and was not this done for our imitation So David and Christ delighted to do Gods Will because it was so written of them Psal. 40.7 8. Paul exhorts children to obedience because it 's the first Commandment with promise Eph. 6.2 Paul preached what was in the Old Testament Acts 22.20 what is it but Popery to make the spirit within to be the supream Judge and superior to the Spirit of God in the written Word without The grace of God appearing in the Gospel will have us to walk worthy of God in all well-pleasing according to the Law Tit. 2.12 13. and to mourn bitterly that we are so unlike the will and image of God revealed in the Law Rom. 7.23 24. Object Paul speaks of a Law written and engraven in stone and therefore of the Moral Law which yet he saith is abolished by Christ in the Gospel 2 Cor. 3.6 7 11 13. Answ. The meaning of this place as also Gal. 3.25 is that the Apostle speaking of the moral Law by a Synecdoche comprehends the ceremonial Law also both which the false Teachers urged as necessary to salvation and justification at least together with Christ against whom the Apostle here disputes The moral Law therefore is abolished First as thus accompanied with a yoke of ceremonies Secondly as it was formerly dispensed the greater light of the Gospel obscuring that lesser light of the Law as ver 10. Thirdly he may speak of the moral Law as a Covenant of life which the false Teachers urged in which respect he calls it a Ministry of death and a letter which killeth and thus it s abolished by Christ that with open face we may behold the glory of the Lord as the end of the Law for righteousnesse to every one that doth believe Object The Gospel under which Believers are requires no doing for doing is proper to the Law which promises life and requires conditions But the Gospel promiseth to work the conditions but requires none and therefore a beleever now is fully free from the Law Answ. The Gospel and the Law are taken two wayes 1. Largely the Law is taken for the whole doctrine contained in the Old Testament and the Gospel for the whole doctrine of Christ and the Apostles in the New Testament 2. Strictly the Law pro lege operum for the Law of Works the Gospel pro lege fidei for the Law of faith The Law of Works is strictly taken for that Law which promises Gods favour and life upon condition of doing or of personal obedience the Law of faith is strictly taken for that doctrine which reveals remission of sins and reconciliation with God by Christs righteousnesse only apprehended by faith Now the Gospel in this latter sense excludes all works and requires no doing in point of justification but only believing but take it largely for the whole doctrine of Gods love and free grace and so the Gospel requires doing For as it 's an act of Gods free grace to justifie us without calling for our works so it 's an act of the same free grace to require works of a justified person to serve him in righteousnesse and holinesse all the days of our lives Tit. 2.14 and to think that the Gospel requires no conditions is a dreame against multitudes of Scriptures which contains conditional yet evangelical promises There are indeed no conditions required of us in the Gospel but what the Lord himself hath or shall work in us but it doth not therefore follow that no conditions are required of us for requiring the condition is the means to work it and the means and end should not be separated As Christs righteousnesse must go before as the matter or moving cause of our justification so faith must go before this righteousness as an instrument or applying cause of it by which we are justified 'T is true God justifies the ungodly But not immediatly without faith but mediately by faith Rom. 4.5 when the Apostle affirms that we are justified by faith without works he doth hereby plainly give that to faith which he denies to Works so then as he denies works to be the antecedent condition of our justification so he affirms the contrary of faith which goes before our justification Believe and live Object There is no sin now but unbelief which is a sin against the Gospâ—l onely therefore there being no sin against any Law Christ having abolished it by his death the Law cannot be our rule Answ. Are drunkenness whoredome theft c. then no sinns to be repented of or watched against but only unbelief will not the Lord judge men not only for unbelief but for all the works done in the body as Rom. 2.16 2 Cor. 5.10 Is not the wrath of God revealed from heaven against all unrighteousnesse c Rom. 1.18 If there were no sin but unbelief how can all flesh Jews and Gentiles become guilty before God that so they may believe the Gospel as Rom. 3 21 c. if they be all guiltless till unbelief comes in No sin indeed shall condemn a man if he believe but it will not hence follow that there is no sin but unbelief sin is before unbelief comes a sick sinner before an healing Saviour sin kills the soul as it were naturally unbelief morally No sin shall condemn us if we believe but it doth not hence follow that there is no sin before or after faith because there is no condemning sin unlesse we fal by unbelief Object But now to preach the Law savours of an Old Testament spirit which was wont to wound then to heale to humble and then to raise But now we are to be Ministers of the New Testament and no Law is to be heard of Answ. Indeed to preache the Law as the means of our justification and as the matter of our righteousnesse without Christ or together with Christ as they did 2 Cor. 3.6 is a Ministry of the letter not of the Spirit But to preach Christ plainly as the end of the Law to preach the Law as the means to prepare for and advance Christ in our hearts is no Old Testament Ministry neither doth it put a vaile upon mens hearts that they cannot see the end of the Law as 2 Cor. 3.14 but it takes away the vail of all conceit of mans own strength and righteousnesse by seeing his curse that so he may flie to Christ and embrace him for righteousnesse Object Indeed the children of the Old Testament were under the Law as their School-master to lead them to Christ Gal. 3.24 25. But now saith the Apostle we are no longer under this School-master Answ. Be it so that the sons of God are now no longer under the terrour of this School-master is it not therefore a Ministers work to preach the Law unto the slaves of sin Object No but we must say Thou poor drunkard c. here is a God that hath loved thee and a Christ to die for thee here is salvation by him only
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
come again and take us to himself Joh. 14.3 which is the utmost happinesse that a beleever can desire Quest. Who is the great Lord Keeper of the Saints Answ. Jesus Christ John 17.12 Quest. What is implied herein Answ. First It implies our insufficiency to keep our selves Secondly the precious esteem and account that God hath of them they are his treasure his Jewels Mal. 3.17 A peculiar people and his heart is upon them Thirdly it implies a more peculiar care of them then of all the world besides for they are said to be given to Christ out of the world that he may keep them Indeed God is a preserver of all Job 7.20 Psal. 36.6 but he hath a gracious presence with his children which is not from his infinitenesse and necessity but from his meere love 2 Chron. 16.9 Isaiah 31.5 Fourthly it implies the great safety of Gods people who have a fourfold cord that holds them that cannot be broken 1. Christs power which is omnipotent John 10.29.30 Their life is hid with Christ in God Collos. 3.2 and they have a Crown laid up in Heaven 2. His fidelity and immutability He is the Amen the Alpha and Omega the same yesterday to day and for ever Heb. 13.8 3. His love and compassion which quickens both power and fidelity and sets all on work when we were enemies he died for us Rom. 5.10 How much more being reconciled will he care for us which is far lesse then to die 4. His Wisdome All treasures of wisdome being hid in him Isaiah 9.6 He is called the Counsellour now all these must needs make the godly safe Fifthly it implies a strong tie and obligation upon Christ to keep them For they are given him as sheep to the Shepherd And he by one oblation hath at once for ever perfected the godly Heb. 10.14 Quest. What doth the phrase imply where Christ is said to be sent into the world Joh. 17.18 Ans. First That though the three Persons in the Trinity are equal in nature and dignity yet the Scripture represents to us an order in their operations to us ward especially in the work of our redemption so the Father is said to send Joh. 17.2 Gal. 4.4.1 Joh. 4.9 The Son is said to be sent to be the person that shall procure our redemption the holy Ghost is said to be sent by the Father and the Son for the application of those benefits which Christ purchased for us Joh. 14.16 and 16.7 Secondly This sending of Christ doth not relate to him as the second person for so he is not sent but begotten but as he is Mediatour as God and man and denotes his Incarnation with the discharge of all those duties which thereby he undertook Thirdly It signifies the authoritative mission and calling him to that work Heb. 5.5 and 7.21 Fourthly That the Father did not only call him to this wonderfull imployment but qualified and fitted him with all abilities for that work powering out his Spirit upon his humane nature without measure Psal. 45.7 Joh. 6.27 Col. 1.19 Fifthly That the Fountain from which our salvation doth arise is the meere good will and pleasure of the Father So that though our justification sanctification and glorification be attributed to the merits of Christ it s for his sake that we enjoy them yet the sending of Christ into the world and giving him to become our Mediatour is wholly from the absolute good pleasure of God Sixthly That he is under an Office and obligation of trust and faithfulnesse therefore he often calls it the command he had from the Father implying that if he did not accomplish all for which he was sent he should be guilty of unfaithfulness and disobedience Seventhly Yet we are not to think that this is done against Christs will as if his Father did compell him to this work No he professeth the contrary Psal. 40.8 Eighthly We may consider of a two fold Office that Christ was sent to which yet cannot be well distinguished because one is contained in the other 1. There is the Office of a Mediatour whereby he was sent to save his people from their sinnes which is the sending most spoken of in Scripture 2. There is a sending as a Prophet to teach and guide his Church So Joh. 17.18 and he doth not teach only externally but internally by giving a seeing eye and understanding heart Quest. What necessity was there of Christ to be thus sent Answ. First Had not the Father thus sent Christ into the world there had been no difference between the damned Angels and fallen man Secondly Herein the grace mercy and goodness of God appears in that it was his only begotten Son that he sent the greatest gift that he could give Thirdly Christ mission is the original and root of all the Churches mission that is As the Father hath sent me so I send you Joh. 20.21 For Christ being sent is thereby made the head of his Church as Church power is seated in him as the original and therefore all the missions of Church Officers now is reduced to this as the Fountain of all therefore they are called the Ministers of Christ the Ambassadors of Christ they administer all in his name and every thing is done by his authority Matth. 28.18 c. Fourthly Take notice of the compleatness and perfection of this mission Heb. 1.1 that since Christs mission we are not now to expect any other extraordinary missions Christ came as the fulness of all Fifthly Consider the seasonableness of the time wherein he was sent Gal. 4.4 called the fulness of time when the Church of the Jews was become like a wildernesse when all the former Prophets were forgotten when there was an universal blackness upon the Church then Christ came Sixthly Consider the manner of his sending viz. in a humble low and contemptible way in the eyes of the world so that none tooke him to be the Messias Quest. What are we to consider about Christs Priestly Office Answ. First That it did consist in offering up himself a Sacrifice every Priest was to expiate sin by sacrifices now because God would have burnt offerrings no longer neither could the blood of Rams c. purge away sin therefore Christ came to make an attonement so that now we have reconciliation with God upon a two fold ground 1. His mercy 2. His justice Is his mercy to send Christ into the World yet that Christ must satisfie by his death it s his justice Secondly Herein Christs Priestly Office exceeded those under the Law they being only Typicall did outwardly cleanse but Christs blood cleanseth us from sin and purifieth our persons and consciences Thirdly This Priestly Office of Christ is not only in the oblation of his body but also in his prayers for us For so did the Priests under the Law and Christs prayers for us are of two sorts 1. Whilst he was on earth he prayed for us Joh. 17. 2. Now he is in heaven he
16.20 22. 3. Of God the Holy Ghost It s his proper work to apply comfort to the hearts of Gods children from the Father and the Son Hence he is called the Comforter He is prayed for by the Son to the Father and promised to be sent from both for this end Joh. 14.16 26. and 15.26 and 16.7 Quest. How is God the Father the authour of Comfort Answ. By destination and appointment of it to us For he hath appointed us to obtain as salvation so consolation by Jesus Christ. Hence it s said to abound by Christ 2 Cor. 1.3 4 5. Quest. How is God the Son the author of comfort Answ. First by redemption or purchase as of us so of joy and comfort for us by his blood as the price thereof Secondly By reception of it as Christ bought it so he took it and keeps it for us when he ascended on high he received as gifts so comforts for men Psal. 68.18 It pleased the Father that all comfort should be laid up in Christ as in a treasury and that he should send forth the same to his people as the fountain doth water Thirdly by dispensation or office as he is our Prophet which he executes and so comforts us by his Spirit which he hath given us Quest. How is the Holy Ghost the author of consolation Answ. By applying it to us which is his proper work even all that comfort which the Father hath appointed to us and the Son hath obtained and kept for us Yea to comfort others hath been the practice of the godly as of Job ch 4.3 4. Of the Prophets Isa. 40.1 2. Of the Apostles Philem. 21. Fourthly from the equity of the duty we ought to do it for these reasons 1. Because we would be comforted by others in our distresse and therefore we should do to others as we would have them do to us 2. All true Christians have an interest in comfort it s their portion and therefore in comforting them we give them but their own 3. It s the end why God gives us abilities and experiences that we may use them to comfort others so that hereby we are debtors to others 2 Cor. 1.4 4. It s our office as we are members of the same body with them Eph. 4.16 hereby we edifie our selves in our most holy faith Judg. 20. Love knits Christians together and makes them communicative of good one to another CHAP. XXXIV Questions and Cases of Conscience about Comforting afflicted Consciences Quest. HOw may we comfort afflicted consciences that are wounded and dejected with the sence of sin and of Gods wrath and want of grace Answ. Set before them and apply to them these eight grounds of consolation 1. The boundlesness and freeness of Gods pardoning reconciling accepting and healing mercies to sinners infinitely exceeding all their sins and unworthiness both in multitude and magnitude in all dimentions and duration Psal. 103.11 12 17. therefore to doubt or despaire is to forsake our own mercies and so to sin against mercy which is one of the highest and most confounding aggravations of sin Set also before them the bowels of Gods compassions which are most tender and fail not Lam. 3.22 The riches of Gods free grace which can neither be exhausted nor diminished and the freeness unchangableness and everlastingness of his love to poore sinners which deserved nothing but wrath and judgement Hos. 14.4 Jer. 31.3 2. The infiniteness of Christs merits of his death passion and obedience which is sufficient to satisfie Gods justice to pacifie his wrath and fulfill his Law perfectly more able to save us then our sins are to condemn us His sufferings being the obedience of a God as well as of a man Acts 20.28 Set before them also the plenteousness of redemption that is in Christ that he can and will deliver them from all their sins the prevalency of his intercession to make application of his redemption and the benefits thereof to sinners on earth whereby he is able to save to the uttermost all that come to God by him Heb. 7.29 3. The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons as Joh. 3.16 Mar. 16.15 16. 2 Cor. 5.19 20. and Christ sends his Ministers as Ambassadours to beseech men to be reconciled to him For as Moses lifted up the Serpent in the wilderness so is Christ lifted up upon the pole of the Gospel that whosoever believes in him should not perish therefore we must take heed of rejecting these tenders of grace and mercy 4. Set before them Christs gracious invitation of all to come to him that feele any want of him or have any desire to him Matth. 11.28 Isa. 65.1 Set also before them Christs promise of reception and of not rejecting any that come to him Joh. 6.37 and his complaint that men will not come to him Joh. 5.40 5. Set before them the experiences or examples of Gods mercy manifested and of Christs merits applyed to the greatest of sinners as to Manasseh 2 Chro. 33.2 3 11 12 13. with 2 Kin. 24.4 To Paul 1 Tim. 1.13 14 15. To Mary Magdalen Mar. 16.9 To the woman who had been a notorious sinner Luke 7.37 38 48. To some of the Corinthians 1 Cor. 6.9 10 11. 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles and of the wine of astonishment in inward anguish and horrour and gone down in their apprehensions even to the gates of hell when yet God raised up and filled them with joy as we see in Job chap. 13.24 26. and 7.14 15 20. and 30.28 with chap. 42.4 12. In Heman Psal. 88.3 6 7 14 15 16 17. In David Psal. 143.4 and 42.11 119.25 and 38.2 3 4 6 8. In Christ himself Math. 26.38 Luke 22.44 In Mr. Peacock Mr. Glover Mis. Katherine Bretergh See these in my book of Examples 7. Set before them and apply to them Gods promises of healing quickning inâ—ightning and of returns of peace and joy to such 1. Gods promises of healing wounded spirits and broken hearts Deut. 32.39 Psâ—l 1â—7 â— Job 5.18 Luke 4.18 Isa. 57.19 1 Pet. 2.24 with Hos. 6.1 2. Gods promises of quickning made to dead souls buried in the grave of desertion to revive and raise them up Deut. 32.39 1 Sam. 2.6 7. Ezek 37.11 12 13 14. Gods promises of giving his Spirit to be a Comforter Joh. 6.36 For which end he dwells in broken hearts Isa. 57.15 This was the confidence of Gods people Hos. 6.1.2 and of David Psal. 71.20 3. Gods promises of inlightning made to such as walk in darknesse and that 1. Of causing his face to shine upon them after he had hid it from them Isa. 54.8 2. Of making Christ the Sun of righteousnesse to arise with healing under his wings Mal. 4.2 Isa. 50.10 Mich. 7.8 4. Gods promises of returns with peace
