Spirit of grace Zach. 12.10 11. and godly sorrow works repentance c. 2 Cor. 7.10 The blood of Christ which was shed for the killing of sin makes them sensible of their sin with the aggravations of it being now not only against the Law of God but against the blood and love of the Son of God The contrary doctrine is very false and pernicious Quest. VVhether is the Law given as a Rule to believers under the Gospel Answ. Yea as may be proved by these Arguments First if sin be the transgression of the Law as the Apostle affirmes it to be 1 John 3.4 then a believer is bound to attend the Law as his rule that so he may not transgresse it as David did Psal. 119.11 For whosoever makes conscience of sin cannot but make conscience of observing the rule and they which lay aside the rule cannot make conscience of sin which is downright Atheism and Profanenesse Pâ—rquius a great Libertine in Calvins time makes this only to be sin viz. to see know or feel sin and that the great sin of man is to think that he doth sin and that the old man is put off by not seeing sin But these are liars 1 John 1.8 10. Secondly a true believer though he cannot keep the Law perfectly as his rule yet he loves it dearly and blames himself when he cannot keep it and cries out with the Apostle Rom. 7.12 The Law is holy and good though I am carnal He loves his Copy though he can but scribble after it Thirdly had believers been free from this directive power of the Law Paul would never have perswaded them to love upon this ground Because its the fulfilling of the Law Gal. 5.13 14. Ob. But the Law written in the heart and the spirit is the rule of life therefore not the written Law Answ. First the Law written in the heart is called a Law not in respect of perfect direction which is essential to the rule but in respect of â—ighty and effectual operation 〈◊〉 being a power in it as of a strong Law effectually and sweetly compelling â—o â—he obedience of the Law Secondly for the spirit he is indeed the principle of our obedience whereby we conform unto the rule but not the rule it self Only this is true 1. That the Spirit enclines the heart to the obedience of the rule 2. It illuminates the minde many times to see it by secret shinings of preventing as well as brings things to remembrance which we knew before 3. It acts them also sometimes as when we know not what to pray it prompts us Rom. 8.26 when we know not what to speak before our adversaties it gives it in to us Mâ—t. 10.19 when we know not whither or how to go it s a voice behinde us and leads us to the fountain of living waters Isa. 30.21 Rev. 7.17 But all these quickening acts proves it not to be a rule by which we ought to walk but only by meanes of which we come to walk and are enclined directed and enabled to walk according to the rule Fourthly the Spirit of God which endited the Scriptures and this Law is in the Scriptures and in the Law as well as in the Believers heart and therefore to forsake or reject the Scriptures or this written rule is to forsake and reject the spirit speaking in it as our rule nay it is to forsake that Spirit which is the Supream Judge according to which all private spirits nay all the actings dictates movinâ—s and speakings of Gods Spirit in us are to be tried examined and judged as Isa. 8.20 John 5.39 For which the men of Bereah were commended Actâ— 17.11 Ob. The diffâ—râ—nce between the Old and New Testament is this That of Moses was a Ministery from without but that of Christ from within and therefore the letter of the Scriptures is not a Law to a Christian but the Law written in their hearts c Answ. If this be the difference between the dispensation of the Old and New Testament Ministry then we may all burne our Bibles as uselesse and then its a marvel why the Apostles preached or why they wrote the Gospel for after-times that men miâ—ht believe c. as it is John 20.31 1 John 5.13 For either their writing and preaching was not an external Ministry which is contrary to sense or it was not Christs Ministry which is blasphemous whereas Christ in the Spirit leads us to Christ in the letter the Spirit within to the Word without by which we shall be judged at the last day John 12.48 and therefore certainly we are to be regulated by it now Ob. But the faithful receive an Unction of the Spirit which teacheth them all things Answ. This teaching is either immediate or mediate If immediate why doth St. John tell them that he writ to them that they might hereby know that they had eternal life 1 John 5 13. But if mediate to wit by the Word externally preached or writ then that external word is still to be our rule which the anointing of the Spirit helps us to know when therefore he saith 1 John 2.27 that being taught of the Spirit they need not that any man should teach them he speaks not of the immediate teaching of the Spirit but explains his meaning in the words following Ye need not that any man should teach you i. e. otherwise or after another manner of way then the Spirit taught them but as the anointing teacheth you all things and is truth For if Ministers are to preach in demonstration of the Spirit then they that hear them and are taught by them need no man to teach them otherwise then as the same spirit in the same demonstration teacheth them all things As therefore the Spirit leads us to the Word so the Word leads us to the Spirit but never to a spirit without or beyond the Word whereby the outward administration in the Word or letter should cease when the inward administration of Christ in the Spirit comes Ob. We are not to be led or guided by any outward commands in our obedience unto God because God is to work all our works for us and we are not to live but Christ is to live in us Answ. It s vain to think that we are not to look at any Promises because Christ is to accomplish all Promises for us If the question therefore be by what we are to live the Apostles answer is full Gal. 2 19 20. We are to live by the faith of the Son of God But if the question be According to what rule are we to live the answer is given by David Psal. 119.4 5. Thou hast commanded us to keep thy Precepts diligently c. So v. 17.77 If any demand what is the rule of faith by which we live Answ. The Gospel Phil. 3.16 But if you demand what is the rule of life it self Answ. The Moral Law and of this is the controversie Ob. But we are neither subject
and edifying our neighbours by our good example Fifthly We must carefully preserve our bodies and souls which are his Temple in purity from all pollution of sin For as a good aire and sweet habitation doth much refresh and strengthen our natural and vitall spirits and preserves our bodies in health So no less doth it chear up the Spirit of God within us if we provide him a cleanly lodging free from sinfull impurity sweetned with the incense of our prayers and adorned with the flowers and fruits of our good works and holy obedience Sixthly If we would strengthen the Spirit and increase in us the gifts and graces thereof we must keep them in continual exercise and cause these habits to shew themselves in their functions and operations For as breathing and moving are necessary for preserving the life of our bodies So fruitfull working and holy walking in all Christian duties is for preserving and cherishing the life of the Spirit Gal. 5.25 If we live in the Spirit let us walk in the Spirit Let the fire of the Spirit have fit vent to send out its flames in holy and righteous actions it will live and blaze but if we stop its vent it will presently die Let Faith exercise it self in apprehending the promises in waiting for performances fighting against doubting and in beaâ—ing the fruits of good works it will from a grain of mustard-seed grow to be a great tree from smoaking flax to a burning flame and from a feeble assent to a full perswasion Let love be exercised in doing and suffering for Gods sake in performing all holy services and Christian duties to God and our neighbours it will grow from a spark to a great fire Let the shoulders of patience be inured to bear the Cross of Christ and suffer afflictions to put up wrongs and overcome evill with good though they be weak at first they will become hardy and strong Exercise encreaseth graces but ease and sloth weakens them we should therefore resolve with David Psal. 119.32 33 34. Seventhly The last and principall means to cherish the Spirit is earnest and effectuall prayer to God that he will strengthen our weakness and quicken our dulness and support our faintness by a constant renewing of his spirit in us and sending a continuall supply of his saving graces to reenforce and refresh our decayed bands that by these Auxiliaries they may be enabled to stand in the day of battell and to get the victory over all our spirituall Enemies It s God that teaches our hands to war and our fingers to fight Psal. 144.1 and that gives us at the last a full and final victory and then adds the Crown of victory even everlasting glory Mr. Downhams Christian warfare Quest. But the flesh and Spirit being but qualities how can they be said to fight together Answ. Because the flesh and Spirit are mixed together in the whole regenerate man and in all the powers of his soul as light and darkness are mixed in the air in the dawning of the day and as heat and cold are mixed together in lukewarm water we cannot say that one part of the water is hot and another cold but heat and cold are mixed in every part so the man regenerate is not in one part flesh and another spirit but the whole mind is partly flesh and partly spirit and so are the will and affections c. Now upon this mixture it is that the powers of the soul are carried and disposed divers ways and hereupon follows the combate Quest. How doth the lust of the flesh shew it self Answ. First it defiles and suppresses the good motions of the Spirit Hence Paul saith Rom. 7.21 23. when I would doe good evill is present and the Law of the flesh rebels against the Law of the mind Hereupon the flesh is fitly compared to the disease called Ephialtes or the mare in which men in their slumber think they feel a thing as heavy as lead to lie upon their breasts which they can no way remove Secondly It brings forth and fills the mind with wicked cogitations and rebellious inclinations Hence concupiscence is said to tempt to entice and to draw away the mind of man Jam. 1.14 Quest. What are the contary actions of the spirit Answ. First To curb and restrain the flesh Hence St. John saith the regenerate man cannot sin 1 Joh. 3.9 Secondly To beget good motions inclinations and thoughts agreeable to the will of God as in David Psal. 16.7 My reins instruct me in the night season and Isa. 30.21 thine ears shall hear a voice behind thee c. and thus by the concurrence of these contrary actions in the same man is the combate made Quest. Why is there such a contrariety between the flesh and spirit Answ. Because the Spirit is the gift of righteousness and the flesh stands in a double opposition to it 1. In the want of righteousness 2. In a proness to all unrighteousness Object But naturall men also have a combat in them For they can say video meliora proboque deteriora sequor I see and approve of what is good but doe that which is naught Answ. This combat is between the naturall conscience and rebellious affections and its incident to all men that have in them any conscience or light of reason Quest. Have all believers this combat in them Answ. No For 1. Only such as be of years have it for Infants though they have the seed of grace in them yet do they want the act or exercise of it and therefore they feel not this combat because it stands in action Secondly This combate is in the godly in the time of this life only For in death the flesh is abolished and consequently this combate ceaseth Quest. What are the effects of this combate in the godly Answ. It hinders them that they cannot do the things that they would Gal. 5.17 and that three wayes 1. It makes them that they cannot live in the practice of any one sin 1 Joh. 3.9 2. If at any time they fall it staies and keeps them that they sin not with full consent of will but they can say the evil which I hate that doe I Rom. 7.19 3. Though in the ordinary course of their lives they do that which is good yet by reason of this conflict they fail in the doing of it Rom. 7.18 Hence it follows that all the works of regenerate men are mixed with sin and in the rigor of justice deserve damnation Object Sin is the transgression of the Law but good works are no transgression of the Law and therefore they are no sins Answ. I answer to the Minor The transgression of the Law is two-fold One which is directly against the Law both for matter and manner 2. When that is done which the Law requires but not in that manner it should be done and thus good works become sinfull Object Good works are from the Spirit of God but nothing proceeding from the
s all one whether we be defiled with our own or others filthinesse Fourthly God hath ordained humane society to better us and help us out of sin not to pollute and strengthen one another in sin Fifthly the harder this duty is by reason of the deluge of sin and the scorns that are cast upon it if we walk alone and crosse the times by so much the more acceptable it is to God as we see in Noah Lot c. Sixthly the want of conscience in this duty sets and continues all things out of frame in all estates as when the Magistrate punishes not Ministers reprove not Masters and Parents restraine not and so make themselves guilty of most sins of their inferiours Dr. Tho. Tailor Quest. How else may we communicate in other mens sins Answ. According to Mr. Baines on Ephes. it may be done eight wayes 1. By provoking to sin as such as stirre up lust anger pride c. in others These are worse sinners then they which commit it as the devil tempting our first parents was deeper in the sin and judgement then they Ring-leaders in sin shall be ring-leaders in judgement 2. By commanding sin For he that commands it is the chief offender Thus David murdered Uriah 3. By counselling As Jonadab to Ammon 2 Sam. 13.5 4. By consenting as Ahab in the murther of Naboth 1 King 21.19 So Hosea 5.11 5. By carelesseness to prevent sinne We must not say as Cain Who made me my brothers Keeper but we must watch over exhort reprove c. For when Achan sinned all Israel is said to sinne Jos. 7.1 and the whole body of them was punished 6. By not suppressing sin Thus Eli sinned 1 Sam. 3.13 7. By applauding sinne so Rom. 1.32 This strengthens the armes of the wicked 8. By not testifying against it Lev. 5.1 Quest. Are not all men guilty some way or other of the sinnes of the times Answ. Yea truly we all receive some taint and soile from the times we live in either our zeal is weakened or we do not grieve so much for the sins of the times as we should This made the Corinthians guilty of the sin of the incestuous person 1 Cor. 5.2 Quest. Whether is it lawfull for a man to rejoyce at another mans sinne Answ We may never rejoyce at sinne as it is sin but as God turnes it to an occasion of good so we may rejoyce as when a proud man by falling into some shameful sinne is thereby brought to repentance and humbled or when by the occasion of some soule impiety a good Law is made against it which otherwise would not have been made