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
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
take a false delusion for the light of the Spirit Thirdly the Spirit of God witnesseth according as the Word witnesseth Try the spirits To the Law and to the Testimonies c. the Scripture was endited by the Spirit and the Spirit cannot contradict himself so that whosoever rebels against the light of the Word shall never have the light of the Spirit Quest. Seeing as the Spirit breaths when it pleases so it shines when it pleases whether then may a Christian that hath but the single Testimony of his own Spirit be assured of his salvation Answ. The witnesse of our own spirit is a true assurance though it be not so clear an assurance I may see a thing certainly by the light of a Candle yet I may see it more clearly by the light of the Sun The light of the Spirit may and doth often withdraw it self and leave us only the witnesse of our own spirit and yet then the soul hath assurance Quest. But what if I have not the witnesse of Gods Spirit norâ— of my own neither Answ. Have recourse to former assurance Doest thou remember that once thou hadst a sweet serenity of soul that an enlightned conscience upon good grounds did speak peace to thee Didst thou never see the light of the Spirit crowning thy soul with satisfying beams then be sure that thou art still in the same condition for there is no total falling from grace Gods love like himself is immutable The Spirits testimony is of eternal truth So did David when his joy was extinguished and he would faine have it lighted again Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free Spirit whence are implied 1. That for the present it was taken away 2. That he had it 3. He remembred that he had it and therefore prayes to have it restored Davids own spirit was now very unquiet and Gods Spirit had withdrawn it self and now his best refreshing was his former assurance Remember this that the least drop of true grace shall never be exhausted the least spark of true joy shall never be extinguished Quest. But suppose we have neither the Testimony of Gods Spirit nor of our own nor can recal former assurance what shall the soul do then Answ. In such a time look to the beginnings of grace Look now to the soules prizing of a Christ to the whimperings after the breast to the longings and breathings after its beloved thoughts upon him desires after him endeavours for him there 's much comfort and sweetnesse in these I and some kinde of Assurance For First God that hath begun this great and good work in thee will never give it over till it be full and compleat He uses not to leave his works imperfect The very first motions are of his own planting and shall lack no watering for encrease Secondly the least seed of grace as its choice and precious so its vigorous and active it will never leave working till Christ be formed in thee Who hath despised the day of small things Zach. 4.10 He that is richest in grace began with a small stock Improve but present strength and God will send thee in fresh supplies that thou mayest walk from strength to strength Thirdlie if thou canst not spie out any grace in thy self borrow light of another Lay open thy soul to an Interpreter one of a thousand that may explain thy condition better then thou canst thy self Job 33.23 He 'll shew thee here is grace and there is grace and there 's an evidence c. Quest. But what if after all this there is a total eclipse all clouds and blacknesse and darknesse and the very valley of the shadow of death Answ. First when there is no certainty of evidence yet even then have a certainty of Adherence and Recumbency Now graspe a Promise roll thy self upon the free grace of God in Christ. Say If I perish I perish and though thou kill me yet will I trust in thee Like men ready to be drowned take fast hold Cast Anchor though in the dark Secondly Study self-denial Though thou long and breath after assurance yet resigne up thy self wholly to Gods Will and be content to want it if he see it best for thee Take heed of murmuring Throw thy self at Gods feet and say O my God I 'le blesse thee for those eternal treasures of sweetnesse that are in thee though I should never taste of them I 'le blesse thee for those smiles of thy face which thou bestowest upon others though thou wilt not cast one gracious look upon my soul I 'le blesse thee for those rich offers of grace thou makest to me though I have not a heart to lay hold of them Thirdly put thy soul into a waiting posture and stay till he please to display some of himself to thee The patient expectation of the poor shall not perish for â—ver Psal. 9.18 One beame of his