were astonished therewith Yet in this case we must distinguish between solid affections and transient passions which weare off presently and vanish suddenly The affections of some Christians especially of young ones are like colours which are not in grain they will soon fade It is with a new Convert as with a man going to execution whilest he is upon the Ladder a Pardon is unexpectedly brought how will he be transported with joy He will even leap for joy yet afterwards this torrent of his joy may he abated though his life be as dear to him as ever So when a soul hath been brought by the Law to a sight of its lost condition when the Gospel proclaimes a Pardon and the Spirit of God hath set on the comfort of that Pardon upon the heart Oh what ravishments hath that soul fot the present which perhaps he shall not long retain the violence of his joy is abated but the solidity of it remains A third Reason may be taken from Gods indulgence to young Converts who usually gives in comfort according to the necessities of his people It s with God our heavenly Father as its with natural Parents they are most tender over their new-born children The father of the Prodigal did not only receive him mercifully but bountifully too he gave him more then was for necessity He gave him not only Shooes but a Ring not only cloaths but the best Robe not only bread but the fatted Calfe and Musick at this Feast and all this was for his newly converted and repenting Son he did not entertain him so every day after At our first Conversion God expresses much bounty and indulgence to us and afterwards though we have the same love from God and the same love to God yet the expressions may not be the same now as formerly they were Quest. What must we do when we finde that we have lost our first affections Answ. First Labour to be sensible of and humbled for those decays A decayed condition is an uncomfortable condition Though thy grace may carry thee to Heaven yet by thy decayes thou wilt live uncomfortably on earth Secondly Labour to get those decayes repaired If thou hast lost thy first love repent and do thy first works Rev. 2.4 5. Thirdly Make up the want of former affections in solidity of knowledge and judgment and if the candle give not so great a blaze let it give a more clear and constant light Fourthly Labour to keep up the first vigour of your affections For 1. Remember that you may lose that in a short time which you may be long in recovering A man by one weeks sicknesse may lose more strength then he can recover in a moneth A wound may be soon made but is not so soon cured So it s far easier to lose our holy affections then it is to recover them 2. Labour to keep up your holy affections For the truth of grace is more discerned by our affections then by our actions It s easier to dissemble acts of grace then gracious affections A Painter may paint the colour but not the heat of the fire 3. It s very hard to retain the first vigour of our affections therefore we should take the more paines about it Flushing of spiritual joy is like the sea wherein the tide doth not flow so high but the ebbe falls as low Bernard speaking of them saith Rara bona brevis mora they come seldom and stay but a short time As the Fall follows the Spring and one day is clear and another cloudy so it is with the best Christian his affections are not always at the same pitch yet it should be our endeavour to maintain in our souls our first vigorous affections in and towards the wayes of God Mr. Love of Grace CHAP. VII Questions and Cases of Conscience about Afflictions Quest. WHat is Affliction Answ. Any trouble grief or evil whatsoever that happeneth either to soul or body name goods or estate for correction of sin or for trial as it doth to the godly or for punishment and vengeance as it doth to the wicked Rom. 2.8 Quest. Why doth God suffer his children to be distressed and afflicted Answ. He respects himself therein For First God gaines glory many wayes by it As first his power is seen in their distresses his love goodnesse truth c. Then the Saints can say with Job Mine eyes have seen thee Job 42.5 Secondly not only present power and mercy is then seen but former we see what power was used in preventing misery what mercy in giving comfort Thirdly Then God shall have their custome and company Children that care not for their Parents in prosperity will flie to them in adversity He aimes at his peoples good therein For 1. Whilest they are Spectators they lay about them in getting and exercising of grace Others deep sorrows make us see how needful it is to get much faith patience Scriptures c. in readinesse 2. They stir up to prayers mercies c. as when Peter was in prison they thought it high time to pray Acts 12.5 3. When themselves be afflicted they help themselves by the afflictions of others Such suffered this affliction and God loves them why not me also Such cried and sped well why may not I Psal. 32.5 6. God aimes at the Parties good in great distresses Hereby they are tried humbled have experience of their frailties and graces We know little of our selves till much distressed neither what our weaknesse nor what our strength in Christ is How poor our selves noâ— how great our God is 2. Hereby they are brought to receive often sentence of misery Death Hell in