Phil. 1.15 16 17 18. Ames Cas. Consci CHAP. XXXVIII Questions and Cases of Conscience about the choice and use of Company Quest. WHat rule are we to observe in the choice of our company Answ. Never cast thy self into wicked company nor press amongst the profane especially upon choice voluntarily and delightfully And abide no longer with them at any time upon any occasion then thou hast a sound warrant and calling thereto Fo its uncomly and incompatible with a good conscience It s not for the honour or comfort of Gods children to keep company or familiarly to converse with graceless men Object But may we not make use of such company Answ. That we may the better understand it we must distinguish of our companying with them For 1. There is a common cold and more general society in trading buying selling saluting eating and drinking together and in other passages of humanity and entercouse of civill society to which charity nature necessity or the exigents of our callings general or particular do warrantably lead us This may nay must be 1 Cor. 5.10 2. Speciall dear intimate society in consultations and counsels about matters of special secrecie greatest weight and highest consequence In spiritual refreshments Religious conferences prayer marriage c. In a free communication of their souls their spirituall estate c. Now Gods children are bound by the Law of God and prudence from conversing with delight and from the exchange and exercise of those speciall passages of dearest acquaintance with profane men and enemies of God Quest. What reasons may be rendred for this Answ. First by such society he incurs a double hazard 1. Of being infected with sin Can a man touch pitch and not be defiled or go upon coals and not be burnt Pro. 6.27 28. Indeed there is a strange attractive and impious power in ill company to poison and pervert even the best dispositions For 1. By familiar correspondence with such there steals upon a man a secret and insensible dislike of his former sober courses as having thereby too much abridged himself of his liberty 2. There slily insinuates into his heart a pleasing approbation of and assent to the sensuall courses of his lewd companions 3. There follows a resolved and habitual change of his affections and conversation into the manners of those which he so familiarly converses with 4. He grows out of conceit with good men and good exercises because he daily hears them railed on jested at and slandered and so by degrees is himself transformed into a scoffing Ishmael and a breathing Devil Quest. But I hope we may keep company with such as are civil Answ. Christians which have any fear of God in their hearts will shun the society of such grosly profane persons knowing that their souls are a thousand times more capable of the contagion of sin then their bodies of an infectious disease and therefore their danger is greater by conversing with meerly civill men whose society they unadvisedly entertain for kindred old acquaintance advantage or such carnall respects and thereby cool in their zeale loose their comfort feelings of Gods favour joyful springings of heart boldness in the ways of God cheerfulness in the exercises of Religion and that comfortable fruition of other Christian prerogatives which many other of their brethren doe and themselves by the benefit of Religious companions and delightfull conversing with the Saints might plentifully enjoy 2. A Christian is every hour which he is in their company without a warrantable calling and just dispensation out of the Word of God in great danger of being involved within the flames of the just confusions and inwrapt within the compass of those outward curses and plagues which Gods indignation inflicts upon wicked men All profane men being unreconciled to God are every moment liable to all those miseries and fearfull judgements which either man or Devill any of Gods creatures or his own immediate hand can bring upon them they are only respired by Gods mercy and deferred to those opportunities and seasons which seem fittest to his holy wisdom Now when at any time they light upon them if any of Gods Children be unwarrantably in their company and with delight its righteous with God that he receive his portion amongst them at that time 2 Chron. 20.37 Be ye not therefore companions
Covetousnesse encreaseth as riches encrease 4. Inordinate Passions either prevent Reason or are stirred up by a corrupt judgement and therefore neither observe time nor place but upon every occasion would be leaping into action importuning execution yea somtimes many greedy passions crowd in altogether every one being more earnest then other to be satisfied so that to content them all is impossible to content none is intolerable to prosecute one and abandon the rest is to carry so many hungry vipers continually gnawing upon our soules 5. There are none that follow the streams of their Passions but expect and believe at last to get full rest and content to their appetites which yet in the event is altogether impossible for they keep neither sense order nor measure 6. Inordinate passion it self is an extream tortute and vexation God having so ordained that they which will give way to them should feel the burden of them Thus anger envie pride c. more disquiet them that entertain them then they can hurt any other man Rashnesse Inconstancy Craftinesse are the companions of inordinate Passions The resolutions and determinations of the passionate are unripe and inconsiderate they are also inconstant changing from those purposes that they had prudently resolved upon in the calme of their Passions and yet Passions breed craft enforcing the minde to finde out new wayes and meanes for performance of what is affected Inordinate passions are hurtful to the body impaire health breed humours nourish diseases and shorten life Secondly the second sort of Reasons to shew that Affections should be rightly ordered are taken from the consideration of the profit and benefit of well-guided affections For 1. They rather serve as instruments of vertue then foment vice and as an occasion of victory then a cause of foil Christ in whom were no inordinate affections had his soul heavy even unto death Mat. 26.38 2. The Scriptures exhort us to love fear joy c. therefore it were blasphemous to say that these Passions are absolutely evil 3. If the motions of our Wills be vertuous being guided by Gods Word and Prudence if then the Passions concurre with the Will vertuous actions are performed with much more ease and delight Quest. How may we know to what Passions our soules are most enclined Answ. By our company that we most delight in Like affecteth like meetings and manners for the most part sympathize together By our thoughts and words If we desire to be praised or insinuate our own praise it s a signe we are proud c. For the Minde thinks and the tongue will speak according to the Passions of the heart Get a discreet friend to admonish us of our Passions when we erre from the paths of vertue for self-love blinds us and others may see that by us which we cannot see by our selves God somtimes suffers our enemies to discover and upbraid us with our Passions whilest they pry into our actions more narrowlie then we our selves doe Long experience conduceth much to discover our inclinations of Minde as well as the temperature of our bodies Quest. By what degrees are the affections wrought on Answ. By nine degrees In the five first a carnal man may have his affections wrought on and in the last foure of them he cannot As When they are so far wrought on that the heart is enticed and allured much by them So the eloquent Ministers at Corinth wrought on the Affections of the Hearers that they flockt after them Paul durst not so preach 1 Cor. 2.4 When the Affections are so wrought on that the heart is somewhat touched therewith Thus God turned the Affections of the Israelites to Saul 1 Sam. 10.26 As a Needle touched with a Loadstone turnes it self to the North So a wicked mans Affections may be touched by the Word When Affections are so wrought on that the heart is somewhat bowed thereby So David bowed the hearts of the men of Judah as of one man 2 Sam. 19.14 When they are so wrought on that the heart is stollen away by them Thus Absalom stole away the hearts of all Israel 2 Sam. 15.6 When they are so far wrought on that the heart is enflamed by them Thus Cities of Refuge were appointed lest the Avenger of blood pursue the Slayer whilest his heart was hot i. e. whilest he was in a Passion Deut. 19.6 So Saul had a great zeal to Gods Church 2 Sam. 21.2 Jehu was zealous for God 2 Kings 10.16 When they are so far wrought on that the heart is quite overturned from what it was before So Lam. 1.20 Behold Oh Lord for I am in distresse my bowels are troubled my heart is turned within me c. viz. with grief for their sins When they are so far wrought on that the heart is engaged for God As a woman engageth her heart to him whom she will make her husband Jer. 30.21 VVho is he that engageth his heart to approach unto me When they are so far wrought on that the heart is glued to a thing by them So was Davids Psalme 119.31 I have stuck unto thy Testimonies When they are so far wrought on that the heart is quite given up to the thing that it affects Thus Solomon gave his heart to seek wisdome Eccl. 1.13 No wicked man can have his affections thus wrought on yet his affections may be raised a good way towards Christ. For 1. By the sparks of right Reason naturally implanted by God in the heart he may so regulate his affections that he may be chaste sober kinde liberal just patient c. and to observe the things contained in the Law 2. Their knowledge by the Word may raise up their affections exceedingly Knowledge may awe the heart with feare that it go not against its own knowledge Herod feared Mark 6.20 and did many things 3. God may quicken their knowledge and conscience and tell them the horrour of their sins which may raise up their affections many steps higher to mourn and be sorry for their sins As in Ahab 1 Kings 21.27 He rent his clothes fasted and went softly 4. They may have a deep sense and horrour for their estate they may be afraid to be damned and of Gods judgements which may make them weep and sigh and groan So Mal. 2.13 They covered the Altar of God with tears with weeping and crying out and yet were hypocrites 5. Self-love may winde up their affections yet higher For when a man knows that he cannot be saved unlesse he doth thus and thus Oh how affectionate may he be to do it that he may be saved For 1. He may be loth to commit sin He may wish affectionately to leave it He may use some means to leave it As Darius did to have deliveted Daniel from the Lions Den Dan. 6.14 and Pilate to deliver Christ. 2. He may vomit up his dear sins and be sorry that other men should commit them So Micha confessed the silver that he had stolne and
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
the School of Instruction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His rods when sanctified are powerful Sermons to teach us 1. To know God and this is life eternal to know him John 17.3 It s said of Manasseh 2 Chron. 33.13 Then he knew that the Lord was God Affliction teacheth us not only to know God in his power anger hatred of sinne but also in his goodness and mercy For God doth so sweeten the bitter Cup of affliction that a child of God doth often taste more of Gods love in one moneths affliction then in many years of prosperity 2 Cor. 1.4 5. and 7.4 Affliction also teaches us to know God experimentally and affectionatively so to know him as to love and feare him and to flie to him as to our Rock and hiding place in the day of distresse Cant. 3.1 2 3 4. By night i. e. in the time of divine desertion c. 2. Not only to know God but to trust in him also 2 Cor. 1.9 3. To know our selves also when the Prodigal was in adversity he came to himself Luke 15.17 they teach us to know that we are but men Psal. 9.2 yea but frail men Ezek. 21.17 and that God can crush us as easily as we do moths which will make us to stand in awe of God and to study to serve and please him Secondly Gods aim in affliction is to keep us from sin So 2 Cor. 12.7 or when we have sinned to bring us to repentance for it and from it For 1. They open the eyes to see sin as Gen. 42.21 Oculos quos culpa claudit poena aperit 2. They open the eares to discipline as Deut. 5.27 For Jer. 2.24 3. They open the mouth to confesse sin Judg. 10.15 4. They command us to depart from iniquity Iob 36.8 9 10. They are Gods Furnaces to purge our drosse Gods Files to pare off our spiritual rust Gods Fanns to winnow out our chaffe Dan 11.35 and 12.10 Thirdly Gods end is also to make us holy and righteous Isa. 26.9 Hebr. 12.10 Fourthly to make the world bitter to them and Christ sweet For Prov. 10.4 Fifthly to prove their graces Rev. 2.10 Deut. 8.2 1. The truth and sincerity of them Hence he loaded Job with afflictions and the strength of our graces for it requires a strong faith to endure great afflictions 2. To emprove our graces For as the Palme-tree the more it s pressed the hiâ— her it grows so do the graces of Gods people Sixthly it is to put an edge upon their prayers and all their other holy services 1. Upon Prayer what a fervent prayer did Manasses make when he was in fetters in the dungeon 2 Chron. 33.13 18 19. When Saint Paul was struck off his horse and smitten with blindnesse then he prayed to the purpose Acts 9.11 So Isa. 26.16 2. Upon Preaching Prosperity glutteth the spiritual appetite Adversity whets it 3. Upon the Sacrament How sweet is the Sacrament to a true Saint after a long and great sicknesse 4. It makes God and his Word precious If God set our corne-fields on fire as Absalom did Ioabs then we come running to him and how sweet is a Scripture-Promise to a childe of God in his distresse Hos. 5. ult Quest. What considerations may chear up our hearts in the time of affliction Answ. First that God never afflicts his people but out of pure necessity 1 Pet. 1.6 as a tender father never corrects his children but when he is forced to it Lam. 3.33 Isa. 27.9 It s sin that puts thunderbolts into Gods hand God never scourgeth us but it is with a whip made of our own sinnes Prov. 5.22 Rom. 2.5 Hence Isa. 28.21 It s his strange work Secondly he doth it out of his true and real love Heb. 12.6 7 8. Obj. Do not divine afflictions proceed from anger was not God angry with Moses for speaking unadvisedly Psal. 106.33 and with David for Adultery Answ. This anger was a fatherly anger rooted in love It was not Ira quae reprobat but Ira quae purgat It was not Ira hostilis exterminativa but Ira paterna medicinalis As it s sometimes a great punishment for God not to punish Isa. 1.5 Hosea 4.14 So it s a great mercy sometimes for God to withdraw his mercy Thirdly afflictions are a part of divine Predestination that God that hath elected us to salvation hath also elected us to afflictions 1 Thes. 1.3 4 6. Rom. 8.29 Fourthly they are part of that gracious Covenant which God hath made with his people Psal. 89.31 c. In which Text three things are observable 1. A supposition of sin If his children forsake my Law c. For it is alwayes the cause sine qua non the cause without which God would never chastise us and mostlie it s the cause for which he chastiseth 2. A gracious Promise Then will I visit their transgressions with the Rod and their iniquiry with stripes 3. A merciful qualification Nevertheless my loving kindnesse will I not take from him nor suffer my faithfulnesse to faile c. So Psal. 119.75 Fifthly Consider that afflictions are part of the Saints blessednesse Iob 5.17 Behold happy is the man whom God correcteth c. Afflictions when sanctified are instructions and so are evidences that we are in a blessed condition Psal. 94.12 Job when upon the dunghil wonders why God should so set his heart upon him as to visit him every morning and try him every moment Job 7.17 18. Lazarus full of sores and in his rags was happier then Dives in his robes Pâ—ilpot in his Colehouse then Bonner in his Palace Sixthly consider the gracious ends and designes that God hath in afflicting his children mentioned before Seventhly the sweet and precious Promises that he hath made to them to comfort and support them in the day of their affliction â—iâ—â—hly that all afflictions shall at last work for their good Rom. 8.28 God beats his children as we do our cloathes in the Sunne only to beat our dust and moâ—hes God puts them into the Furnace not to hurt but to untie the bonds of their sins as Dâ—u â— 25 God will either deliver them out of afflictions or send them to heaven by them Quest. What else may comfort us in the times of affliction Answ. First consider that by afflictions we are conformed to the Image of Châ—ist Rom. 8.29 Secondly that Christ himself suffers with us nay suffers in us Actâ— 9.4 Christ beinâ— the head of that mystical body whereof we are members Thirdly he will 〈◊〉 then us with his grace that we shall be able to say with the Apostle Phil. 4.13 I can do all things yea and suffer all things too through Christ thaâ— sâ—â—â—â—gâ—neth me Fourthly Christ will sweeten all those waters of Marah to us that we shall finde them most delicious in the cloâ—e Cam. 1.13 A bundle of 〈◊〉 is my beloved to me he shall lie all night between â—y brâ—â—sts though a bundle