countenance is worth waiting for all thy life-time yet wait upon him in Prayer in his Ordinances where the Spirit breaths and God shews his face Thus wait upon him in his own way yea and in his own time too think not time tedious He that believes makes not haste Isa. 28.16 Consider that God is all this while preparing thee and making thee more capable of his love yea suppose the worst that thou shouldest die under a cloud as Christ did yet thy condition is safe thou shalt then come to a full assurance nay to a full possession of thine inheritance Quest. VVhat are the special sealing times wherein Christians have this Assurance Answ. First sometimes at their first Conversion when the spirit of bondage hath past upon the soul and by a strong conviction hath applied particularly guilt and wrath unto it then the Gospel brings welcome newes of a pardon and the Spirit of Adoption applies grace and mercy to the soul this makes strong impressions of joy and causeth them to cry out I am my Beloveds and my Beloved is mine Cant. 2.16 Hos. 11.1 When Israel was a childe then I loved him I taught Ephraim also to go taking him by the armes c. God hath a special care of tender plants and Christ doth the rather reveale his love to young Converts for their encouragement in the wayes of grace He oiles the wheels of the soul and imprints the sense of his love which constrains them to obedience And hence it is that young Converts are usually so active in the wayes of Religion so forward and vehement Secondly Sacrament-times are sealing times For in the Lords Supper we have the New Covenant sealed up to the soul the soul hath not only his graces encreased but they are printed clearer there we have plain and visible demonstrations of the love of a Saviour and have the sense of this love given into our hearts we feed not only upon Sacramental bread but upon hidden Manna too Here 's a feast of fat things the soul is satisfied as
and fulness of joy which is as Gods right hand for ever more For when the flesh is pamperd with these carnall delights the spirit is pined when it s made fat with gluttony the spirit grows lean fulness of wine and the Spirit will not stand together as we see Ephes. 5.18 Secondly We must not provide for the Spirit poison instead of wholesome food nor carnall weapons instead of spirituall As instead of the pure Word of God and heavenly Manna the sincere milk of the Gospel and Sacraments we must not feed our souls with humane inventions and traditions will-worship and superstitious devotions not warranted by Scripture of which the more liberally that we feed the more lean we wax in our spiritual strength and stature yea the more feeble we grow in all spirituall graces 2. We must not provide for this spirituall warfare carnall weapons For 2 Cor. 10.4 the weapons of our warfare are not carnal c. As for example we must not fight against the flesh with fleshly anger and carnal revenge For Jam. 1.20 the wrath of man works not the righteousness of God we must not seek to subdue the flesh with popish fasting called the Doctrine of Divels 1 Tim. 4.1 3. But with our fasting when we have just occasion we must joyn Prayer the one being the end the other the means enabling us thereunto Thirdly We must not remit any thing of our zeal in holy duties and give way to coldness and formality therein For we may the more easily preserve the strength of the Spirit whilst its in the best plight then recover it when it s diminished again the more resolutely we stand in the strength of grace received the more willing the Lord is to assist us in fighting his battels the more carefull we are to encrease his spirituall Talents the more willing he is to redouble them 4. Lastly we must avoid fleshly sloth and negligence and must use Gods gifts and graces in the exercise of Christian duties to the glory of him that gave them Our knowledge must be exercised in the practice of what we know Our Faith in good works our love to God and our neighbours in performing all holy duties we owe them For if we could abound in all graces yet if we did not use them for our own defence and the discomforting our enemies we should be never the neerer in obtaining the victory Quest. How may wee cheare up and comfort the Spirit to this Conflict Answ. First We must earnestly desire to have the Spirit more strengthened and the gifts and graces of it more enlarged and multiplied in us God hath promised that if we want the Spirit and ask it of him he will give it us Luke 11.13 So if we have it and desire and beg an increase of the gifts of it he will satisfie our desires and carry it on to perfection Psal. 145.19 Phil. 1.6 For therefore doth the Lord give us these longings that we may satisfie them we must not therefore rest content with any measure of grace received but go on from grace to grace till we come to perfection and this is an infallible sign of the regenerate who are therefore said to be trees of righteousness of Gods own planting Psal. 92.14 which are most fruitfull in their old age they are like the morning light which shines more and more to the perfect day Prov. 4.18 they are Gods bildings which is still setting up till it be fully finished Ephes. 