not away sadnesse but makes us mourn for our deadnesse barrennesse c. Gratia non tollit sed attollit naturam It takes not away nature but lifts it up Therefore Saint Paul calls our affections members Rom. 6.19 Because by them grace worketh Affections are arguments what we are As our affections are so are our soules The goodnesse or vainnesse of our affections shew that we are godly or ungodly men Affectus virum indicat Our affections shew what we are Quest. How may it be proved that affections in themselves are not sinfull Answ. Because Adam and Eve had affections in innocency who were created without sin Christ took our affections upon him which if they were sinful he could not have done He rejoyced Luke 10.21 He sorrowed Mat. 26.38 He was angry Mar. 3.5 He desired Luke 22.15 God commands us to be angry Eph. 4.26 and to mourne Joel 2.12 to feare Luke 12.5 to be ashamed Jer. 3.3 which if they were sinful in themselves he could not do Yea it s a great blessing that we have affections For 1. Had we no affections we should be like stocks and senselesse stones as is implied Lam. 1.12 q. d. Are you such blocks that ye are not at all affected with my sorrowes therefore it s reckoned as a symptome of a desperately hardened heart not to be affected with any thing 2. Were it not for affections nature would be idle and lazie For they are as winde to the sailes of a ship as wheels to a Chariot Hence Psal. 119.32 I will run the way of thy Commandments when thou shalt enlarge my heart i. e. my affections Though a mans reason tells him that he is bound to repent to be godly to obey c. yet if he hath no affections thereto he cannot move towards them Hence Cant. 1.4 Draw me viz. by the affections of love and I will run after thee Affections are whetstones to good Hast thou love It s a whetstone to obedience Hast thou grief It s a whetstone to repentance Hast thou anger It s a whetstone to zeale c. 3. Affections are good channels for grace to run in Art thou covetous and full of desires It s easier for thee to covet the better things Art thou cholerick It s a fit channel for thy zeal for Gods glory to run in Art thou melancholy It s a fit channel for repentance to run in Art thou fearful It s a fit channel for the fear of God and his judgements to run in c. Jeremy was of a sad constitution and see what advantage he made of it Jer. 9.1 Oh that my head were waters c. Quest. How are unmortified Passions to be subdued Answ. To bridle unlawful pleasures its good to accustome our selves to abstain from lawful He shall not fall in things unlawful that warily restrains himself somtimes in things lawful As if a man be given to drunkennesse he shall the easilier overcome it if he abstain from strong drink when he might use it If a man be prone to pride its best for him not to go so fine as he might do He that takes his liberty in all things that are lawful will quickly be a slave to his lusts Hence 1 Cor. 6.12 All things are lawful but all things â—re not expedient c. Fly the occasions which may incense the Passions whereunto we are enclined Occasions and opportunities oft make thieves The Nazarite to prevent drunkennesse must drink no Wine nor eat Grapes or Raisins lest thereby they should be tempted to drink Wine Numb 6.1 c. When a vehement and rebellious motion assaults us when we are almost yielding consent to it then we should turne the force of our soul with our utmost endeavour to the contrary good For as in Warre the valiantest souldiers are best tried in the greatest encounters So in the most vehement passions the resolutest mindes are best proved This ennobled Josephs chastity Jobs patience Abrahams faith c. Resist Passions at the beginning Principiis obsta c. Cure the wound whilest its green Take Physick before the disease be rooted As he that will be rid of an ill guest the worser that he entertaines him the sooner he will be gone To mortifie passions we must chasten the body For he that pampers his body feeds his enemy and he that feeds it with dainties will finde it rebellious 1 Cor. 9.27 I keep under my body and bring it into subjection c. He that would quell his passions whilest he pampers his body is like him who would quench a fire by adding more fewel to it We must arm our selves with a resolute VVill and endeavour to attain to this perfect Government of a mans self from whence will follow a diligent exercise of mortification and such a man will be daily importunate with God by prayer for grace to overcome his rebellious nature and resist tentations c. For which end we should consider that the pleasure which our Passions yield is short wherefore its better for us to crosse them a while and so winne a Crown of glory then to please them for a moment and to be condemned to Hell for ever When passions are most vehement humble thy self with shame and sorrow before God seek for succour from Heaven flie under the wings of Christ beat at Mâ—rcies Gate by the Prayer of Faith and crave Grace to overcome them Open thy sores to this good Samaritane and he will poure wine and oyle into them and so thy passions will melt and fall away as clouds before the Sun By serious Meditation of the Death and Resurrection of Christ we must work our hearts into the similitude of him that his vertues may be stamped upon our souls The healing vertue of Christs death applied to our hearts will heal our affections and conform them to their first integrity Quest. How may affections be divided Answ. Into two kindes First some embrace their Object as Love Joy Desire c. Secondly others shun and decline them as Hatred Fear c. Quest. Wherein consists the sanctified exercise of those affections that embrace or prosecute their Object Answ. In this that they move to all good soundly orderly in fit season and constantly at the command of a lively and well-rooted faith Quest. What Reasons may move us to affect that that is good Answ. By the Law of nature imprinted in our hearts like a Lanthorn to direct us continually in the night of this miserable life In a well-ordered Common-wealth vertuous men are exalted therefore the desire of credit and reputation should quicken us unto vertue The consideration of the decayes of our body and the approach of death should move us to lead a vertuous life By vertue we acquire peace and tranquillity of minde and a quiet and serene conscience Christ was nailed to the Crosse to draw us to vertue He was crucified to kill sinne in us and he rose again to quicken us to newnesse of life The internal Gifts of
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.
of bitternesse yet I 'le lodge him as near my heart as may be Fifthly as liâ—ht is to a man that hath lien long in a dungeon as the Haven is to the Mâ—â—riner that hath been long tossed at the Sea So shall Heaven be to that soul that hath been under long and grievous afflictions Quest. What must we do to prepare for â—fflictions Ansâ— First get a stock of graces For sicknesse is a time of spending not getting grace Wo to that man that hath his graces to get when he should use them Now the Graces to be stirred up before-hand are 1. A tâ—ue and a stronâ— fâ—ith for a little faith will faint under great afflictions when the winâ—e blew fiercely Peters little faith â—ailed Mat. 14.30 2. A great measure of patience to enable us to wait quietly and contentedly till God comes in with help who many times deferres till the fourth watch of the niâ—ht as Mat. 14.25 3. A great stock of self-denial humility contempt of the world heavenly mindednesse Such will be as safe as Noâ—â— in the Aâ—k and as those which had sufficient food in the seven years dearth in Egypt Secondly a stock of assurance of salvation For grace without assurance and knowledge of it cannot comfoâ—t in the day of distresse â—ob 19.25 this was Jobs comfort So Paul Rom. 8. â—8 Thirdly a stock of divine experiences whereby we may argue from them in the day of adversity So Moses Numb 14.19 and David 1 Sam. 17.37 and Paul 2 Cor. 1.10 Fourthly a stock of Sermons we should use Sermons as good husbands do their money some they lay out for their present occasions and some they lay up in case of sicknesse Hence Isa. 42.23 we are commanded to hear for after-time Fifthly a stock of Scripture-Promises which will be as so many reviving cordials and spiritual Anchors to uphold us from perishing in the day of distresse So Dâ—vid Psal. 119.92 I had perished in mine affliction unlesse thy Law had been my delight Quest. But what may we do to know the meaning and voice of Gods Roâ— Answ. Gods Rod ordinarily speaks three Languages 1. It corrects for sin 2. It tries and exercises grace 3. It instructs in holinesse sometime it s for the two latter and not for the former as in Jobs and the blinde mans case But usually it s for all three Lam. 3.39 Isa. 42.24 Luke 1.20 1 Cor. 11.30 Quest. How shall we know whether our afflictions are only for trial and instruction and not for sin Answ. It s safest to believe that they are for sin also when upon our selves though out of charity we judge them not so to others Rom. 5.12 For though all afflictions are not sent directly and specially for sin yet sin is the original of all afflictions Quest. What course must we take to finde out that particular sin for which God corrects us Answ. First Somtimes we may reade our sin in our punishment As in Adonibezek Judg. 1.7 Secondly consider what that sin is for which thy conscience most accuseth thee Thirdly what is the sin of thy constitution what is thy dilectum delictum thy peccatum in delitiis thy beloved and bosome-sin of which David speaks Psal. 18.23 I have kept my self from mine iniquity Fourthly when sick and near death consider what sin doth most trouble and perplex the conscience Fifthly What those sins are for which thy godly Minister under whose charge thou livest doth reprove thee and of which thy true and real friend doth accuse thee But if thou canst not hereby finde out the particular sin labour to repent of all and then we shall be sure to destroy that sin for which God afflicts us See Mr. Calamie's Godly mans Ark. Quest. What means may we use to quiet our hearts in afflictions Answ. First Remember that they are inflicted by the Decree of Heaven and that God is the Author of all our afflictions implied Job 5.6 So Jer. 51.53 55. Psal. 39.9 c. Secondly that they are sent to try thy patience to shew how well thou canst suffer Thirdly it s the common state of all mankind we are all borne to sorrow Job 5.7 As a man we must beare what is common to man and as a sinful man we bring troubles on our selves and therefore should say with the Church Mich. 7.9 I will beare the indignation of the Lord because I have sinned against him Fourthly that God takes care for his children and then especially when they are in affliction Psal. 40.17 I am poor and needie yet the Lord thinketh of me So Jer. 29.11 Isa. 49.13.14 15. Fifthly that God intends us no evil but good thereby Jer. 24.5 For Rom. 8.28 Sixthly when in affliction be assured that it shall be better with thee then now and so let thy future hopes work thy heart to patience James 5.6 the darkest night shall have a faire morning The Rod of the wicked shall not alwayes rest c. So Isa. 54.11 and 62.3 Seventhly what we lose by afflictions are such things as may be spared and which God will make up in as good or better God and Christ and Grace and Heaven cannot be lost Zach. 10.8 2 Cor. 4.8 9. Zeph. 3.19 Eighthly no affliction shall be too much or too long for that only is too much 1. That exceeds our desert Whereas Ezra 9.13 Thou hast punished us lesse then our iniquities deserve 2. Nor too much in regard of our strength for God proportions his burdens to our backs and his stroaks to our strength Isa. 27.7 Obj. But Paul saith 2 Cor. 1.8 that he was pressed out of measure Answ. First Indeed he met with unreasonable men who knew no measure and his afflictions were above his strength as a man but he was able to do and to suffer all things through Christ strengthening him Phil. 4.13 At such times God encreaseth their power Isa. 40.29 c. Secondly nor too long though we are apt to cry How long and a little time seems long But God who intends our good must take a time answerable to his own intentions when the sore is cured the plaister will fall off If we be not in the fault usually thy time is short A day the evil day Eph. 6.13 A night Psal. 30.5 A peice of a night Isa 17.14 A moment Isa. 54.8 A small moment ver 7. Quest. How can this be when afflictions are oft much longer Answ. First in the times of affliction there are many lucida intervalla intermissions partly by ease from the pain and grief that oppresseth and partly because of the joy and sweet communion with God which times being substracted there remaines but a little time Secondly when the affliction is past and we look back to see what good came by it how lusts were purged or prevented how graces were cherished or encreased how sweet mercies are when restored we shall easily say that it was not too long only our patience was too short Thirdly if we consider the eternity wherein
2.13 Fourthly we cannot grow in grace except we are quickened Implied Hosea 14.7 the Philippians love to Paul was dead till it was quickened and then it flourished Phil. 4.10 Fifthly as long as we are dead we shall be so far from growing that we shall not be able to keep our own Hence Rev. 3.2 Such men pine away as Ezek 33 10. And no marvel when it makes them neglect the meanes to keep life in them Sixthly this sin of deadnesse is worse then other sins and that in six respects 1. Other sins for the most part are but in one part of a man as pride in the heart drunkennesse in the appetite c. but deadnesse is in the whole man It heaps all miseries upon a man as Rev. 3.17 Such a man is like Judah Isa. 1.6 hath no sound part It s like the deluge that drowned the whole world 2. Other sins are against one or two of the Commandments but deadnesse is against all It s a sin against prayer hearing all Ordinances and Sabbaths For in all these we should have life 3. This sin is deeper in the soul then any other sin A man will be wil-linger to part with any sin then deadnesse and to take up any duty then quickening Judah was content to turne to God but not with her whole heart Jerem. 3.10 4. Other sins may be but acts and we may not have an habit of them as we see in Noah Lot David c. But deadnesse is an habit Eph. 2.1 and an estate of sin is worse then any act of sin 5. Other sins are the first death of the soul we are all by nature the children of wrath and were once dead but if after we are Christians we grow dead again we are twice dead and it causeth the second death not of damnation but of being dead after we are quickned Sixthly though God threatens hell and damnation against other sins yet more especially against deadnesse when we receive not the truth in the love of it as 2 Thes. 2.10 11 12. It s a most woful thing when we do not love the Truth Ordinances Obedience Duties c. See also Rev. 2.4 5. and 3.16 Now further to quicken us let us consider 1. We have life and why should not God have it In him we live move and have our being He gives us life and breath why then should we not give it him again the Rivers that come from the Sea return to it again We should therefore with the Macedonians 2 Cor. 8.5 yield our selves to the Lord. 2. All the world is alive in their courses O let Christians be alive in theirs as Mich. 4.5 Every man walks in the Name of his God Let us walk in the Name of God They whose belly is their God or their pleasures profits preferments c. their minde and affections run all that way why should not we be as forward in our wayes 3. Consider the worth of the Kingdome of Heaven eternal life the Gospel Prayer Ordinances c. Are they such poor beggerly things that they are scarce worth looking after Yea they deserve our best affections 4. If we be quickened nothing will be difficult for nothing is hard to a willing minde the difficulty of Religion is over if a man be quickened To such an one Gods Commandments are not grievous 1 John 5.3 whereas if our hearts be dead there is the greater labour required Eccl. 10.10 It s hard for such to overcome lusts to perform duries whereas quickning is as oyle to the wheeles it makes it go easie 5. It will yield a great deal of peace joy and comfort as Psal. 85.6 Revive us again O Lord and we shall rejoyce in thee Such as follow God with an earnest heart have such joyes as none else can meddle with God gives them unknown comfort joy and peace 6. It would make Heaven it selfe to rejoyce as the Father of the Prodigal This my son was dead and doth live Luke 15.32 therefore its meet we should rejoyce So when a poor soul that was dead before is now quickened in his wayes the Angels in Heaven rejoyce at it 7. If we were quickned we should not only do our selves good but others also So it was with David Psal. 34.8 himself being quickened O taste and see saith he that the Lord is good c. O feare the Lord ye his Saints And v. â—1 Come children hearken unto me I 'le teach you the feare of the Lord c. So it was with Paul Acts 26.29 VVould that thou and all that hear me this day were not only almost but altogether such as I am c. Fenners Alarm Second Part. Quest. How do temporary believers wither and fall away from grace Answ. First in judgement when they fall from the grounds of sincerity and truth whereof they were once perswaded as many who for by-respects are carried from the truth which they once embraced such was Demas who forsook the truth to embrace the present world The Galatians who by little and little fell to another Gospel Gal. 1.6 At first through weaknesse and in part afterwards in whole and by obstinacy Hymenaeus and Philetus who once held the truth concerning the Resurrection but in short time erred from the faith and destroyed the faith of many 2 Tim. 2.18 As this was prophecied of these latter Ages so our eyes have seen it abundantly fulfilled in numbers in these our dayes who have departed from the faith and given heed to the spirits of Errour and doctrines of Devils 1 Tim. 4.1 by turning Anabaptists Anti-Scripturists Antitrinitarians Seekers Quakers Ranters c. Secondly in affections whereby they fall from their first love and zeal which once they had for God and goodnesse Thus many who seemed fervent in spirit and forward maintainers of religion are now cooled and come to a state of indifferency if not of neutrality framing themselves to the times for their own profit preferment c. Thirdly in practice as the Galatians who did run well but something letted them and cast them back Gal. 5.7 Thus many who began in the spirit end in the flesh who having scaped the filthiness of the world are again entangled therein returning with the Dog to his vomit and with the washed sow to her wallowing in the mire 2 Pet. 2.20 Fourthly in respect of means which should preserve them from Apostacy Some have seemed to make conscience of hearing the Word preached and tasted sweetness in it so that nothing could hinder them from taking all opportunities of hearing but now they distaste the woâ—d dislike and cry down the Ministry or heap to themselves Teachers after their own lusts 2 Tim. 4.3 Others that used to pray much and often and fervently but now they wholly or in great part neglect it Others that were diligent in instructing their families watching over their behaviour c wholly lay it aside Quest. What is the danger of these Apostates Answ. First in regard of God they