that hath adorned me with so many gifts afforded me such means to keep me from sin that I should abuse my talents and his mercies so as to fight against him with his own weapons As he hath laden me with his mercies I have pressed him with my sinnes c. Secondly the second circumstance is the injury it self as if we be injured in our soul body name goods c. and as the thing wherein we are wronged is the greater so is our anger which we conceive against it This we should consider in the wrong we do against God We injure him in his glory which is most deare to him impeach his sovereignty deny him homage and all this to satisfie our fleshly lusts and to enlarge the Kingdome of Satan Thirdly the person injured as if he be a person of great authority esteem and vertue If one that was then endeavouring the offenders good c. In these particulars we have great reason to be angry with our selves for sinning against God For hereby we have done intollerable injury to the Lord of glory To whom we are indebted for inestimable favours who hath been always ready to do us good c. Fourthly the mannner of injuring as if we be esteemed as friends and yet secretly injured as enemies If the injurie was premeditated long aforehand If in place where we ought to be loved and honoured we be wronged and disgraced If the injury be publick before many If often reiterated c. In which respects we have the more cause to be angry with our selves for sinne For in words we professe our selves Christs servants but in deeds we deny him We lightly regard his presence sin against knowledge and conscience c. If ever we had just cause of indignation it 's against our selves for sinning against God Quest. Why is anger rightly to be ordered Answ. First because of all passion it 's deepliest rooted and extends its branches farthest For no age condition or nation are free from it other passions onely trouble some particular persons Lust enflames one ambition another covetousnesse another c. But whole states are enflamed by anger and fury Secondly Inordinate anger is most infamous an argument of shameful levity infirmity madnesse An angry person hates truth embraceth errour opposeth them that admonish him entertains perverse counsel forgets his own credit is an enemy to his own safety against himself is untameable against his neighbours is intollerable under a weak pretence of revenge anger makes men violate all bonds of friendship tread under feet all Laws both Divine and Humane Other passions will hearken to Reason but this to none Thirdly as of all infirmities there are none worse or more dangerous then those which disfigure the face of a man so of all Passions none are more pernicious then anger for the eyes of such a man sparkle his face is enflamed with blood which flows from the heart his hair stares with horrour his mouth foames his tongue falters his feet and hands are in perpetual motion he vomiteth out nothing but threats speaks of nothing but blood and revenge c. Fourthly It 's a deceitful passion An angry man sees not the thing as it is and yet swells and boils inwardly Fifthly it 's the character of a fool Prov. 12.16 and 14.17 29. Eccles. 7.9 Sixthly it makes a man unmindful of his own condition If poor yet hee 'l waste his goods Being a private man he would rule being weak he becomes a lion where delay is requisite he makes haste where haste is necessary he doubts Seventhly an angry person can neither please God nor man He regards no commandments doth nothing in order but all rashly and without discretion Quest. What are the several kindes of disordered anger that must be shunned Answ. It 's disordered when it 's not moved by faith ariseth not from love keeps not within its bounds and is not directed to a right end The kinds of it are many First devilish which rageth against vertue and godlinesse is incensed by innocent and vertuous actions as in Caine Genes 4.5 In Saul 2 Sam. 20.30 In Asa 2 Chron. 16.10 In the Jews Luke 4.28 In Nebuchadnezzar Dan. 3.13 Secondly rash and unadvised the branches whereof are 1. Unjust anger that proceeds from our own suspicion and imagination only as in Eliab 1 Sam. 17.28 2. When we are provoked without cause or upon every smal occasion contrary to the law of love 1 Corinth 13.7 Prov. 10.12 and it 's a mans glory to passe by a Transgression Proverbs 19.11 And so sudden anger which is admitted without deliberation condemned Eccles. 7.9 It s a foolish thing Prov. 14.17.29 such abound with transgressions Proverbs 29.22 Thirdly immoderate and immodest anger which may be discerned by these signes 1. When men utter words dishonourable to God by blaspheming swearing cursing c. or opprobrious to their neighbours as when their anger breaketh out into bitter and reviling speeches as Shemei did against David 2 Sam. 16.5 the Jewes against Steven Acts 7.54 Forbidden Ephes. 4.32 3. When we have no regard of order and comelinesse either in respect of our selves or those with whom we are angry In respect of our selves when though private men we take revenge which belongs to God Rom. 12.19 In respect of the party with whom we are angry as when a sonne being angry with his father though upon just cause useth him unreverently and so of servants towards their Masters c. and all inferiours towards their superiours 4. When it makes us forget any duty of love which we owe to them as to pray for them and endeavour their reformation So in the Disciples Luke 9.54 5. When it stirs us up to violent and unseasonable reproofs Psalme 106.32 33. 6. When it s not mixed with sorrow proportionable to the displeasure that we conceived He that is rightly angry though he be displeased with the offence yet he pities the offender Fourthly when anger is partial its disordered and that is 1. When its hot against some sins and can brook others as bad either because they suite with our disposition or that we have little wrong by them 2. when we are zealous against sin in our enemies but â—avourable to it in our selves or friends 3. When we are as angry for small as for great offences whereas our anger should be proportioned to the offence Fifthly when it 's directed against the person of the offendor not against his offence and aimes at his hurt and destruction but seeks not the glory of God the good of the Church or Common-wealth the private benefit of our selves or neighbours or the reformation of the offendor Such was Cains towards Abel Sauls towards David Nebuchadnezzars towards the three children but Christs rule is otherwise Mat. 5.44 Sixthly when being long retained it turns to hatred Quest. What Motives may disswade us from sinful anger Answ. First consider the sinful causes of it which are 1. Unbelief in Gods Word David
to the Law nor to sin Because all things both good and evil come from Gods VVill and all things that are done are wrought by him and all that he doth is good and therefore all sinful actions are good because he works them Answ. The commanding Will of God called Voluntas mandati is to be our Rule and not the working Will of God called Voluntas decreti For we cannot sin by fulfilling the one but we may sin in fulfilling the other Gods secret and working Will was fulfilled when Josephs brethren sold him into Egypt and when the Babylonians afflicted Israel seventy years and when the Jewes caused Christ to be crucified yet in all these they sinned and provoked God against them Acts 4.28 Gods Will is his own rule to work by not ours and therefore Samuel convinced Saul when he spared Agag that his disobedience against Gods command was rebellion and as the sin of witchcraft though therein he fulfilled the decree of God 1 Sam. 15.23 Fourthly a fourth Argument to prove that the Law is our tule is this If the love of Christ is to lead us then the commands of Christ wherein he discovers one chief part of his love are to guide us and to be a rule of life to us He that believes that a Christian under the rule of the Law is under bondage may justly be feard that himself is still under the bondage of sin and Satan and never knew what the true love of Christ is For it 's a great part of the love of Christ to command us to do any thing for him A poor humbled Prodigal will account it great love to be made an hired servant Object The Law indeed requires doing but not the Gospell and therefore Believers that are under the Gospel are under no Law of doing Answ. As the Gospel requires â—o doing that thereby we may be just so it requires doing also when by Christ Jesus we are made just For it commands us to be holy as God is holy 1 Pet. 1.15 and perfect as our heavenly Father is perfect Mat. 5.48 The Law and Gospel require the same perfection of holinesse onely here is the difference the Law requires it that thereby we may be made just and therefore accepts of nothing but perfection but the Gospel requires it because we are already perfectly just in Christ Hence though it commands as much as the Law yet it accepts of lesse even the least measure of sincerity though mixed with the greatest measure of imperfection Object A Believer hath repented in Christ and mortified sin in Christ so that mortification and vivification is nothing but a bâ—lieving that Christ hath mortified sin for us and been quickned for us and sanctification that is inherent in Christ and not in us is the evidence of our justification Answ. First this principle confounds a Christians justification and sanctification as it casts the seed of denying all inherent graces in a believer and lays the basis refusing to do any duty or conform to any Law in our own persons and it will follow that as the perfection of Christs righteousnesse to our justification should make us abhor any righteousnesse of our own to our justification so if we be perfectly sanctified in Christ then perfection of Christs righteousnesse to our sanctification should make a beleever not only renounce the Law but abhorre all personal righteousnesse through the spirit to our sanctification and then a Believer must abhor to seek any love or feare of God in his heart which directly is an inlet to all manner of prophannesse Secondly Christ indeed is our sanctification as well as our righteousnesse 1 Cor. 1.30 but not materially and formally but virtually meritoriously and with meet explications exemplarily Our righteousnesse to our justification is inherent in him but our sanctification is inherent in our selves though derived from him Hence we are never commanded to justifie our selves unless it be instrumentally and Sacramentally but we are commanded by faith to wash ourselves Isa. 1.18 Act. 22.16 we are exhorted to repent to believe to mortifie our earthly members to walk in newnesse of life c. because these things are wrought in us by Christ to our sanctification but not wrought in Christ for us as our righteousnesse to our justification Object They that are in Christ are said to be compleat in him Col. 2.10 and that they receive all grace from his fulnesse John 1.16 therefore they have no grace in themselves but its first in him and consequently their sanctification is perfected in him Ans. Though the perfection and fulnesse of grace is first in Christ yet beleevers have not all in him after one and the same manner nor for the same end For our righteousnesse to our justification is so in him as never to be inherent in us neither here nor in heaven but our righteousnesse to our sanctification is so far in him as it is to be derived to us and hence it 's formally in us but virtually and meritoriously in him Object A Christian must do what is commanded but not by vertue of the command for the spirit will binde their hearts to the Law but they are not bound by any authority of the Law to the directions thereof For the Spirit say they is free and they are under the government of the Spirit which is not to be controlled by any Law Answ. If their meaning be that a beleever is not bound by the commanding power of any Law to conforme thereunto only the spirit will conforme their hearts to it so that perhaps they shall do the thing which the Law requires but not because the Law commands it then it will follow that in case a beleever fall into any sin as whoredome drunkenness murder c. these wicked acts though they be sins in themselves yet they are not so to him because he is now free from the Law and not bound to obedience by vertue of any command and where there is no Law there is no transgression Object The Law is our rule as it was given by Christ and not as it was given by Moses Answ. The Law may be considered either materially as it contains the matter of the Covenant of Works and thus a believer is not to be regulated by it or it may be considered finally or rather relatively as it stood in relation to the people of the God of Abraham who were already under Abrahams covenant which was a Covenant of Grace Gen. 17.7 And so the Law as it was given by Moses was given by Christ in Moses Hence it is that the Law of love commanded by Moses is called the Lawe of Christ Gal. 6.2 therefore we must not set Christ and Moses together by the eares Object The written Law is not to be a Christians rule but so far as it s written in the heart Answ. This is a cursed assertion For did not Christ himself resist tentations to sin by cleaving to the written word Mat 4.4 10.