2.20 they are Gods Children who grow from strength to strength till they come to a perfect stature therefore we must desire to grow in grace Ephes. 4.12 13. Joh. 15.2 2 Pet. 3.18 Secondly We must use all good means for the strengthening of the spirit for which end 1. We must be diligent in hearing reading and meditating on the word of God which is the ministry of grace and salvation not only the seed whereby we are begotten again but the food also whereby we are nourished till we come to a full age in Christ 1 Pet. 2.2 and because a time of scarcity may come we must with Joseph lay up aforehand that we may have provision in such times as those For if food be withdrawn from the spirit it will languish and not be able to stand against the assaults of the flesh in the day of battell 2. To the Ministery of the Word we must joyn the frequent use of the Lords Supper which is a spirituall feast purposely ordained by our Saviour Christ for the strengthening our communion with him by the Spirit and for the replenishing of us with all those sanctifying graces whereby we may be enabled to resist the flesh 3. We must use the help of holy conference instructing exhorting admonishing counselling and comforting one another that we may be further edified in our holy Faith Jude 20. Thirdly If we will strengthen the Spirit we must nourish the good motions thereof neither utterly quenching them nor delaying to put them in practice but presently obeying them taking the first and best opportunity of performing those duties which it requires as when a fit opportunitie being offered it moves us to prayer either to beg the graces which we want or to give thanks for benefits received we are not to neglect this motion utterly nor to cool it by delayes but presently to put it in execution So in other duties either of piety to God or of mercy and charity to men we must not put them off to another time but presently set upon them making hay while the Sun shines c. which will much chear and comfort the Spirit being thus readily obeyed Fourthly We must be careful of maintaining our peace with God and our assurance of his love and favour which is best done by preserving peace in our own Consciences keeping them clear from known and voluntary sins whereby our Father may be angered and we exposed to his judgments For if God be offended his Spirit cannot be well pleased with us neither will he renew our strength nor send us fresh supplies of grace to strengthen us against our spirituall Enemies neither can our regenerate spirit with courage fight against the Divell the World and the Fesh when it wants the light of Gods countenance and its peace is interrupted with him Yea we must endeavour to have not only Gods graces habitually but to feel their severall actions and operations working our hearts to all good duties And these feelings of faith and comforts of the Spirit are best obtained and kept when as we preserve our communion and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances of Hearing Prayer receiving the Sacraments and frequenting the publick Assemblies where God is present by his spirit as Psal. 42.1 2. and 84.1 c. when we labour daily in the mortification of our sins which separate between God and us and exercise our selves in all holy duties of his service thereby glorifying his Name
and 2.18 and 4.15 16. 3. We are by them made more humble and courteous towards our neighbours Prov. 18.23 1 Kings 20.10 18 30 31. 4. Afflictions bring us to a knowledge of our selves Psa. 30.6 and 104.29 Hag. 1.9 5. By the exercise of afflictions our strength is encreased to bear them Prov. 24.10 6. By afflictions God works and encreaseth in us temperance sobriety modesty and chastity Thirdly God useth afflictions as meanes to convey to us divers worldly benefits and advantages As 1. By afflictions we profit much in civil wisdom and policy 2. By them we are enabled to discerne our friends from our foes He who is a friend in need is a friend indeed 3. By them we come the better to relish Gods blessings and benefits Prov. 27.7 Quest. What further helps are there to comfort us in and under afflictions Answ. First if we compare our lesser and lighter afflictions with those greater and heavier that many of Gods Saints that were dearest to him have suffered As Abraham Gen. 12.1 2 10. and 13.7 8. and 14.12 14. and 16.2 and 20.2 and 21. Of Isaac Gal. 4.29 Gen. 25.35 Of Jacob Gen. 27. and 34. and 35.22 and 37.35 Of Moses Heb. 11.25 Of Job David Jam. 5.11 1 Sam. 30 2 Sam. 18.33 Of Paul Act. 9.15 16. 