are most hateful to him seeing they can find nothing more worthy forsaking then the good way and esteem every thing more worthy keeping then Gods image and graces Hence he stiles them dogs and swine 2 Pet. 2.23 Secondly in respect of the Church they scandalize the weak and make themselves and all professors a scorne to the wicked they wound the hearts of the godly who in them are made vile to the world they open the mouths of the wicked to speak evil of the ways of God and harden the wicked in their loose courses Thirdly in respect of the sin it self none more dangerous For 1. Relapses are more dangerous then the first diseases 2. Satan returning brings with him seven worse spirits and so he is for ever held under the power of them 3. This sinne is commonly punished with other sins which is Gods most fearful stroke 4. It 's a degree of the sin against the Holy Ghost Heb. 10.26 Fourthly in respect of the judgements which attend this sin 1. The house not founded on the rock must fall and the fall is great and irreparable Mat. 7.27 2. The judgement is certain being already in part inflicted The talent is already taken away and in the next place the unprofitable servant is to be cast into hell fire Mat. 25.28 Quest. What are sâ—gnes and notes of a man thus Apostatizing in grace Answ. First a resting in a common and general hope of a good estate without a desire and endeavour to get special assurance Secondly an opinion of sufficiency that he hath grace enough and needs seek no more and so not to go foreward is to go backward Thirdly a comparing of a mans self with those of inferiour graces or means of resting contented if he be but as good as they Fourthly a shunning or slighting Gods Ordinances and forsaking the Assemblies of the Saints or if he use publick yet he neglects private duties Fifthly secret sins ordinarily committed not bewailed nor reformed or allowing a mans self in lesser oaths idle speeches roving thoughts expence of time wastfully c. Sixthly hatred of Gods children and their wayes whether openly or secretly Hence Psalme 129.6 They that hate Sion shall be as grasse on the house-top that withereth c. Quest. What means may we use to keep us from this Apostacy Answ. First get sound judgement to discern the truth ftom errour which is attained by the publick ministry If we would not quench the spirit we must not despise prophesie 1 Thes. 5.19 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles we must attend upon reading meditation and conference which notably begets and confirms soundness of judgement and by Prayer which obtains the Spirit called the Spirit of judgment Isa. 4.4 Secondly Sound perswasion of the truth thou professest and that by getting expeâ—ience of it in thy heart If a man once tasts the sweetnesse of Christ and his merits he will never be a Papist in the point of meâ—it but abhor his own works as dress and dung get experience of Gods love in Christ and it will be stronger then death c. Cant. 8.6 7. Thirdly sound affections and love to the truth esteeme it as a Pearl worth selling all to buy it but if thou lovest the world or any thing better then the truth with Dâ—mas thou wilt forsake it So 2 Thessal 2.10 11. Fourthly sound conscience to which is required 1. Sincerity 2. Tendernesse 1. Sincerity when a man is inwardly a true Nathanael without guile 2. Tenderness whereby we fear and dislike all sin the least the closest the dearest bosome sin whereas an evil conscience makes shipwrack of the faith 1 Tim. 1.19 Fifthly sound conversation Fruitfulnesse in our life fastens our faith whereas a barren life hath little stability We must hear the word and do it if we will be built upon the rock Matth. 7.24 God useth to recompense practice of grace with encrease of grace Hence John 17.7 If ye do these things ye shall know my doctrine and Psalm 15. ult He that doth these things shall nâ—ver fall The Talent used increaseth like the meal in the barrel 1 Kings 17.16 Sixthly sound fellowship in the communion of Saints In receiving and communicating Christian admonition reprehension counsel comfort c. Hereby we stirre up the gift of God in our selves and others Hence 1 Thes. 5.11 Heb. 12.12 Quest. What motions may encourage us to the use of these means Answ. First consider how heresies and errours encrease daily in all places amongst all degrees and our trial may be at hand we know not how soon Secondly this decay and withering is fatal to reprobates and befals them onely but cannot betide Gods Elict Matth. 24.24 the Elect cannot be deceived Thirdly experience tells us that we may say of some great Professors as it 's said of the fig-tree Matth. 21.20 How soone are they withered which is a shrewd argument that the sentence is out against them Never fruit grow on thee any more ver 19. See Dr. Tailor on the Parable of the Sower Quest. Seeing many who have been once zealous for Gods way afterwards decline it totally what is it to set rightly forth at our first owning of Christ and to lay a sure foundation to prevent Apostacy Ans. First then are our beginnings hopeful when the Spirit of God in the Ministry of the Word or other meanes of grace did work upon us when it was not meere education under good governours nor the acquaintance and company which we had with those that fear God but an inward experimental work of grace upon our hearts We read 2 Chron. 24.22 of Joash who in his latter days did most wickedly degenerate when yet in his former time he had been very forward in repairing the Temple and had shewed more zeal for Gods glory then the Priests did But what was the ground Jehoiadah the High Priest had a great hand over him he helped him to his Kingdome and engaged him to God several ways but when this good man was dead he became a wolf and put Zacharie Iehoiadahs son to death and that meerly because he reproved him for his sins So that though Joash had some external restraint upon him yet was there no internal renovation by Gods Spirit Look therefore what put thee upon a forwardnesse in the ways of God was it the Spirit of God through the Word then it is of God and will endure Otherwise a child mishapen in the conception wil ever after be a Monster Secondly then will beginnings and endings be alike when grace is rooted and enters deep enough into the soul. Though thou hast never such affections such enlargements yet if there be not a rooted and deep work of grace upon thy soul it will never hold out Mat. 13.21 the seed that grew hopefully miscarried because it had no rooting and the house upon the sandy foundation fell because the builder digged not deep enough
religious or civil employments to the scandal and offence of their brethren Sixthly when they prank up themselves beyond their calling estate and degree Seventhly when they distinguish not between times of mourning and rejoycing whereas the like garments are not fit for all seasons Quest. VVhat are the proper uses of Apparel Answ. First to cover our nakednesse and to hide our corporal shame and defects Secondly to defend our bodies from the injury of winde and weather both of the Summers heat and the Winters cold Hence Garments quasi Gardments Thirdly to preserve and cherish natural heat and life which otherwise would spend too fast What shall we say then to those that make them the ensignes of vanity and incentives to lust and luxury whence else are those bushes of haire and periwigs those frizlings crispings curlings powdrings paintings patchings and spottings especially of womens faces What are the toyes they call fancies Are they not such as an old Writer calls Satanae ingenia the devils fancies whereas there is nothing more foolish did we rightly consider it then to shew pride in garments which are indeed the ensignes of our shame as if the Thief should be proud of his halter They are called by a word in the Hebrew which signifies perfidiousnesse as being tokens of our perfidious dealing with God when as at first man was naked and yet not ashamed They are but coverings of this vile body Phil. 3.21 or as it is in the Greek The Body of our Humiliation such as we cannot think of without humbling our soules for the intemperance and uncleannesse of it And must our pride break forth in decking such a body The Apostle saith Rom. 8.10 the body is dead because of sin sure then a course hair-cloth may best become a dead Corpse See Elton on the Commandments Quest. VVhat is further to be considered in the use of Apparel Answ. First the preparation of it to be worne Secondly the wearing of it when it is prepared Quest. VVhat Rules are to be observed in the preparing of it Answ. Our care for apparel and bodily ornaments is to be very moderate Mat. 6.28 c. 1 Tim. 6.8 Quest. How shall we know what is necessary Answ. A thing is necessary two wayes First in respect of nature for the preservation of life and health Secondly in respect of our place calling and condition for upholding the credit of it Now that 's necessary raiment which is necessary both these wayes Quest. Who shall judge what is nâ—cessary for persons of every condition Answ. First vain and curious persons are not competent Judges but the examples of grave modest and frugal persons in every order and estate who by their knowledge and experience are best able to determine it Secondly though we must not seek for more then necessary Apparel yet if God of his goodnesse give us more we must receive it thankfully and use it to the good example of others Ob. But John Baptist saith we must not have above one coat Answ. His meaning must needs be that he that hath not only necessary raiment but superfluity must give of his abundance unto them that want Christ himself had two coats and St. Paul a coat and a cloak 2. Rule All Apparel must be fitted to the body in a comely and decent manner as becomes holinesse Tit. 2.3 Quest. How shall this be done Answ. By observing these five rules First it must be according to the sex both for men and women Deut. 22.5 which is not a ceremonial Law but grounded upon the Law of nature and common honesty Secondly our Apparel must be suited to our callings that it may not hinder nor disable us in the performance of the duties thereof This justly condemns the Apparel especially of women and maid-servants which sets them as it were in a frame that they cannot with ease and conveniency do their businesses whilest they have it on Thirdly our Apparel must be suited to our meanes that so we may be able to maintain our families and relieve the poor Fourthly it must be answerable to our estate and dignity for distinction of order and degrees in the society of men when Joseph was set over the land of Egypt he was arrayed in fine linnen with a chain of gold about his neck Gen. 41.42 So Judg. 5.30 Mat. 11.8 the contrary brings great confusion and overthrows the order which God hath set in the states and conditions of men Fifthly it must be fitted according to the ancient and laudable custom of the Countrey wherein we dwell Quest. But if we see a fashion used in other Countreys that we like may we not take it up Answ. No for God hath threatned to visit all such Zeph. 1. â— Paul taxes it as a great disorder in the Corinthians that men wore long haire and women went uncovered 1 Cor. 11.13 14. Sixthly our garments must be such as may expresse the vertues of our mindes especially of modesty shamefastnesse and frugality 1 Tim. 2.9 10. Mat. 5.16 Quest. VVhat spiritual use are we to make of our Apparel Answ. First we must take occasion thereby to be humbled for our nakednesse in regard of grace and of Gods favour by reason of original sin They that are proud of their Apparel are proud of their shame It s as if a thief should be proud of his bolts or halter Garments are the cover of our shame and the signes of our sins Secondly by putting on our garments we are to be minded to put on Christ Rom. 13.14 which is done when by prayer we come to God and entreat him to make the active and passive obedience of Christ a covering for us and that Christ may be made to us wisdom righteousnesse c. and that we may be made conformable to him both in life and death in all moral duties and that we may have the same minde affection and conversation that he had Thirdly by putting off our clothes we are to put off the old man i. e. the masse and body of sinful corruption and that 's done when we hate sin and firmly resolve against it Fourthly when we cloath and gird our selves we are taught to gird up the loines of our mindes to have our lamps burning to prepare our selves to meet Christ whether at death or the last judgement Quest. Why must we take heed of pride in Apparel Answ. First because hereby we waste that that should be better employed as for the good of the Church Common-wealth our families and especially for the relief of the poor Secondly hereby precious time is abused when we spend so much time in adorning our bodies that we want leisure to adorne and beautifie our soules Thirdly hereby our attire it self is abused being made a signe of the vanity of our mindes and the wantonnesse of our hearts which should shew the Religion of our hearts Fourthly it confounds order in the societies of men It coming hereby to passe that there is little or no difference between
this are 1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity expressed Gen. 17.7 9. Acts 2.39 which Covenant as it s made to the believing Parent and his seed so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed And this is the ground of that tender which a Christian makes of his children to holy Baptism For by natural generation children of believing Parents are defiled with sin and so under wrath but they are holy by covenant and free acceptation the believing Parent embracing Gods Promise for himself and his posterity Secondly by faith believing Parents must give themselves to God chusing him to be their portion c. For he that would give his children to God must first give himself to God Thirdly it provokes Parenrs to offer their children to God by fervent and faithful Prayer so soon as ever they have received them from him Gods Promise calleth for our Prayer as 2 Sam. 7.27 Fourthly it considereth what a singular Prerogative it is to be actually admitted into Covenant with God received into his family and have his name put upon us To be a Partaker of the seale of Regeneration pardon of sins adoption and everlasting inheritance Solemnly to be made free of the society of Saints and to weare the Lords livery and what an high and incomprehensible a mercy it is that God hath promised and doth vouchsafe these great and inestimable blessings not only to himself a wretched sinner but also to his posterity who by nature are enemies to God dead in sin and in bondage under the curse of the Law Fifthly it stirs up hearty rejoycing in the Lord that he hath vouchsafed in tender compassion to look upon them and their posterity and thus to honour and advance them Sixthly it stirs up Parents to be diligent and careful to bring up their children in the information and feare of the Lord being instant with him to blesse their endeavours for the good of their children and the glory of his Name For the same conscience that moved Parents to offer their children to God in Baptisme will quicken them to endeavour their education in the true faith and service of God Quest. What use should Christians make of their Baptisme when they come to years of discretion Answ. They should remember that Baptisme is a seale of the Covenant betwixt God and them of Gods Promise that he will be their God and of their Promise that they will be his people repent of sin believe in Christ and walk before him in sincere obedience and that the signification force use and fruit of it continueth not for that present only when it s administred but for the whole course of a mans life for as its the seal of a free everlasting and unchangable Covenant so is the force and use of it perpetual so then the use to be made of Baptisme is twofold First it seems to be a pledge and token of Gods favour and that divers wayes 1. In that its a seale of our Regeneration by the Holy Ghost whereby a divine quality is infused into us in the room and place of original corruption Hence it s called the Laver of Regeneration Tit. 3.5 It being usual to call the principal cause and the instrument by the same name 2. It seales and confirmes to us the free pardon of our sins Acts 2.38 and 22.16 3. It s a pledge of the vertue of Christs death and of our fellowship therein Rom. 6.3 4. It s a pledge of the vertue of Christs life and of our communion with him therein Rom. 6.5 Col. 2.12 5. It s a pledge of our adoption in Jesus Christ. For when God puts his Name upon us he signifies and assures that we are his sonnes Gal. 3.26 27. 6. It s a solemn testimony of our communion with all the lively members of Christ Jesus It s a seale of the bond and mutual love and fellowship both of Christ with his members and of his members one with another 1 Cor. 12.13 7. It s a seale and pledge to assure us that God will provide for us in this life raise up our bodies to life at the last day and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us Mar. 16.16 Tit. 3.5 6 7. 1 Pet. 3.21 Secondly it s a seale of our duty promised and so a spurre and provocation to repentance faith new obedience brotherly love and unity and that as 1. It s a spurre to repentance and mortification For Baptisme seales remission of sins to them only that repent and as we expect the blessing we must see that we perform the condition 2. It s a provocation to faith and a pledge thereof We have Gods Promise under his hand and seale that he will wash us from our iniquities receive us for his children remember our necessities and bestow upon us his Kingdom Now we much dishonour him if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal 3. It s an incitement to new obedience and a pledge thereof Rom. 6.4 we have solemnly sworn to fight against the devil the world and the flesh and having taken presse-money of Jesus Christ it were a foule fault to accept of a truce with Satan 4. It s a pledge or pawne of love and unity We must keep the unity of the Spirit in the bond of Peace for we are all baptized into one body We must not jarre for we are brethren It s unnatural that the members of this mystical body should be divided See Ball on faith p. 419. Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved Answ. First the Infants of believing Parents are under the Covenant of grace belonging to Christs Body Kingdome Family therefore are to partake of the seale of this Covenant or the distinguishing badge between them who are under the Covenant of grace and them who are not The whole Argument will be cleared by these five Conclusions 1. That the Covenant of grace hath alwayes been for the substance one and the same 2. That God will have the Infants of such as enter into Covenant with him be counted his as well as their Parents 3. God hath ever since Abrahams time had a seale to be applied to such as enter into Covenant with him 4. By Gods own order the seed or Infants of Covenanters before Christs time were to be sealed with the seal of admission into his Covenant as well as their Parents 5. The priviledges of such as are in Covenant since Chtists time are as honourable large and comfortable both to themselves and their children as they were before Christs time That the Covenant was the same for substance both to Jewes and Gentiles is proved Fiâ—st by the Prophecies where the same things are promised to the Gentiles when the Gospel should be preached