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
Thomas c. hast interest in Christ to thy own feeling must be proved by Scripture except with Enthusiasts we separate the Word and the Spirit therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense and so lead us to the word of Promise thus He that believeth and maketh sure his belief by walking not after the flesh but after the Spirit hath a clear evidence to his own feeling that he hath interest in Christ. But I John Thomas c. do believe and do make sure my belief by walking not after the flesh but after the Spirit therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture John 3.36 and 5.24 and 11.25 26. Rom. 8.1 2. 1 John 1.4 and 2.3 The Assumption is made sure by sense not at all times but when the Spirit is breathing upon the soul. For though I do believe and walk after the Spirit yet to my own feeling I have only evidence of my interest in Christ when the Spirit stirs up my sense to compare my faith and walking with the Promises of God in Christ. Ob. If this be so then all the certainty that I have of my interest in Christ is ultimately and principally resolved into this weak and rotten foundation of my own good works which being examined by the Law of God will be found so sinful that they must needs involve me under the Curse of God Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort then it might have some colour of truth but though these works have sin cleaving to them yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the Spirit of the Law but from the Spirit of the Gospel therefore they lead us to Christ and drive us upon a clear Gospel-Promise thus First That the adherent sinfulnesse of our works are purged by the blood of Christ. Secondly That our peace and assurance depends not upon our works but upon the Promises of the Gospel in such Scriptures as these 2 Tim. 4.7 8. 1 Cor. 9.24 Rev. 22.14 Only our inherent qualification leads us as a moral motive to look to the Promises of God which is the foundation of our peace Thirdly if works of sanctification be no sure marks of our interest in Christ because sin cleaveth to them which involves us in the curse then neither can faith in Christ be a sure mark of our interest in Christ because it is mixed with sinful doubtings But as faith justifies not because its great and perfect but because its lively and true as a palsie-hand may receive a piece of gold as well as a strong one so also do our inherent works of Sanctification evidence to us that we are in Christ and so lead us to the Promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without sin Fourthly in exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace For we are not by good works to make our calling and election sure to our selves and in the evidence of our own consciences if our good works be no signes of our interest in Christ. Fifthly the Spirit which they make the only witnesse must be known to us by Scriptures not to be a deluding Spirit For if this Spirit cannot be known by those things which are called the fruits of the Spirit Gal. 5.22 Love Joy Peace c. as the fruits are evidences of the life of the tree then men are to labour for faith and the raptures impressions and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving and so this is the high-way for men void of all sanctification to believe that they are in Christ and they may live after the flesh and yet believe the Testimony of the broad Seal of an immediate working Spirit Mr. Rutherfords Parl. Sermon Ob. But Rom. 4.5 It s said that God justifies the ungodly Answ. First Some answer it thus that these words are not to be understood in sensu composito but diviso and antecedenter He that was ungodly is being justified made godly also though that godlinesse doth not justifie him and so they compare these passages with those of making the blinde to see and the deaf to hear not that they did see whilest they were blinde but those that were blinde do now see which is true and good But Secondly Ungodly here is meant of such who are so considered in their nature having not an absolute righteousnesse so then the subject of Justification is a sinner but withal a believer Now its impossible that a man should be a believer and not have his heart purified Acts 15.9 For whole Christ is the object of his faith who is received not only to justifie but also to sanctifie Ob. But Rom. 5.10 Christ died for us whilest we were enemies Answ. If Christ died for us whilest we were enemies why do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ and to close with him he shall be pardoned which includes a contradiction For how can an enemy to Christ close with Christ But Christ died not only to justifie but to save us now will they hence infer that profane men living and dying so shall be saved and indeed the grand principle that Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily infer that a drunkard abiding so shall be saved as well as justified Ob. But it s said that Christ died and rose again for sinners Answ. We must know that this is the meritorious cause of our pardon and salvation but besides this cause there are instrumental causes that go to the whole work of Justification therefore some Divines as they speak of a Conversion Passive and Active so also of a Justification Active and Passive and they call that Passive not only when the meritorious cause but the instrument applying it is also present then the person is justified So then to that grand mercy of Justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumental viz. Faith and one is as necessary as the other Mr. Burges Vindiciae Legis CHAP. XII Questions and Cases of Conscience about Apostasie or Falling away Quest WHat is Apostacy Answ. It 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace so Gal. 5.4 Ye are fallen from grace Object How many sorts of Apostacy are there Answ. First there is a falling
to God such love him no better fear him no more leave not sin not amend their wayes 2. It makes men jealous of themselves and fearful least they should miscarry They are assured they shall stand yet take heed lest they fall that they shall be saved yet woâ—k it out with fear and trembling Psal. 2.11 Phil. 2.12 But presumption makes men fool-hardy and unsuspitious that they shall either fail or fall 3. Assurance humbles the heart in sight and sense of Gods great goodness and of its own unworthiness The higher a soul is lifted up by assurance the lower it is in its own eye magnifying God and debasing it self It compassionates and pities others and prayes for them but presumption makes men proud and well-conceited of their own worth and despisers of others So Luk. 18.11 I am not as other men c. 4. Assuâ—ance grows by degrees to a plerophory it comes not all at once But presumption is at its full strength at first 5. Assurance bears up the heart from sinking under greatest afflictions as it supported Christ in the height of his Passion Matth. 27.46 so it did Davids at Ziglag 1 Sam. 20.6 But presumption suffers the heart to faint at such times and it becomes like Nabals 1 Sam. 25.37 when carnal hopes fail the heart fails and such soon fall into despaire 6. Assurance joyns means and end together and makes us as careful to use means as confidently to expect the end of our faith the salvation of our souls As to wait upon God in all his Ordinances to walk universally in all his ways c. But presumption divides between the end and the means and feeds a man with vain hopes as 1. That he may go to heaven though he live in sin 2. That he may come to heaven though he use no means c. 7. Assurance fears not nor flies trial but desires it for discovery whether it be found or no but presumption shuns examination and cannot endure to be tried Like counterfeit coine that cannot endure the touch-stone or false wares that decline the light Fourthly they differ in the adversaries to them For Assurance is much assaulted by Satans tentations by natural unbelief doubts fears It s disturbed and weakened by sin especially if it be indulged and by the neglect of holy duties yea of lukewarmness in them But presumption is troubled with none of these Mr. Reyers Precepts Quest. By what further arguments may it be proved that this assurance may be attained Answ. First Because God bids us make it sure 2 Pet. 1.10 2 Cor. 13.5 therefore it may be done Secondly If a man may know that he believes then he may be assured of his salvation but a man may know that 1 Joh. 2.3 Thirdly If a man may know that he is sanctified then he may be assured that he shall be saved for those are inseparable Rom. 8.30 therefore Fourthly If we may have peace towards God yea that peace that passeth all understanding and joy unspeakable and full of glory in believing as Rom. 15.13 then we may be assured of our salvation Fifthly If we have entrance with confidence into Gods presence Ephes. 3.12 then we may be assured Obj. But its pride and presumption Answ. Yea if we look for salvation by any thing in our selves but we are assured of it only for Gods free mercy and Christs merits besides God requires it of us and its pride to disobey God Obj. No mans name is in the Scripture Answ. But there is better for there is the beleevers nature and properties Obj. But the promises are set down generally or indefinitely not particularly to me Answ. We may by a true and sound reasoning make it good to our selves Thus we do from the general propositions of the Law infer particular conclusions For how know you that you have deserved Gods wrath and damnation But because the Scripture curses all the transgressors of the Law Deut. 27.26 but I have broken the Law saith my conscience therefore you conclude that you are under the curse so may we do from the Gospel Who so believes in Christ shall be saved but I believe in Christ therefore I shall be saved The weary lost and laden shall have mercy but so am I therefore I shall have mercy Obj. But we are bidden to work out our salvation with fear and trembling Answ. Not with a slavish fear For we must serve God without fear all our dayes Luke 1.74 but with a godly fear of offending which stands well with Assurance Mr. Rogers on Faith CHAP. XV. Questions and Cases of Conscience about Astrology and Seekers to Astrologers Quest. WHo are Astrologers Answ. Such as gaze on the Heavens to reade the fates and fortunes as they terme them of men and States persons and people in them and to foretel from thence what good or evil shall befal them Such were of old held in high esteem with the Babylonians Dan. 1. â—0 and 2.2 and 4.7 and 5.7 11 15. Also with other Nations Dan. 2.10 and with the ungodly Jewes Isa. 47.13 14 15. with whom they did consult about their weiâ—hty affaires because they took upon them to foretel things to come They are called Star-gazers and monethly Prognosticators Isa. 47.13 They are joyned with Magicians Sorcerers Chaldeans Dan. 2.2 10. Soothsayers Dan. 4.7 Wisemen Dan. 5.15 Quest. How may it be proved that this kinde of Divination is unlawfull Answ. First that which the Word of God condemnes as a grand offence is not to be practised countenanced or tolerated But divining by the stars is condemned by Gods Word as Deut. 18.10 11. There shall not be found amongst you any one that useth Divination or an Observer of times or an Enchanter or a Witch or a Charmer or a Consulter with familiar spirits or a Wizard or a Necromancer for all that do these things are an abomination to the Lord. And the looking after them is expressed by going a whoring after them Lev. 20.6 So Isa 2.6 Thou hast forsaken thy pâ—ople the house of Jacob because they are replenished from the East and are Soothsayers like the Philistines And Isa. 47.13 14. Thou art wearied in thy counsâ—ls Let now the Astrologers the Star-gazers the monethly Prognosticators stand up and save thee from those things that shall come upon thee Behold they shall be as stubble the fire shall burn them God forbids his people to learn these Arts Jer. 10.2 Thus saith the Lord Learne not the way of the Heathâ—n and be not dismayed at them They are called liars Isa. 44.25 That frustrateth the tokens of the Lyars and makes the Diviners madd Such are reckoned up with other Diabolical Arts as being of the same kinde Dan. 2.2 and Acts 19.18 19 20. Many which used curious Arts such as this is brought their books and burned them before all men and counted the price of them and found it fifty thousand pieces of silver c. and this is ascribed to the power of the Gospel v. 20.