1 Cor. 4.10 c. and 2 Cor. 4.9 10. and 6.4 5 6. and 11.23 c. And it s the lot of the whole Church militant to suffer afflictions Isa. 41.14 and 54.11 1 Thes. 2.14 The Scripture often foretels the manifold afflictions of the faithful Luke 9.23 John 16.20 Revel 3.19 2 Tim. 3.12 Heb. 12.6 8. Acts 14.22 1 Pet. 5.9 Heb. 10.33 34. Secondly if we compare our light and small afflictions with those grievous and intoleâ—able punishments which Christ suffered for us Isa. 53.2 3. Heb. 2.10 and 5.8 Luke 24.16 and 8.3 and 9.58 Mat. 27.38 c. 46. and consider further 1. That Christ suffered all those miseries being innocent Isa. 53.9 1 Pet. 2.22 1 Iohn 3.5 2. Yea he suffered them for us who are sinners dead in our sins children of wrath and enemies to God Isa. 53.4 5. 1 Pet. 2.24 3. That we shall be adjudged unworthy to reigne with Christ if we be not content to suffer with him Matth. 10.38 39. and 16.24 25. Luke 14.13 4. That God hath pre-ordained those to be like Christ in sufferings who shall reign with him in glory Rom. 8.29 1 Pet. 2.21 2 Cor. 8.9 Mat. 20.22 23. Eighthly we may be comforted by comparing our afflictions with the punishments of the wicked which Christ hath freed us from For 1. The wicked endure many and great miseries in this life for the attaining of earthly vanities Jâ—r 5.9 Hab. 2.13 2. But especially their intolerable torments in hell do infinitely exceed all the miseries of Gods people in this world Ninthly we may be comforted if we compare our earthly afflictions with our heavenly joyes Luke 6.21 John 16.20 Rom. 8.18 2 Cor. 4.17 1 Pet. 1.4 6 7. 1 Cor. 2.9 Tenthly we may comfort our selves from the assurance we have of deliverance out of all our afflictions Psal. 118.18 Psal. 34.17 19. and 147.3 Heb. 12.10 Psal. 125.3 Isa. 57.16 For 1. God takes notice of all our afflictions to deliver us out of them Psal. 34.15 and 94.7 9. and 33.18 19. 2 Pâ—t 1.9 Psal. 40.17 2. God is present with us in all our afflictions to help and relieve us Job 5.15 16. and 36.15 Psal. 34.18 and 121.5 and 145.18 19. and 91.14 15. John 14.18 Isa. 43.1 2. and 41.10 13 14. and 46.1 2 3. 2 Chron. 32.7 8. and our God is Omnipotent and therefore able to help us Psal. 18.31 Isa. 63.1 Nahum 1.6 7. Isa. 26.4 Yea he loves us and therefore will deliver us Deut. 7.6 and 32.9 Tit. 2.14 1 Pet. 2.9 Jer. 31.3 Psal. 103.13 Isa. 49.15 and he never shewes his love more then in the time of affliction Isa. 63.9 Judg. 10.16 Jer. 31.20 Lam. 3.31 32 33. Mr. Downhams Christian Warfare CHAP. VIII Questions and Cases of Conscience about the Angels Quest. WHat are Angels Answ. Created good spirits sent forth by God to minister for the good of the Elect and for the punishment of the wicked Heb. 1.17 14. 2 Kings 19.15 Quest. What titles doth the Scripture give to them Answ. First they are called spirits to shew their nature which is spiritual Secondly Ministers to shew their Office which is to Minister to God to Christ and to the sons of men Thirdly Men of God So Judg. 13.6 9. The Angel is called a man because he appeared in the shape of a man and a man of God because he came from and was sent by God Fourthly Sons of God So Job 1.6 Because they received their being and are sustained by God as also for that being made after his Image they still retain the same Fifthly Gods So Psal. 8.5 to set out their excellency Psal. 82.1 6. For so in Scriptureâ—language excellent things are stiled Gods Psal. 97.7 Sixthly Cherubims Gen. 3.24 Ezek. 10.1 which signifies a Figure or Image most usually a resemblance of a young man for so they appeared as a man to shew that they had knowledge and understanding as men have reasonable soules and as a young man to set out their beauty vigour strength c. Seventhly Seraphims Isa. 6.2 6. which comes from an Heb. word that signifies to burn and they were so called either from this particular act in touching the Prophets lips with a burning cole or from their fervent zeale in executing the Will of God Eighthly Watchers So Dan. 4.13 17. and it s attributed to Angels 1. Because of their nature being spirits they are not subject to drowsinesse and sleepinesse but wake and watch day and night 2. Because of their office which is alwayes to behold the face of God Mat. 18.10 and to be ever ready to do his Will Psal. 103.20 which requires watching 3. Because of the constant and continual care that they have over the Saints to keep them from the manifold dangers whereunto they are subject Hence they are said to be full of eyes round about Ezek. 1.18 Ninthly Holy ones So Dan. 4.13 17. because of that holinesse wherein they were at first created and in which they still abide Hence called holy Angels Mar. 8.38 Mat. 25.31 Tenthly Gods Host. So Gen. 32.2 Psal. 103.21 Luke 2.13 because God useth them as an Host to protect his Saints 2 Kings 6.17 and to destroy his enemies 2 Chron. 