Father the Son to be our Redeemer the Holy Ghost to be our Comforter seeking to grow in the knowledge and experience of this Quest May not Baptisme be administred in Name of Christ alone or in the Name of God without mentioning the three persons Answ. No For the true forme of Baptism is prescribed by Christ himself from which we may not presume to vary Object But Acts 2.38 It 's said repent and be baptized in the Name of Christ Answ. Peters intent there is not to set down the forme of Baptisme but the end and scope thereof which is that we may attain to true fellowship with Christ. Quest. What are the ends of Baptisme Answ. First Baptisme seems to be a pledge to us in respect of our weakness of all the graces and mercies of God and especially of our union with Christ or remission of sins and of mortification Secondly it serves to be a signe of Christian Profession before the world Hence it s called the stipulation or Interrogation of a good conscience 1 Pet. 3.21 Thirdly It serves to be a means of our first entrance or admission into the visible Church Fourthly it s a means of unity So it s urged Eph. 4.5 1 Cor. 12.13 Quest. Whether doth the efficacy of Baptisme extend it self to all sins and to the whole life of man Answ. â—he use of Baptisme enlargeth it self to the whole life of a man and it takes away all sins past present and to come only with this caution if the party baptized stand to the order of Baptisme viz. to turne to God and to believe in Christ and so to continue by a frequent renual of Faith and Repentance as occasion shall be offered Quest. How may this be proved Answ. First because the Scripture speaks of them that had been long before Baptized and that in the time present Baptisme saveth 1 Pet. 3.22 So Rom. 6.4 and in the future tense He that believes and is baptized shall be saved And Paul Eph. 5.26 All which shews that Baptisme hath the same efficacy after which it had before the administration of it Secondly the Covenant of Grace is everlasting Isa. 54.10 Hos. 2.19 But the Covenant is the foundation or substance of Baptisme therefore Baptisme is not to be limited to any time but must have its efficacie so long as the Covenant is in force Thirdly the ancient Church of Christ hath alwayes taught that all sins are done away even sins to come by Baptisme Quest. Whether doth Baptisme abolish Original sin Answ. The perfect and entire Baptisme in which the outward and inward are joyned together abolisheth the punishment of sin and the guilt and the fault yet not simply but in two respects First in respect of imputation because God doth not impute original sin to them that are in Christ. Secondly in respect of dominion because original sin reignes not in them that are regenerate yet after Baptisme it remains and is still and that properly sin Rom. 7.20 Col. â— 5 Evil concupiscence Eph. 4.22 therefore some portions of the old man and original sinne remain after Baptism Quest. If persons baptized be sinners until death what difference is there between the godly and ungodly Answ. In them that are regenerate there is a sorrow for their inward corruption and for their sins past with a detestation of them and a purpose to forsake sin to which is joyned an endeavour to please God in all his Commandments This is not in an ungodly man Quest. How doth Baptism confer grace Answ. First it confers grace because its a means to give and exhibit to the believer Christ with his benefits and this it doth by its signification For it serves as a peculiar and infallible Certificate to assure the party baptized of the forgivenesse of his sins and of eternal salvation and whereas the Minister in the Name of God applies the Promise of mercy to the baptized it s as much as if God had made a peculiar Promise to him Secondly it may be said to confer grace because the outward washing of the Body is a token or pledge of the Grace of God and by this pledge faith is confirmed which is an instrument to receive the Grace of God Ob. A Sacrament is not only a signs and seale but also an instrument to convey the Grace of God to us Answ. It s not an instrument having the grace of God tied to it or shut up in it but an instrument to which grace is present by assistance in the right use therof because in and with the right use of the Sacrament God confers Grace so that its a moral not a physical instrument Quest. Whâ—ther doth Baptisme imprint a mark or character upon the soul which is never blotted out Answ. In Scripture there is a twofold mark of distinction one visible the other invisible Of the first kinde was the blood of the Paschal Lamb in the first Passeover For by it the first borne of the Israelites were marked when the first-borne of the Egyptians were staine of this kinde is Baptisme for by it Christians are distinguished from Jewes Turks c. The invisible mark is twofold First the eternal election of God 2 Tim. 2.19 by vertue of this Christ saith I know my sheep John 10.14 and by this the elect of all Nations are marked Rev. 7. and 9. Secondly the second is the gift of Regeneration which is nothing else but the imprinting of Gods Image upon the soul by which believers are said to be sealed Eph. 1.13 2 Cor. 1.22 and Baptisme is a meanes to see this mark in us because its the Laver of Regeneration Ob. The male children amongst the Jewes that were not circumcised were to be cut off Gen. 17.14 therefore it seemes that Baptisme is necessary to salvation Answ. It s meant not of Infants but of men who being till then uncircumcised despised the Ordinance of God and refused to be circumcised as appears by the words following For hâ— hath made my Covenant void Now Infants do not this but their Parents or men of yeares Quest. Whether may such as are called Lay-persons or private men administer Baptism Answ. Ministers of the Word only may do it For to baptize is a part of the publick Ministry Mat. 28.18 where preaching and baptizing are joyned together and things that God hath joyned may no man separate He that performes any part of the publick Ministry must have a lawful Call Rom. 10.14 Heb. 3.5 but private persons have no Call to this businesse Again whatsoever is not of faith is sin Now for private persons to baptize is not of faith for they have neither Precept nor Example for it in the Word of God therefore its sin Ob. But Zipporah circumcised her childe Exod. 4.28 Answ. The example is many wayes discommendable For she did it in the presence of her husband when there was no need She did it in haste that she might prevent her husband She did it in anger for she cast
our desires are quickned after a better life 3. As yet there is sinne in us from the danger whereof though we are delivered yet there is corruption which remains behind in us and by this God will teach us to see the contagion of sinne and how the devil hath deceived us when he promised a better condition 4. It shews Gods wisdome in vanquishing sin by death which is the child of sinne For be it we shall be purged from sinne and from corruption both of body and minde and thus is our base estate made a way to our excellent estate hereafter Quest. Shall these vile bodies of ours be raised againe at the last day Answ. Yea it s an article of our faith it was typified by Aarons dry rod budding and by Jonas's deliverance out of the belly of the fish where he had been three days and three nights It was believed of all the Fathers Heb. 11.13 It s a grounded truth that these bodies of ours that are sowne in corruption shall be raised in incorruption 1 Corinth 15 4â— And for our further security Enoch before and Elias after the flood were taken into heaven in their bodies Again it s not contrary to reason though above the reach of reason For Christ takes care that the dust whereof we are made and to which we return be preserved and why cannot Christ as well raise a body out of the dust as at first he made it out of the dust especially seeing the soul is preserved in heaven to this end to be joyned again to it Nay it is not contrary to the course of nature We yearly see that Summer succeeds Winter Day the Night Youth comes out of Infancy Mans age out of Youth and 1 Cor. 15.36 Thou fool the corn is not quickened except it die Nay we see daily strange things wrought by Art and shall we think Gods Almighty power cannot work more strange effects Quest. Who shall raise up our bodies at the last day Answ. Christ John 6.39 40. For he is our Head and the body must be conformable to the Head Hence Romans 8.11 If the Spirit doth dwell in us that dwelleth in Christ the Spirit that raised him up will raise us up also Secondly Christ is a whole Saviour and therefore will raise up our bodies as well as our souls For he is a Saviour of both hath delivered both from hell and therefore will raise up both to heaven Thirdly Christ is the second Adam as we did beare the image of the first Adam in corruption so we must bear the image of the second Adam in glory Fourthly Christ is the seed of the woman that must break the Serpents head and therefore he must work this change Fifthly Christ changed his own body being burdened with all our sins and therefore as an exemplary cause shall much more raise us up For sin which is the sting of death being once overcome what can keep us in the grave Quest. What may the consideration hereof teach us Answ. First it may strengthen our faith in consideration that we have such strong Saviour that nothing shall be able to separate us from his love nor take us out of his hand Secondly it may direct us how to honour our bodies not making them instruments of sinne against him but so to use them that we may with comfort and joy expect and desire his coming to change these our vile bodies Thirdly to labour to assure our selves of our parts in this change at our resurrection and this we shall know 1. If we finde Christs Spirit in us For then the same Spirit that raised him up if he be in us will raise us up also Rom. 8.11 For the first resurrection is an argument of the second and he that finds his understanding enlightned his will pâ—able and his affections set upon right objects will easily believe the resurrection of his body 2. If we hope for this change and so hope that we are stirred up thereby to fit our selves for it 3. If we grow in grace 2 Pet. 1.11 it 's a sign that we have an entrance into Christs Kingdome For God doth ever honour growth with assurance of a blessed estate Fourthly this may comfort us in time of death considering that we lose nothing but basenesse and our bodies are but sowen in the earth and this depositum which God committeth to the fire aire earth water c. must be rendred up again pure and changed by Christ. Fifthly it may comfort us also at the death and departure of our friends knowing that they are not lost and that the earth is but an house and hiding place for them to sleep in and that God will not forget at the last day to raise them up with the rest of his Saints and to change them and make them like to his glorious body 1 Thes. 4.18 Sixthly to pray to God to teach us to number our days so that we may apply our hearts unto wisdome as Psal. 90.12 Quest. When shall the time of this blessed change be Answ. At the day of judgement and not before as will appeare by these Reasons 1. Because all are then to be gathered together even those that were buried foure thousand years ago must stay till the number be fulfilled And it will make for the honour of Christ that we should all meet together to attend on him with multitudes of Angels so that they cannot be perfected without or before us and we shall not prevent those that are asleep 2. This makes for the comfort of Christians that are weak that the Martyrs and constant professors of Christ should be pledges of their rising who continually â—ry How long Lord 3. Gods will is that now things should be carried in a cloud and that the last day should be the day of revelation which could not be if this change should be before Quest. But how shall our bodies be fashioned to Christs glorious body Answ. First as he is immortal never to die againe so shall we we shall be freed then from all sin and so consequently from all mortality Secondly we shall be incorruptible we shall neither have corruption within us not without us 1 Cor. 15.53 we shall be embalmed with the Spirit that shall cause us for ever to be incorruptible Thirdly we shall be unchangable alwayes the same without sicknesse of body or indisposednesse of mind Fourthly we shall be in perfect strength Here we contract to our selves weaknesse from every little thing as alteration of aire labour c. but there the body shall be enabled to every thing whereas here we are weak unfit and soone weary of every duty Even Moses hands must be supported Fifthly we shall have beauty and comelinesse the most lovely complexion and proportion of parts there shall be no dregs in our body all wants shall be supplied what is misplaced shall be reduced into right order If we lose limbs for Christs sake he will not be indebted to us but will
none will seek the Kingdome of God till he under-valew all things in comparison of it Mat. 10.37 Luk. 14.26 2. We must bestow our principal care and labor in the attaining of it Joh. 6.27 Pro. 2.4 and 8.17 the reason is because that esteem can never be solid and serious which hath not endeavors added to it 3. We must with all diligence and care applie our selves to the use of those means which God hath sanctified to cōmunicate his grace to us by Pro. 1.34 we must wait as the impotent did at the pool of Bethesda Joh. 5.3 4 7. and the reason is because God who is the author of grace hath appointed and makes effectuall those means whereby he will convey his grace to us 4. Yea we must set such a rate upon them that we must be content to sell all to purchase this pearl Pro. 23.23 Mat. 13.43 45. For though God requires nothing of us but freely bestowes life upon us Isa. 45.1.2 yet we ought to forsake all unlawfull things in act and all naturall good things in affection and disposition that we may get the grace of God Quest. What Motives may stir us up to embrace the calling of God Answ. First If we seriously consider who it is that calls us It s the omnipotent God to whom we are bound to hearken in all things though we Know not what will follow Heb. 11.8 Secondly If we seriously consider what it is that we are called to It s no small and trifling thing but to life and eternall glory 1 Pet. 5.10 Eph. 1.13 Thirdly If we seriously consider what it is that we are called from wich is nothing but sin and death Act. 26.18 Luk. 3.7 Fourthly if we seriously consider the moving cause of this our calling which is no other but the incomprehensible grace of God towards those which were his enemies Rom. 8.10 2. Cor. 5.20 and truly we are desperately hardened if such goodness will not work upon us as 1 Sam. 24.17 18 19. Fifthly If in the humility of our hearts we compare our selves with others to whom this calling is denied 1 Cor. 1.26 Sixthly If we seriously consider what a grievous sin it is to neglect this calling of God much more to despise it Mat. 22.7 8. Luk. 4.24 Seventhly If we consider what miseries God may justly lay upon us for the same Pro. 1.24 c. Ames Cas. Consc. Quest How else may our vocation or calling be described Answ. It s an effect of Gods election whereby Christ God and man doth by his Kingly authority call and invite us whilst we live here unto the participation of the inestimable benefit of our Redemption that thereby we may attain unto life everlasting Quest. How manifold is this calling Answ. 1. It s twofold 1. Common and general whereby all indifferently good and bad elect and reprobate are outwardly invited by the Ministry of the Word to embrace the benefit of Redemption wrought by Christ This is ineffectual to reprobates because they refuse to come when invited to the Kings Supper Luke 14.24 Secondly Effectual calling is proper to Gods Elect when as to the outward Ministry of the Word wherein grace and salvation is offered to all believers Christ joynes the inward operation of his holy Spirit which opens our deaf eares enlightens our blinde understandings and softens and sanctifies our hard and corrupt hearts so as we attentively hear truly understand and by a lively faith apply the doctrine of grace and salvation which is preached unto us whereby we are also separated from the world given unto Christ and he to us where upon follows that neare union whereby we being ingrafted into his body mystically do become his members and he our head Mat. 22.3 8. Rom. 8.30 Act. 13.48 Joh. 6.45 Act. 16.14 Quest. What are the parts of our effectual calling Answ. First Our separation from the world of which formerly we were true members that from henceforth we should be of Gods houshold and family Joh. 15.19 Eph. 2.19 and this he doth not for any merit of ours but of his free grace Jsa 65.1 Ephe. 2.1.3.12 1 Cor. 6.11 1 Pet. 4.3 Isa. 53.6 2 Tim. 1.9 Secondly that reciprocal donation whereby God the Father gives Christ his only Son truly and effectually to all his Elect to be their Head Redeemer and Saviour and also whereby he gives his Elect to Christ to be his Members that so they may be redeemed and saved by him Isa. 9.6 John 3.16 Rom. 8.32 John 17.6 and 10.29 Thirdly the union and communion which is betwixt Christ and Gods Elect which followes upon the donation before spoken of whereby Christ and they are mystically coupled together into one body he becoming their Head and they becoming his members Eph. 4.15 16. and 5.30 John 15.1 Eph. 2.20 21 22. 