Law which was lent in love By the Law of the Jews if the debtor deferred to pay his debt he was to be sould and his wife and children c. as appeares 2 Kings 4.1 Hence Prov. 3.28 Thirdly when borrowing things that are spent in the use as Bread Bear Wine Flesh c. he restores not as much and every way as good as that which was lent him or things not spent in the use as Horse Oxe Garments c. when he restores them not as good as they were lent but either lesse or worse then was lent and that wittingly and willingly Of this sort are such Tradsmen as break that they may escape by paying half or a quarter of their debt Hence that Law Exod. 22.14 and 2 King 4.7 Quest. Vpon what ground is the borrower to restore the thing borrowed as good as it came to his hands Or if it be hurt or spoiled through his negligence or want of care or good usage he is bound to make satisfaction for the damage Answ. Upon this ground of Equity Because the borrower onely receives benefit by the thing lent so long as he hath the use of it therefore he is bound to make it good if any hurt come to it through his want of care and good usage Quest. What if the borrower of money or other things by the immediate hand of God and not by any negligence or default of his own is disenabled to restore it what must he do in such a case Answ. He is then to humble himself to the lender requesting his favour and to purpose restitution and to promise payment whensoever God shall enable him and if God doth make him able to performe it Prov. 6.3 Matth. 18.26 Quest. What if the lender be dead and none left to require the thing lent what must the borrower then do Answ. He is to restote it to the childe of the lender if he have any or if none then to his next of kinne or for want of such or if none can be found then he must restore it to the Church or to the poor Numb 5.7 8. Dan. 4.24 Luke 19.8 Quest. How else may the borrower sin in borrowing Answ. When he borrows any thing of his neighbour especially money for ill ends and purposes as to maintain his pride riot and excesse Or when he borrows that by the thing borrowed he may hurt another in his person or outward estate Or when one having a sufficient stock of his own to manage his trade and live comfortably yet he borrows to enable him to engrosse and monopolize all or most of a commodity into his own hands to the great hurt and prejudice of others This is an evil eye Prov. 28.22 So Isa. 5.8 Hab. 2.6 9 10. Quest. How may the lender sin by lending Answ. First when he lends to such persons as he knows borrow for ill ends and purposes as to maintain pride luxury c. or to wrong hurt vex trouble others whereas lending being an act of charity properly should be done to the poore Psal. 112.5 Exod. 22.15 Secondly when he lends upon usury to his poor brother forbidden Exod. 22.25 Thirdly when the lender requires the thing lent too greedily as either before the time appointed for the returning of it having no extraordinary need or at an unseasonable time as on a Sabbath day c. Deut. 24.10 11. Fourthly when he requires the thing lent with rigour and extream hard usage of the borrower disenabled by God for the present to repay him and that by casting him into prison c. Exod. 22.26 27. Isa. 58.6 Mat. 18.29 30. Quest. What if the borrower dissembled when he borrowed pretending that he was able to pay when he knew he was not or being able refuses to pay as many bankrupts do may not rigour be used to such Answ. Yea the lender may lawfully cast such an one into prison and so make him bear the burden of his pride dissimulation and injustice Prov. 20.16 and 22.27 No pity is to be shewed to rash and foolish Sureties nor to dissembling borrowers See Elton on the Commandments Quest. whether is it lawful to put money out to usury Answ. Before this can be answered we must consider 1. Who it is that borrows whether a poor brother that is constrained to it by need or a rich tradesman that takes it up to enlarge his trade or a rich man that lays it out upon superfluous occasions Now you may not receive profit from him that borrows out of necessity To the poorest of all you must give and not lend To the next rank of poor you must lend freely but if a man will borrow that money which you could improve your self for enriching of him or that will wantonly lay it out for his meere pleasure the case is very different For God hath not commanded me to love any man more then my self neither is there any reason that I should deny my own advantage to maintaine another mans excesse 2. Upon what termes do you lend whether upon an absolute contract for a set profit whatever becomes of the principal or upon a friendly trust to a voluntary satisfaction according to the good improvement of the summe lent The former is not safe for where there hath been an honest endeavour to make an advantage which yet hath been disappointed by an unavoidable casualty or force there to require interest cannot be without oppression But the latter is undoubtedly lawful and such as are conscionable will think themselves as strongly bound to it by the Law of gratitude as by any bond whatsoever 3. If you make an absolute contract Is it upon a certainty or upon an adventure For if you are willing to hazard the principal there can be no reason why you may not take part of the advantage 4. Where the trade is ordinarily certain there are yet further considerations to be had For the clearing whereof these grounds may be laid down 1. That the value of monies or other commodities is arbitrable according to the Sovereign authority and use of several Kingdoms and Countreys 2. That whatsoever commodity may be sold is capable of profit in the loane of it therefore a horse or an oxe c. seeing it may be sold it may be let out for profit 3. That money it self is not only the price of all commodities in all civil Nations but in some cases is a traffickable commodity the price whereof rises and falls in several countreys upon divers occasions and yeelds either profit or losse in the exchange of it There can be no doubt therefore but that mony thus considered being as it were turned into Merchandise may be bought and sould and thereby improved to a just profit Quest. But whether may money meerly considered as the price of all other commodities be let forth to profit Answ. All usury which is an absolute contract for meere loane of money is unlawful both by Law natural and positive both divine and
them yoke-fellows so she must endeavour to perswade her husband to draw with her in all Christian duties for which end she must use toward him all duty respect reverence loving and sweet behaviour that she may move him to love all goodnesse at least for her sake she must also shew such care faithfulnesse and good huswifery that the heart of her husband may trust in her Prov. 31.11 Yet if after all this her husband be a Nabal that will neither be charitable himself nor consent that she shall be so she may do it her self only herein these cautions are to be observed 1. She must observe the former rules and give discreetly not exceeding her husbands ability the which if it be unknown to her she must give sparingly and things of smaller value For Prov. 31.12 She must do him good c. 2. She must perform this duty with all meekness and humility of spirit with all reverence and due respect to her husbands authority with acknowledgement of her subjection in all things lawful that she may win him by her Christian carriage 1 Pet. 3.1 3. In the manner she must so do it as not to give her husband any just cause of offence she must not usurp authority over him 1 Tim. 2.10 nor cause the word of God to be blasphemed Tit. 2.5 4. She must not disgrace her husband by publishing his faults reporting her own good deeds and her husbands backwardnesse but rather pray for his amendment Prov. 12.4 But for the further clearing of this point three things are to be considered 1. It s acknowledged that the husband hath authority over his wife to rule and govern her as her head 1 Corinth 11.3 8 9. 1 Tim. 2.14 Gen. 3.16 2. Yet the husbands government and wives subjection must be in the Lord Col. 3.18 Eph. 5.22 1 Cor. 11.7 He bears the image of God and she is to yeeld obedience to him as unto God in all honest lawful and indifferent things But if he command what is forbidden or forbid what is commanâ—ed she is not to obey him therein Now works of mercy are enjoyned and therefore he may not forbid them or if he do she may not obey 3. Consider the communion which is between man and wife by reason of the bond of marriage which extends both to their persons and goods For their persons they are no longer twaine but one flesh Hence they have not an absolute power to dispose of their own bodies but either over other 1 Cor. 7 4. so also there is such a communion in goods that there is no absolute propâ—iety in either of them but it rests in them both So Gen. 31.16 All that God hath taken from our father is ours not that it was their dowry but through Gods blessing on their husbands labour it was theirs through the communion of marriage Hence at marriage the husband used to endow his wife with all his worldly goods Object But this communion of goods extends to her use onely For the propriety is in the husband and for the common use which the wife hath in her husbands goods it only extends to meat drink apparel and such necessaries for her maintenance Answ. A husband indeed may dispose of or alienate his estate without his wives consent except it be her joynture But this he must do for the good of his wife and family not for their hurt else he is a thief to her and them Again if the wife may dispose of her husbands goods for her bodily use may she not much more do it for the good of her soul and thereby lay up treasure in heaven Good works being enjoyned to the wife as well as to the husband 1 Tim. 2.10 and therefore it s better to obey God then man Act. 5.29 Object But under the Law if a wife made a vow though of consecrating any things to Gods service yet the husband had power to disannul it Answ. Vows were of two sorts 1. Of things absolutely commanded and wherein all were bound to obey and these no husband could disannul 2. Of things indifferent and these indeed the husband might make void But alms-deeds are not arbitrary or indifferent but positively required of all 2. I prove it further because alms-deeds and works of mercy are no lesse commanded by God in the Scriptures in the wife then in the husband Prov. 31.20 and not without good cause is it made the note of a gracious woman because ordinarily alms deeds are done out of houshold store and provision the disposing whereof doth more properly belong to the woman then to the man as the whole current of the chapter shews So Paul would have younger women marry and guide the house 1 Tim. 5.14 the which when the husband allows her to do he honours his wife as he ought 2 Pet. 3.7 and disgraceth her when he turnes her out of this office which he ought not to do unlesse she hath forfeited her priviledge by her unjust and indiscreet abusing of it Thirdly God the Instituter of marriage gave the wife to the husband not to be his servant but his helper in all good things Gen. 2.18 therefore if he neglect religious and charitable duties she must not only perswade him to them but if he still neglect must do them her self for him lest the sin and punishment lie not only upon him but upon her and the whole family Zipporah by performing a duty which belonged not to her but to her husband diverted Gods judgement from him Exod. 4.25 and Abigail saved her husband and family by the like Fourthly if a wife may not do it without special commission from her husband then were she in no better a condition then the meanest servant yea her servitude would be far worse if she be restrained from expressing her charitable affections hereby for the poorest servant may out of his wages give something and the poor widow may cast in her mite whereas the wife though she hath never so much under her hand may give nothing or if she do she shall be accounted a thief and robber of her husband Fifthly the last sentence of everlasting happinesse shall be pronounced to the wife as well as to the husband for their alike doing of these works of mercy Matth. 25.34 therefore she as well as he must feed Christ in his members c. Sixthly we have the examples of holy women in Scripture who are commended for it as of Abigail 1 Sam. 25.18 of those godly women that ministred to Christ Luke 8.3 and of that good woman Pro. 31.20 Seventhly the last reason may be taken from the custome of our countrey which ordinarily authorizeth them to do these works of mercy if their power be not justly restrained by their husbands for their abusing of it Ob. Yet this Doctrine is dangerous because indiscreet women will abuse it it may be to the undoing of their husbands and ruine of their estates Answ. It s but a carnal reason to think
