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
be a receiver Answ. He is a receiver that accepts as his own that which is given him from a right owner either out of bounty as when Solomon received gifts from the Queen of Sheba or out of misery as when the poor receive from the rich Mr. Abbots Christian family c. CHAP. XXVII Questions and Cases of Conscience about Chastity Quest. HOw many sorts of persons may be said to be chast Answ. First such as are borne with some natural impediment This is natural chastity Secondly such as are gelded or made chaste by men This is artificial chastity Thirdly such as are fitted by God for the gift of continency This is Christian chastity All mentioned by Christ Mat. 19.22 Quest. What are the things that hurt and hinder chastity Answ. They are of two sorts either inward or outward Quest. What are the inward things Answ. Filthy imaginations unchast thoughts and inward lusts and motions of the heart to uncleannesse whereunto the heart gives consent or purposes of the heart to any act of uncleannesse Matth. 5.28 Col. 3.6 Quest. When are these inwards lusts most vile Answ. When they are so violent and strong that they continually boile and burn within us giving us no rest but continually provoking to some filthy act of uncleannesse 1 Cor. 7.9 Col. 3.5 Hos. 7.4 Quest. What are the outward things that hurt or hinder chastity Answ. They are either such things as precede the act of uncleannesse or the act of uncleannesse it self Quest. What are they that go before it Answ. Either such things as more remotely provoke lust or things neerer to it Quest. What are the remoter provocations to it Answ. First gluttony or excesse in eating and pampering the belly with meats or when we use curious and dainty meats deliciously and unseasonably especially such as have greatest force to provoke lust purposely to encrease it in us Jer. 5.8 Ezek. 16.49 Rom. 13.13 Hos. 7.6 Secondly drunkennesse and immoderate drinking using wine and strong drink unseasonably and wantonly principally to stir up lust Isa. 5.11 Rom. 13.13 Eph. 5.18 Thirdly lustful dreames proceeding from surfeiting drunkennesse causing nocturnall pollutions mentioned Deut. 23.10 Fourthly idlenesse when we spend our time in immoderate sleeping ease and doing nothing but following sensual delights 2 Sam. 11.1 2. Ezek. 16.49 1 Tim. 5.13 Quest. What are the neerer provocations unto lust Answ. First Light vain and immodest setting out of the body oâ— carriage of it as by gayrish wanton and new fangled attire Curling frizling and powdering the haire painting and spotting the face laying out naked breasts mincing with the feet Ezek. 16.49 Prov. 7.10 1 Tim. 2.9 1 Pet. 3.3 1 Cor. 11.14 2 King 9.30 Jer. 4.30 Isa. 3.16 c. Zeph. 1.8 Quest. May not such as have some deformity in the body labour to cover it Answ. Yea so as they set not a new form upon the body for dissembling is as unlawful in deed as in word Secondly keeping company with wanton and unclean persons frequenting of lewd houses especially at unseasonable times Gen. 39.10 Psal. 50.18 Prov. 5.8 and 7.7 8 c. Eph. 5.5 7. Thirdly immodest and filthy speaking or singing unclean songs Eph. 4.29 and 5.3 4. Col. 3.8 Fourthly reading unchast and filthy books fitter to be burnt as those were Acts 19.19 Fifthly idle and curious looking of men upon women or women upon men Gen. 6.2 and 39.7 and 34.1 2. Sixthly looking upon lascivious and filthy pictures or unseemly behaviour used in Stage-plays c. Numb 25.1.2 3. Ezek. 23.14 Eph. 5.3 4. Seventhly mixt dancing of men and women together wherein light and immodest behaviour is used Exod. 32.6 Job 21.11 12. Mark 6.21 22. Eighthly wearing of apparel not fit for the sex that they may the more easily commit filthinesse Deut. 22.5 Job 24.15 Gen. 38.15 Ninthly wanton kissing and unchast dalliance Gen. 39.12 Prov. 7.13 Deut. 25.11 12. Tenthly moving entising and perswading to the act of uncleannesse as Gen. 39.7 10. Prov. 7.13 c. Elton on the Commandments Quest. What means are we to use for the preserving of our chastity Answ. First a constant and conscionable performance of private religious exercises as reading praying meditating c. will so purifie the heart and sweeten the soul with divine comforts and mortifie the flesh and confirme the Spirit of grace and beat down tentations by meanes whereof a Christian shall be conquerour over them Secondly painfulnesse in ones calling will divert the mind from all inflaming fancies and find the soul and body so much imploiment in things of a lawful and useful nature that there will be no leasure for wicked and unlawful conceits Otia si tollas c. Thirdly Temperance in diet is a great furtherance to the chastity of the body as withdrawing the fuel puts out the fire Fulnesse of bread will make a man an unclean Sodomite Ezek. 16.49 beat down thy body by abstinence 1 Cor. 9.27 Fourthly to prevent uncleanness we must shun the corner of the harlots house and resolutely avoid the society of such as may entice us to wickednesse we must pull out the right eye Mat. 5.29 for Prov. 6.29 Dalliance will breed whoredom Fly fornication 1 Cor. 6.18 as Joseph did Gen. 39.10 12. Fifthly if these prevaile not we must have recourse to marriage and to the due and lawful enjoyment of it 1 Cor. 7.2 Whatelies Brid-bush Sixthly because from the heart issue adulteries we must get a pure heart making the inside first clean and let thy soul become the Spouse of Christ to love and cleave to him Seventhly preserve in thy soul the fear of God Eccl. 7.28 He that is good before â—od shall be preserved Prov. 2.10 16. If knowledge enter into thy soul thou shalt avoid her snares Consider Gods presence who sees thee Eighthly hearty love betwixt married persons is a great preserver of chastity Prov. 5.19 20. Ninthly use all good means appointed by God for the preservation of thy chastity As 1. Resist lustful thoughts at first busying thy minde in holy thoughts Prov. 23.26 27. 2. Consider thy calling to and profession of Christianity by both which thou art called to holinesse 3. Remember that the pleasure of sin is short but the gnawing of a guilty conscience will continue to eternity 4. Apply the Word which is the sword of the Spirit especially such places of it as tend directly to the cutting down of this sin 5. Fly to God by prayer and if thou beest strongly assaulted complain to him as a woman tells her husband to be rid of a tempâ—eâ— 6. If these prevail not see whether thou hast not been guilty of uncleannesse before marriaâ—e if so thou must truly repent of it for marriage without repentance abates not the power of lust and therefore thou must with many prayers and tears beg pardon thou must as it were wash thy selfe in the tears of true repentance 1 Cor. 6.9 11. 7. Get sound knowledge in the Woâ—d of God which is an excellent
