16 17. 5. Most obedientially to his heavenly Father Rom. 5.19 Ioh. 4.34 Heb. 5 8 9. Phil. 2.8 6. Most profitably he went about doing good Act. 10.38 7. Most lovingly tenderly and compassionately to poor sinners to win and save them Luke 4.18 19 20 21. Mat. 12.19 20. and 11.28 29 30. Luk. 7.37 to the end 8. Most spiritually and Heavenly he lived on earth as if he had been in heaven extracting heavenly contemplations and spiritual lessons from all sorts of earthly objects and occasions presented before him as Ioh. 4.10 c. and ver 31.32 and 6.26 27 c. and 15.1 c. Eighthly Keeping his word and commandments discovers our communion with him 1 Joh. 2.5 and 3.23 24. Quest. How shall we know whether we keepe his commandments as we ought Answ. If we practice righteousness 1 Joh. 2.29 and 3.10 and that First for the substance and matter that whatsoever we do be good forbearing the contrary or Indifferent Secondly From a right ground and principle Luk. 12.33 34. 2 Kin. 10.30 31. which is 1. From a pure heart 1. Purified by the blood of Christ for our justification Zach. 13. 1. Psal. 51.7 Act. 15.9 2. By the spirit of Christ for our sanctification 1 Cor. 6.11 Psal. 66.18 2. From a good conscience purged by Christ from dead works to serve the living God Heb. 9.14 and when it s habitually exercised to an inoffensiveness towards God and man Acts 24.16 with 23.1 and when it endeavours to be compleatly and universally good Acts 23.1 Yea when it approves it self good in Gods sight 1 Pet. 3.21 and when from all this the heart gives in a comfortable testimony of its simplicity and godly sincerity able to support under greatest distress 2 Co. 1.8 c. 3. From faith unfeigned without which there is no pleasing of God Heb. 11.6 Faith washes all out duties and acts of obedience in the blood of Christ and so renders them acceptable to God 1 Pet. 2.5 Thirdly When for form and manner we doe righteousness so as God requires and that 1. Spiritually and heartily Prov. 23.26 Joh. 4.24 1 Cor. 6.20 2. Sincerely and uprightly Gen. 17.1 as David Psal. 18.22 and 66.18 Paul 2 Cor. 2. ult Peter Joh. 21.15 16 17. 3. Obedientially because God commands it as in Noah Heb. 11.7 Abraham Heb. 11.8 17 c. David Psal. 40.8 and 119.143 Paul Rom. 7.22 4. Vniversally without reservations and exceptions Psal. 119.6 Numb 14.22 Luke 1.6 5. Constantly Psal. 1.2 3. and 92.13 14. and 119.20 Fourthly For right ends Gods glory 1 Cor. 10.31 and our own and others spiritual and eternal good Mat. 5.16 1 Pet. 4.2 3 4. Rom. 2.7 Ninthly True brotherly love is a sign of our communion with God 1 Joh. 4.12 and 5.1 Mr. Roberts Believers Evidences CHAP. XXXVII Questions and Cases of Conscience about communicating in other mens sins Quest. HOw many wayes may we communicate in other mens sins Answ. First by Counsel and advise when though another is the hand yet thou art the Head and adviser 2 Sam. 16.21 Absolom committed incest but Achitophel counselled it Mark 6.25 The Damsel desired John Baptists head but her mother advised her v. 24. Secondly by command whether by word or writing 1 Sam. 22.18 Doeg murthered the Priests but Saul commanded him Act. 23.3 the servant struck Paul but the High-Priest commanded it The Judges condemned Naboth but Jesabel commanded them by her Letters So David by Letters killed Uriah So 2 Sam. 1â— 28 1 King 12.30 and 13.34 Jer. 28.16 Thirdly by permission Thus all Governours are guilty when their inferiours whom they should restraine commit sinne So in Eli 1 Sam. 3.13 Qui non prohibet malum cum potest facit He that forbids not sinne when it s in his power commits it Pilate was guilty because he restrained not the Jewes from putting Christ to death So Nehem. 13.17 Numb 35.31 Fourthly by provocation Gal. 5.26 Ahab was most wicked whom Jesabel provoked 1 King 21.25 Fifthly by consent and countenancing wicked actions as Saul Act. 8.1 by consenting to Stevens death So Num. 16.19 Quest. How many wayes is sinne countenanced Answ. First by participation in the action as the Receiver to the Thief the Baud to the Harlot the Broker to the Usurer Secondly by silence and concealment when a man hath a calling publick or private to reprove and doth not So Ezek. 3.17 18. or when we conceal sin from such as should reforme it Thirdly by connivence and indulgence when we will not take notice of sin in such as we over-love not correct it as we ought This cost Eli deare 1 Sam. 2.29 Fourthly by abetting sin and that 1. When we undertake to justifie and defend it Or 2. To extenuate it Fifthly by praising and flattering men in sin Prov. 29.5 Quest. Why are Superiours guilty of such sins as they permit Answ. First because every man is