that evil will come by the discovery of a religious truth or though they should let truth be maintained though the inconveniences be never so great Tbough one abuse a sword yet all must not be disarmed for that Though the Gospel be to some a savour of death yet must not Ministers therefore forbear to preach it Because some women will abuse this Doctrine yet they which are discreat and vertuous must not therefore be kept in ignorance of their duty and have their consciences ensnared and burdened with that which is not sinful yea with that which is honest and commendable Many wives undo their husbands with their daintinesse in fare curiosity in furnishing their houses and costlinesse in their apparel but few in doing works of charity Quest. To whom are almes to be given Answ. Almes-deeds are to be extended only to the poor and needy Deut. 15.11 1 John 3.17 Eph. 4.28 2 Cor. 8.14 Luke 3.11 Now these poor are of divers kindes Christ reckons up six Mat. 25.35 Hungry thirsty harbourlesse naked sick and poor prisoners To which adde the oppressed and exiled Isa. 58.6 7. especiallie if they suffer for the constant confession of the truth Adde also such as are indebted above their meanes the lame blind aged decrepid the poor Widow and distressed Orphans c. Isa. 58.6 7. Nehem. 5.11 Luke 14.12 Jam. 1.27 Quest. What order are we to observe in giving almes Answ. First they which are in extream necessity and near perishing are first to be relieved be they acquaintance or strangers friends or foes Mat. 5.42 Rom. 12.23 Luke 6.30 yet if we cannot relieve all such we are to prefer our kindred and friends and the godly in the first place We must also have respect to those who by Providence are first cast upon us who thereby seem by God himself to be preferred before others Luk. 10.33 1. Again the whole Church and Common-wealth is to be preferred even before our selues if there be such a necessity for its better that one member perish then that the whole be destroyed therefore the Primitive Christians sold all they had to relieve the common necessitys 2. We must take care to provide necessaries for ouâ— selves For charity begins at home then for our second selves our wives then for our Parents Contrary reproved Mar. 7.11 12. then for our children and the rest of the family 1 Tim. 5.8 then our spiritual kindred except our kindred in the flesh be godly also and then they are to be preferred Gal. 6.10 1 John 3.17 Rom. 12.13 Mat. 10.41 and 25.40 So David Psal. 16.3 Then our Benefactoâ—s to whom we formerly have been beholding 2 Cor. 8.14 Prov. 18.24 Then to our kindred in the flesh Gen. 29.13 14. Then common friends and neighbours For Prov. 27.10 Better is a neighbour that is near then a brother afar off Then out Countreymen and strangers Lev. 25.35 Rom. 12.13 Hâ—b 13.2 Gen. 18.3 and 19.2 Isa. 58.7 Mat. 25.35 Deut. 15.7 11. Then it must extend to our very enemies Rom. 12.20 2 Kings 6.22 Quest. In what manner may we most conveniently distribute our almes Answ. Almes are either more publick and common or more private and particular First in the former our best course is to follow the Lawes and Customes of our Countrey Secondly for our private almes we may give them to such poor as upon enquiry we have found out to be honest and needy or else to such others as God by a more immediate Providence doth unexpectedlie present to us Quest. What may be thought of giving almes at our doors Answ. It cannot be condemned till the good Lawes made be put in execution for the reformation of this disorder yet with these cautions First the whole stream of our charity must not run that way Secondly we must give to such as are in apparent misery as to the aged decrepid lame blinde c. not to idle vagrants and common beggars and that for these reasons 1. Because they which are truly poor will by this meanes be neglected whilest idle drones devour that which belongs to them 2. Hereby the bold and impudent will often speed better then the modest and shamefast 3. Our almes shall by this meanes be distributed unequally some having all and others none neither can they be fitted to the quantity or quality of their wants 4. Such giving encreaseth the number of idle vagrants encouraâ—ing them to continue in their wicked courses without any feare of God or subjection unto men 5. It crosseth Gods Ordinance who would not have a beggar in Israel Deut. 15.4 Proclaiming both the negligence of Magistrates in not reforming this disorder and the hard-heartednesse of private persons who through the want of mercy and compassion thrust their neighbours into such sinful courses 6. Hereby those excellent Lawes which are made to prevent such disorders are transgressed and so the Christian Magistrate is justly offended Quest. VVhat are we to judge of such almes as are given by men at their death Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed For 1. Either they are done by such as according to their abilities have exercised such charity in their whose lives after their Conversion out of love and obedience to God and mercy towards men Or Secondly out of self-love vain-glory or servile fear by such as have utterly neglected them in their life-time and now think to make satisfaction for their former neglect For the former we are to judge that they proceed from their love to God and their neighbours being not content with what they have done in their life-time but also take care that they be continued even after their death Neither are we to take exceptions though the quantity now given doth exceed all that they have done in their lives seeing herein they deal no otherwise with the poor then with their own children and friends upon whom they bestow more by VVill then ever before they gave them and its just that men should keep the largest part of their goods while they live for their own maintenance giving to the poor what they can conveniently spare and they are very charitable if they design a great part of their estate to religious uses when as themselves shall have no further use of it But for those who wholly neglect works of mercy in their lives and think it sufficient to give something at death they are not absolutely to be condemned lest hereby they take occasion to neglect both Besides these may be after-fruits of their late repentance They are also good to the receivers and for the givers they are better then such as neither do good in life nor death neither can they be taxed for doing them now but because they did them no sooner Which fault that we may avoid Consider 1. That its better and more commendable to give liberally in our life-time making our own hands our Executors and our own
1 Kings 21.23 24. Psalme 79.3 3. It s a great deformity for a corps to lie above ground therefore children who are most bound to cover their parents deformity are in this respect bound to bury them Secondly children must have respect to the credit of their deceased parents and that especially in three things 1. In paying their just debts so far as they can when their goods or lands come to their hands Psal. 37.21 2. In suppressing evil reports of their parents as much as they can For Matth. 7.2 3. In imitating their parents good example So 1 Kings 3.3 2 King 22.2 1 Kings 15.11 Quest. After what manner must children perform all these duties to their Parents Answ. First for conscience-sake Rom. 13.5 〈◊〉 3.20 1 Pet. 2.13 Secondly in sincerity Col. 3.23 Thirdly cheerfully and with a ready mind 2 Cor. 9.7 Fourthly Reverendly as to them that bear the image of God Fifthly so as yet not to sin against God It must be in the fear of God Sixthly Constantly or else they loose their reward Quest. Must equal respect be shewed to both parents Answ. Yea the Law mentions both father and mother So Gen. 28.7 and Solomon 1. Because both parents under God are alike means of their childrens being 2. The care and pains of both is very great Object The wife is subject to the husband therefore ought a child to prefer his father before his mother Answ. Though there be a difference betwixt them in relation of one to another yet in relation to their children they are both as one and have alike authority over them Quest. What if one commands what the other forbids Answ. The thing commanded or forbidden must be observed If it be about a thing simply good or evil then the parent that would have what is good to be done and what is evil to be forborn must be obeyed though it be the mother but if it be a thing indifferent then the father is to be obeyed yet no contempt must be shewd to the mother therein Quest. Whether do children owe subjection to step-fathers and mothers and to fathers and mothers in Law Answ. Yea as to those that are in the place of natural parents So did Moses Exod. 18.7 and Ruth chap. 1.16 17. and 2.22 and Christ Luke 2.51 and that 1. Because the marriage bond makes them one flesh with our natural parents 2. The Law makes it incest for a man to lie with his stepmother Lev. 18.8 17. therefore they are in the roome of natural parents and so to be honoured 3. It s a great honour which a child doth to his natural father or mother to respect such as they have made one flesh with themselves Object Nature cannot so well brook a step-parent as a natural parent Answ. First if not so well yet we must not depise them Secondly conscience and religion should alter corrupt nature Object Step-parents seldome care for their husbands or wives former children Answ. First God teaches not only to be subject to the good and gentle but also to the froward 1 Pet. 2.18 and not to be overcome of evil but to overcome evil with good Rom. 12.21 Secondly the Scriptures reckons such as rise up against their parents in Law amongst such as rise up against their natural parents Mic. 7.6 Quest. Must children be subject to Guardians and Tutors Answ. Yea for the Apostle faith that they are under them Gal. â—4 2 So Esther ch 2.20 and Elisha 2 King 2.15 c. and 6.1 Quest. What arguments may move Children to obey their parents Answ. First they are commanded to obey them in the Lord i. e. because parents are to the children in the Lords stead Liberis suis pater est vice Dei Greg. Nazian they bear Gods image and children in obeying them obey God Secondly it is right Col. 6.1 which implies three things 1. It s agreeable to all Laws of God Nature Nations 2. The place of parents requires so much For right requires that every one should have his due 3. Parents deserve so much so that its done by way of recompence Thirdly it s well pleasing to the Lord Col. 3.20 and he will reward it Gen. 31.7 c. 42. contrary 1 Sam. 2.34 2 Sam. 18.9 1 King 2.25 Fourthly its Gods charge to them Honour thy father and thy mother It s a perpetual and general Law Quest. What if children be grown to years and not under their parents government Answ. This may cause some difference yet so long as a child hath a parent he owes honour to him as we see in Joseph though married and a great man Gen. 47.12 and 48.12 and 50.5 and in Solomon 1 King 2.19 Fifthly because of Gods promise made to such obedient children that thy days may be long in the land c. Dr. Gouge Household duties Quest. Whether are many children a blessing Answ. Yea so saith David Psal. 127.5 and 128.3 6. Hence Ruth 4.11 Quest. Whether may parents make void a contract secretly made by their children without or against their consent Answ. The Scriptures gives them authority either to ratifie such contracts or to make them void Numb 30.6 the father may make void a vow of his child in matters pertaining to Gods worship much more a matrimonial promise If a young man defloure a maid in equity he is to be compelled to marry her Deut. 22.28 yet by Gods Law it may not be without the fathers consent Exod. 22.17 Quest. Whether is a marriage made without or against the parents consent valid or no Answ. It may be valid in the courts of men according to humane lawes and therefore the issue of such is free from bastardy yet it s not a divine or spiritual conjunction or marriage being flatly against Gods precept Deut. 7.3 Exod. 34.16 1 Cor. 7.38 Mr. Perk. upon Gal. Quest. What rules are parents to observe in giving names to their children Answ. First they should give them such names as may put them in minde of some good duty Paul could never hear or remember his new name but he was thereby put in mind of his new office and duty which he was to perform amongst the Gentiles Secondly as much as may be these names must be given in the natural language Thus the Hebrews gave fit names in Hebrew The Greeks in Greek as Timothy c. Act. 26.1 the Latines in Latine as Tertius Quartus Rom. 16.22 23. Thirdly we must neither be too curious nor too carelesse in giving names to our children Quest. Who are too curious Answ. Such as give them names above the nature of men Some drawing too neer the Deity it self as Emanuel and the Jesuites Some of Angels as Gabriel Michael c. Some of vertues as Grace Faith Mercy Patience c. Quest. Who are too carelesse Answ. Such as name their children with Heathenish names as Hector Achilles Hanibal Julius Caesar c. as if they would have them prove like them Sometimes they give them names of things