themselves and its good to taste these things before we feel any of them It will empty a man of himself and make him trust in the living God It will learn him those three lessons of Christianity mentioned by Paul Phil. 3.3 To worship God spiritually to make Christ his joy and to lay down all confidence in the flesh 3. Hereby they are made helpful to all For 1. We cannot pity others till experience hath taught us 2. We will not be serviceable till affliction hath humbled and broken us 3. We know not how to comfort others till our selves have been wounded and healed But when we have learned by experience we can make our plaister serve another man and comfort him in the same affliction with the same consolation 2 Cor. 1.4 See Dr. Harris's Davids comfort p. 56. Quest. Why doth God suffer holy men to be afflicted Answ. Saint Chrysostome hath set down eight Reasons to which more may be added First because otherwise they would grow proud of their gifts and graces Secondly lest others should over-value them and account them Gods rather then men Thirdly that Gods power might the better appear in their weaknesse Fourthly that their patience might be manifested and made exemplary as in Job Fifthly to minde and assure us of the Resurrection For if man suffer not
punished all the sins of his Elect in their Surety Christ and therefore cannot again punish it in them Rom. 3.25 and 4.25 Ob. But I have so many doubts and feares that I cannot have assurance Answ. First doubts exercise faith but do not extinguish it Christs disciples had many doubts Secondly a trembling hand may receive a Gift from a Prince and know it hath it though it holds it but weakly 3. Endeavour to beleeve more firmly and strive against doubtings and God will accept it as perfect in Christ. Ob. But Ezek. 18.24 A righteous man may fall from his righteousnesse and therefore can have no assurance Answ. First Suppositions are no positions he doth not say that a righteous man may fall from his righteousnesse but if he do fall c. Secondly we must distinguish of a righteous man Some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance only and in the judgement of charity and these may fall away from their righteousnesse and die in their sins others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deed and in truth now there is a righteousnesse of Profession that may be lost of which this text speaks but the righteousnesse which is by faith in Christ it can never be lost An Argument from appearance to being is not true Thirdly if it be meant of a truly righteous man then I answer that such a righteous man may fall from the acts of grace but not from the habits from some degrees of grace but not from the seed of it Quest. But how can assurance stand with the humble and base esteem which a Christian should have of himself Answ. First humility fights not with certainty being an effect of it Psal. 130.4 Secondly Gods children have two eyes with one they look upon themselves and are humbled with the other they look upon Christ and free grace and are assured with the first Paul looking upon himself cries out that he was the least of Saints and chiefest of sinners with the other he looks upward and triumphs with assurance Rom. 8.38.39 Ob. But this is a doctrine of liberty If men may be assured that they shall be saved then they may live as they lust Answ. First no such matter for God will not put new wine into old bottles God never prints his love upon the heart till it be renewed and prepared with Evangelical meltings and the same seale that prints his love prints his Image also A flinty heart will not take the seale of the Spirit The white stone with the new name is never given till the heart of stone be taken away The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it Indeed if God should seal up his love to an unregenerate man whilest he hankers after his lusts he would make such an ill use of it as to turn the grace of God into wantonnesse when the Sun shines upon dunghils they send forth the greater stink but when it shines on sweet herbs and flowers they send forth a more fragrant smell God sets his seal on none but such as have an happy conformity to him and a full compliance with him Such as have the same interests and the same glorious ends with himself such as delight in his Law and feed upon his Precepts as upon an honey-combe such as have an antipathy against sin yea against the very appearance of it such as are ready to pull out their right eyes and cut off their right hands for him and therefore there is no danger that such will abuse their assurance to liberty Secondly Sons of God that have this assurance are led by the Spirit of God Rom. 8.14 and therefore cannot walk after the flesh Rom. 8.1 They are borne of God and cannot sin i. e. wittingly and wilfully as wicked men do 1 John 3.9 they hate it as God hates it they hate it more then hell and therefore there is no danger that they will abuse mercy to liberty Thirdly nothing is more industrious then saving faith It looks so to the end Salvation as withal its most industrious in the use of meanes to attain it as reading hearing meditating praying innocent walking patient bearing of crosses holy living conversing with the godlie shunning the society of the wicked c. Fourthly love is a sweeter surer and