commanded to reprove his brother Lev. 19.17 much more must Superiours do it Secondly every man is bound to prevent sin so much as lies in him especially the sins of those under his charge But he that reproves not corrects not c. prevents not sinne Thirdly they are made keepers of both Tables and therefore sin if they see them not both kept Quest. How then may such keep our selves free from other mens sinnes Answ. First they must pry and enquire into the lives of those that are committed to them that they may see what is amisse this a private man is not bound to but publick are Prov. 27.23 Secondly When they cannot prevent sinne they must according to their power punish it and not think it enough to serve God themselves but cause others to do it as Abraham Gen. 18.19 Joshuah chap. 24.13 so it s commanded Exod. 20.10 Masters must come with their train to the House of God Psal. 42.4 Quest. What motives may provoke us to avoid communicating in other mens sinnes Answ. First we must be responsible to God for all our own sinnes and they are enow and too many and therefore we have no need to load our selves ther mens sins Secondly amongst many wicked men and motions remember Jacobs resolution Into their secret let not my soul come Gen. 49.6 so we are exhorted Prov. 1.10 If sinners entice thee consent thou not Nicodemus stands up for Christ when all were against him Joh. 4.51 Thirdly Remember that in Gods esteeme to run with thieves is to be a thief Psal. 50.18 the Actors and consenters are in the same case and it
with the poorest faithfull Christian. See Rom. 1.12 and 15.24 Mr. Boltons directions for a comfortable walking with God Quest. What must wee doe when we come into the company of the wicked Answ. First thou must vindicate the power and truth of Religion from the mistakings of those which are ignorant and undervaluers of it as for example Thou art in company where thou hearest a meaâ— civill man or formal Professor commended for his religion which commendation if he carry away without contradiction the rest of the company may be drawn to resolve not to goe beyond his pitch seeing his estate is approved by wise and understanding men as hopefull and comfortable Now in this case thou must with as much wisdome and charity as thou canst possibly disrobe such a fellow of his undeserved applause and reputation of holinesse which he never had left the by-standers be hardened and the power of Christianity be disparaged Secondly Be silent from all unsavoury communication foolish jesting c. which is the known and proper language of the sons of Belial and the sinfull evaporations of wicked witts and therefore vnmeet for the children of God Thirdly pray for and practice an holy dexterity to divert them from their wicked or too much worldly talâ— to more savoury conference and heavenly discourse For which end 1. Observe wisely all opportunities and occurrencies which may minister matter of digression into divine talk and acquaint thy self with the Art of abstracting holy instructions from the book of the creatures and businesses in kind As was Christ practice Matth. 16.6 c. John 6.26 c. and 4.7 c. 2. Have ever in readinesse some common heads of stirring and quickning motives to minde heavenly things as the cursed condition of our natural state the incomparable sweetnesse of Christian wayes the vanity and vexation of all earthly things the miseries of this short life the everlastingnesse of our state in another world the terrours of death the dreadfulnesse of the last and great day c. which through Gods blessing may sometimes soften the hardest hearts and work in them some remorse and heavenly impressions 3. Above all get into thine own heart an habit of heavenly mindednesse by much exercise entercourse and acquaintance with God in pouring out thy soul ever and anon before him and in holy meditations and if thou beest thus blessedly busie at home with thine owne heart thou shalt finde thy selfe much more pregnant and plentiful in holy talk when thou comest abroad Idem Quest. What is meant by this that we must not familiarly converse with the wicked Answ. First Negatively the meaning is not 1. That we may not be in the same place with them for then we must go out of the world 1 Cor. 5.10 2. Nor that we may not do them common courtesies as to lend to them salute them Matth. 5.47 where Christ implies that we should salute others besides our brethren 3. Not that we may not sometimes upon some occasions come into more familiar meetings with them as to Feasts c. 1 Cor. 10.27 Secondly Affirmatively the meaning is 1. That we may not upon choice without just occasions frequent their company which for their sins we should hate Psal. 139.21 22. 