conscience of sanctifying the Sabbath and choosing the things which will please God c. Isa. 56.4 5 6. Quest. What are the marks whereby we may know our selves to be the adopted children of God Answ. Such are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1.15 and this they shew two wayes 1. By purifying themselves and sound humiliation for their sins that defaced Gods Image in them 1 John 3.2 3. 2. By employing themselves constantly in doing righteousnesse Hereby they are known from the children of the devil 1 John 3.10 Such love the brethren as their fellow-heires 1 John 3.14 Such have the spirit of prayer Rom. 8.15 16. Such serve God not out of a slavish fear but with a filial affection Isa. 56.6 Such wil love them that hate them and blesse them that curse them Luk. 6.35 Mat. 5.44 Quest. How must the adopted sons of God carry themselves in this life Answ. They must be Peace-makers Mat. 5.9 their Father is the God of peace They must not revile such as revile them but rather blesse them seeing they are heires of the blessing 1 Pet. 3.9 They must live without carefulnesse knowing that they have a heavenly Father to care for them Mat. 6.32 and being heires of a better they must not set their hearts upon this world 1 John 2.15 They must willingly submit to their Fathers corrections Heb. 12.9 Mr. Byfield on Peter Quest. VVhat may we do that we may attain the spirit of Adoption and keep the lively sense and feeling of it in our soules Answ. We must diligently attend upon the Ministry of the Word 2 Cor. 3.6 8. for its the Ministry of the Spirit because by it God offers and communicates his Spirit Gal. 3.2 We must beg this spirit of Adoption of God Luke 11.13 We must open the doores of our hearts that the Spirit may enter Psal. 24.7 Rev. 3 20. that is we must call off our mindes from earthly things and we must raise them up to attend to the motions of the Spirit Quest. VVhat are the Signes that we have the Spirit of Adoption Answ. If we have the Spirit of Prayer whereby we can call God Father Zach. 12.10 Rom. 8.15 26. Gal. 4.6 If we have an high esteem of that dignity which is in Adoption John 1.12 1 John 3.1 If we reverence and honour God as our Father Mal. 1.6 1 Pet. 1.17 If we yield child-like obedience to him 1 Pet. 1.14 Rom. 8.14 If we are made conformable to the Image of God our Father and Christ our elder brother Mat. 5.48 Rom. 8.29 1 John 3.9 If we have a lively hope of our future inheritance Rom. 8.17 Quest. How may we preserve the witnesse of the Spirit of Adoption in us Answ. If we do not extinguish it by contempt of the means of grace 1 Thes. 5.19 20. If we do not grieve the Spirit by the filthinesse of sin Eph. 4.30 If we stir it up by our honest endeavours Ames Cas. Consc. CHAP. IV. Questions and Cases about Adoration or Worship Quest. WHat is Adoration Answ. It s the part of Gods Worship whereby a man upon a vile and base esteem of himself as being but dust and ashes submits and subjects his soul to the Majesty and Glory of God Quest. What are the principal Grounds in the heart Answ. Two 1. Abnegation or denial of our selves when we esteem our selves to be meerly nothing Exaltation or advancement of Gods Majesty above all things in the world So Gen. 18.27 Isa. 6.2 Dan. 9.7 Maâ— 15.27 Quest. How manifold is Adoration Answ. Twofold Religious or Civil Quest. What is religious Adoration Answ. It s the Worship of God in which Religion and Godlinesse is exercised expressed and signified Quest. What is to be considered herein Answ. The inward intention of the minde wherein God is conceived as an absolute and omnipotent Lord knowing all things yea the heart of man hearing all our prayers at all times in all places and being the Author Preserver and Giver of all good The outward prostrating of the body as bowing the knee lifting up the hands c. to testifie our subjection unto God as our absolute Lord. Quest. What is Civil Adoration Answ. It belongs to the Second Table and is termed Sociall because its the Adoration or Worship that fellow-creatures give one to another Quest. What is to be considered herein Answ. The inward intention of the minde which must be this that the creature worshipped is endued with excellent gifts by God or that he hath Power and Government over us The Action or outward gesture of the body in token that the creature worshipped is endued with excellent gifts and graced with authority over us So that the bodily gesture both in religious Worship and this is and may be the same and the difference stands only in the intention of the minde Quest. To what things is Adoration due and in what manner Answ. The things are of three sorts 1. God the Creator 2. The creatures 3. The works of the creatures Quest. VVhat Adoration is due to God Answ. It must not be Sociall for we are not Gods companions but Religious which is due to him and to him alone Mat. 4.10 Quest. VVhat Caveats are to be remembred herein Answ. If Adoration be given to god with a false and erroneous intention it makes him an Idol As if our bodies be bowed to worship God out of the Trinity as the Turks do or if he be worshipped out of the Son as the Jews do we worship not the true God but an Idol For God must be so conceived of us as he hath manifested himself in his Word and not otherwise To worship God in at or before a creature is superstition and idolatry and God so worshipped is made an Idol Quest. VVhy so Answ. Because he that so worships him binds his presence operation and grace to those places to which God never bound himself nor his Presence c. God hath not appointed Images to be Pledges of these things eithet by Promise or Precept He therefore that worships God otherwise then he requires or looks to be heard where God will not hear is an Idolater God expresly forbids the VVorship of his Majesty in at or before any creature in heaven or earth Deut. 4.16 17 18 19. Objâ—ct But I intend not to worship the Image but God in the Image Answ. It matters not what thy meaning is seeing God detests that manner of Worship the Israelites worshipped not the Calfe but God in the Calfe Exod 32.8 yet they are said to worship an Idol Obj. God was worshipped before the Ark and there he promised to hear the prayers of his people Answ. They had an expresse Command from God to worship before the Ark and a Promise that they should be accepted and heard which the Idolater hath not Obj. Subjects kneel before the Chaire of State though the King be absent in token of their subjection due to him
heart chews the cud and ruminates upon its own actions Try thy graces by a Scripture Sun-beame Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine and that they may be satisfied as with marrow and fatnesse Assurance consists in a reflex act and by such workings it is maintained Secondly be diligent in prayer Assurance comes not with weak wishes and vellieties that are so frequent in the mouths of many O that I were sure of heaven and happinesse c. But this great blessing deserves a fervent prayer The white stone is given to none but conquerours As assurance doth mightily enliven prayer so prayer cherishes and maintaines assurance Go then to God Be importunate with him beg a smile a beame of his face Desire him to take all thy worldly things again unlesse he will sweeten them with his love Tell him thou canst live no longer on husks and therfore desire him to give thee something that its fit for a soul to live on Thirdly be diligent and fervent in communion with thy God sweet and familiar entercourse with God puts thee into the number of his friends and friendship brings assurance surely he would not kiss thee with the kisses of his mouth if he did not love thee He would not tell thee so much of his mind if his heart were not with thee He would not accept of thy prayers thy spiritual sacrifices if he meant to destroy thee Communion with God is that which gives an heavenly and eternal Plerophory Quest. Why doth assurance deserve our best diligence Answ. First hereby the soul is provided for eternity Thou mayest then say Thy lot is fallen unto thee in â— good ground thou hast a pleasant heritage Thou canst desire no more then to be assured that thou shalt be for ever happy What would the damned in Hell give for a possibility of happiness What would some wounded spirits give but for hopes and probabilities of it Secondly it will sweeten all present conditions to us We may eat our bread with joy and drink our wine with a merry heart when we know God accepts our person and smells a sweet odour in our sacrifice We may lay claim to all the pearles in the Gospel and to all its priviledges If God bestow temporals upon us we may know that he first dips them in love yea thou hast a happy protection in all thy ways For 1. Thou art secure against the frowns of the world for heaven smiles upon thee Thou mayest laugh at the