stronger principle of obedience then feare The Law indeed is an hammer to break the heart but the Gospel is a Key to open hearts A soul assured of Gods love how will it twine about a Precept suck sweetnesse out of a command catch at an opportunity long for a duty How doth it go like a Bee from flower to flower from duty to duty from ordinance to ordinance and extracts the very spirits and quintessence of all such a soul will send back the streams of its affections into the Ocean Indeed such as are frighted into obedience by feare would soon abuse such love But love returnes love and the love of Christ will constrain such to obedience 2 Cor. 5.14 Fifthly Experience manifesteth that none walk more exactly and closely with God then such as are most assured of his love If we look into Heaven there we may see the glorious Angels and glorified Saints that have not only a full assurance but a full possession of the love of their God and yet where hath God more universal and cheerful obedience then from these Hence we pray Thy VVill be done in earth as it is in Heaven and whereas they say there is more danger in fraile men that dwell in houses of clay we answer 1. They should entertain more honourable thoughts of the excellent ones of the earth whom God now steeps in his own nature and love to prepare them gradually for Heaven 2 Though there may be some unworthy dealing by them with their God yet these flow only from those reliques of slavish principles that remain in them from some fragments of the old leaven that was not purged out not by vertue of a Gospel Plerophorie Doth the knowing that we are the sons of light dispose us to works of darknesse 'T is true the sons of God may provoke him but must they therefore needs do it under this very notion because they know that they are sons nay must they do it the more for this Truly this were greater malice then the devils themselves are capable of it involves also a flat contradiction because they know that they are friends therefore they will deal like enemies and because they know they are sons therefore they will deal like slaves But if they yet doubt whether assurance doth advance obedience let them compare men assured of their salvation 1. With others in the state of grace that want assurance and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar What faintings and palenesse is there in the one what vigour and livelinesse in the soul of the other one
with marrow and fatnesse For the two great ends of this Sacrament to a Christian are 1. Growth in grace 2. Sense of grace Christians come hither ad corroborandum Titulum to confirm their Title and yet we must not think that every true Christian that comes to the Sacrament must needs have assurance For 1. Believers themselves may receive unworthily as the Corinthians came together for the worse and not for the better and therefore were chastened of the Lord c. 1 Cor. 11.32 2. Many that have much joy and sweetnesse from the Sacrament yet may not have it in so high a measure as to amount to Assurance All that truly partake of these heavenly dainties do not go away equally satisfied Some have but a taste to cherish them others have a full draught which doth mightily cheer them Thirdly times of employment are sealing times when God intends us for some great and eminent service he first sheds some of his love into their hearts which constrains them to obedience and encourageth them in it Moses would not stir without assurance of Gods presence So God calls Joshua to an honourable emploiment and prepares him for so great a work with a promise of himself and his love Fear not be of good courage I am with thee I will never faile thâ—e nor forsake thee So when God called Abraham to that great work of sacrificing his son he first warmes his heart with his love and seales up the Covenant of grace to him and tells him I am God alsufficient I am thy Buckler and thy exceeding great reward And thus he dealt with the Prophets and Apostles when he sent them upon great and dangerous messages he assures them that his directing and protecting mercy shall accompany them and this made them so undaunted Fourthly praying times are sealing times the same Spirit that endites the prayer seales it up When Hannah had prayed 1 Sam. 1.18 the text saith that her countenance was no more sad As its priviledge of Assurance that then we may with confidence cry Abba Father so also it s a great means to get assurance Besides we may pray for assurance and be importunate for one smile of his face and his bowels will not let him deny us Hence such as are most frequent and powerful in Prayer are most blest with assurance Fifthly times of outward exigencies are sâ—aling times 2 Cor. 4.16 Though our outward man decay yet our inward man is renewed daily when all provision failed the Israelites then Mannah was rained down so is this hidden Mannah provided for sad and cloudy times except in the case of total desertion when the soul hath not the least glimpse shining upon it But in outward and temporal distresses God uses to reveal himself more immediately unto them and though the creature frown yet he smiles upon them Believers are Gods friends and it is not the part of a friend to forsake them in the saddest times When Saint John was banished into the Isle of Paâ—mos God