2. That we may not delight in their society which cannot but be a griefe to a godly heart Psal. 120.5 and 119.136 3. That we may not choose them for our familiar friends Quest. Who are such wicked men as we may not make our companions Answ. First Negatively 1. Not such an one as is unfound at heart but not discovered For one whom we may lawfully chuse for our friend may afterwards prove an hypocrite 2. Nor such an one who hath many weaknesses whom we must rather restore with the spirit of meeknesse Gal. 6.1 Secondly Affirmatively 1. Such as are out of the Church as Jews Turks Pagans c. 2. Such as are justly excommunicated out of the Church for blasphemy heresie or profannesse 1 Cor. 5.5 6 7. 3. Such as though they continue in the Church yet by their works they shew that they are meer carnal Quest. But what if our neare relations â—s husband wife c. are wicked Answ. We must distinguish of wicked persons who are 1. Such as are not bound to us by any special bond and these we may not make our companions 2. Such to whom we are bound by consanguinity affinity or our civil callings For these we must afford them our outward presence familiarly 1 Corinth 7.12 13. Though we cannot be of one heart and minde with them as Act. 4.32 Quest. How may it be further proved that we may not make the former our companions Answ. First because it s expresly forbidden by God Eph. 5.7 Prov. 1.15 and 4.14 15. Act. 2.40 1 Cor. 5.11 2 Thes. 3.14 As under the Law the Leprous must be separated from the clean Lev. 13.44 with 14.8 Secondly it subverts and confounds that order which God hath appointed which is that the precious must be separated from the vile Jer. 15.19 Thirdly It s hurtful for Gods children who are in danger of infection by them As Joseph in Pharaohs Court learn'd to sweare by the life of Pharaoh So Prov. 13.20 and 22.24 25. Hence is that precept Isa. 52.11 2 Cor. 6.17 Prov. 6.27 28. Fourthly it hurts the wicked 1. For it keeps them from being ashamed and so from turning to God they being encouraged in their wayes when they see that notwithstanding the same the godly afford them their familiar presence as if they were virtuous Luke 13.26 2. It makes us unable effectually to rebuke them when we are in such a league of familiarity with them Fifthly it s very scandalous and offensive to weak Christians Quest. May we then have no dealing with him Answ. Yea we may 1. Lawfully enter into League with them not to do them hurt as Isaac with Abimelech Jacob with Laban For the rule is Rom. 12.18 2. To trade and maintaine commerce with them as David and Solomon with Hiram and his men 3. We may be sometimes in familiar meetings with them to seek to gain them to God For the sick have need of a Physician upon this account Christ conversed with Publicans and sinners Quest. Why must we be so carefull to watch over our selves in company Answ. First because we often take much hurt in company and are in far worse case by meanes thereof for want of good direction and heedfulnesse then we were before we came into it Secondly experience teaches that there are very few meetings wherein men are not made worse the one by the other Quest. Why so Answ. Because in company many occasions are offered as of glorifying so of dishonouring God and of troubling and grieving our selves and others Besides the tongue is an unruly member c. Jam. 3.1 2 c. and as for the heart which sets the tongue on work it is uncharitable suspitious prophane worldly c. Yea a very
should make us watch over it the more heedfully For Psal. 52.4 It s a sharp razor c. Rom. 3.13 Jam. 3.5 6 7 8. It an unruly evill Jam. 3.2 and Christian perfection consists in well ordering of the tongue Jam. 1.26 Now in this our watch we are to keep our tongues from impious words against the Majesty of God as blaspheming his name profaning his Word and Ordinances scorning his works as also from dishonest and unjust speeches which tend to the prejudice of our neighbours Ephes. 4.25 Levit. 19.16 and Saint James gives a reason for it Jam. 4.11 such speake evill of the Law and judge the Law viz by doing that which the Law condemneth 2. We must refrain from idle speeches and consequently from much speaking wherein there is much vanitie Prov. 10.19 Considering that we must be accountable for every idle word Matth. 