slanders and reproaches of men For when the world brands thee the Spirit seals thee c. 2. Thou art secure in times of judgement For judgements are intended for the sweeping away of Spiders webs not for the sweeping away of Gods own jewels Or if thou beest involved in the common calamity yet how is this pill rowled up in sweetnesse to thee when others can tast nothing but gall and wormwood Thy body may be tossed in the world but thy soul lies safe at Anchor 3. Thou art secure in the houre of death Thou knowest that providence onely means to break the shell that it may have the kernel Let such tremble at the approaches of death that know not what shall become of their precious souls but thou mayest safely trample upon the Adder c. This made the Martyrs embrace the flames c. Assurance of the love of God in Christ and nothing else pulls out the sting of death Indeed death hath lost its sting in respect of all that are in Christ but yet such as know not that they are in Christ fear death still as if it had a sting Only an assured Christian triumphs over it and saith with Saint Paul O death where is thy sting 1 Cor. 15.55 4. Assurance fills the soul with praise and thankfulness The real presence of a mercy is not enough there must be the appearance of a mercy and the sense of it before it fill thy heart with joy and thy mouth with praise A doubting Christian is like a bird in a snare the soul hath not its comfort nor God his praise An assured Christian is like a bird at liberty that flies aloft and sings chearfully c. See Mr. Culverwels White-stone and Dr. Taylor Quest. How may it be proved by Scripture that a man may be assured of his salvation Answ. First By Rom. 8.16 The Spirit of God testifies with our spirits that we are the sons of God Quest. But how can Gods Spirit give witnesse seeing now there are no revelations Answ. First indeed extraordinary revelations are ceased yet Gods Spirit may and doth in and by the Word reveal some things to men whence he is called the spirit of revelation Eph. 3.5 Secondly Gods Spirit gives testimony by applying the promises for the remission of sins and life everlasting by Christ particularly to the hearts of man when it s generally propounded in the Ministry of the Word and this witness of the Spirit may be discerned from presumption by 1. The means For it 's ordinarily wrought by hearing reading meditation prayer c. but presumption ariseth in the brain either without such means or if by them yet with want of Gods blessing concurring with them 2. The effects and fruits of the Spirit For it stirs up the heart to prayer Zach. 12.10 and that with sighs and groans Rom. 8.26 arising from the sense of our miserable condition The second testimony is our spirit i. e. our conscience sanctified and renewed by the Holy Ghost and this is known 1. By a grief of heart for offending God called godly sorrow 1 Cor. 7.10 2. By a resolution and full purpose and endeavour to obey God in all things 3. By savouring the things of the Spirit Rom. 8.5 i. e. by doing the works of the Spirit with joy and chearfulnesse of heart as in the presence of God Quest. But what if both these testimonies are wanting what must we do then Answ. Have recourse to the first beginnings of sanctification which are these 1. To feel our inward corruptions 2. To be displeased with our selves for them 3. To begin to hate sin 4. To grieve so oft as by sin we offend God 5. To avoid the occasions of sin 6. To endeavour to do our duty and to use good means diligently 7. To desire to sin no more 8. To pray to God for his grace Secondly by Psal. 15.1 c. where the question is propounded who of the members of the Church shall have his habitation in heaven and the answer is He that walks uprightly before God deals justly with men speaks the truth from his heart c. Thirdly by 1 Joh. 5.13 where three things are evinced 1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation which the apostle tells was the end of preaching the Gospel to them chap. 1.3 4. where also he gives foure infallible notes of salvation 1. By
remission of sins through the blood of Christ v. 7. Object But how may this pardon of sin be known Answ. He answers First by our humble and hearty confession of them to God v. 9. Secondly if our consciences are pacified by the blood of Christ Rom. 5.1 1 Joh. 3.21 2. By the sanctifying spirit whereby we are renewed in holiness and righteousnesse 1 Joh. 3.24 3. By holiness and uprightnesse of heart and life 1 John 1.6 7. 4. By perseverance in the knowledge and obedience to the Gospel 1 John 2.24 2. He that is the adopted Son of God shall be undoubtedly saved 1 John 3.2 Rom. 8.17 Object But how shall we know our Adoption Answ. By these signs 1. If thou truly beleevest in the Sonne of God Gal. 3.26 1 John 3.23 2. By a hearty desire and earnest endeavour to be cleansed from thy corruptions 1 Joh. 3.3 3. By the love of a Christian because he is a Christian 1 John 3.10 11 12 c. 3. They that are assured of the love of God to them in particular may also be assured of their salvation 1 John 4.9 and Gods love to us may be known 1. By our love to the brethren 1 Joh. 4.20 21. 2. By our love to God 1 Joh. 4.19 which is also known by two signes 1. By our conformity to him in holinesse A child that loves his father will tread in his steps 1 Joh. 4.17 not in equality and perfection but in similitude and conformity 2. By the weanedness of our affections from the things of the world 1 John 2.15 Fourthly by 2 Tim. 2.19 the foundation of God remains sure having this seal The Lord knoweth who are his c. i. e. the decree of Gods election stands firm and sure So that they which are elected shall never totally and finally fall away Quest. But how shall I know that I am elected Answ. Paul answereth By the spirit of prayer and invocation and by a care to forsake all sin Let every one that cals upon the Name of the Lord depart from iniquity Fifthly by 2 Pet. 1.10 Give all diligence to make your calling and election sure c. and this he tells may be done by getting and exercising those graces mentioned v. 5 6 7. Mr. Perkins 2. Vol. p. 18 c. Is there any good to be gotten by departing from Christ by leaving our first love by quenching the spirit and making Apostasie from former degrees of grace and holinesse can any son of Iesse do for us as Christ can Or do we think to mend our selves by running out of Gods blessing into the worlds warm Sun as Dâ—mas did O call me not Naomi may such say but call me Marah for I went out full but come home empty For indeed so do revolted Christians when they come from the act of sinning when they have been seeking after their sweet-hearts they went with their hearts full of peace and hands full of plenty and meeting with a bargain of sinning they thought to seek out their happinesse and make it fuller as Solomon did but they come home empty empty of comforts but laden with crosses they have lost their evidences are excommunicated from the power of Ordinances are under the terrour of wounded spirits are buffetted by Satan are out of hope of ever recovering the radiancy of their graces have their back-burden of their afflictions so that they are enforced to confess it to be the greatest madnesse in the world to buy the sweetest and profitablest sin at so dear a rate So David found it and the Sulamite Cant. 5.1 2. Quest. Wherein stands the difference betweene assurance and presumption Answ. First assurance is built upon the righteousness of Christ the grace of God the Word of God and the true knowledge of sin and of our selves what we are by nature and what by grace This was one principle of Pauls assurance 1 Cor. 15.10 By the grace of God I am that I am But presumption is built 1. Upon self-ignorance men know not what themselves are not what sin is Hence they think themselves righteous when they are great sinners Rom. 7.9 Luke 18.9 c. so Rev 3.17 2. Upon self-love which is that false glass that most look themselves in which makes all seeme good that they are have or do Hence Prov. 16.2 and 30.12 3. Upon self-righteousness which flows from the two former 4. Upon ignorance and mistakes about the nature of grace or upon false principles such as these 1. That shews are substance or that to seem religious is to be so So Mat. 23.28 2. That common gifts are special grace that Parts are Piety or that a civil and moral conversation is a regenerate condition This will be discovered to be the presumption of many at the last day Mat. 7.22 23. 