1 John 4.13 John 6.54 Quest. What is the meanes of our effectual calling Answ. First on Gods part the preaching of the Word which is made effectual by the inward operation of the Spirit first to mollifie our hard hearts and truly to humble us by setting our sins before us and this is done by the preaching of the Law and so seeing our inability of working out our own salvation we are brought out of our selves to seek for salvation in Christ applying him and his merits to us hy a true and a lively faith and this is done by the preaching of the Gospel Secondly the meanes on our part is the saving hearing of the Word whereby our hearts are mollified and we truly humbled and brought out of our selves to seek for salvation in Christ whereby faith is begot in us whereby we apply Christ unto us and rest upon him alone for salvation Quest. VVhat necessity is there of our effectual calling Answ. First before our effectual calling we are no true members of the Church though we may outwardly thrust our selves into this society For the Church is a Company or Congregation which is truly called and selected out of the world and if we be not of the Church there is no salvation Eph. 5.23 25. Acts 2.47 Secondly if we be not truly called we are not truly justified nor sanctified nor can be glorified Rom. 8.30 Thirdly if we be not thus called we cannot come to Christ nor communicate with him in his benefits nor receive any saving grace of the Spirit Quest. But why should we be so careful in attending upon the VVord Answ. First because the Ministry of the Word is Gods Ordinance instituted by him for the gathering together of the Saints c. Eph. 4.11 12. neither doth he ordinarily use any other means for our Calling and Conversion Hence Philip was sent to the Eunuch Acts 8. Ananias to Paul Acts 9. Peter to Cornelius Acts 10.5 6. Secondly its God himself who speaks by the mouthes of his Ambassadors who come not in their own names but in Christs stead entreating us to be reconciled to God 2 Cor. 5.20 and 4.7 Jerem. 1.9 Luke 10.16 Thirdly the titles
which are given to the Word may strongly move us to attend upon the same It s called the Ministry of reconciliation 2 Cor. 5.18 the Gospel of Peace Eph. 6.15 the Word of grace Acts 14.3.18.32 the Word of Life Phil. 2.16 Acts 13.26 the Word of salvation the Kingdome of God Mat. 13.44 by which we are brought into the Kingdome of grace and glory Heavenly seed 1 Cor. 4.15 whence Ministers are called spiritual Fathers 1 Cor. 3.2 It s milk for Babes and strong meat for men Heb. 5.12 It s a rule for our lives Deut. 5.32 Jos. 1.8 A Lamp to our feet c. Psal. 119.105 the Sword of the Spirit Eph. 6.17 Fourthly the Word is that heavenly light that shines to us when we are in darknesse whereby our blinde eyes are illuminated to see and finde the way to Heaven Luke 1.79 Mat. 5.14 Acts 13.47 Fifthly it s the meanes to beget faith without which its impossible to be saved Eph. 2.8 Heb. 11.6 John 1.12 and 3.16 18. Rom. 10.17 1 Tim. 4.16 Quest. But if once we be converted what need we hear so oft Ans. First neglect of Gods Word is a manifest sign that we are not truly converted John 8.47 and 10.3 4 27. they which have grace cannot but be ravished with the excellency of the Word Secondly the Word is the food of our soules whereby we are nourished and the graces of Gods Spirit strengthened in us and the want of it is a great judgement Amos 8.11 12. Thirdly though he have attained to knowledge enough yet we must hear to quicken us to practice to reform our affections to nourish our graces yea it s profitable to teach to reprove c. that the man of God may be perfect c. 2 Tim. 3.16 2 Cor. 14.3 therefore with David we should desire to dwell in the house of God Psal. 27.4 Mr. Downhams Christian VVarfare Quest. VVhether is not our Vocation or Calling all one with our Sanctification Answ. No For 1. Our Vocation is before Justification Rom. 8.30 but Sanctification is not before Justification therefore they are not the same Secondly Sanctification is the end of Vocation 1 Thes. 4.7 therefore it s not all one with it Thirdly faith is the principal thing in Vocation the first part of it being Gods Call the second part being our answer to that Call or coming in at that Call Jer. 3.22 Now faith is no part of Sanctification strictly taken because its the means and instrument of our Justification and Sanctification Acts 26.18 Hence our hearts are said to be purified by faith Acts 15.9 Gal. 2.20 John 5.24 we passe from death to life by faith therefore it s no part of our spiritual life as faith comes by hearing and therefore hearing is no part of Faith so Justification comes by Faith and therefore it s no part of Sanctification Quest. VVhat is the nature of the Call of God Answ. Concerning this Call I shall lay down these Propositions First our Vocation or Calling is ever by some word or voice either outward or inward or both either ordinary or extraordinary by the Ministry of men or by the immediate inspirations or visions of God Secondly this voice in the ordinary calling of the Elect is not by the voice of the Law but by the voice of the Gospel bringing glad tidings written by the Apostles and preached to the world John 20.31 1 Cor. 1.21 with 26. The Spirit indeed inwardly accompanies the voice of the Gospel but now none are called by the immediate voice of the Spirit without the Gospel or by the immediate testimony of the Spirit breathed out of free grace without the Word Eph. 1.12 13. Thirdly this voice of the Gospel is the voice of God in Christ or the voice of Jesus Christ although dispensed by men who are but weak instruments for so mighty a work sent and set in Christs stead Rom. 1.6 John 5.29 2 Thes. 2.12 13. It s called Christs Call Heb. 3.1 because Christ takes as it were the written Word in his own lips and thereby pierces through the eares to the heart through all the noise of feares sorrows objections against believing and makes it to be heard as his voice Fourthly the thing that Christ calls us unto is to come to him Christ will now have the lost Prodigal to come home he will have the burdened soul to come to him for ease Mat. 11.27 Jer. 3.7 22. and 4.1 He calls for us to come and possesse his fulnesse Luke 14.17 1 Cor. 1.9 Fifthly this Call to Come is all one for substance with the offer of Christ which consists in three things 1. A Command to receive Christ as present and readie to be given 1 John 4.23 2. Perswasion and entreaty to come and accept of this offer 2 Corinth 5.19 20. 3. A Promise of the thing offered if we will receive it Sixthly this Call or Offer hath three special qualifications 1. It s inward as well as outward For thousands are outwardly called which yet never come because they want the inward Call John 6.45 He that hath heard and learned of the Father comes to me Hos. 2.14 2. It s a particular Call Mar. 16.15 there is a general Call and offer of grace to every one but when the Spirit applies generals to particulars particularly this makes the Call particular Isa. 43.1 John 12.5 3. It s effectual as well as inward and particular Luke 24.23 Compel them to come in John 10.16 It s a calling out of purpose Rom. 8.28 Mat. 9.12 13. 2 Chron. 30.10 11. Quest. Wherein doth the necessity of this Call appear Answ. First no man should come unlesse first called For what hath any man to do with Christ or to make himself a son of God and heire of glory except he be called thereto of God Secondly no man would come without the Lords Call Mat. 20.6 7. No man hath hired or called us There must be an effectual Call to bring men home Isa. 55.5 3. No man could come unlesse called John 6.44 unlesse the Father draw him viz. by this Call For Rom. 11.32 we are shut up under belief Quest. How is this Call a ground of faith Answ. First it s the ground by which or wherefore it rests upon the Promise The minde sees 1. The freenesse of mercy to a poor sinner in misery and this breeds some hope that the Lord may pity it Secondly the fulnesse and plenteous riches of mercy and this gives great encouragement to the soul to think that if it comes the Lord will not deny it a drop Psal. 130.7 8. Thirdly the preciousnesse and sweetnesse of mercy makes the soul exceedingly to long for it Psal. 36.6 7. and to disesteem all things to enjoy it But when to all this God sends a special command to come in and to take mercy and that for no other reason but because it s commanded this puts an end to all feares and discouragements and the soul answers as Jer. 3.22 Behold we
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.
he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
our sins was a bitter cup to drink off hence Matth. 26.39 6. This work Christ finished and compleated Quest. In what particulars did his finishing this work consist Answ. First in that he did it wholly and universally there was not one tittle of the Law which he did not fulfill Secondly He finished it universally for parts and not only so but fully for degrees He did not only love God but loved him as much as the Law requires All that he did was so fully done that there wanted not the least degree of grace in any duty Thirdly Because he had not only an objective perfection in parts and degrees but also a subjective perfection all within him was throughly and perfectly holy So that as we are originally and actually polluted he was originally and actually holy so that the Law had no fault to finde with him Luk. 1.35 Heb. 7.26 and 4.15 Fourthly He finished it in respect of duration the Law requiring continuance though there were perfection of parts and degrees and subjective perfection also yet Cursed is he that continues not therein Gal. 3.10 Fifthly He so finished it that he left nothing to be done either by Angels or men in that way and kind as he did it Object Then what needs diligence and zeal in the wayes of God Sin or not sin all is one Christ hath done all c Answ. Our duties are not required to that end which Christs was but yet they are necessarily commanded for other ends because God hath commanded them as the way to walk in if we will be saved as also to glorifie God and to restifie our thankfulness and love to him yea there is an inseparable connexion btween a man interessed in Christ and a holy life as there is in the fire with heat and light Quest. What are the properties of the work which Christ finished Answ. Firâ— it was a work of infinite value because he was God as well as man Secondly Mediatory all that he did and suffered tended to a propitiation and reconciliation with God so that as the nature of them was infinite so the end of them was pretious and admirable Thirdly It was not only his work but our work He did them not for his own sake but for ours Fourthly It was of necessity and that 1. From the Justice of God which being infinite could not be satisfied but by that which is of infinite value 2. From the holinesse of the Law that admits of no work but what is perfect pure and holy 3. From our own impotency which proclaims the necessity of Christs perfection For take us as we are in our selves and so we are nothing but sin and a curse instead of doing Gods work wee doe the Divels and take us as regenerate and then though we be partakers of Gods Grace yet the remnants of corruption within us doe staine and infect all we doe Fifthly Here is the glorious visibility of Christs perfect working in his Resurrection Ascention and now sitting at Gods right hand in glory which could not have been had not Christ perfected his work Quest. What are wee further bound to believe concerning Christ Answ. First That whatsoever Christ had or was was not for himself but for us His fulness for our emptiness His attonement for our sins as the full breasts are for suck to the child the vertue of the head for the members of the body the fulnesse of the Fountaine for the streams Isa. 9. â— 1 Cor. 1.30 Quest. In what particulars will this appear Answ. First His Incarnation was for us not for Angels nor for any other end If there had been but one man of all mankind to be saved Christ would have dyed as Paul said Gal. 2.20 who gave himself for me It was not the multitude of Believers which made Christ to become man for comparatively there are but a small remnant but it was because such are given to him as Mediatour and so he would be faithfull for one as well as for many Secondly All that Christ did was not for himself but for us All his miracles Joh. 11.15 His miracles tending to the confirmation of their faith So was his obedience to the Law and fulfilling the righteousnesse thereof for our sakes Thirdly His sufferings and rendring himself an Attonement and Sacrifice on the Cross was for us Isa. 53.5 He died for us gave himself for us c Heb. 12.24 Abels blood cried for vengeance but Christs for mercy Fourthly The fruits and benefits of his mediation redound to us Justification pardon of sin sanctification victory over lusts assurance of Gods favour all these come by Christ but to those only for whom he was appointed a Saviour Secondly that all this was of God the Father It s his will and gracious appointment that Christ should do all these things for his Col. 1.14 Thirdly it s the duty of all Gods children to know and believe this fulnesse of Christ for them and to look upon Christ and all his benefits as for them Quest. Why is it their dutie to do so Answ. First because otherwise Christ would be in vaine and not of that use that God hath appointed him for the fountaine runs in vaine if none will drink of it Secondly because in and through him God doth magnifie his glory his attributes of grace mercy and unspeakable bounty so that if we do not thus receive Christ we deprive God of all his intended glory Thirdly because of the insufficiency of all other things to satisfie the troubled and broken heart which may make us to flie to this and to say Whither shall we go thou hast the words of eternal life Fouâ—thly our necessity may enforce us to it Consider when our own hearts disquiet us when the perfect Law troubles us and when the Devil accuses us we should then flie to Christ which will answer all Quest. Whether did not Christ die for all men Answ. Christs Mediatory prayer John 17. and Death is not for all the world but onely for some certaine persons who are given by the Father to him Quest. How can this be made out and proved Answ. First Consider that there is a necessary connexion between Christs prayer or intercession and his death they are of equal latitude whom he prayed for he died for and whom he died for he prayed for So Rom. 8.34 and this must needs be so because Christs prayer is one part of his Priestly office and the oblation of himself a sacrifice for sin was the other Secondly though Christ in his prayer and death had special love and regard to some of mankinde and not to all yet there is no man that is damned that can lay the blame any where but upon himself So Hos. 13.9 Death and hell are the wages of sin Thirdly we must distinguish of the sufficiency and worth of Christs death in it self and the effectual application of it Christs death is of value enough to redeeme ten thousand worlds because its the
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
not propound Christ as a Saviour to them in the first place but must do as Paul when he preached to Foelix Act. 24.25 laying open the wrath of God to him for his sins so that he trembled So must they humble them by the Law before they preach the Gospel 3. Reprobates have this advantage by Christ that they enjoy all the mercies they have For all being forfeited by Adams sin by Christ who is the heire of all things they come lawfully to enjoy the mercies they have For its Christ that beareth up the world Indeed they have not a sanctified use of what they enjoy for to the impure all things are impure Tit. 1.15 but otherwise they have a lawfull right before God and man to what they enjoy Psal. 115.8 4. It s by Christs death that many wicked men are partakers of the common gifts of Gods Spirit It s the Spirit of Christ that gives several gifts to men 1 Cor. 14. Christ is the vine and so not only grapes but even leaves come from his sap and juice 5. Christ by his death is made Lord of the whole world and hath conquered all the inhabitants that are therein so that they are Christs as a Lord who hath bought them by his death 2 Pet. 2.1 they denied the Lord that bought them Wicked men are bought by him to be his Vassals and servants and he may dispose of them as he pleases for his Churches good Quest. How may it be proved that Christ gave himselfe onely a ransome for some Answ. First because we are said to be elected in Christ our Head For though election be originally from the meer will of God yet we are chosen in Christ as the Mediatour If then election be only of some as is proved Rom. 9. then Christ died onely for some For Christ is but the medium whereby election doth bring about all the effects thereof Seeing therefore election is onely of some and that is in Christ as the medium Christ also must be onely for those that are elected Secondly whom Christ as Mediator would not pray for those he would not die for but he prayed not for the world John 17.9 shall he give his blood and will he not voutsafe a prayer his intercession and oblation go together Thirdly for whom Christ died he died not only for their salvation but that they might have grace to fit them for it Tit. 2.15 but the wicked have not faith and repentance given them Therefore Fourthly there cannot be a greater love then Christ to die for one and if God hath delivered up Christ for us how shall he not with him freely give us all things Rom. 8.32 therefore to say that Christ died for all and yet will not save all is to grant the greater and deny the lesse Quest. How then shall we know who they are that have an interest in Christs death Answ. First such as are dead to sin Christs death and sins death go together Rom. 6.10 11. Gal. 5.24 If Christ be crucified for thee the lusts of sin are crucified in thee Secondly such are not onely dead to sin but to the world also So Paul Gal. 6.14 Col 3.2 3. so then not only grosse sinnes exclude from a propriety in Christs death but also an inordinate frame of heart to these lawful things below Indeed if this inordinate affection be a burden and grief to thee they hurt not non sensus sed consensus nocet Thirdly such make the death of Christ a pattern of all patience and humble resignation 1 Peter 2.21 24. for Christs death is not onely efficacious and meritorious but exemplary Christ learnd obedience by his sufferings Heb. 5.6 when he was reviled he reviled not again c. so should it be with us Fourthly such look upon the bitternesse and uglinesse of sinne as being so foule that nothing but the blood of Christ could wash it away the very thoughts of Christs death makes them cry out of the cursed and filthy nature of sinne Fifthly such are infinitely affected with the love of God and Christ in this his death So 2 Corinth 5.14 considering from what a dying damning state Christs death freed them it works in them unspeakable affections and enlargments towards God and Christ. Sixthly Such will resigne up to Christ all that they have and now live no longer to themselves or to worldly motions but unto Christ Rom. 6.10 11. 