12.36 Fifthly But above all other parts we must guard our hearts as Solomon adviseth Prov. 4.23 and that 1. Because of all other parts its most crafty and deceitfull Jer. 17.9 2. Because it is the Chief Commander in this little world of man ruling all other parts It s their guid and Captain that directs all their courses It s the Spring and Fountain of all our thoughts words and actioâ— Luke 8.45 Mat. 15.18 19. and 19.18 therefore it much concerns us at all times in all places and companies imploiments whether about the service of God or conversing with men or alone to keep our hearts pure holy sober and righteous least they being corrupted mislead all our other powers and parts and seeing we cannot do this of our selves we are continually to pray to the Lord who hath our hearts in his hands that he will rule and guide them that so with themselves all our other faculties may be brought into subjection to him that he will cause them to love what he loves and to hate what he hates as Psal. 119.36 and 141.3 and 51.10 and 86.11 Sixthly We must keep this watch in our spirituall Armour especially we must use the shield of Faith and the sword of the Spirit to assault the flesh and the lusts thereof as soon as they approach towards us Sometimes repelling and wounding them with the threatnings of the Law and sometimes thrusting them through with the sweet promises of the Gospel which encourage us to a godly life and with the remembrance of Gods love in Christ and what our dear Saviour hath done and suffered to free us from our sins Yea we must use this Sword of the Spirit against each particular lust As when the flesh would withdraw us from the service of God and engage us to the service of Satan and the world we must resist it with that Text Exod. 20.3 wherein we are bound to worship and serve God and that we are redeemed for that end Deut. 6.13 Matth. 4.10 Luke 1.74 when it moves us to neglect good works remember Ephes. 2.10 that we are created for this end when it perswades to defer repentance remember Eccles. 12.1 Psal. 95.7 8. when it would provoke us to love of the world remember Jam. 4.4 1 Joh. 2.15 1 Pet. 5.5 when it tempts us to pride remember Prov. 29.23 and 18.12 God resisteth the proud c. when it tempts to covetousness remember 1 Tim. 6.6 10. Heb. 13.5 Quest. What other Rules must be observed by those that would subdue the flesh Answ. First We must resist it in all the occasions that it taketh and means which it useth to prevail against us and see that with equal care we avoid and shun them For if we are so weak of our selves that we are prone to fall when no outward means provoke us thereto how much more shall we be foiled when as their objects presents themselves and both time place and company invite us to imbrace them especially considering that by exposing our selves to these needless dangers we tempt God to leave us to our own weakness and to the malice of our spirituall Enemies that so by our falls we may learn to be more wary for the time to come Hence Paul Ephes. 5.4 having forbidden Fornication c. forbids the naming of them together with filthy and foolish talking and scurrilous jesting which are means to provoke to those sins as we see in David Achan Ahab c. Hence Prov. 13.20 A companion of fools shall be destroyed and Psal. 119.115 Away from me saith David ye wicked I will keepe the Commandements of my God Hence also Ephes. 5.11 2. We must withstand the first beginnings of sin and labour to quench our fiery lusts when they are first kindled in us 1 Thes. 5.22 Abstain from all appearance of evill and St. Jude advised that we should be so far from entertaining sin that we should hate the garment spotted by the flesh Jud. 21.23 Thirdly If we would get the victory over our sinfull lusts we must prevent them withall speed take them unprovided and set upon them before they be aware For the longer we defer the fight the more difficult and doubtfull we make the victory If we single them out one by one as they appear to us we shall easily overcome them but if we give them time to muster their Forces and to come in Troops against us we shall not be able to withstand their power we should therefore as Pharaoh drown them in the tears of true repentance as soon as they are born we must destroy sin in its first conception and not suffer it to receive birth and breath in our words and actions least it grow to our destruction Jam. 1.15 Sin when it is finished brings forth death Hence St. Austin Caput Serpentis obsâ—rva quod est caput Serpentis prima peccati suggestio Observe well the Serpents head that thou mayest give give it a mortall wound and what is this Serpents head but the first suggestion of sin and St. Cyprian saith Diaboli primis titillationibus obviandum est nec colâ—ber soveri debit donec in Serpentem formetur Withstand the Divels first allurinâ— motions neither let us cherish the Snake till it grow to a Serpent Sin is an unlimited evill which admits of