the whole world and to every particular person Answ. Paul answers it himself Rom. 11.15 the casting away of the Jewes is the reconciling of the world i. e. of the Gentiles in the Last age of the world and so must that place to the Corinths be understood viz. not of all and every man that lived in all ages and times but of them that were under the Gospel to be called out of all Nations c. Secondly this way of applying is unfit For the argument must be framed thus Christ died for all men but thou art a man therefore Christ died for thee To which the distressed party would answer Christ died indeed for him if he could receive him but he by his sinnes hath cut himselfe off from him and forsaken him so that the benefit of his death will do him no good Quest. What then is the right way of administring comfort to such Answ. First consider the grounds whereby a man that belongs to God may be brought within the Covenant Secondly the right way whereby they must be used and applied Quest. What are those grounds Answ. First recourse must not be had to all graces and all degrees of grace but only such as a troubled conscience may reach unto which are Faith Repentance and the love of God and that there may be no mistake about these enquiry must be made what be the seeds and first beginnings of them all As 1. The first ground of grace is this A desire to repent and believe in a touched heart is faith and repentance it self though not in its nature yet in Gods acceptation Quest. How may that be proved Answ. All grant that in them that have grace God accepts of the will for the deed as 2 Cor. 8.12 2. God hath annexed a promise of blessedness to the true and unfeigned desire of grace Matth. 5.6 Rev. 21.6 so he promises Psalme 10.17 and 145.19 Object But the desire of good things is natural therefore God will not regard it Answ. Desires are of two sorts 1. Some be of such things as by the light of nature we know to be good as of wisdom learning honour happiness c. and these indeed nature can desire But then 2. Others be above nature as the desire of the pardon of sin reconciliation and sanctification and they which have a serious desire of these have a promise of blessednesse Secondly a godly sorrow whereby a man is sorry for sinne as sinne is the beginning of repentance and indeed repentance it selfe for the substance Hence 2 Cor. 7.9 Paul rejoyced because it was wrought in the Corinthians Quest. But how may this sorrow be known Answ. If the heart of him in whom it is is so affected that though there were neither conscience nor devil to accuse nor Hell to punish yet would he be grieved because God is offended by his sin Quest. But what if a man cannot reach to such a sorrow Answ. Art thou grieved for the hardnesse of thy heart because thou canst not so grieve thou mayst then conclude that thou hast some measure of godly sorrow for nature cannot grieve for hardnesse of heart Thirdly a settled purpose and willingnesse to forsake all sin is a good beginning of conversion and true repentance So in David Psal. 32.5 and the prodigal Luke 15.17 18. Fourthly To love a man because he is a childe of God is a certaine signe that a man is a partaker of the true love of God in Christ 1 John 3.14 Mat. 10.41 Onely remember that these desires must not be fleeting but constant and encreasing Quest. Having heard the grounds what is then the way whereby the party that is in distresse may be brought within the compass of the promise of salvation Answ. First trial must be made whether the party hath in him any of the afore named grounds of grace or no. For which end ask him whether he believe and repent If he say he cannot then ask him whether he doth not desire to do it and so of the other grounds Secondly after this tryal then comes the right applying of the promise of life to the distressed person and it must be done by this or such arguments He that unfeignedly desires to repent and believe hath remission of sins and life everlasting But so doest thou therefore these belong to thee and this is fittest to be done by a Minister who hath ministerial authority to pronounce pardon Quest. That the promise thus applied may have good successe what rules are to be observed Answ. First that the comfort administred be allayed with some mixture of the Law lest the wound be too soone healed For such usually become worst of all therefore bring them on by little and little to comfort the sweetnesse whereof will be greater if it be qualified with some tartnesse of the Law Secondly if the distressed party be much oppressed with grief he must not be left alone lest Satan get advantage against him as he did against Eve when she was alone Hence Eccl. 4.10 Woe to him that is alone then Satan usually tempts him to despair and self-murther Thirdly You must teach him not to rest upon his own judgement but submit himselfe to such as have more judgement and experience then himself Fourthly never tell such of any fearful accident or of any that have beene in the like or worse case then himself For hereby the distressed conscience will fasten the accident upon it selfe and be drawne to deeper griefe or despaire Fifthly the comforter must bear with the infirmities of the distressed as frowardnesse peevishnesse rashnesse disordered affections or actions Yea he must as it were put upon him their persons grieve weep lament with them that he may shew a sympathy Sixthly he must not be discouraged though after long paines he see but little fruit upon the distressed party Thus for the general Now for the particular distresses themselves Quest. What is the speciall distresse arising from the Divine Tentation Answ. It s a combat with God himself immediately when the conscience speaks some fearful things of God and withal the party distressed feels some evident tokens of Gods wrath As we see in the example of Job ch 6.4 and 13.26 and 16.9 so in David Psal. 6.1 c. and 77. Quest. What may be the occasion of this kind of tentation Answ. Usually it follows upon the committing of some notorious sin which wounds the conscience as it did in Caine Saul and Judas Sometimes it comes when there is no such sinne committed as in Job and then there can no reason be rendred for it but the divine will and pleasure of God Quest. What are the effects of this tentation Answ. They are many and strange For sometimes it works a strange change in the body inflames the blood drinks up the spirits dries the bones c. So Psal. 32.4 Job 30.30 Psal. 6.7 Job 16.8 Quest. What remedies must be used for the comforting of such Answ. First the party troubled
of Gods favour and his own peace Psal. 25.21 9. Such an one cannot skill of fleshly wisdome or worldly Policy He is no time-server 2 Cor. 1.12 Simplicity is the sincerity and sincerity all the policy of a consciencious man He desires no more wisdom then will make him honest and sincere Rom. 16.19 10. Sincerity is known 1. By the originall and principle it moves from Pharisees pray for ostentation not from devotion Mat. 6.1 2 5. So Phil. 1.16 A sincere person doth all out of a principle of piety to God and charity to man 2. By the rule it constantly walks by viz. Gods Word So Josiah 2 Kin. 22.2 Come commodity or discommodity he keeps on his way but unsound persons cast their eye on their own interest So 2 Chron. 27.2 and 26.4 and 25.2 2 Kin. 10.31 3. By the end it aimes at God is the sincere mans end and his glory his aime the Hypocrite makes himself his own end and so himself his own god Zach. 7.5 6. Hos. 10.1 Fourthly An inoffensive Conscience which Paul highly esteemed Act. 24.16 and this doth 1. Avoid giving offence either to God or man 1. He strives to prevent offences to God and takes up purposes against them Psal. 17.3 and if he hath displeased God he is displeased with himself for it So Jer. 31.19 Job 42.6 Ezek. 6.9 and 36.31 and he is carefull to breake off his sins by repentance Job 34.31 32. and 40.4 5. He is resolved rather to offend all thee world then to offend God Gal. 1.10 Dan. 3.16 Act. 4.19 2. Avoid giving offence to man especially such an offence as may cause him to sin and then such an offence as may cause him to take offence in the first we tempt him in the second we try him in both we offend him and doe the Divells work in both By the former he is stumbled by the Second he is made weake and by both offended Rom. 14.21 we must therefore take heed that we doe nothing that should cause others to offend by sinning as Elies sons did 1 Sam. 2.24 and Jerâ—boam 1 Kin. 14.16 and Ahab 1 Kin. 21.25 woe to such Luke 17.1 we must give no offence to the godly be they stronger or weaker Matth. 18.6 10. nor to the wicked Hence Col. 4.5 1 Tim. 6.1 2. 1 Pet. 2.18 and 3.1 we must not offend our selves but must regard what Conscience calls for to satisfie our duty and to keep in with our selves rather then to gratifie any others requests 2. An inoffensive Conscience will not be apt to take offence either 1. From God who can never give any yet to some Christ is a rock of offence Rom. 9.33 yea he was so to his Disciples Math. 26.31 2. From Gods way as when we receive the Word with joy but meeting with persecution we are offended and turn back Math. 13.21 3. From Gods Children and their weakness so far as either to condemn their persons or dislike their profession Matth. 18.5 True godliness makes a man apt to take all in good part 1 Cor. 13.5 4. From the evill World because all men speak evill of the wayes of God and forsake them we must not therefore be offended Isa. 8.12 13. Fifthly A quick-sighted Conscience Conscience's whole work is circumspection and therefore it must have eyes in every place It must have eyes before to view and oversee actions to be done behinde to review and overlook actions already done especially it must be full of eyes within to make a privy search in our own hearts to take account of the inward motions from which actions are undertaken of the inward intentions and affections with which they are undertaken and of the inward aims and true ends for which they are undertaken The Pharisees were full of eyes without and none within full of eyes before but had none behind they could censure others actions not see their own Hence called fooles and blind Mat. 23.17 19 24. Sixthly A well-spoken Conscience which can make the soule a good answer or upon just occasion make fit demands and puts forth its Quaries 1 Pet. 3.21 1. It makes a good and ready answer to God as Psalm 27.8 and 40.8 2. It makes a good answer for God as is commanded 1 Pet. 3.15 16. It s ready to give an account of its Spirituall estate when it is required 3. It makes a good answer for ones self when under the greatest clouds of censures suspicions or reproaches Rom. 9.1 2 Cor. 6.8 9. 4. When any business of Conscience is under consideration Conscience puts the best answer into thy mouth and will readily resolve what is to be done Seventhly An honest dealing Conscience For so much of honesty before men so much of good Conscience before God Of this Paul glorieth Heb. 13.18 Act. 23.1 1 Pet. 3.16 Peter exhorts to it a good conversation without proclaimes a good Conscience within Phil. 4.8 Notes of an honest Conscience are 1. He hath engraven on his heart this maxime I must be a Law to my self Hence it s said 1 Tim. 1.9 The Law is not witten for the righteous And if others were as honest as he fewer Laws and Magistrates would serve turne 2. He makes Christs rule his Oracle Matth. 7.12 what ever you would others should do to you c. which is the Epitome of the Law and Prophets the voice both of Scripture and nature 3. You may be bold to take his word and trust him He dares not deceive though he may be deceived His word is as good as his bond his bond as his oath and his oath as his soul. 4. You need not fear to take his wares his weight or his measure all are currant and warrantable He is faithfull and punctuall in his reckonings disbursments and receits as they 2 Kin. 12.15 c. 5. He respects not a person so much as the cause the cause of the poor fatherless and widows is more to him then the face of the rich or the letter of the mighty Like Levi Deut. 33.9 6. He will sooner suffer any prejudice himself then prejudice his neighbour Psal. 15.4 He sweareth to his own hurt and damage and changeth not Eighthly A tender Conscience which is the heart of flesh promised Ezek. 36.25 the câ—ntrite spirit in which God delights Isa. 66.1 2. commended in Josiah 2 King 22.19 20. and David 1 Sam. 24.5 2 Sam. 24.10 and in Ephraim Jer. 31.19 and in the Publican Luk. 18.13 Quest. But is there not a faulty tendernesse of conscience Answ. Yes as 1. When one is so tender that he cannot endure to be touched with a reproof Prophesie to us smooth things say they Isa. 30.10 Give us of your softest pillows Ezek. 13.18 Such was Amaziah Amos 7.10 and they Jer. 38.4 and they Act. 5.33 and 7.54 whereas the right tenderness is to be very sensible of the evil of sin and the danger thereof and thereupon impatient of the sinne but very patient of reproofe Psalm 141.5 Act. 2.37 2. When
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
purposes and thoughts were in thee Non venitur ad bonam Conscientiam nisi per Cordis custodiam Bern. 5. Yet so we must hearken to and confer with Conscience as also to confer Conscience with the Scripture that 's the Book of life and according to that our Conscience must be copied or corrected Unicuique suus liber est Conscientia Bern. Search the Scriptures and trust not thine own judgment too far This rule well observed would resolve what is to be done in many cases most men whatsoever their opinion and practise is plead Conscience Conscience It s my Conscience say they my Conscience bids me do thus I but what doth God bid Conscience do Had Adam never fallen we should have needed none other rule but our own Consciences But now we have a Law written and proclaimed we must not make conscience the supreme Law but the subordinate â—deed Conscience is to have a negative voice so that nothing is to be done without his assent and good liking but it must not Challenge an arbitrary and illimited power to act or determine any thing without the advice of this great Councel the Law and the Prophets 6. Prayer is a great friend to good Conscience the good Conscience makes many a good Prayer there is the particular demand of a good Conscience 1 Pet. â— 21. which Bâ—za understands of Prayer Good Conscience hath ever one eye upon God to observe his precepts and the other up to God to beg his direction usually such as are most frequent in prayer have the best Consciences Acts 10.2 Cornelius Hypocrites do not so Job 27.10 and 21.14 15. 7. Beware of committing the smallest sins yea of many things which goe for lawfull the least spark may consume the greatest house the least leak the greatest ship Call not Faith and troth small Oaths they are more then yea and nay Refrain idle words rash anger vain mirth foolish jesting c. The greatest spoil made in Conscience had at first but small beginnings Qui otiosum verbum non reprimit ad noxia cito transit vanus sermo est vanae Conscientiae index 8. Take heed of adventring though but upon one greater sinfull act lest it for ever shut Conscience out of doors One deliberate act of sin threw the Angels out of Heaven that one sin deliberately committed by our first Parents against an express precept cast them out of Paradise So in Judas Ananias and Saphira c. 9. Take heed of living under and contenting thy self with a cold man-pleasing Ministry which sows pillows under thine Armholes crying Peace peace The voice of a faithful Preacher is the voice of a Crier Isa. 40.3 His found the sound of a Trumpet Isa. 58.1 His words like sharp nails c. Eccl. 12.11 So Mal. 3.2 Isa. 11.4 10. Take great heed whom thou choosest for thy bosome friend Ill acquaintance hath undon many One sinner destroyes much good One corrupt man corrupts another 2 Sam. 13.3 10. In things doubtfull be well aduised or forbear and take the surer and safer way Some defend Usury Cards Dice long haire naked necks c. But most condemn them Judge what is safest and let these be thy rules to judge by Ephes. 