1 Pet. 2.24 1 Cor. 6.20 they look upon their bodies estate health parts c. not as their own but resign up all to Christ. Quest. What are the priviledges which come by Christs death to such 〈◊〉 have interest therein Answ. First such as can plead Christs death can also plead his resurrection intercession and whatsoever glorious actions are done by him for his people Rom. 8.34 Secondly such have a propriety in all the benefits of his mediatourship justification sanctification and glorification Rom. 8.33 34. Heb. 10.14 Thirdly such shall have no other good thing either in heaven or earth denied to them Rom. 8.32 He that hath Christ hath enough and if thou wantest any thing it s not because God doth not love thee or because his merciful thoughts are not towards thee but because many good things are not absolutely good in themselves and so not wholly necessary for thee Fourthly such may from this special love to them rather then to others have an assured perswasion of their perseverance in grace till they attain to glory For Christ will not lose any of those for whom he suffered such bitter things Rom. 8.35 Fifthly such can rejoyce in all tribulations and especially are above the fear of death Christs death having taken away sinne which is the sting of it 1 Cor. 15.55 c. Quest. What are the benefits we have by Christs ascension and exaltation Answ. First hereby his holy Spirit is given more plentifully and abundantly implied John 7.39 So John 16.17 If I depart I will send the comforter c. Secondly hereby we are enabled with all holy and heavenly gifts either in a sanctifying or ministerial way So Eph. 4.8 Christ when he ascended gave gifts to men that we have a Ministry and Ordinances with the spiritual effect thereof it s wholly from this Yea John 14.12 all miraculous gifts descend from this Yea our Faith Repentance love to God and delight in holy things is because of this truth Thirdly hereby he prepares a place for his children John 14.3 He is gone to heaven to see that Thrones of glory be provided for his people Fourthly Christ is gone to heaven to be our Advocate and to plead our cause 1 John 2.1 Hâ—b 7.25 In his greatest glory he forgets not his children as Pharaohs Butler did Joseph Yea when we cannot minde our selves Christ is commending our estate to the Father and pleading our cause when any accusation is brought against us Fifthly though Christ be gone to the Father yet he is not departed from us for ever but will
intercedes for us His prayers on earth were attended with great cries and groans and debasing of himself but this in Heaven is nothing but the presentation of his will that what he had prayed for and obtained for his people should be applyed to them Fourthly consider the adjuncts of his Priestly Office He is a Priest after the order of Melchizedech Psal. 110.4 Heb. 7.17 which doth imply 1. The conjoyning of the Kingly power to the Priesthood which was forbidden by the Lord King Uzziah was smitten for medling with the Priests Office Had Christ only sanctified himself to be a Priest for us without this Kingly Office we should still be under the power of our lusts and should have wanted a Spiritual Prince of glory against that Prince of darkness 2. It implies the spirituality of his Priesthood For Melchizedek though a Priest yet he brought only bread and wine to Abraham to refresh him so Christ after that bodily oblation of himself hath now appointed his children no other but spiritual sacrifices 3. There is implyed the perpetuity of it there is no abolition or translation of this Office to any other 4. This Priestly Office was confirmed by an oath Heb. 7.21 Every word of God is as sure as his oath but this was done to establish our faith for its the hardest thing in the world for a soul troubled with sin to believe that Christ hath made such an attonement and purchased reconciliation therefore God did not only promise but swore it Quest. What are we further to consider about the Priesthood of Christ Answ. First That Christ is not only the Priest but the Sacrifice it self He offered up himself in the bloody and ignominious death of the Cross for our sakes Secondly That he is not only Priest and Sacrifice but Altar also Priest he was in both his Natures as God and Man Sacrifice he was in his humane nature because that only could suffer and Altar he was in respect of his Divine nature because by that he was sanctified Thirdly In a Sacrifice it was necessary that there be some kind of destruction or anihilation of the thing to the honour and glory of God so Christ suffered both in soul and body in those exquisite torments which were upon him he was wounded all over for our transgressions Fourthly that Christ offered up his body as a sacrifice to God For its unlawful to offer sacrifices to any but to God because hereby is represented Gods supream Dominion and Majesty which is signified by the destruction of the thing offered Now though Christ did not cease to be God yet by his death there was a separation of soul and body though not of the Divine nature from either It was then unto God that he offered up himself Fifthly this sacrifice was by way of expiation and propitiation to attone and pacifie the justice of God which otherwise would have been a consuming fire to all man-kinde as it was to the Apostate Angels Sixthly the holy and â—ust nature of God against sin is such that there was a necessity of Christs sacrificing himself upon the crosse for us Quest. What are the properties of Christs sacrifice Answ. First it had infinite worth in it So that if God had so ordained it would have procured reconciliation for all the sinnes of all mankinde and that because the person offering was God as well as man Hence Rom. 8.33 34. 2. It s of infinite worth in respect of the gracious readinesse and willingnesse of him that did offer it 3. It had infinite worth in respect of the thing offered which was no lesse then the precious body and blood of Christ himself Secondly though Christ offered up himself a sacrifice yet the appplication of it must be in such a way as God hath appointed which is not done till it be received by Faith For so the Father hath appointed that this price should reach to none but those that believe Thirdly that hence Christs blood doth not onely wash away the guilt of sinne but the filth of it Tit. 2.14 So that none can plead the justifying efficacy of Châ—ists death that have not also the sanctifying efficacy of it Fourthly though Christ offered up himself but once yet the virtue and power of it doth abide for ever yea it extended to the godly that lived before his sufferings Fifthly that its continually useful and necessary because we renew our sinnes daily and it behoves us to apply this medicine continually Sixthly consider the certaine successe and prevalency of it to reconcile us to God Seventhly it s that sacrifice which Christ presents to his Father Eighthly the purity of this is not to be forgotten Christ is a Lamb without spot 1 Pet. 1.19 For as we must have a Priest without sin so a sacrifice without any defect otherwise this sacrifice would have needed another and so in infinitum Ninthly the virtue of this sacrifice is to make us like Christ himself He thinks it not enough to be a King and Priest himself but he makes us Kings and Priests for ever We offer up prayers and praises to him and by him we conquer all our spiritual enemies Quest. How is Christ the cause of our sanctification Ans. First efficiently For not onely the Father and Spirit but Christ himself also is the cause of all the holinesse we have therefore called The Life because he gives all supernatural life to his and the vine John 15.1 because as the branch separated from the vine can bring forth no fruit so neither we without Christ as also the Authour and finisher of faith Heb. 12.2 Of his fulnesse we all receive c. Joh. 1.16 Secondly he is the meritorious cause of our sanctification and therefore not onely paâ—don of sin but holinesse and zeal is made the consequent of Christs death Rom. 7.8 Thirdly Christ in a large and improper sense is called the formal cause of the good that is in us an assistant form not informing i. e. Christ received and applied by faith doth in a most inward and intimate manner live in us and thereby strengthens us Hence Gal. 2.20 I no longer live but Christ in me For by faith we are united to him and so he becomes our Head from whom we have all spiritual influx Fourthly Christ is the final cause of our sanctification i. e. we are made holy to this end both that we may shew forth the praises and glory of Christ as our redeemer as also that we should live to him desiring to know nothing but Christ crucified 1 Cor. 2.1 Quest. Did Christ do as much for one believer as for another Answ. Yea as will appear if we consider these things 1. Christ as mediatour did receive all equally into his charge and trust the Father gave such a number of persons neither more nor lesse to Christ to purchase their salvation and every one of these he did exactly know For to him as God all things past and to come are present
application to their proper and several circumstances as the particular time means and places wherein and whereby God will make them good to us This made Daniel so to pray when he knew the seventy years were expired Dan. 9.1 c. Secondly when God defers deliverances he doth it upon weighty causes best known to himself the principal whereof are 1. The more deeply to humble us and bring us to self denial and teach us patience 2. To teach us to acknowledge whence our deliverance comes and accordingly to value and prize it For benefits easily gotten are lightly regarded and soone forgotten 3. To weane us from the world and to draw us to meditations of the life to come where all tears shall be wiped from our eyes Rev. 21.4 4. To prevent greater evils which we would run into if we had our hearts desire So Exod. 23.29 Deut. 7.22 Thirdly remember that God exercises his best servants with long continued afflictions So he kept Abraham long childlesse and Zachary and Elizabeth and David without the Kingdome and so David complaines Psal. 119.82 123. Quest. But what if we finde no end of our afflictions but that they continue unto death Answ. First we must then even until death continue to live by faith Secondly in the meane time relieve thy soul with these meditations 1. It s Gods pleasure that we should through manifold afflictions enter into heaven Act. 14.22 therefore murmur not at thy Fathers dispensations Prov. 3.11 2. Though thy afflictions be long and tedious yet God will at length give a joyful issue For so he hath promised Matth. 5.4 Psal. 34.19 and 37.37 3. Our longest afflictions are not comparable to the eternal joys which God hath prepared for them that love him 2 Cor. 4.17 Rom. 8.18 Hence 1 Pet. 1.6 For Heb. 10.37 4. Though God grant not deliverance sooner yet his love is unchangeable and the Crosse cannot seperate us from it Rom. 8.35 Quest. But how shall we be able to endure with comfort the pangs of Death Answ. Hereunto two things are required 1. A preparation to Death 2. Helps in the time of death Quest. How shall we prepare our selves for death Answ. First pray oft with David Psal. 39.4 Lord make me know mine end c. and with Moses Psalme 90.12 Lord teach me to number my days c. Secondly endeavour daily to disarme and weaken death as the Philistines dealt with Sampsom and this we must do by weakening sinne which is the sting of death 1 Cor. 15.56 Thirdly endeavour to have some true taste of the joyes of Heaven aforehand Quest. But how may we attain hereunto Answ. First by a serious consideration of the evils that hinder our happinesse which are foure 1. The misery of our lives by reason of sinne and the consequences thereof For none is free from sin Prov. 20.9 Rom. 7.14.23 c. 2. The vanity of all things that are in the world which therefore can never give full content Eccles. 1.1 3. The mutable condition of our lives in this world being but strangers here 1 Pet. 2.11 Heb. 13.14 4. Whilest we are here we are separated from our head which is in Heaven and from the happy fellowship we shall enjoy with him there 2 Cor. 5.6 Hence Phil. 1.23 Secondly We must frequently mediate of the blessed estate of the Saints in glory 1 Joh. 3.2 Rev. 22.4 Matth. 25.34 Thirdly Then we must compare ouâ— present state in this life with that in heaven whereby we shall find the one infinitely to excell the other and this will make us a weary of the world and to long for heaven 1 Cor. 7.31 Phil. 3.20 and 1.23 Quest. How may we discern whether this joy of the Spirit be truly in us or no Answ. There are sundry properties wherein it differs from carnall joy as 1. This joy succeeds sorrow for sin Joh. 16.20 Matth. 5.4 whereas carnal joy springs from carnal delights and objects Prov. 14.13 It ends in mourning Luke 6.25 2. It s a fruit of righteousness It issues from Christ known and believed to be made unto us of God wisdome righteousness sanctification and redemption whence flows peace of conscience and joy in the Holy Ghost Rom. 14.17 But carnall joy ariseth from the sudden feeling of some wordly delight 3. It s founded in the holy use of the Word Sacraments and Prayer and in the practice of love mercy justice c. the other is from no such thing Job 21.13 14 15. 4. It s so fixed and rooted in the hearts that it cannot be removed from thence Joh. 16.22 whence its able to swallow up all grief and heaviness whereas the others is mingled with bitterness Prov. 14.13 5. It s eternal not only continuing in this life but in that to come whereas the joy of the wicked is short c. Job 20.5 So in these examples Luke 12.20 and 16.22 Quest. What are the helps that are to be used in the time of death Answ. They may be reduced to two heads Meditations and Practises Quest. What meditations are we to use Answ. First Consider death in a double respect 1. As it is in its self and so it s a curse and the forerunner of condemnaton 2. As it s qualified by the death of Christ and so it s a blessing and the end of all our miseries a short passage to joy c. and the grave a perfumed bed c. Secondly Consider that there be three degrees of eternal life the first in this world before we die which is begun when we repent and believe in Christ c. Joh. 17.3 The second in death which frees us from all sin and misery preparing the body for eternall happinesse with the soul which is already in heaven The third is when both soul and body being re-united goe into everlasting glory Thirdly Consider that there is a mystical union and conjunction between Christ and every believer both in regard of body and soul which being once knit shall never be dissolved So that the dead and rotten body continues still to be a member of Christ by vertue of which union it shall certainly be raised up again at the last day and made like to Christs glorious body Quest. What are the helps in practice Answ. First if thou wilt comfortably beaâ— the pangs of death thou must labour to dye in the Faith which is done by laying hold of the promise of God touching forgiveness of sin and life everlasting by Christ Heb. 11.13 Gen. 49.18 Joh. 3.14 15. 2 Cor. 1.9 Secondly If thou wilt die with comfort thou must die in obedience i. e. willingly and readily without murmuring submit to the will of God in bearing the pains of death So did Christ Not my will but thy will be done So we are taught to pray Thy will be done c. For which end we must learn to submit patiently to all lesser afflictions Quest. How shall we be enabled to bear with comfort satanical molestations either when we are