32.21 Rev. 12.7 Eleventhly Thrones So Col. 1.16 because of their dignity and excellency being fit to sit on thrones at least in comparison of other creatures Twelfthly Dominions So Col. 1.16 because God hath given them dominion and rule whereby as Lords under God they order and govern matters and persons in the world Thirteenthly Principalities as Dominions note indefinitely and generally such as have authority without respect to any peculiar jurisdiction So Principalities are such as have a special and
things according to their nature and capacity they shall never deceive us if we require nothing of them above their nature Confidence is good according to the goodness of the subject that it reposeth upon wherfore confidence in God the only soveraign good perfect solid immutable is the best of all and the only thing that can give assurance and content to the soul. He that is blest with that confidence is half in Paradise already He is firm safe meek serene and too strong for all his enemies Psal. 84.12 God is to him a Sun to give him light heat life and plenty of all goods and a Shield to guard him and shelter him from all evils He gives him grace in this life and glory in the next O Lord of Hosts blessed is the man that trusteth in thee Dr. Du Moulin of contentment CHAP. XLII Questions and Cases of Conscience about the Conflict or combate between the flesh and Spirit Quest. HOw will it appear that there is such a conflict in every regenerate person Answ. By plain Testimonies of Scripture as Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh c. Rom. 7.19 22.23 Quest. What is the Spirituall conflict Answ. It s nothing else but a continual combate between the unregenerate part the flesh with the lusts thereof and the part regenerate the Spirit with all the holy qualities graces and motions thereof by reason of their contrariety in nature and conjunction in place whereby they mutually lust and strive one against the other the flesh willing and imbracing that evill which the Spirir nilleth and hateth and nilling and shunning that good which the Spirit willeth and affecteth and contrariwise For in this conflict they mutually assault each other with irreconcilable hatred so that as the one getteth the other looseth as one gathâ—rs strength the other is weakned as in a paire of Scales when own rises the other falls they are like light and darkness c. Quest. What are the causes of this Conflict Answ. The principall cause is Gods will for the manifestation of his own glory For which purpose he doth not perfect our sanctification in this life but in part regenerating and leaving us in part unregenerated Quest. But why did not the Lord who could easily have done it perfect sanctification in us at first as he did by his only word at first create and make us perfect Answ. Were there no other reason but that good pleasure of his most wise will it were sufficient to satisfie us For he best knowes what to give and when to give But yet divers reasons may be assigned for it as First This course is most profitable both for the setting forth of Gods glory and the advancing of our good Quest. How doth it more manifest and magnifie Gods glory Answ. that the weaker we are in our regenerate part and the stronger the flesh is and all other the enemies of our salvation the more clearly Gods wisdom shineth forth in strengthening this weak part and enabling it to stand in the day of battel Yea in causing it to obtain a full and finall victory putting all its mighty enemies to flight This moved the Lord to suffer the prick in the flesh to molest Paul 2 Cor. 12.9 that his grace might be perfected in the Apostles weaknesse 2. God is more glorified when as we seeing the strength of our naturall corruptions and our frailty and the many infirmities of our spirituall part are moved hereby to attribute all the glory and praise of our salvation to the alone mercy of God both in the respect of the beginning and perfecting thereof and utterly denying our own selves and all our righteousnesse do wholly rely upon the perfect righteousness of Christ whereas if there were in us perfect sanctification we should hardly acknowledge the Lord to be all in all in our