5.11 Phil. 4.8 11. Take heed of worldly mindedness there is no greater enemy to Conscience These Thorns choke the best seeds of grace and this Canker eats out the very life of Conscience For for a piece of bread such an one will transgress Such will break their word betray their trust deceive their brother falsifie their wares weights measures lye for advantage Riches and a good Conscience seldom dwell under the same roof 12. Take heed of an Erroneous Conscience This is as wildfire in dry Corn as the wild Bore or ravening Bear as the wild Ass Jer. 2.24 Many hopefull Professors being once leavened with Error doe first in their hearts undervalue and contemn and then with their mouths vilifie and disgrace those faithfull Ministers whom they formerly magnified and highly prized Mr. Sheffield in his accute and accurate Treatise of Conscience Quest. What are the signes of a good Conscience whereby it may be knowne Answ. First It may be known by the causes of it It s not the work of nature but the free gift of God not purchased by our own merits nor purged from naturall defilements by our own satisfactions but purified from dead works by the precious blood of Christ applyed to us by his holy Spirit and a lively faith Secondly By the manner whereby it is wrought in us For it s not wrought by worldly perswasions taken from our credit pleasure profit c. but by the Ministry of the word begetting faith in us whereby the heart is purified and this it doth 1. By terrifying with the sight and sense of our sin and the punishments due for the same whereby we are humbled and then Secondly by pacifying and comforting it by offering to us in Christ the free pardon of our sins reconciliation with God and the eternal salvation of our souls Thirdly It s known by the effects For it excuseth and acquits us before God of all sin and speaks peace to our hearts assuring us that we are in Gods favour and grounding this testimony upon the infallible truth of the Scriptures It makes us bold in all dangers couragious in the performance of all good duties Like good servants to come often into our Masters presence because it witnesses that we are in favour with him It makes us often to examine the book of our accounts in Gods presence and to desire him to survey our reckonings Psal. 26.2 After which Audit it will justifie us in regard of our integrity as Ps. 17.3 Not in respect of the perfection of our performance which is full of wants and weaknesses but of our desire and resolution Psal. 130.3 and 143.2 Fourthly it 's known by the properties of it which are 1. As its peaceable so also its pure not only from the guilt of sin but also from the corruption For the blood of Christ as like a sovereigne salve it pacifies the rage of conscience caused by the sores of sinne so it draweth out the corrupt matter that caused it cleansing these wounds Heb. 9.14 2. With all care and circumspection it keeps it self clear both before God and man Act. 24.16 Before God from the faultinesse of sin and before men from offensiveness and all appearance of evil 2 Cor. 4.2 3. It s not doubtful and wavering whether it be so or no but being so it knows assuredly that it is so and sees it self by its own light Heb. 13.18 Prov. 28.1 1 Joh. 3.19 20 21. 4. It makes them that have it merry cheerful and full of joy It 's a continual Feast It makes the hardest lodging a bed of down A prison a Pallace c. Rom. 5.3 Act. 16.25 Paul and Silas sang in the dungeon So 2 Cor. 1.12 It triumphs over death it self Yea it chears the heart in the
the Devil when God left Satan to buffet and tempt the incestuous person he was almost swallowed up with too much grief Quest. What are the false wayes that a wounded conscience is prone to take Answ. First some when troubled for sin call it melancholly and pusillanimity and therefore they will go to their merry company they will drink it away rant it away or go to their merry pastimes As Herod sought to kill Jesus as soone as he was borne so these seek to stifle troubles of conscience in the first beginnings of them Secondly when this will not prevaile but that still they think they must go to hell for their sins they set themselves upon some superstitious austere ways as in Popery to go on Pilgrimage to enter into a Monastery c. thinking thereby to get peace of conscience but Luther found by experience the insufficiencie of all these courses Mr. Anthony Burges of Original sin Soli Deo Gloria A TABLE Of some of the principal things contained in this VOLUME A ABuse of lawful things how prevented Pag. 4. Adoption marks of it 11 134. Afflictions 350 351. Apparel how men sin in it 2. Assurance no Doctrine of liberty 129 B Backsliding whence it proceeds 100 Baptisme inward the Marks of it 15â— 9 Believers temporary 104 Blasphemy tentations to it 180 c. 354 Bodily deformities whether they may be hidden 114 254 Bodily health how preserved 189 C Callings how men sin in them 3. Charity the best 442 Charms sinful 146 Chastity how preserved 19 Christ when truly affected 25 Christ when he first lives in a Christians heart 276 Christ proved to be God 278 298 Christs actions which to be imitated 302 Christ to walk as he walked 365 Company how men sin about it 3 Conference amongst Christians 377 Confession of Christ. 364 Conflict when none in man 399 D Deadness in Christians 102 Death how to prepare for it 352 Desertion 331 333 Desires true and false 343 Diligence about assurance 131 Drinking see eating E Eating and drinking how men sinne in them 2 Election how known 134 F Faces may not be painted 114 Families how men sin in providing for them 3 Fashions strange sinful 112 Father whether any man may be called so 258 Flight in persecution 387 388 G God may be served upon hope of reward p. 29. and for fear of punishment 30 How a false instead of a true God is set up 149 151 Good works 427 Grace signes when we decay in it 105 H Hardness of heart how manifold 445 I Image worship 14 15 Infants and ideots what to be thought of them 410 Justification how evidenced 95 L Law our rule 89 Love to the godly 198 199 Gods Love how to know that it dwells in us 365 M Marriage how men sin about it 3 Melancholly the distempers of it 357 O Ornaments to be used with cautions 109 110 P Parents consent necessary in marriage of children p. 259.260 and in their contracts 264 Parents caution in naming their children 264 265 Prayer of Christ and ours differ 292 Praying for the Church 313. How to prevaile 314 Presumption how it differs from assurance 135 R Recidivation Cases about it 355 Recreations what should be used 190 191. How men sin in them 3 Redemption uniuersal disproved 279 282 284 346 Repentance diverts Gods anger 86 Reprobates what benefit they receive by Christ. 284 S Sin how it differs in the godly and wicked 172. How to resist it 420. None small 420 421 Sins of others whether to be rejoyced in 369 Sins of inferiors when charged on superiors 368 Sorrow godly 347 Spirit how we may know that we have it 363 Spirits testimony 122 c. 133 Sufferings 440 Sincerity signs of it 434 439 T Thoughts of distrust 152 Thoughts distinguished from Satans suggestions 181 Tongue to be watched 418 How we are guided into all Truth 403 U Usury whether lawful 194 W Watchfulness of Christians 324 326 c. Word of God carefully to be attended 221 FINIS Eccl. 12.12 B. Hâ—lls Epist. to his Cases of Conscience Act. 18.8 Summum apud Deum est nobilitas clâ—rum esse virtutibus Hierom. Psal. 48.11 Isa. 6.13 Col. 3.1 2. 3. Rule VII Rule X. Rule
Spirit of God is sin Answ. Things proceeding from the Spirit of God alone or from the Spirit immediately are no sins but good works proceed not only from the Spirit but also from the mind and will of man as instruments of the Spirit and when an effect proceeds from sundry causes that are subordinate it takes unto it the nature of the second cause hereupon our works are partly spirituall and partly carnall as the mind and will of the doer is Object But good works please God and what pleases God is no sin Answ. They please God because the doer of them is in Christ. Again they please not God before or withour pardon For they are accepted because God approves his own work in us and pardons the defect thereof Object No sins are to be done therefore if good works be sin they are not to be done Answ. They are not simply sins but only by accident For as God commands them they are good and as godly men doe them they are good in part Now the reason holds only thus that which is sin so far forth as it is a sin or if it be simply a sin is not to be done Mr. Perkins Vol. 2. p. 326. CHAP. XLIII Questions and Cases about Conscience Good and Bad. Quest. WHat is Conscience Answ. It is a faculty of the soule taking knowledge and bearing witness of a mans thoughts words and works excusing them when they be good and accusing them when they be evill Rom. 2.15 If the Conscience be not deceived but bears a true witness then it s no erroneous Conscience Yet it may be an evill Conscience if it be not sanctified as well as inlightned Or Conscience is a particular knowledge which we have within us of our own deeds good or evill arising out of the generall knowledge of the mind which shews us what is good or evill and Conscience tells us when we have done the one or the other Conscience is a word of great latitude and infinite dispute It s taken sometimes properly sometimes generally It s both a faculty and a distinct faculty of the soul the Schools reject that others this but besides reason the word bends most that way 1 Tim. 1.19 it s distinguished from the evill Tit. 1.15 from the mind And if we mark it Conscience is so far from being one of both or both in one as that there is between them 1. A jealousie then an open faction the other powers of the soul taking Conscience to be but a spie do what they can first to hide themselves from it next to deceive it afterwards to oppose it and lastly to depose it Conscience on the other side labours to hold its own and till it be blinded or bribed proceeds in its office in spight of all opposition It cites all the powers of nature sits upon them examineth witnesseth judges executes hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-conferences or reasonings spoken of Rom. 2.15 Thence those Apologies and exceptions amongst themselves when Conscience sits Quest. What is the common subject of conscience Answ. The reasonable soul Indeed there is some shadow of it in a beast aâ— thâ—e â—s of reason but it is but a shadow the proper seaâ— of it is the highest part of the soul it s usually referred to the practicall understanding because it s busied about actions and drives all its works to issue by discourse but as that ground is too weak for neither is every discourse Conscience nor every act of conscience a discourse so is that room too straight Conscience is therefore rather to be placed somewhat higher under God but over all in man distinct from other faculties yeâ— still sheathed in the body Quest. What is its end or office Answ. It is set in man to make known to man in what terms he stands with God thence its name and therefore is fitly tearmed the souls glass and the understandings light Conscience therefore is a prime faculty of the reasonable soul there set to give notice of its spirituall estate in what terms it stands with God The soul is ranked into three parts and those into as many Courts and Offices The sensitive part hath its Court of Common Pleas the intellectual of the Kings Bench the spirituall a Chancery in this Court all causes are handled but still with speciall reference to God Here sits Conscience as Lord Chancellour the Synteresis as Master of the Rolls To this Court all the powers of man owe and pay service till the Judge be either willingly feed or unwillingly resisted And this of Conscience strictly taken 2. It s taken sometimes more generally Sometimes for the whole Court and proceeding of Conscience by the Fathers Sometimes for the whole soule of man either stooping to Conscience or reflecting upon it self So the Hebrews ever take it You never find that tearm Conscience with them but Heart Spirit So St. John who abounds with Hebraisms If our heart condemn or condemn us not 1 Joh. 3.19 c. Dr. Harris St. Pauls Exercise Quest. What is the Scripture word for Conscience Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a compound word 1. of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to see Mat. 2.2 and to know Joh. 13.18 2. of a Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies with So as Conscience implyeth knowledge with viz. with some other thing Conscience then implies a double knowledge One of the mind which is a bare understanding of a thing Another of the heart So as the heart witnessing a thing together with the mind is Conscience 1 Cor. 2.11 save the Spirit i. e. the Conscience of a man which is in him Or The double knowledge that is comprised under conscience may be of God or a mans self God knoweth all things even the most secret thoughts Psal. 139.2 and every man knoweth the most secret things of himself 1 Cor. 2.11 the testimony therefore of a mans heart with his mind or rather with God is Conscience Hence it s said to bear witness Rom. 9.1 and Paul rejoyced in the testimony of his Conscience 2 Cor. 1.12 Quest. Where is the seat of Conscience Answ. Within a man For it s applyed to the heart Heb. 10.22 yea it s stiled the heart Prov. 15.15 1 Sam. 24.5 and the Spirit 1 Cor. 2.11 Quest. Why is it seated in a man Answ. That it may the better perform the function which belongs to it It being within may see all within and without As a man within a house full of windows 1 Kin. 2.44 But Conscience cannot be discerned by others without as is implyed Jer. 17.9 1 Cor. 2.11 Quest. What is the Office of Conscience Answ. To witness Rom. 2.15 For this end it hath ability to know the things of a man The witness of Conscience is the surest witness that can be It s a faithfull witnesse that will not lie Prov. 14.5 A man by his tongue may belye himself but Conscience cannot doe so Quest. How