shews him that glorious Revelation Paul and Silas when in prison are full of joy and so with Hezekiah Sixthly times of victory and conquest over lusts and tentations are sealing times God after such victories will give his people a triumph Rev. 2 17. To him that overcomes will I give to eat of the hidden Manna Thus when Paul was conquering that great tentation 2 Cor. 12.9 God then strengthens him with this My grace is sufficient for thee So it was with that noble Marquess of Vico He never had such joy at Naples as he had at Geneva when he had conquered all tentations and had trampled upon all relations for a Saviour So the Mourners in Ezekiel that would not yield to the abominations of the times must have a seale set on them So that Virgin-company in the Revelations Ezek. 9.4 Rev. 7.3 Quest. What use must Christians make of Assurance when God gives it in to them Answ. First Times of assurance should be times of humility and dependance upon God when Moses had been so long conversing with God on the Mount presently at the foot of the Mount he meets with matter of humiliation the people having made them a golden Calfe When Paul had been in the third Heavens then comes a Messenger of Satan to buffet him lest he should be exalted aâ—ove measure Pride as it twines about the sweetest graces so it devoures the sweetest comforts Yet there is nothing that tends more to self-abasement then the beholding Gods face and the seeing of his glory this will make the soul abhor it self in dust and ashes None here ever saw more of Gods face then Moses and Paul and there were none that ever had lower apprehensions of themselves Secondly Times of assurance should be times of trampling upon the creature and scorning of things below we should not take care for corne and wine and oile when God lifts up the light of his countenance upon us when we are in our Fathers house and the fatted Calfe is slain we should not still feed upon husks when we are clothed with the Sun we should trample the Moon under our feet and let others scramble for the world who have nothing else to live on Thirdly Times of assurance should be times of more watchfulnesse and accurate walking with God To sin against revealed love is a killing aggravation To sin against light is too much but to sin against love is a great deal more This aggravated Solomons Idolatry 1 Kings 11.9 that he turned from the God of Israel that had appâ—ared to him twice To provoke God in a wildernesse is not so much as to provoke him in a Paradise Take heed therefore of turning the grace of God into wantonnesse but if God give thee a sense of his love walk moâ—e stedfastly and accurately before him Fourthly Times of assurance should be times of inviting and encouraging others in the wayes of grace as David did Psal. 34.8 O taste and see how gracious God is Men look upon Religion as a rigid and austere thing that comes to rob them of their joy but thou canst tell them of the sweetnesse that is in the wayes of grace thou canst assure them that all the wayes of wisdome are pleasantnesse Thou canst shew them the goodly fruits of Canaan that were cut down at the brook Eshâ—l Thou canst assure them that there is no such joy to be found in the wayes of sin that spiritual joy is the most clarified joy that its solid joy and lasting joy All the creatures make but a blaze but the least spark of this is immortal Fifthly Times of assurance should be times of storing up comforts against times of scarcity Now treasure up beams heap up light store up hidden Manna though kept it will not breed wormes storing up of former evidences is a good provision against a cloudy day Sixthly Times of assurance should be times of breathing after full possession The espoused soul should long after
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
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
only by mutual covenant and the servants voluntary subjection but the former is by the bond of nature Object Children marry for themselves not for their parents why then should their consent be so stood on Ans. First though they marry not for their parents yet from their parents being by marriage freed from their power Secondly children are not their own but are the inheritance of the Lord Psal. 127.3 and God hath given them to their parents as an inheritance therefore a child may no more alienate himself from his parents then other of his goods Thirdly children may not alienate any of their Parents goods without their consent Gen. 31.36 Gal. 4.1 and that 1. Because parents may hereby know what they have and what they have not and accoâ—dingly order their expences which they could not do if children might purloin and take of their goods at their pleasure 2. It s a means to restrain the lavish humour of children that so their parents may be the better enabled to lay up for them 2 Cor. 12.14 Fourthly Children must be ordered by their parents for their apparel Israel made Joseph a coat Gen. 37.3 Fifthly children must forbear to binde themselves to do any thing against their parents consent they may not make a vow without their consent Numb 30.4 Quest. Wherein consists the active obedience of children to their parents Answ. In yeelding themselves pliable to their parents will and that especially in four things First In being ready to their uttermost ability to perform all their lawful commands Eph. 6.1 as for example 1. They must come at their call Gen. 49.1 1 Sam 3.5 c. and 16.12 2. They must go on their errands though farre and troublesom Gen. 28.5 and 37.14 and 42.2 3. 