3. That profession is practice that trimming of Lamps is having of oyle So Matth. 25.6 7. and that the forme of godliness is the power thereof and outwards performances the substance of Piety whereas 2 Tim. 3.5 4. That restraint of sinne is mortification or putting off the old man or that cutting off the branches of sinne is plucking it up by the root That outward cleansing is inward purifying So Math. 23.25 5. That mens hearts may be good though their tongues hands and lives be bad 5. It 's sometimes built upon outward prosperity They hope God loves them and will save them because he hath given them so many good things all these bottomes are like the house built upon the sands Mat. 7.27 Secondly they differ in the means by which they are obtained and maintained For assurance is obtained by 1. Godly sorrow for sin For Christ gives rest to such Matth. 11.28 so Luke 7.38 48. 2. Soul-searching and self-examination or by a frequent comparing our hearts with Gods Word and communing with them about the proper effects of grace and fruits of the Spirit in us 3. By the illumination and testimony of Adoption 4. By the Ordinances of the Word Sacraments prayer and a holy and constant use of them 1 Job 5.13 5. By conflicts with doubts and by resistance of unbelief as Mark 9.24 so that assurance is not ordinarily obtained without much paines Hence 2 Pet. 1.10 But presumption is gotten without means or paines without sorrow for sin self-examination c. sponte nascitur It grows up of its own accord which is a signe that its a weed and not an herb of grace Again as assurance is bred so it 's fed and maintained by meanes viz. the constant exercise and discovery of grace the careful performance of duties avoiding sin maintaining communion with God c. whereas presumption as it s gotten so it 's maintained without care or cost Thirdly they differ in their effects which are seven 1. Assurance endears God to the soul to love him delight in him long after him and fear to offend him and to be careful to serve and please him Eph. 4.29 30.31 but presumption stirs up no affections
refine and purifie those that stand For the propagation of it that God will stretch the bounâ—s and enlarge the borders of it that he will bring more subjects under the Kingdom of Christ. Secondly In particular we must pray for a three fold Peace of the Church 1. A peace with God in causing the Churches to keep their peace with him in walking in purity and power of his Ordinance without which though they were in peace with all the world it will come to nothing all other blessings will be soon gone except we have something to soder us with God which can be nothing but our exact walking with him in his Ordinances 2. Peace amongst the Members of the Church that they may be free from dissentions divisions that they may think the same thing go the same way and unanimously minde the glory of God 3. A Forreign peace also from all opposition without that there may be no invasion by forraign Enemies upon the Church of God Quest. What is further included in our praying for the Church Answ. First one thing is implyed inwardly that our hearts should work towards the Church our desires and wishes should be for the welfare of it Secondly another outwardly that we should endeavour to attain what we pray for our counsels should be for the welfare of the Church Our examples should be patterns to others to provoke them to good works such as are in authority should exercise it for the setling and furthering the peace of the Church yea we should not onely pray our selves but should stir up others to doe the like Quest. But how must all this be done Answ. First Sincerely not out of by-respects Secondly Earnestly and frequently putting all our strength to it Thirdly Constantly not by fits only Quest. Who are bound to do all this Answ. Every Christian in what station soever he is as 1. Magistrates in their places whom it pâ—incipally concerns to pray for and promote it 2. Ministers in their places must be leading persons in these duties and provoke others to it 3. Yea all in every condition learned and unlearned men and women c. Examples and Scriptures for all these are that of Moses Exod. 32.32 So Judg. 5.23 1 Sam. 4.19 2 Sam. 11.11 Psal. 20.5 and 51.18 and 53.6 and 102.13 Isa. 62.1 Rom. 9.3 2 Cor. 11.28 Phil. 1.18 Col. 2.5 Quest. But why must we thus pray for the peace of the Church Answ. First consider what the Church is and that 1. In relation to God it s his house the Spouse of Christ and there cannot be a dearer relation to put a deeper ingagement upon us then this 2. In that relation that she hath to us She is the Mother of us all and therefore we should sympathize in her weale and woe Secondly Consider that peace is the summe of all blessings Hence the Ancients painted peace with a horne of plenty For 1. Peace nourisheth all Arts Sciences Trades c. 2. It s a very careful and useful nurce to cherish Religion Acts 9.31 there is no hearing of the Law of God nor the Law of Justice when men have their swords in their hands Arma silent Lâ—ges Thirdly consider the nature of prayer both in the efficacy and necessity of it 1. It s a most efficacious Engine the summe of all Policies for a Christan to work by for Peace Its God that rules all the world hath all hearts in his hands can make a mans enemies yea the very stones to be at peace with him and prayer rules God he suffers himself to be overcome by it Leâ— me alone saith God Exod. 32.10 2. It s of great necessity also For God will not bestow blessings till we seek and sue to him for them and the reason is because otherwise he shall have liâ—tle honour by it If it come without seeking to God for it we should ascribe it to other means and things Fourthly consider the nature of a Christian and we shall see that its the most proper work for him For 1. He is the Son of the Church and it becomes him at least to pray hard for his Mother as Craesus his dumb son did for his Father 2. He is a Son of Peace a Son of the God of Peace a Sonne of the Gospel of peace and the Spirit given him is a spirit of Peace 3. He is a Son of prayer It should be the element in which he draws his breath to run towards God and towards Heaven in a way of peace besides he is enabled to pray when others cannot he is sensible of the condition of the Church which others are not Quest. But how may we so pray for the peace of the Church as to be sure to prevail Answ. First we must pray in Faith believing Gods Word and his promises made to his Church Secondly In sincere charity in a true genuine love to the Church Thirdly In repentance lifting up pure hands to God God will not hear our prayers if we will not hear his commands Fourthly Pray with servency and earnestness of spirit A fearfull begger teaches how to give a denial God loves a kind of violence to dash our prayers against Heaven and the throne of grace with an holy zeal of spirit which prevailes much with God we must make our prayers fat with fasting saith Tertullian which are ordinarily starved with formality Fifthly Pray constantly though God seem not to regard our Prayers yet we must not give over but hold out and wait upon him Quest. What