no bounds if we let it have full liberty to enlarge it self like Elias his cloud c. and if we do not this we are not so wise for our souls as we are about Earthly things If fire be cast into our bosoms we will presently cast it out and quench it when it first takes hold of our houses we mend our garments when the rent is small we presently stop the gap when the water hath made a breach in the bank c. why then should we not deal so with sin which is a greater evil and more dangerous Vel exigua scintilla flammam ingentem accendit hominem saepenumero viperae semen perdidit saith Nazianzen the least spark in time grows to a great flame and oft times the seed of the Viper hath destroyed a man Let us
therefore shun the least fault seeing though it be small it will quickly be great if we let it go on A small Error in the beginning of the way may become great in the end of the journey Sin is a Gangrene which if let alone will devoure all and therefore here if ever the Physitians Rule is good Cito longe tarde Flie from it speedily go far enough and it will be too soon if ever we return to it again To give way to the first motions of sin is very dangerous as appears by the examples of Cain Solomon Jonas Sampson Herod Judas c. Fourthly We must not think any sin so small as willingly to commit it and to continue in it without repentance But contrarywise we should the rather flie from the least sin because naturally we are apt to slight and neglect such Non est minimum in viâ—a hominum negligere minima saith Eusebius It s not the least thing in a mans life to neglect such things as seem to be least and I know not of what faults we may be secure seeing we must be judged for sins of ignorance and give an account of our idle words and thoughts For which end let us consider 1. That even by the least sins Gods Law is transgressed his Justice violated and his wrath provoked Hence St. Hierom saith Nec consideres quod parva peccata sed quod magnus â—it Deus câ—i displicent Do not consider the smallness of thy sins but the greatness of thy God who is displeased with them and St. Austin adds Nullum enim peccatum adeo parvum quod non crescat neglectum Non enim considerandum quid fecerit sed quem offenderit there is no sin so little which being neglected doth not increase and we must not consider what we have done but how great he is whom we have offended 2. Consider that the eternall Son of God suffered the bitter death on the Cross as well for the least as for the greatest sins and is any sins small which could not be purged by a less price 3. Consider what great evills come of the least sins For first our smallest sins defile our persons and makes us abominable in Gods sight especially when we willingly entertain or live in them It ill becomes the Temples of the Holy Ghost to have such sluttish corners It ill beseems us who are espoused to Christ to come into his presence with such blemishes and loathsome defilements 2. The least sins do wound and being often committed do â—ear the Conscience as much use makes the hand brawny and little drops do hollow the hardest stones and small blows cut down the strongest Oakes they also harden the forehead and make the face impudent 3. If we would know how much even those sins which they would count small doe provoke the Lords wrath we may see by those severe judgments which he hath executed on Offenders in this kind as on Nadab and Abihu Lev. 10.1 2. on Vzzah 2. Sam. 6.6 on Achan Josh. 7. on the man that gathered sticks on the Sabbath Numb 15.32 on Ananias and Saphira Acts 5. But above all most dreadfull was Gods judgment on our first Parents for eating of the forbidden fruit whence St. Austin saith Haec peccata etsi parva sint per misericordiam fiunt magna peccatoribus negligentia Although our sins when they are repented of become small yet they are made great unto sinners through their negligence and impenitency So Matth. 5.22 and 12.36 4. That we may not give way to the least sins let us consider that if we willingly entertain them they will prove no less dangerous then the greatest because they are the continuall Errors of our lives which are more frequently committed then hainous offences and therefore what they want in weight they â—ave in number the tallest Ship may be sunk by the smallest sands Hence St. Austin saith Ne contemne peccata parva etsi parvi facias dum ea ponderas time saltem quando annumeras Despise not small sins for though thou doest but lightly esteem them whilst thou dost weigh them yet at least fear when thou beginnest to number them Great Rivers are filled with small drops Gather the least things together and they will make