salvation 3. The wisdom and power of God is more manifested and glorified when as he doth his great works by contrary means and causes which in their own nature would rather hinder them therefore he will have us blind that we may see and foolish that wee may be wise c. He will give blessednesse to us who have so many wants and corruptions yea make our imperfections to serve as means for the encreasing of our happinesse this doth exceedingly magnifie his power and wisdom 4. We are hereby made more thankfull to the Lord and more chearfull in seting forth his praise when notwithstanding our wants and imperfections we are supported and saved then if he should at first endue us with all perfection For the more we have found the want of Gods benefits the more we prize them and so are the more thankful for them So it was with St. Paul when through the violence of the flesh he had been led captive to sin Rom. 7.24 25. how doth he break forth into thankfulnesse I thank God through Jesus Christ my Lord. 5. Hereby we more glorifie God when wee are assured by our growth in grace by which we are enabled to resist the flesh and the lusts thereof that they are the free gifts of God and that he beginneth encreaseth and continueth them in us whereas otherwise we would think them to be some naturall faculties and abilities and not given us of God Quest. How is this conflict profitable for our good Answ. 1. Because its a notable means to train us up in humility which is a grace most acceptable unto God and this is done when we see and consider what a miserable spoile sin hath made of all those graces and excellent endowments which we had by Creation how it hath poisoned and corrupted all the powers and parts of soul and body how it hath made us unfit for any good and prone to all evill which corruption doth in a great measure remaine in us after regeneration darkning our understandings defiling our consciences perverting out wills hardening our hearts c. so that if we were not continually assisted by the special grace of God we should easily be foiled in the conflict and made a prey to our malicious enemies 1 Cor. 4.7 2. It s most effectuall to work in us self-deniall without which we cannot be Christs Disciples For when we plainly discern that there is nothing in our selves to rest upon for the satisfying of Gods justice this will make us flie to Christ to hunger and thirst after his perfect Righteousness and so it will make us wholly to relye upon him for justification and salvation 3. We are hereby moved to abhor sin which God so hates and that with the greater detestation when as by our own experience we finde and feel the poison of it working in our selves and to bewaile and forsake it with more earnest endeavours when we see what miserable effects it produceth and what cursed fruits it brings forth in us 4. We are hereby occasioned to fly oftner unto God by fervent prayer acknowledging and
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
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
this will not satisfie the soul which will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that double Testimony Rom. 8.16 The same Spirit beareth witnesse with our spirits that we are the sons of God both these witnesses do fully agree and make up one entire testimony so that the soul may say here as Paul doth Rom. 9.1 I speak the truth I lie not my conscience bearing me witnesse by the Holy Ghost So that the whole work of assurance is summed up in this Practical Syllogisme Whosoever believes shall be saved but I believe therefore I shall certainly be saved The Assumption is put out of doubt For 1. Conscience comes in with a full Testimony which is better then a thousand witnesses 1 John 3.10 He that believes hath a witnesse in himself So 1 John 3.21 If our heart condemn us not then have we confidence towards God Ob. But Jer. 17.9 the heart is deceitful above all things how then can we trust it Answ. First some understand it of the unregenerate heart of which it is said All the imaginations of the thoughts of mans heart are altogether evil Secondly the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others for it s brought in by way of Objection thus the Jews â—an delude the Prophets and so think to evade the curse No I the Lord search the hearts all is naked in my sight Jer. 17.10 Heb. 4.13 Thirdly its true the sincerest heart is very deceitful So was Davids Psa. 19.12 Who can know the errour of his wayes No man can be acquainted with every turning and winding of his heart But this hinders not but that he may know the general frame and bent of his heart The soul knowes which way its faculties stream with most vehemency