meanes may we use to help us in the serious performance of this duty Answ. We must lay aside all our carnal security and lay things to heart observe the state of the Church and lay it to heart Let not the world as the Ivy deals with the Oake twist about thy heart which will make Christianity dye within thee Be not too busie with worldly affairs least they choke all thoughts about bettr matters Dr. Stoughton Quest. Why is the Church called a mother Gal. 4.26 Answ. Because the word of God is committed to the keeping of the Church which word is seed 1 Pet. 1.23 Milk 1 Cor. 3.2 strong meat Heb. 5.14 and the Church is a mother which by the Ministry of the word brings forth children unto God and when they are born feeds them with milk out of the two breasts of the Old and New Testaments Quest. Where are we to seek for our mother the Church Answ. She is to be sought for and found in the true visible Churches the certain marks whereof are three 1. The preaching of the word out of the writings of the Prophets and Apostles with obedience Joh. 10.28 Eph. 2.20 2. True invocation of God the Father in the only name of Christ by the assistance of the Spirit Act. 9.14 1 Cor. 1.2 3. The right use of the Sacraments Baptisme and the Lords Supper Matth. 28.18 and by these we shall finde the true Church of God in England c. Quest. Are all Christians
21.34 which temperance must extend not onely to meats and drinks to carnal pleasures and delights but it must reach also to the right ordering of our minds in the use of all temporal blessings in a due manner and measure so that they may be helps not hindrances to us in all the duties of a godly life Secondly we must nourish in our hearts the true fear of God not a servile fear which wil make every slave to watch for fear of the whip but a child-like fear which will cause us to do nothing that may displease our heavenly Father who so loves us and whom we so love but to do all things so as God may be well pleased in us and we in him Psal. 130.4 This fear is promised Jer. 32.42 This causes us to depart from evil Prov. 14.16 and 16.6 Hence David Psal. 4.4 Stand in awe and sin not the want of it is the cause of all evil Gen. 20.11 Ps. 36.1 Rom. 3.18 19 20. Thirdly we must often call to remembrance Gods fearful judgements executed on sinners especially on such as continue securely in sin neglecting to keep this watch So Mat. 24.38 Isa. 47.8 9. Rev. 3.3 Hence Paul minds us of them 1 Cor. 10.5 to 12. Fourthly we must continually remember the day of our death not as though it were far off but near approaching even at our doors Our lives are momentany and this short time so uncertain that we have no assurance to live till another day no not so much as the next minute when we go abroad we know not whether we shall return home when we go to bed whether we shall rise c. many are suddenly taken away and that which befals one may befal any therefore it s our wisdom to stand continually upon our watch that we may be found in readinesse whensoever the Master comes Fifthly we must often meditate upon that great and terrible day of the Lord when he will come with thousands of Angels to judge both the quick and the dead 2 Cor. 5.10 of which day because its uncertain when it will come we should always keep our spiritual watch that when Christ comes we may be found ready This Christ himself teaches us Mar. 13.32 33. so 1 Pet. 4.7 Blessed are all that do so Mat. 24.45 46. Mr. Downams Guide to godlinesse CHAP. XXXII Questions and Cases of Conscience about the comforts of Gods people Quest. HAve Gods people alwayes comfort in their souls Answ. God may hide his comforts from them for a time but at length they shall shine out upon them again Psal. 34.19 Quest. Why doth God sometimes hide comfort from them Answ. First To shew forth his wisdome and power the Lord knows how to enlighten their darkness Psal. 112.4 To turn all things to the best Rom. 8.28 Secondly It s the godly mans priviledge above all others to finde God sweet to their souls either in afflictions or by deliverance out of them and that 1. Because their persons are accepted with God whereas others are rejected 2. They are sealed with the earnest of Gods Spirit and can goe to God in fervent prayer which others cannot Psal. 18.41 3. They have the grace of repentance which removes sin that caused God to hide his face 4. They have patience which supports them till God returns with comfort Thirdly It s one end of Gods much humbling and afflicting his Children not to sink or forsake them but that at last his powerfull work may be shewed upon them for his glory and their comfort Deut. 8.16 Job 23.10 1 Pet. 1.7 Fourthly God manifesteth hereby his care and faithfulness in his promises whereby he hath engaged himself not to leave them comfortless Dr. Taylor on Temp. Quest. What is the onely way to finde comfort in the time of Spirituall distresse Answ. To fly unto God and seek it of him Psal. 51.1 2. and 120.1 and 73.25 c. So did Paul 2 Cor. 12.8 Quest. Why must we do thus Answ. First because there is a command for it Psal. 50 15· Secondly There is a promise of success Isa. 65.24 Thirdly There is ability in Cod to give a gracious issue to all our distresses Pro. 18.8 Eph. 3.20 Fourthly He is ready to be found and to afford that which is desired Mercy pleaseth him Mich. 7.18 He is near to all that call upon him Psalm 145.18 So Psal. 46.1 Fifthly Because he would have all his to seek to him he furnishes them with the Spirit of prayer For this end Gal. 4.6 Rom. 8.26 Hieron on Psal. 51. Quest. But hath God comforts wherewith to support his children in any fears and straits Answ. Yea he hath such consolations as will make a man sleep without a bed live almost without a soul they will make one bold in danger quiet in trouble and to live in the jaws of death Nehem. 8.10 Act. 16.24 Psal. 3.5 6. and 94.19 Quest. But whence comes their strength Answ. First Because they be Gods joys the joyes of the Spirit derived immediately from the Fountain and things be purest and strongest there Secondly Because they are spiritual and as spirits are more active then bodies so spiritual things then bodily and natural Thirdly This comfort is most certain and lasting they for the present ouertop and for the future overcome and survive all other both crosses and comforts Fourthly It is independant and in a sort all-sufficient borrowing no help from the creatures Nature and Art work with instruments and by means they cannot support without meat strengthen without sleep give sleep without warmth nor warmth without a bed c. But God can beyond means without means work comfort make one see in the darke live in death Quest. But what be these comforts of God Answ. First Precious promises applyed by God in due season and brought home to the heart which revive the spirits more then any Balm Secondly Strengthening graces God powers the Spirit of Faith patience power courage into his in due time and they raise the hearr as wine the fainting spirits every saving grace is healing strengthening and establishing Thirdly Hourly experience of Gods care and providence As the childe never sees the love of a Mother so much as when he is sick So Gods children never finde God to be so good as in their miseries and that makes them pluck up their feet with Jacob and to say with Paul I know whom I have trusted and with the Church Thou wilt guide us unto the death and after receive us unto glory Fourthly Special peace of conscience and joy of the holy Ghost by new expressions of Gods favour and ravishments of heaven Then God opens heauen and they see their life and Crowns and so are carried over all Quest. When doth God thus comfort his Answ. First when they most need it as then the Mother brings out her Cordials when the childe is sick when they be most humbled and empty of themselves After greatest humiliations come greatest consolations Secondly But