a great heap c. Great sins indeed more wast the Conscience and are like to savage beasts devours us at one bit or Jonas's Whale that swallowed him up at once But small sins also are like those little vermin that with their multitude plagued Pharaoh and his people But what need I speak of multitudes of sins when the least unrepented of is sufficient to damn us 5. If we be carefull to flie from the least sins it will be a notable means to preserve us from falling into greater he that gives no place to the first motions of covetousness is safe from usury bribery extortion theft c. He that keeps his tongue from speaking irreverently of God is safe from cursing and blasphemy He that makes Conscience of vain swearing is safe from perjury c. therefore St. Hierom saith Satis prodesse ad cautionem discimus etiam minima pro maximis cavere It s a good caution in avoiding sin to take heed of the least as though they were the greatest whereas if we ordinarily swallow smaller sins it widens our throats to let down greater 6. Consider that sin is that deadly poison which Satan the great red Dragon casts out of his mouth and who would drink that which he hath disgorged who would be allured to swallow these poisons which are so mortall to the soul because they delight our carnall appetite Sin is Satans livery which who so willingly weaâ—s acknowledges the Divels soveraignty and his own servitude 1 Joh. 3.8 9. 7. Consider that those enemies are most dangerous which are most despised For hereby we are brought to neglect our watch to lay aside our Armour and Weapons and to fall iâ— to the deadly slumber of carnall security and what Enemy is so weak that cannot cut the throat of the strongest when he is a sleep and disarmed Nullum peccatum tam parvum est quod contemptu non fiat magnum saith St. Augustine there is no sin so small which contempt will not make â—reat 8. Consider that if we do not hate all sin small as well as great we hate not any with a Christian hatred For they that hate sin truly and spiritually doe it upon these grounds 1. Because it hath the Divels stamp and Superscription on it who is Cods and our greatest Enemy and this his Image is upon the smallest as well as the greatest sins 2. Such hate sin because they love and fear God and would not do any thing which might displease him and they hate it because it s so odious to God so opposite to his Law and contrary to his nature upon which grounds they hate every sin small and great and though they doe not equally hate all yet they are
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
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what
day of judgement as was said before Fifthly it s known by the integrity and constancy of it It labours to approve it self both to God and man in all things at all times It respects the whole Law and every precept due order and proportion being observed in the weight and excellency of every duty It joynes piety and holinesse with righteousness and honesty and faith with good works Psal. 119.6 Heb. 13.18 It s the same in all places and companies Mr. Downams Guide to Godliness Quest. How hath original sin polluted every mans conscience Answ. First by bringing a veil of ignorance upon it whereby it horribly mis-judgeth calling good evil and evil good c. Thus the consciences of Heathens miserably enthralled them to the service of idols as if they could damne or save them Thus some Hereticks have thought that they served God by doing most abominable and unnatural things The Gnosticks taught that fornication and uncleannesse were often to be committed so as to avoid all conception and if a child do follow they did follow they draw it from the womb beat it in a mortar seasoned it with honey and pepper and so did eat it saying that in this manner they did celebrate the great Passeover The Carpâ—crâ—cians affirmed that every one was bound to commit sin and that the souls were put into the bodies till they should fulfill the measure of their iniquities applying that in the Parable to this purpose Thou shalt not go out till thou hast paid the last farthing The Montanists made a sacrifice of the blood of an Infant of a year old whom with needles in a most cruel manner they prickt to death They said also that it was as great sin to pull a leaf from a tree as to kill a man The Donatists would throw themselves from mountains and drown themselves in rivers to make themselves Martyrs Here was also a voluntary contracted blindnesse upon their consciences and a judicial inflicted on them by God yet had there not been a natural blindnesse in their consciences they could never have been improved to