Conscience cannot be bribed it will give in true judgement especially an enlightned conscience There is none but if he search and examine his soul in a strict and impartial manner may know whether he be sincere or no 1 Cor. 2.11 Who knows the things of a man but the spirit of a man that is in him Else why are we so often enjoyned to search and try and examine our hearts c. if after all our diligence we may be deceived Ob. If by the testimony of conscience men may know the frame of their spirits whether they be upright or no why then are not all true Christians assured of their salvation have they not their hearts and consciences about them Answ. First many are not so well acquainted with their own hearts as they should they do not search and try their ways they have a treasure but know it not Secondly eternity doth so amaze and swallow up their thoughts when they think of it that they are ready to tremble though they be secure as a man on an High Tower knows that he is safe yet when he looks down he is afraid of falling Thirdly conscience sometimes gives in a dark and cloudy evidence when it s disquieted and lies under new guilt so that then the soul cannot so clearly reade its own evidences It may be it hath dealt hypocritically in some one particular and therefore begins to question all its sincerity The conscience indeed doth not alwayes give in a clear and full Testimony but sometimes it doth and that with absolute certainty Come we then to the second Testimony the great and the supream witnesse of the Spirit not only the gifts and graces of the Spirit but the Spirit it self Ob. This seems to be the same with the former for we cannot know our sincerity till the Spirit reveal us to our selves The soul cannot see its own face till the Spirit unmask it Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost but yet there is a great difference between the working of the Spirit and the witnesse of the Spirit there is an efficacious work of the Spirit when faith is wrought in the soul but yet there is not the Testimony of the Spirit for then every believer should be presently sealed So that thouâ—h the Testimony of our own spirit cannot be without the assistance of Gods Spirit yet it s clearly distinct from the Testimony of the Spirit For here the Spirit enables the soul to see its graces by the soules light But when it comes with a testimony then it brings a new light of its own and lends the soul some auxiliâ—y beams for the more clear revealing of it Quest. What kinde of testimony is that of the Spirit Answ. First it s a clear testimony a full and satisfying light which scatters all clouds and doubts 1 John 3.24 By this we know that he dwells in us by the Spirit which he hath given us If an Angel should tell us so there might be some doubt about it but the inward Testimony of the Spirit is more powerful then if it were by an outward voice Secondly a sure Testimony For it s the witnesse of the Spirit that can neither deceive nor be deceived 1. He cannot deceive for he is truth it selfe 2. He cannot be deceived for he is all eye Omniscience it self He dwells in the bosome of God and is fully acquainted with the minde of God It s such a certainty as makes them cry Abba Father and that with confidence It s opposed to the spirit of bondage and therefore takes away all doubtings yea the very end why the Holy Ghost comes to the soul is to make all sure and therefore he is called a Seal and an â—arnest Now he assures the soul. 1. By a powerful application of the promise For as faith appropriates the promise on our part so the Spirit applies it on Gods part This spirit of adoption seeks love and peace and pardon and that by a particular application of the promise to us as when the promise of pardon of sin and life everlasting is generally propounded in the Ministry of the Word the Holy Ghost doth particularly apply it to the heart and so seals up the promise to the soul. 2. By a bright irradiation or enlightning of the soul clearing its evidences discovering its graces and shewing them to be true and not counterfeit 1 Cor. 2.12 We have received the Spirit which is of God that we might know the things which are freely given us of God Ob. But many think they have the Spirit when they have not Satan transforms himself into an Angel of light Answ. First one mans self-deceit doth not prejudice anothets certainty A man in a dream thinks himself awake when he is not yet for all this a man that is awake may certainly know that he is so Secondly the Spirit comes with a convincing light and gives a full manifestation of his own presence so that we may sooner take a Glow-worme for the Sun then an experienced Christian can