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
meditations affections The Actions of this life are spiritual growth and encrease in grace and vertue The maintenance of this life is hungring and thirsting after heavenly Manna and Water of Life the Word of God The very being of it is our union and communion with God by the Spirit which is as the soul to the body Examine the light of God in thee For he is light and in him is no darkness and if thou beest his childe thou art a childe of light As thou growest in understanding thy Fathers Will so thou growest in his Image and art like Christ thy elder brother and hast his Image renewed in knowledge c. See whether thou growest up in holinesse and righteousnesse whether thy light shine before men Mat. 5.16 2 Cor. 7.1 whether thou cleanse thy selfe from all filthinesse of flesh and spirit c. See Doctor Tailor on Tempt p. 93. Quest. What Duties are we taught from the consideration of our Adoption Answ. 1. To walk worthy of our Calling Be not vassals of Sin and Satan To carry our selves as Kings children ruling over the lusts of our hearts the tentations of Satan and the evil customes of the world To come often into our Fathers Presence doing all as in his sight seeking his glory by doing his Will Mal. 1.6 Strive to resemble Christ our elder brother in all vertues and holy conversation For 1 John 3.2 3. Love Gods Word that we may grow by it in grace and knowledge It s the food whereby our Father feeds us 1 Pet. 2.2 Expect afflictions and chastisements from our Father Heb. 12.7 c. Quest. VVhat are the meanes of our Adoption Answ. 1. Internal 2. External Quest. VVhat is the internal meanes Answ. Faith in Christ which hath three acts or effects 1. To believe Christ to be a Saviour 2. To believe him to be my Saviour 3. To put confidence of heart in him John 20.29 Quest. VVhat is the external meanes of our Adoption Answ. Baptisme yet not this alone but when it s joyned with faith Gal. 3.26 27. and thus it comprehends both outward and inward Baptism Mat. 3.11 1 Pet. 3.21 Quest. VVhat are the marks of the inward Baptisme Answ. The new birth whereby a man is washed and cleansed by the Spirit of God which hath three marks 1. The Spirit of Grace and Supplication Zach. 12.10 2. To hear and obey the voice of God in all things John 8.47 and 10.27 3. Not to live in the practice of any sin 1 John 3.9 Mr. Perkins on Gal. Quest. How may the mystery of our Adoption be conceived of Answ. A Christian by the Gospel is made a believer Now faith after an unspeakable manner engrafts us into the body of Christ then being engrafted into Christ who is Gods Son we thereby come to be the Sons of God and heires with Christ. Christ is Gods heire so are all that are grafted upon him John 1.12 Quest. How may the glory of our Adoption appear to be so great Answ. 1. If we consider by whom we are adopted viz. by God If it be such an honour to be heire to a great Prince in the world what a surpassing glory is it to be son and heire to God Rom. 8.17 the rather if we respect the excellency of God who is King of Kings or his eternity he lives for ever Hos. 1.10 Isa. 9.6 Other fathers that adopt may die before they passe the estate If we consider the great price that was laid down to make us capable of this honour to be heires viz. the blood of Christ Gal. 4.4 5. Heb. 9.14 15. never was there so much paid for all the inheritances in the world If we consider the great things we are heires to we shall inherit the earth Mat. 5.5 be heires of the world Rom. 4.13 yea we shall inherit eternal life yea we are co-heires with Christ Rom. 8.17 If we consider the great priviledges which Gods adopted children enjoy in this life which are 1. They have Christs spirit in their hearts called therefore the spirit of Adoption Rom. 8.15 16. Gal. 4.6 this drives away all legal terrors and testifies to them that they are the adopted sons of God enables them to pray with boldnesse and to call God Father leads them into all truth c. John 16.13 Isa. 30.21 2. By the right of their Adoption in Christ both their persons and works are accepted with God so that they are Gods Favourites what entertainment soever they have in the world Eph. 1.6 3. They have an honourable and everlasting name so that no preferment is like theirs Isa. 56.4 5. 4. They have Gods Angels to attend them Heb. 1. ult 5. They may ask whatsoever they will of God and are sure to have it yea he complaines that they will not ask enough and oft enough John 16.23 6. When they fall into distresse they have such interest in Gods special Providence that an haire of their heads shall not fall to the ground without it Besides God will make himself marvellous in their deliverance when all worldly means faile Isa. 43.18 19 20 21. If we consider the wonderful manner of their communion with Christ and that foure wayes 1. Hereby we have communion of nature with him by his Incarnation whereby he became our brother yea we have communion with him in his divine nature 2 Pet. 1.4 2. We have communion of state with him which the Scripture calls a great mystery for so we are said to live with him to die with him to suffer with him to be buried with him yea to rise and ascend with him and to sit with him Eph. 2.6 only preserving the difference between the head and the members in all this 3. We have communion of offices with him For he hath made us Kings and Priests with him Rev. 1.5 6. 1 Pet. 2.9 4. We have communion in benefits with him For God our Father hath blessed us in him with all spiritual blessings in heavenly things Eph. 1.3 Communion we have with him in grace in this life and in glory in the life to come If we consider the assurance that we have given us for the right of Adoption For 1. We have an Act for it in Gods eternal counsel Eph. 1.5 we are predestinated to Adoption 2. Yea we have Gods oath for it that by these two immutable things the heires of Promise might have abundant consolation Heb. 6.17 18. 3. God hath put his Spirit into us as the seal and earnest of our inheritance Eph. 1.13 14. Quest. What kinde of persons must we be to attain to this Adoption Answ. 1. VVe must have a true justifying faith John 1.12 as we said before We must look to the sound mortification of the flesh Rom. 8.13 For none can inherit but such as overcome their corruptions Rev. 21.7 We must forsake all needlesse society and familiarity with the wicked and take heed of being corrupted with the sins of the times 2 Cor. 6.17 18. We must make
Solomon the wise to run into idolatry against common sense and Sampson the strong though he knew the harlot would betray him could not forbear It will damne men in hell except they repent 1 Cor. 6.9 10. No Adulterer shall enter into the Kingdome of God So 2 Pet. 2.9 10. Being convinced of the hainousnesse of this sin in the next place the Marriage-bed must be preserved in all purity The tentation is strong to fornication but stronger to Adultery for the worser a sin is the stronger is the impulsion of Original lust unto it and Satan is more eager to draw us to it Labour for an hearty love to thy yoke-fellow which is a special means to preserve conjugal chastity It s not the having but the loving of a yoke-fellow that keeps us chaste Hence Prov. 5.19 20. Keep in with God in other matters For that man with whom the Lord is angry for other things shall fall into the hands of a filthy woman Prov. 22.14 Eccl. 7.26 Married persons must be chaste between themselves Beware of excesse or defect in the use of the Marriage-bed 1 Cor. 7.5 There must be quenching not provoking of lust Raging lust is a great enemy to love and will not be content with one Married persons must avoid also 1. Words and talk full of obscenity they must not by words corrupt one anothers