such an height of impiety Secondly its polluted not only by the blindness but by the stupidity and senselesness that is upon it so that though one sin be committed after another though lusts as so many thieves come to steal their souls away yet this sleepy dog gives not one bark Such mens sinnes come from them as excrements from dying persons without apprehension of them their consciences are feared as with an hot iron Quest. How is this blindness and stupidity of conscience discovered Answ. By the actings of it in not performing those offices for which God hath put it into the soulâ— as 1. One maine work of conscience is to apply in particular what we reade in the Scriptures as generally spoken when it reads the threats and curses of the Law denounced against such sins as thou art guilty of then saith conscience This belongs to me Hence God gives the commands by particular application Thou shalt not commit adultery Thou shalt not steal c. that conscience may say this command belongs to me But if we read over the Scriptures a thousand times and hear so many Sermons if conscience doth not apply all becomes ineffectual Object How then can men commit those sins which they know to be sins which conscience tells them to be sinnes seeing we cannot will evill as it is evill Answ. First it ariseth from the defect of conscience it not making particularly such a powerful application pro hic nuns as it should do There is a general and habitual knowledge of such things to be sinnes yea it may be a particular apprehension that they are now sinning and offending God but it s onely a speculative apprehension it s not a practical one produced by conscience in them Secondly herein the corruption of conscience is seen in that though it doth apply yet it is so weakly and coldly that it loseth the activity and predominancy over the affections and will of a man so that he cares not for such checks and reproofs Rom. 1.18 such detain the truth in unrighteousnesse they keep conscience a prisoner that would gladly do its duty Thirdly or if it do apply yet it s seldom not daily and constantly The Cock crew once or twice before Peter remembred himself Conscience may apply sometimes yet may the noise of lusts drown the voice of it Thus the consciences even of natural men in some fits when they are in expectation of some great and eminent judgements may work strongly for the present as of Pharaoh Ahab and Foelix But this is a flash only Fourthly as conscience naturally doth not its duty in applying so neither in witnessing and bearing testimony to our actions which yet is one great end why conscience is put into man Hence it s said to be a thousand witnesses yea and its a thousand tormentors too But alas it s so defiled that in many things if not in all it fails and gives at least no true witnesse at all as appears in that if men can conceal their sins from others they matter not at all what witnesse conscience and God can bear against them Fifthly the pollution of conscience will further appear by the actings of it in accusing and excusing Rom. 2.15 As for its duty of accusing it s almost wholly silenâ— and men run into all excess of riot embrace all wickednesse their consciences scarce smiting at all for it Divines say that its an exceeding great mercy of God that he hath left a conscience in man for if that had not some actings there would be no humane societies Conscience being a cuâ—b to them but when it s so corrupted that it cannot do its office what hope then remaines for such as we see in the example of Josephs brethren Gen. 37.25 And as for the other act of excusing conscience is turned into a Camelion to be like every object it stands by It excuses and flatters men in all they do and makes them say God I thank thee I am not like other men c. Luk. 18.11 whereas if conscience were well inlightned by Gods Word it would instead of excusing accuse and condemn Sixthly conscience is further polluted in the actings of it for when application witnessing and accusing will not do it should smite and terrifie It should fall from words to blows Act. 2.37 they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pricked in their hearts as if a dagger had been stabbed in them So it was with Foelix Cain Judas c. Now conscience naturally is greatly polluted herein For either it doth not at all give any blows or if it do it s with slavish and tormenting thoughts which makes the sinner runne from Christ and indisposeth him for mercy and comfort Seventhly there should a tribunal be erected in every mans heart wherein conscience should sit as Judge and this court of conscience should be daily kept So Psal.