1 Sam. 17.17 20. 3. They must attend upon their parents when commanded Gen 22.6 4. They must faithfully perform what businesse is injoyned them Gen. 50.5 Jer. 35.8 1 Sam. 17.20 34. Secondly in obeying the wholsom instructions which their parents give them Prov. 1.8 9. and 4.1 3. Exod. 18.24 For 1. Parents are commanded to instruct them 2. Great wisdom may be attained hereby Prov. 13.1 and 1.9 and 4.9 3. Much joy is brought to parents by it Prov. 10.1 and 27.11 contrary Gen. 26.35 1 Sam. 2.25 Gen. 19.14 Thirdly in submitting to their parents reproofs and amending what is justly reproved Gen. 37.10 1 Sam. 20.30 c. Quest. What if the parent mistake in the matter reproved may not the child make answer Answ. Yea but he must do it mildly reverently and seasonably Object Christ took up his mother roundly for reproving him unjustly Luke 2.49 Answ. Christ as God-man was greater then his mother and so with authority blamed her for her unjust reproof This she knew and therefore was silent Fourthly in submitting to their Parents correction and amending what they ate justly corrected for Heb. 12.9 Prov. 29.17 Quest. What is the extent of childrens obedience to their Parents Answ. In all things Col. 3.20 to wit in the Lord Eph. 6.1 For which end 1. They must labour to bring their judgement and will to the bent of their parents to think that meet for them to do which their parents would have them do Gen. 22.6 7. 2. Though in their judgments they cannot think it fittest yet if pressed to it they must submit Gen. 276. c. Quest. May not a child yeelding better reason then his parent refuse to do what be judges unmeet at lâ—st till he be better informed Answ. He may render his reason with reverence and humility and desire his parents not to urge it upon him Gen. 43.3 11. yet in indifferent things if parents will not be satisfied but will be obeyed children must yeeld For 1. In such things the command of a Parent is a warrant for the child so that a parent may sin in commanding that wherein a child may obey without sin 2. Children hereby manifest their high esteeme of their parents how willing they are to please them 3. It s a great means to preserve peace and love betwixt parents and children Quest. What is further required from children to their parents Answ. To repay and recompence what they can their parents care cost and kindnesse towaâ—ds them and that in the way of thankfulnesse 1 Tim. 5.4 Quest. What rule is to be observed herein Answ. Children must relieve their parents according to their necessitie which may be through 1. Natural infirmities Or 2. Casual extremities Concerning the first the rule is 1. Children must bear with their parents infirmities not the lesse reverendly esteeming their place or person nor performing the lesse duty to them by reason of the same remembring that themselves in their younger and weaker years were subject to many infirmities as Gen. 27 12. It was a great infirmity in Isaâ—c to prefer profane Esau before godly Jacob especially against an expresse Word of God yet Jacob reverenced him not the lesse Gen. 28.5 So Gen. 37.10 1 Sam. 31.2 Luke 2.51 contrary Prov. 30.17 2. Children must cover their parents infirmities both by passing them by and concealing them from others as much as they can For 1 Pet. 4.8 Love covers a multitude of sins So Gen. 9.23 Contrary Gen. 9.22 2 Sam. 15.3 Concerning the second the rules are 1. Children must bear with their parents and not the lesse reverently esteem them nor perform the lesse duty because of them being crosses which by Gods providence are laid upon man whether upon his body as blindnesse lamenesse sicknesse c. or on his person as captivity banishment imprisonment c. or on his estate as poverty want c. So Gen. 27.1 Ruth 1.26 21. Hence Lev. 19.14 2. Children must afford relief and succour to their parents as they need the same So Gen. 48.1 and 37.35 and 42.8 and 47.12 Ruth 2.18 1 Sam. 22.3 4. John 19.27 1 Tim. 5.4 Contrary Mark 7.11 13. whereunto are such as first deny relief to their parents 1 John 3.12 Secondly that bring their parents into extremity by their lavish spending or drawing them to be their Sureties or bringing them into danger by their mischievous practises Gen. 37.34 Thirdly that strike their parents Exod. 21.15 Fourthly that murder them 1 Tim. 1.9 3. Children must bear with the inward infirmities of their parents as weaknesse of judgement slipperinesse of memory violence of passion c. 4. With their outward infirmities which arise from instant tentation Such were those Gen. 9.21 and 19.33 2 Sam. 11.4 and 18.33 Gen. 12.13 and 26.7 and 37.34 35. Quest. What duties do children owe to their parents after death Answ. First to inter their bodies with such decency and honour as may be answerable to the place and reputation wherein they lived Gen. 25.9 and 35.29 and 50.7 For 1. It s a testimony of their great love and respect to them 2. It s a blessing promised by God to his Saints 1 Kings 14.13 2 Kings 22.20 the contrary is threatned as a curse Jer. 22.19
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