chastity which is worse then corrupting the chastity of a stranger What if no body be by yet God is by 2. Their eyes must be pure and chaste else it will follow that their eyes will be full of Adultery 2 Pet. 2.14 Adam and Eve made coverings to hide their nakednesse each from other Modesty is the best Preserver of Nuptial chastity Love doth no unsightly or unseemly thing 3. The bed must be sanctified and kept undefiled by the Word and Prayer The Word is a mighty healer of corruptions to which we must joyne Prayer or else we relie too much on the Physick Prayer will keep us that we shall not surfet and so come to a loathing Nor fall into a defect There must be a satisfying and drinking away of our thirst at our own Cisterne Prov. 5.19 least we hanker after a strange fountain Prayer will keep us from base and abusive dalliances It will keep the bed undefiled and encrease love and mutual affection See Capell on Temptations p. 386. Consider how the Lord approveth and urgeth Matrimonial chastity 1 Thes. 4.3 This is the Will of God that ye should abstain from fornication and every one possesse his vessel in holinesse c. Remember how the Lord interposeth and challengeth the Covenant between persons at their Marriage as made to himself so as she that forsaketh the guide of her youth forgetteth the Covenant of her God Prov. 2.17 yea he professeth that he narrowly watcheth and clearly sees when this Covenant is broken For Prov. 5.15 17 20 21. this is made the reason of the Precept The wayes of men are before the eyes of the Lord though no other eye seeth it Remember the Lord watcheth sinners of this kinde to destroy both their souls and bodies Pro. 5.22 He destroys his own soul He shall be shut out of the heavenly Hierusalem Rev. 22.15 and by Gods Law the Adulterer and Adulteresse should die because he would not have the land defiled nor the guilty person live to be an eye-sore to the innocent It s worse then theft Prov. 6.30.31 Consider further the odiousnesse of this sin 1. It directly corrupts the fountain of honest civil and godly life which is the inviolable preservation of Gods Ordinance of Marriage 2. It s infamous for the Church to be accounted an Assembly of harlots 3. It brings confusion in the Common-wealth to have a bastardly brood inheriting 4. It s an injury to families to bring in unlawful and usurping heires 5. All other sins are without the body this is against the body 1 Corinth 6.18 6. Whereas all other sins may be committed by one party this winds in two into the sin So that if one party repent the other may not which will be a great burden to the Penitent whilest he lives 7. It s an high sin against the price of Christs blood wherewith their bodies were bought to be members of Christ that by this sin are made members of an harlot 8. The curse of God follows this sin 1. In the soul of the sinner Hebr. 13.4 Whoremongers and Adulterers God will judge 2. In his body Prov. 5.11 He shall mourn having consumed his flesh and his body 3. In his Name Prov. 5.9 which precious thing is irrecoverably lost 4. In his estate It brings him to a morsel of bread Pro. 6.26 It s a fire that consumes all his substance Job 31.12 As we see in the Prodigal 5. In his bastard-brood we never reade of any that came to good besides Jephthah Quest. By what means may we preserve our chastity Answ. Get a pure heart because out of it issue Adulteries Mat. 15.19 Let thy soul become a pure Spouse of Christ love him and cleave to him this is a good beginning Preserve in thy soul the feare of God Eccl. 7.26 He that is good before God shall be preserved Prov. 2.10 16. Consider Gods Presence who sees thee Get an hearty love to thy wife Prov. 5.19 20. Avoid occasions of wantonnesse As 1. Idlenesse one of Sodoms sins standing waters putrifie 2. Intemperance and delicacie in meat and drink the more the fuel the greater the flame especially avoid wine and strong drink for they are mockers Avoid intemperance in sleep and apparel Let thy diet be sober and sleep moderate 3. Avoid the company and sight of persons that may become snares as Joseph avoided his Mystresses presence Death oft enters by the windows of the eyes Beware of amarous books pictures speeches c. 5. Use all good means appointed by God for this purpose As first resist lustful thoughts at first and exercise thy mind in holy thoughts Secondly consider thy calling of a Christian and remember that thereby thou art called to holinesse 3. That the pleasure of sin is short but the gnawing of a guilty conscience durable 4. Apply the sword of the Spirit the Word of God against it which is a sharp two-edged sword c. 5. Fly to God by prayer make thy case known to him and crave his assistance See Dr. Tailor on Titus p. 386. CHAP. VI. Questions and Cases of Conscience about Affections or Passions Quest. HOw many sorts or kindes of Affections be there Answ. Two 1. Sensual 2. Intellectual or Rational Quest. What are sensual Affections Answ. They are such as belong to the sensual appetite are sented in the body for the instruments of them and are suited to the body for the obiects and ends of them and are guided by the phancie and are common with us to beasts The objects of them are sensible things as meats drinks marriage recreations c. A natural or bodily good to be obtained
profered to make restitution and was troubled when he heard his Mother curse and swear Judg. 17.2 Joab was vexed when David would number the people 1 Chron. 21.3 3. He may be so set against sin that money favour honours c. may not prevail with him to commit it as in Balaam Numb 24.13 4. He may be forward in Religion and so strict in his wayes that he may be persecuted for the truth-sake and for Christs sake and may endure persecution a good while 5. He may be ravished and enamoured with the joyes of the Spirit He may be in some extasies of spiritual joy Heb. 6.5 He may taste the good Word of God and Powers of the world to come Quest. VVhy may wicked mens Affections be so far wrought on and yet come short Answ. Because they are not kindly wrought on the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul but they were not kindly wrought on It s only the love of God shed abroad in the heart that kindly affects us They are not judiciously wrought on they are wrought on in a fit but not with judgement the heart must first be wrought on and the spirit moved before the affections can be judiciously wrought on They are not wrought on regularly He is affected with feare but it s with the feare of Gods judgements not of his goodnesse and mercy as Hos. 3.5 the true Israel of God are there said to feare the Lord and his goodnesse They are not wrought on universally Some affections are wrought on but not all Some sins he grieves under some he rejoyceth in Some commandments he delights in other he dislikes Quest. How then shall we know whether we are rightly affected towards Chrict or no Answ. He that is truly affected with Christ grace c. affects nothing so much as them A carnal man may be much affected with Christ but there is something that he affects more He that affects grace aright cannot but expresse it He can as easily carry fire in his bosome as conceal his grace He will expresse it in his speeches his actions his calling his company c. Psal. 39.3 He that affects it aright if he be never so little interrupted he is troubled It s like the stopping of a water-course that causeth it to swell c. Cam. 5.8 Tell him I am sick of love He hath his conversation in Heaven whence all grace descends A wicked man may be affected with grace in the Bucket and yet have no love to grace in the Fountain whereas the godly rejoyce in the Lord Psal. 33.1 as in the Fountain of all grace Quest. But why should we be so careful to have our Affâ—ctions set right Answ. Hereby only we are in a capacity of being married to