the Devil when God left Satan to buffet and tempt the incestuous person he was almost swallowed up with too much grief Quest. What are the false wayes that a wounded conscience is prone to take Answ. First some when troubled for sin call it melancholly and pusillanimity and therefore they will go to their merry company they will drink it away rant it away or go to their merry pastimes As Herod sought to kill Jesus as soone as he was borne so these seek to stifle troubles of conscience in the first beginnings of them Secondly when this will not prevaile but that still they think they must go to hell for their sins they set themselves upon some superstitious austere ways as in Popery to go on Pilgrimage to enter into a Monastery c. thinking thereby to get peace of conscience but Luther found by experience the insufficiencie of all these courses Mr. Anthony Burges of Original sin Soli Deo Gloria A TABLE Of some of the principal things contained in this VOLUME A ABuse of lawful things how prevented Pag. 4. Adoption marks of it 11 134. Afflictions 350 351. Apparel how men sin in it 2. Assurance no Doctrine of liberty 129 B Backsliding whence it proceeds 100 Baptisme inward the Marks of it 15â— 9 Believers temporary 104 Blasphemy tentations to it 180 c. 354 Bodily deformities whether they may be hidden 114 254 Bodily health how preserved 189 C Callings how men sin in them 3. Charity the best 442 Charms sinful 146 Chastity how preserved 19 Christ when truly affected 25 Christ when he first lives in a Christians heart 276 Christ proved to be God 278 298 Christs actions which to be imitated 302 Christ to walk as he walked 365 Company how men sin about it 3 Conference amongst Christians 377 Confession of Christ. 364 Conflict when none in man 399 D Deadness in Christians 102 Death how to prepare for it 352 Desertion 331 333 Desires true and false 343 Diligence about assurance 131 Drinking see eating E Eating and drinking how men sinne in them 2 Election how known 134 F Faces may not be painted 114 Families how men sin in providing for them 3 Fashions strange sinful 112 Father whether any man may be called so 258 Flight in persecution 387 388 G God may be served upon hope of reward p. 29. and for fear of punishment 30 How a false instead of a true God is set up 149 151 Good works 427 Grace signes when we decay in it 105 H Hardness of heart how manifold 445 I Image worship 14 15 Infants and ideots what to be thought of them 410 Justification how evidenced 95 L Law our rule 89 Love to the godly 198 199 Gods Love how to know that it dwells in us 365 M Marriage how men sin about it 3 Melancholly the distempers of it 357 O Ornaments to be used with cautions 109 110 P Parents consent necessary in marriage of children p. 259.260 and in their contracts 264 Parents caution in naming their children 264 265 Prayer of Christ and ours differ 292 Praying for the Church 313. How to prevaile 314 Presumption how it differs from assurance 135 R Recidivation Cases about it 355 Recreations what should be used 190 191. How men sin in them 3 Redemption uniuersal disproved 279 282 284 346 Repentance diverts Gods anger 86 Reprobates what benefit they receive by Christ. 284 S Sin how it differs in the godly and wicked 172. How to resist it 420. None small 420 421 Sins of others whether to be rejoyced in 369 Sins of inferiors when charged on superiors 368 Sorrow godly 347 Spirit how we may know that we have it 363 Spirits testimony 122 c. 133 Sufferings 440 Sincerity signs of it 434 439 T Thoughts of distrust 152 Thoughts distinguished from Satans suggestions 181 Tongue to be watched 418 How we are guided into all Truth 403 U Usury whether lawful 194 W Watchfulness of Christians 324 326 c. Word of God carefully to be attended 221 FINIS Eccl. 12.12 B. Hâ—lls Epist. to his Cases of Conscience Act. 18.8 Summum apud Deum est nobilitas clâ—rum esse virtutibus Hierom. Psal. 48.11 Isa. 6.13 Col. 3.1 2. 3. Rule VII Rule X. Rule