is begun confirmed and encreased by solitariness Eve was tempted when she was alone therefore such persons should converse with good company and exercise their mindes with reading Gods Word heavenly meditations singing of Psalms c. Fourthly Such must as heartily repent of these evill thoughts as of evill words and deeds For through mens carelesness over their thoughts it is that God suffers Satan to plague and torment them with such blasphemous thoughts and after repentance he must watch more narrowly over his ways especially over his heart which is the fountain of all Prov. 4.23 Quest. How may distresse of minde arising from our own sinnes be cured Answ. First That particular sin must be known which is the cause of this distress most are prone to dissemble herein pretending that it comes from some wicked thoughts or affections when as usuall it comes from some gross actual sin especially against the third sixth and seventh Commandments and the more secret such sins be the more horror of conscience they bring Secondly their Sin being known see what signs thou canst finde in them of true repentance for it otherwise they are not fit to receive comfort Thirdly If this be found then administer comfort yet mixed with some terrors of the Law that the comfort may appear to be the sweeter wherein observe these two rules 1. Inform the party that his sins are pardonable though in themselves great and hainous yet by the mercy of God in Christ they may be remitted and this he may be convinced of 1. Because Gods mercy is infinite and over all his works Psal. 145.9 Christs death is of an infinite value God delights in mercy Isa. 55.7 Psal. 103.7 as we see in Manasses Mary Magdalen Paul c. 2. Because men living in the Church and knowing the Doctrine of salvation shall not be condemned simply for their sins but for their impenitency therefore men should be grieved not so much for their committing of sin as for continuing therein without repentance 3. Because it pleases God many times to leave men to themselves to commit some sin that greatly woundeth conscience yet even these do not utterly take away grace but afterwards makes it shew it self and shine more For Rom. 5.20 where sin abounded grace abounds much more 4. The promises of God touching pardon of sin and life eternal in respect of believers are general and in regard of all and every man indefinite so that they exclude not any only they admit one exception of final impenitency 2. Shew him that his sins are pardoned if he be heartily grieved that by his sins he hath offended so loving and merciful a God And if he desire with all his heart to be reconciled to God in Christ and resolve against sin for the time to come Luke 15.11 c. Shew him these Texts Matth. 9.12 13. and 11.28 Luke 4.18 Quest. But what say you to the case of Recidivation if a man after repentance for sâ—me grievous sin fall into it again Answ. His case is dangerous as relapses into mortall diseases yet not altogether desperate For 1. We that have but a drop of mercy must forgive our brethren again and again much more will God who hath an Ocean of mercy Isa. 1.18 Apostates are called to repentance with promise of pardon Luke 15.20 the prodigal by whom is meant a childe of God who fell after repentance and obedience upon his purpose to return was pardoned So 2 Cor. 5.20 Paul prayes the lapsed Corinthians to be reconciled to God 2. Assure such that upon their repentance they shall be pardoned Quest. But I am troubled for want of grace in my heart and obedience in my life what must I doe Answ. This is common to all Gods Children more or less at one time or other So was Paul troubled Rom. 7.23 Now there are many grounds of comfort whereby the heart may be stayed in this sorrow that it be not immoderate which are First Remember that its Gods will that thy sanctification should be imperfect in this life This is manifest both by the word of God and daily experience and God will have it so 1. Because God gives grace according to the measure and manner of our receiving of it which in this life is imperfect Indeed remission of sins and justification by Christs obedience are ours by imputation and so are perfect but sanctification regeneration the love of God and man are put into us Yet before we have them we must receive them and the means whereby we receive them is faith which because it is weak and imperfect in this life therefore the gifts which we receive thereby are imperfect also 2. If any were absolutely perfect in this life then he should fulfill the Moral Law and so be a Saviour unto himself and by the tenor of the Law have life and so Christ should not be a Saviour properly but only as an instrument to dispose us to the keeping of the Law whereby we might save our selves But Christ is the only Allsufficient Saviour and the accomplishment of our salvation is from him alone 3. It s Gods will that his children should be brought to nothing in themselves that they might be all in all out of themselves in Christ But if our sanctification were perfect here we should rest contented in our own goodness that Paul might not do so he was buffeted 2 Cor. 12.7 Secondly Consider what makes thee accepted with God and how much thy self must do for this end which is 1. Thou must heartily bewail thy sins both of heart and life and if thou renewest thy sins thou must by renewing thy repentance recover thy former estate 2. In regard of thy former sins thou must rest on Gods mercy alone flying to the throne of grace to obtain pardon of them 3. Thou must endeavour for the future to perform obedience to God in all his commandments that thereby we may shew our gratitude to him for his mercy and profit in our obedience Object I endeavour to do these things But alas in sorrow for sin I am troubled with hardness of heart my faith is mixed with doubtings and my obedience with many slips and falls what shall I therefore doe Answ. Remember these rules 1. If thou hast a minde and purpose not to sin and a desire to please God and endeavourest to perform both God in mercy accepts this for obedience it self Accipit suum remittit tuum He accepts that which is his and forgives that which is thine His is the grace which puts us upon these desires and endeavours Ours are the wants and weakness in performance the first he accepts the latter he forgives Quest. But can God accept our works which are imperfect Answ. As our obedience is in truth so far its his work and therefore he accepts it as it s ours so he pardons it because we are in Christ. Secondly canst thou say with Paul Rom. 7.19 The good which I would doe I doe not and
are made one with him or united to him as a childe to his Father 1 Joh. 1.3 So that our communion with God is 1. To see him in his works 2. To hear him in his Word 3. To speak to him by prayer and praise 4. To walk with him in meditation of his presence Quest. What are the evidences or signs of our communion with God and with Jesus Christ Answ. First The holy spirit of God and of Jesus Christ given to us 1 Joh. 3.24 Hereby we know that he abideth in us by his Spirit which he hath given us So 1 Joh. 4.13 Quest. How doe we know this our communion with God by his Spirit given us Answ. First As the inward immediate efficient cause of this divine communion with us For 1. God dwells in us by his Spirit Ephes. 2.22 2. Christ supplies his absence from his Church by his Spirit Joh. 14.15 17 25 26. and 16.17 18. Secondly As an Anointing teaching us all things 1 Joh. 2.27 Revealing to us the things that are given us of God 1 Cor. 2.12 and illuminating us with light to receive them Yea sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate way that it wonderfully assures us hereof Joh. 14.21 22 23. Thirdly As a witness with our spirits Rom. 8.15 16. Fourthly As a seal upon our hearts Ephes. 1.13 Fifthly As the earnest and first-fruits of our adoption and endless communion with God in glory Ephes. 1.14 Rom. 8.23 Sixthly As the original cause and root of all these spiritual fruits which are only found in them that have communion with God Gal. 5.22 23. Quest. But by what signs may we know that the Spirit of God is given us Answ. If the Spirit of God be given us then 1. We are or have been effectually convinced by the spirit of our own naturall misery and of Christs supernaturall alsufficiency to remove it Joh. 16.7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6.11 mortifying the old man and quickening the new man in us Rom. 8.13 11. 3. We are acted guided and led by the Spirit of God Rom. 8.14 4. We minde the things of the Spirit Rom. 8.5 our thoughts projects contrivements c. do habitually fix here 5. We bring forth the fruits of the Spirit which spirit cannot bring forth bad fruit not be barren Ephes. 5.9 Gal. 5.22 23. 6. We combat by the Spirit against the flesh Gal. 5.17 7. We are strengthened to every good word and work with might in the inward man by the Spirit Ephes. 3.16 Col. 1.10 11. and particularly by the spirit we are notably enabled unto prayer against all our infirmities Rom. 8.15 26 27. Secondly The true abiding of the ancient Primitive truth and Doctrine of Christ in us is another sign of our communion with God So that we are not carried aside to unsound new fangled opinions 1 Ioh. 2.22 23 24. All novelties in Doctrine are to be censured by Primitive truths and brought to the ancient standard for their regulation Quest. How shall we know that we sincerely abide in the truth Answ. First if we have a cordial love to the truth 2 Thes. 2.10 Contrary in those 2 Tim. 4.3 4. Secondly A consciencious care to doe nothing against the truth but any thing for it 2 Cor. 13.8 2 Ioh. 10.11 Thirdly an earnest contending for the faith once delivered to the Saints Iude 3. not for new upstart Doctrines and new-coyned opinions Fourthly A bearing witness to the truth both verbally and really in the worst times and against the greatest dangers So Paul Phil. 1.17 and so Rev. 2.13 yea Christ himself bore witness to the truth even unto death Ioh. 18.37 Thirdly True confession that Jesus is the son of God is an evidence of our communion with God 1 Ioh. 4.15 Object But how can this be did not the Divel confess Christ to be the Son of God Mar. 1.24 Luke 4.34 41. and Hypocrites Mat. 7.22.23 Answ. There is a double confessing that Jesus is the son of God 1. Dogmaticall arising meerly from the assenting act of Faith that believes the truth of Gods word touching Jesus Christ. So Divels and Hypocrites may confess Christ Tit. 1.16 and in opinion they know him Luke 4.41 this may be without any communion with God and Christ. 2. Fiduciall arising not only from the assenting but also from the applying act of Faith when we confess Christ with confidence and trust in him for salvation This is here meant Quest. How shall we know when we fiducially confess Jesus Christ Answ. 1. If we assent to the truth of Gods record touching Christ 1 Ioh. 5.10 11. 2. If we appy Christ to our selves resting and living upon him according to that record Ioh. 1.11 12. Gal. 2.20 3. If we confess Christ thus applyed not only in words but in deeds also Tit. 1.16 Mat. 7.21 4. If we confess Christ even to sufferings and to death Acts 20.23 24. and 21.13 Rev. 2.13 Fourthly Not doing or practising of sin is a sign of our communion with God 2 Ioh. 3.6 8. Fifthly Unfeigned love to God and dwelling therein is a signe of our true communion with God 1 Ioh. 4.16 For 1. Our true love to God denotes a reciprocation of mutual affections betwixt God and us 1 Ioh. 4.19 2. It implies a reciprocation of the genuine fruits and effects of love mutually God loving us adops redeems calls sanctifies justifies and glorifies us we loving God trust in him fear obey him c. both these import spiritual communion with God Quest. How may we know that we truly dwell in Gods love Answ. 1. When we love God with an intensive love Luke 10.27 that is with all within us 2. When we love God with a predominant love that overcomes our love to all other objects besides God Psal. 97.10 Mat. 10.37 with Luke 14 26. Rev. 21.11 3. When we love God obedientially so as willingly to obey all his commands Ioh. 14.15 1 Ioh. 5.3 2 Cor. 5.14 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his sake Cant. 8.6 7. Acts 20.23 24. and 21.13 5. When we love him continually Ephes. 6.24 Sixthly walking in light and not in darkness evidenceth our communion with God 1 Ioh. 1.5 6 7. Quest. How shall we know that we walk thus Answ. 1. When we are effectually translated from darkness to light Acts 26.18 Col. 1.13 Ephes. 5.8 2. When we cast off the works of darkness and put on the armour of light Rom. 13.12 c. when we bring forth the fruits of light Eph. 5.9 3. when we shun all fellowship with works of darkness in others Eph. 5.11 4. When we love the light and come to it that our deeds may be manifested to be of God Ioh. 3.20 21. Seventhly Walking as Christ or chief Captain Heb. 2.10 walked is another sign of our communion with God 1 Ioh. 2.6
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
bewailing these relicts of corruption before the throne of grace earnestly craving the pardon of them and strength against them whereby we may be enabled to mortifie our corruptions and to fly from all sin for the time to come 5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth whilst we make war against them withstand their assaults prepare our selves for the conflict watch over our hearts that they be not surprised exercise our spiritual graces and buckle to all holy duties required by God for obtaining the victory Phil. 2.12 1 Cor. 16.13 Ephes. 6.10 6. It makes us to go on in our Pilgrimage with contentment and patiently to bear all afflictions not only because we deserve them by reason of our sins Lam. 3.39 But also because we know and have experience that these corrections are necessary to mortifie our lusts and to draw out the core of our corruptions and as salt to season us that we be not tainted and perish in our fleshly putrifaction 7. By this conflict our hearts are weaned from the world and it provokes us to long after our heavenly happiness when finding our selves tired with this fight not only with forreign foes but these intestine traitors we cannot but earnestly desire that perfection which is only attainable in a better life Phil. 1.21 with Rom. 7.23 8. It causeth us to long after the crown of victory and when we have obtained it it will hereby become much more glorious For the Lord will have us first to fight and overcome and then he will reward us with the crown of victory He will first have our gâ—aces exercised and manifested and then he will give us a proportion of glory according to the proportion of our graces 2 Tim. 4.8 Secondly As its profitable that these relicts of sin should remain in us so its sutable and seasonable to the time and place wherein we live For God hath determined that here we shall not attain unto perfection but only that we should labour after it and attain it in the life to come that whilst here we should be in our nonage and come to our perfect age in Christ and to our heavenly inheritance after our dissolution This world is appointed for our painfull Pilgrimage and the place of our warfare and it s not seasonable to expect rest and joyes till we be arrived safely in our own Country Quest. What are the formall and essentiall causes of this conflict Answ. Because contraries do best illustrate contraries let us remember that there was a time when this conflict was not to be found in this little world of man the which was twofold First That truly golden age in which man was created after Gods image and lived in the state of innocency at which time there was a blessed peace and heavenly harmony between the body and soul and all the powers and parts of them both But when Satan the arch enemy of mankind saw and envied our happy condition he plotted by all means to work our ruine and despairing to accomplish it by power he had recourse to serpentine policy whereby he perswaded us under shew of love to undoe our selves and thereby he entred in upon us accompanied with a crew of his hellish followers the chief whereof were disobedience unbelief in God and credulity to the Divel damnable pride envy discontent aspiring ambition and unthankfulness all which being let into our souls they dispoiled us of Gods rich graces our created wisdom and holiness making themselves conquerors over all our powers and parts and every one of them chusing for their habitaion those places and parts which they thought most fitting for them As for example ignorance errour curiosity and many thousands of sinfull imaginations surprised and keep possession of our mindes Worldliness and profaneness subdued and held reason in subjection perverseness and rebellion surprize the will But in the heart there are such multitudes of hellish enemies as can neither be named or numbred as legions of unlawfull lusts infidelity wicked hopes hellish despaire hatred of God love of the world pride disobedience deceit cruelty ambition covetousnesse voluptuousnesse c. Secondly In the state of corruption there was no conflict because the strong man Satan having got possession all things were at peace only there was some contention betwixt the will and the conscience and between one unruly passion and another yet both yielded obedience to the Divel as their chief Soveraign who if he saw any disadvantage arising to his Kingdom by this contention he could appease and joyn them together like friends in doing him service But this hellish peace was far more pernitious to our poor soules and bodies then the most cruel war is to the weakest enemy and the rather because we had no apprehension of the danger nor feeling of our own misery being born bondslaves to the Divel and brought up in doing him service in the unfruitfull works of darkness for which we had only the present pay of worldly vanities though when we had laboured most in doing his druggery we were often couzened of our wages notwithstanding which being born and inured to this hellish thrauldom we desired still to live and die in it taking delight in pleasing this our Tyrannicall Master yea though after all we were sure to be cast into Hell fire Quest. How then come wee to be freed out of this miserable condition Ans. Our gracious God of his infinite mercy of his meer free grace and good will sent his only Son into the world to redeem us by his pretious death to vanquish and subdue all the enemies of our salvation and to set us at liberty who were in bondage yea in love with our thraldom not so much as desiring to be freed from it who not only paid the price of our redemption and provided a soveraign salve for all our sores but applies the power and efficacy of his merits unto us whilst by his word made effectuall by his Spirit he discovers unto us this work of our redemption and the promises of grace and salvation made to all repentant and believing sinners by which he begets this faith in us wherewith as with a hand we lay hold on and apply unto our selves his righteousnesse death and obedience for our justification and redemption whence it is that we are freed from our sins Christ having satisfied for them as also from our thraldom to Satan death and condemnation so that they shall never be able to hurt us or to lay any thing to our charge And not resting here our powerfull Saviour sends his Spirit and graces into our hearts to pull us out of the dominion of sin and Satan to regenerate and purifie us from the filth of our sins by the power of the same death wich delivered vs from the guilt and punishment due to it and enabled us to serve God in newness of life by applying also unto us the vertue of his
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
our Christian liberty about things indifferent to raise in our minds superstitious fears or causelesse doubts that being affrighted we may be hindred in our Christian duties or discouraged when we have done them It plays also the false Judge condemning where God and a good conscience justifies and justifying where they condemne which false sentence is the cause of carnal security when we continue in sin and of needlesse fears when we are careful to perform our duty Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit and the uglinesse of sin be discovered then the corrupt part of conscience which before seemed senseless being thus awakened fills the minde with loud cries and grievous accusations and hideous fears and now as eagerly moved to despaire as it did before to security and presumption telling us that our sins are unpardonable and that it s too late to repent But then again the good conscience silenceth it and quiets the fury of it by witnessing to us that our hearts are upright though we have been overtaken and have fallen through infirmity or at least by bathing it self from the filth of sin in the precious blood of Christ which is sufficient to purge us even from presumptuous sins it thereby quiets our hearts again Secondly come we now to the fight which is between them in the will which is much moâ—e sharp and sensible For it likewise being partly regenerate and partly unregenerate there is a continual combate between these contrary factions whilst the regenerate part wills and affects that which is good and the unregenerate part wills and chooseth that which is evil and refuseth that which is good As for example the regenerate part being guided by the sanctified understanding chooseth God as the chiefest good and refuseth the world and earthly vanities the service of Satan and the momentany pleasures of sin which in the end bring death though the former be bitter to the flesh and more imbittered by afflictions and the latter be sweet and delightful to the carnal appetite But on the contrary the unregenerate part of the will being directed by that wisdome of the flesh which is worldly sensual and devilish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heavenly happinesse which it knoweth not and chooseth this present world with the vain honours and uncertain riches and sinful pleasures of it because they are subject to the senses and may be had in present possession and in this conflict sometimes the one and sometimes the other prevails and causeth the adverse party to give ground So Rom. 7.15 c. Thirdly having seen the conflict between the flesh and the spirit in the understanding and will severally come we now to that conflict which is in them being joyntly considered as between faith and infidelity on the one hand and vaine presumption on the other and this is referred to both these faculties because as the least degrees of faith are chiefly in the will so the highest degrees of it are in the understanding For after the Law hath brought a man to the sight and sense of his sins of the punishment due to them and of his utter inability to get out of this forlorn condition and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes and by his righteousnesse and obedience to justifie sinners then the Spirit of God assisting the Ministry of the Word works thereby in his heart some earnest desires to be made partaker of Christ and these benefits which we call hungring and thirsting after his righteousnesse and this is the first degree of justifying Faith and not only a preparation to it For they are pronounced blessed who thus hunger and thirst after righteousnesse Matth. 5.6 but there is no blessednesse to those who are in the state of infidelity Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour and to relie upon him only for his salvation which is the second degree of true faith unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sins and the renewing and quickning him in all saving graces and lastly by his daily walking with God in the works of holiness and righteousnesse and that sweet communion he hath with him in spiritual exercises he groâ—s from one degree of Faith to another till at last he attains to a full perswasion of Gods love the remission of his sins and of his own salvation But yet the fâ—esh and relicts of corruption even when we have attained to the greatest perfection as in the part regenerate there is full and certain perswasion so in the unregenerate part there dwells doubting infidelity and vain presumption which continually assault one another sometimes the one and sometimes the other prevailing and getting the victory although in the conclusion Faith alwayes overcomes So we see in the example of Abraham and Sarah Heb. 11.11 Rom. 4.19 of Peter Mat. 14.30 The Father of the possessed child Lord I believe help my unbeleif Job Ch. 31.3 and 6.4 and 7.20 and 13.15 and 19.25 So in David Psal. 42.6 and 73.13 and 77.10 and 23.4 and 31.23 and 46.2 Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul come we now to it in the inferour seated in the heart of man Quest. What is the conflict between them in the affections and sensuall appetite Answ. Though these be no more corrupt then the other yet the corruption in them is more sensible and though the conflict be no more dangerous yet 〈◊〉 much more turbulent and violent For as outward objects move and affect the sences and there the heart and affections so they being thus moved do move the will and the will draweth also the judgment and understanding But though these sensual faculties are more grosly poysoned and therefore seem more desperately incurable Yet the spirit of God working also upon these parts doth purge them from their contagious humours and comforts the heart with such spirituall cordials and strengtheneth it with such heavenly antidotes that spirituall health is in some measure recovered yet is there a continuall combate in the heart and affections as they are renewed and sanctified and as they remain corrupt and unregenerate For the heart of stone striveth with the fleshly heart rebellion with obedience corruption with grace and whilst the spirit draws the heart to God and heavenly and spirituall things the flesh pulls it back and labours to keep it still fixed on the earth and worldly vanities Hence springs a continual conflict between the affections and passions wherein sometimes the same affections being divided between grace and corruption
all good means that the Spirituall part may be strengthened and the flesh with all its carnall lusts may be mortified that it may not prevaile against the Spirit as 1 Cor. 9.27 But the conflict of Conscience is commonly joyned with wretchless security whereby the unregenerate man carelesly neglects the causes and occasions of this bitter conflict till he be overtaken with them and only avoids the punishment but not the sin or the sin only when he is sensible of the punishment It works in him no care to mortifie his sins unless only in outward act and that also out of a slavish fear and not in love and obedience unto God It makes him not carefull to use means for the subduing of the flesh yea rather it brings him into a sluggish dispair as if all meanes were uselesse or if he use any means its only in hypocrisie to stop the cry of his Conscience not with a desire to profit by them Fifthly They differ in the subject matter or occasion about which this conflict is made by these divers enemies For the Flesh and Spirit do in all things oppose one another The Spirit the flesh in all that is evill the Fesh the Spirit in all that is good For there is no action which the spirituall man performs but the flesh interposing hindereth therein as in Prayer hearing receiving the Sacrament sanctifying the Sabbath works of justice mercy temperance c. somtimes wholly withdrawing him from them other somtimes distracting disabling him in them which makes him to complain with the Apostle Rom. 7.18 21. And on the contrary the Spirt opposeth the Flesh in all known evill either by restraining from falling into evill or being fallen to rise again by repentance Sixthly They differ in respect of time For the combate between the Flesh and Spirit begins at our regeneration and not before and being begun its constant and continues to the end of our lives though it may have some intermissions in respect of sence and feeling But the conflict of Conscience oft times begins so soon as we have the use of reason receiving common notions from the light of nature but it s neither constant nor continuall but only by pangs and fits upon the occasion of some great sin committed or about to be acted Nor yet alwayes lasting to the end of our lives For ofttimes by custome in sin the Conscience becomes dead and seared that it takes no notice of sin nor opposes the will and affections but suffers them to run headlong to all manner of wickedness Quest. Whether is this conflict between the flesh and Spirit in all the regenerate Answ. It is in all the regenerate that have received Spirituall illumination and have the use of reason and understanding being possessed of Gods sanctifying graces not only in the habits thereof but in their acts and operations Quest. What are we to think of infants and idiots Answ. Such of them as belong to Gods Election he worketh in them for their justification and sanctification after an extraordinary secret and wonderfull manner applying Christ to them his righteousness obedience and vertue of his death and resurrection by his holy Spirit who all-sufficiently supplies unto them the defect of all inferiour instruments and means and hereby purgeth them from the guilt punishment and corruption of their sins Now in these there cannot actually be this conflict because they have not the acts and operations of spiritual graces but only the seeds of them yet even in them through spirituall regeneration there may be some kind of conflict between the Spirit and the flesh the seed of grace and of corruption striving one against another But this is meant of Elect Infants dying in their infancy Quest. Whether is this conflict in all the regenerate in like manner and measure Answ. It is not but diversly as it pleaseth the Lord to glorifie himself in the manifestation of his wisdom goodness and omnipotency either by giving his servants a greater measure of strength and grace whereby they obtain an easie victory or a scanter proportion of it by which notwithstanding they shall as certainly though not so speedily overcome shewing his greater power in their greatest weakness 2 Cor. 12.9 Quest. Is not this conflict sometimes weake in strong Christians Answ. Yes for sometimes through pride and self-love they are apt to forget themselves and being swoln up in their own conceits to rob God of his glory by arrogating some part of the praise of their spiritual strength and victories to themselves whereupon the Lord leaves them by spirituall desertions unto their own abilities and le ts loose their enemies to assault them In which case they are utterly unable to stand in the least conflict but are shamefully foiled and led captive of sin as we see in the example of Noah Lot Job David Peter c. and then being discouraged they complain with Job Chap. 6.4 That God opposeth them as a mighty enemy c. and with David Psal. 22.1 and 77.7 8. and with the Church Isa. 63.17 and 64.9 and then the flesh proudly swells triumphs over the Spirit saying Is this the man that took God for his hope But though God hath withdrawn himself a little that the spirituall man might the more earnestly seek him yet doth he not utterly forsake his servants and his graces in them which though they seem extinct yet are they but in a swoon and therefore when the Lord blows upon them again by his Spirit then they recover their former strength and the Christian Champian being grieved and ashamed for his former foile with more then wonted valour assaults his enemies and puts them to flight obtaining the victory and ever after hold them under more base subjection Quest. What is the success of this conflict between the Flesh and the Spirit Answ. The success is twofold the first whereof is the repulses and foils which the Spirit suffers through the malice and fury of the flesh the second is of the victory and triumph of the spirit over it The first is temporary and lasts only for a time The second is permanent and everlasting Quest. What is considerable about the first Answ. That the Spirit is often foiled in this combate when as by the subtilty or violence of the flesh it s hindred in its course of godliness allured or forcibly drawn to the committing of sin of which St. Paul complains Rom. 7.21 22. and this happens either through the weaknes of the spirit or want of watchfulness and Spiritual care to get the whole Armour of God close buckled to us of which foils there follow three notable effects 1. Unfeigned and bitter sorrow for our slips and falls So Isai. 63.17 2. An earnest desire to rise again to be delivered from the bondage of the flesh and having gotten the victory to keep it under for the time to come So Rom. 7.24 3. Having obtained the victory an use of all good means to be
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
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
So was Ammon So Prov. 4.16 Some cannot sleep if they have done no mischief all day This is indeed the Divells trouble and Hell is full of such troubled spirits Secondly When if it be at all for sin it is not so much for the intrinsecall evil or sinfulnesse of it as for the eventuall or consequentiall evills that attend sin and the punishment that follows it So Ahab 1 Kin. 21.2.7 So Caine Judas Simon Magus Act. 8.24 This is to be troubled for Hell not for sin Thirdly When the carriage under troubles is evill then its an evill trouble as 1. When men rage and swell under Gods stroke but their uncircumcised hearts accept not of the punishment of their iniquity So Caine stormed at his punishment So Isa. 8.21 22. 2. When notwithstanding their troubles they still go on in sin Felix trembled but it wrought no good upon him Act. 24.27 Jeroboam 1 King 12.33 he was ill but Ahaz was worse after judgements upon them 2 Chro. 28.22 So Rev. 16.11 and 9.20 3. Then troubles are evill whose cure is evill or when an evill course is taken for their removall as 1. When men fly to outward means to remove inward grief but go not to to God as Caine to travelling and building of Cities Saul to Davids Musick An ill diversion doth but prorogue not cure the disease 2. Wen they rest in the outward use and observation of religious means without an inward change of heart and thorow reformation of life Ahab humbled himself fasts mourns c yet Ahab is Ahab still Judas was full of inward horrour confesseth and makes restitution but goes not penitentially to God and fiducially to Jesus Christ. Jeremy therefore calls this a gadding it s not a penitentiall returning Jer. 2.36 3. When men have recourse to Diabolicall and sinfull means as Saul to the Witch 1 Sam. 28.7 8. Ahaziah to Baal-zebub 2 Kin. 1.2 Belshazzar to his Magitians Dan. 5.7 So 47.12 13. 4. When men dispairingly give over all our hopes and use of means saying there is no hope Jer. 2.25 and 18.12 This putting away all mercy is worse then all the former This was Cains case I am sentenced I must be damned God hath not mercy for me I will aske him none This is a wilfull casting away of a mans self This evill is of the Lord 2 Kin. 6.33 why should I wait or pray or repent c. This is to forsake our own mercies Jonah 2.8 Quest. How may we know a good troubled conscience Answ. First When our trouble is rather for our sins then our sufferings when we cry out of our sins as Lam. 5.16 So Jer. 31.19 Ephraim bemoans himself c. Secondly When in this condition we confesse bewaile and lament our sins as David Psal. 51.3 So Job 7.20 and 3 4. Thirdly When after this we forsake it Prov. 28.13 such shall have mercy Fourthly When we do not only forsake it as to the outward act but the heart is changed and mortified as to the love of sin when God hides pride from man Job 33.17 when we can say sin is more bitter then death Eccless 7.26 Fifthly When upon this the heart is carried out to seek after Christ for rest and righteousness Matth. 11.29 when we go to this Fountain to wash away sin Zach. 13.1 Joh. 3.14 15. Sixthly When after this the Conscience is made more watchfull and tender Job 34.31 32. Quest. What are the marks of an erroneous Conscience Answ. First When it leaves the Word which is the standing Rule to rectifie Conscience by and prefers Traditions or some humane invention before an expresse Precept So Matth. 15.13 Secondly When we leave the waters of Siloah the holy Scriptures which run softly uniformly and constantly and takes extraordinary Providence for a Rule instead of Precept whereas Gods providences both prospering and adverse are rather probatory then directory Deut. 13.3 Dan. 11.35 Erroneous Conscience imputes his success to his cause and his cause prospering he stiles Gods cause This was Rabshakeh's Divinity Isa. 36.10 and of the Chaldeans Hab. 1.11 Such say as Jer. 50 7. we offend not because they have sinned and we have prevailed Solomon tells us we can conclude nothing certainly from hence Eccles. 9.1.2 11. and 7.15 and 8.14 ult Thirdly It prefers a supposed fictious revelation before written and cleere revelations as that deceived Prophet 1 King 13.18 Now all divine revelations coming from the Spirit of Truth are ever consonant to the word of truth which is the rule to try all revelations by 2 Pet. 1.19 Fourthly It prefers a strong impulse from his own thoughts before Gods own thoughts Jer. 7.31 God said that it never came into his minde to approve of what they did yet they would doe it because it was their Conscience and came into their mind But these impulses though coming from a gracious Spirit can be no rule as we see in Davids impulse to build God an house 2 Sam. 7.2 3. so to be revenged on Nabal 1 Sam. 25.22 Prov. 28.26 He that trusteth his owne heart is a foole Hence Job 15.31 It s trusting to vanity Fifthly It interprets difficulties and discouragements as a discharge from duty The time is not come say they to build Gods house therefore it s not our duty Hag. 1.2 but this is a sluggards Conscience when he pretends a Lion in the way Prov. 26.13 Sixthly It conceives a fair intention or good end can legitimate an unwarrantable action It s true a good end hath a great influence upon an action to make it Theologically good yet can it not alter the nature of an action that is materially bad to mend it Job 13.7 Our Rule is not to doe the least evill to gain the greatest beneficiall good or to avoid the greatest penall evill Rom. 3.8 Seventhly It s so confident that it dares appeal to God to patronise his exorbitancies Joh. 16.2 they thought they did God the best service when they did the Church the greatest disservice So. Phil. 3.6 Paul out of zeale persecuted the Church So Act. 23.12 Quest. What motives may quicken us to get and retaine a good Conscience Answ. First Remember that God weigheth and trieth the Conscience Prov. 16.2 So much of Conscience as is in a man or duty or action or suffering so much of thanks and esteem with God So much Conscience as thou hast towards God So much comfort is coming to thee from God Secondly If Conscience be wanting thou wilt suffer loss of all thou hast of all thou hast done suffered or expended God will say to such when you fasted was it not to your selves c Ananias lost his cost when he had been at so great charges Alexander his reward when he had suffered so much Judas lost all after he had followed Christ so long and preached to others so often Thirdly A good Conscience leads a man to perfect and compleat happiness both here and hereafter 1. In this world its the only way to a good
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.