Christ who will have our Affections before he will marry us When a man goes a wooing for a wife his care is to get her Affections He will never marry her if he be wise except he may have her affections So if our affections be to the world or the Strumpet-like things of the world Christ cannot abide us Know ye not that the love of the world is enmity with God James 4.4 Therefore the Apostle commands us to mortifie inordinate Affections Col. 3.5 Hereby only doth the soul set up Favourites in her heart Those are the hearts Favourites whom the heart most affects Now if Christ be not the hearts Favourite what a woful condition is that soul in If pleasures and vanities be in favour with thy heart Christ can have no command there no further then thy lusts will give leave when Hadad was in favour with Pharaoh he married his wives Sister to him 1 Kings 11.19 So if thou favourest the things of the world thou weddest thy soul to them and what an infinite indignity is this to Christ when such base and sordid things should have those affections which belong to him Hereby the soul is convertible and reconcileable to God Though a man be never so crosse and crooked yet so long as there be affections in him he may be won to God Though a man be violently set upon mischief and an enemy to all grace yet as long as there be affections in him he is not implacable his affections may be wrought on by the Word and Spirit therefore the Apostle yokes these two together without natural affections implacable Rom. 1.31 what a care then should we have of our affections because thereby we are reconcileable to God It stands us upon infinitely to set our affections aright because they are the hands of the soul Psal. 24.4 He that hath clean hands and a pure heart i. e. He whose affections aâ—e clean and heart pure Psal. 26.6 I will wash my hands in innocency c. i. e. I will purge mine affections and so pray 1 Tim. 2.8 Lifting up pure hands i. e. holy affections without wrath c. Now what a sad thing is it that these hands should be put out of joynt As long as our affections are out of order and set upon things below we can never take hold of grace or Christ. When the devil takes a man Prisoner he bindes him hand and foot He bindes up his heart and affections that he cannot weep nor repent of his sins He cannot rejoyce in grace nor goodnesse He cannot delight in the Word c. Above all things therefore be sure that thy hands be loose and thine affections at liberty to be set on heaven They are also the handles of the soul As we can take hold of nothing that is good unlesse by our affections so nothing can take hold of our hearts but by our affections Thus the Word first works upon the affections and were it not for our affections the Word could never catch hold of us Affections are the souls stomack that which the soul affects it fills and feeds the soul as meat doth the stomack such then as our affections are such is our food We should not therefore feed our souls with vanity trash and poison every thing is trash besides Christ yea every thing is poison besides Christ and his graces If we set our affections on things below we feed upon trash The Word is the milk and food of the soul and therefore the Apostle would have us set our affections and feed upon that 1 Pet. 2.2 Let us therefore â—et our affections upon the things which are above which is the wholesome food of the soul. Affections are the materials of grace the main work of grace is the ruling of the affections aright It takes them off from things on the earth and lifts them up to things in heaven So that when grace converts a man it doth not take away the affections but rules and rectifies them It takes not away anger but turnes it against sinne and the dishonour of God It takes not away cheerfulnesse but makes us merry in Gods service and to rejoyce in the Lord. It takes
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
to the Law nor to sin Because all things both good and evil come from Gods VVill and all things that are done are wrought by him and all that he doth is good and therefore all sinful actions are good because he works them Answ. The commanding Will of God called Voluntas mandati is to be our Rule and not the working Will of God called Voluntas decreti For we cannot sin by fulfilling the one but we may sin in fulfilling the other Gods secret and working Will was fulfilled when Josephs brethren sold him into Egypt and when the Babylonians afflicted Israel seventy years and when the Jewes caused Christ to be crucified yet in all these they sinned and provoked God against them Acts 4.28 Gods Will is his own rule to work by not ours and therefore Samuel convinced Saul when he spared Agag that his disobedience against Gods command was rebellion and as the sin of witchcraft though therein he fulfilled the decree of God 1 Sam. 15.23 Fourthly a fourth Argument to prove that the Law is our tule is this If the love of Christ is to lead us then the commands of Christ wherein he discovers one chief part of his love are to guide us and to be a rule of life to us He that believes that a Christian under the rule of the Law is under bondage may justly be feard that himself is still under the bondage of sin and Satan and never knew what the true love of Christ is For it 's a great part of the love of Christ to command us to do any thing for him A poor humbled Prodigal will account it great love to be made an hired servant Object The Law indeed requires doing but not the Gospell and therefore Believers that are under the Gospel are under no Law of doing Answ. As the Gospel requires â—o doing that thereby we may be just so it requires doing also when by Christ Jesus we are made just For it commands us to be holy as God is holy 1 Pet. 1.15 and perfect as our heavenly Father is perfect Mat. 5.48 The Law and Gospel require the same perfection of holinesse onely here is the difference the Law requires it that thereby we may be made just and therefore accepts of nothing but perfection but the Gospel requires it because we are already perfectly just in Christ Hence though it commands as much as the Law yet it accepts of lesse even the least measure of sincerity though mixed with the greatest measure of imperfection Object A Believer hath repented in Christ and mortified sin in Christ so that mortification and vivification is nothing but a bâ—lieving that Christ hath mortified sin for us and been quickned for us and sanctification that is inherent in Christ and not in us is the evidence of our justification Answ. First this principle confounds a Christians justification and sanctification as it casts the seed of denying all inherent graces in a believer and lays the basis refusing to do any duty or conform to any Law in our own persons and it will follow that as the perfection of Christs righteousnesse to our justification should make us abhor any righteousnesse of our own to our justification so if we be perfectly sanctified in Christ then perfection of Christs righteousnesse to our sanctification should make a beleever not only renounce the Law but abhorre all personal righteousnesse through the spirit to our sanctification and then a Believer must abhor to seek any love or feare of God in his heart which directly is an inlet to all manner of prophannesse Secondly Christ indeed is our sanctification as well as our righteousnesse 1 Cor. 1.30 but not materially and formally but virtually meritoriously and with meet explications exemplarily Our righteousnesse to our justification is inherent in him but our sanctification is inherent in our selves though derived from him Hence we are never commanded to justifie our selves unless it be instrumentally and Sacramentally but we are commanded by faith to wash ourselves Isa. 1.18 Act. 22.16 we are exhorted to repent to believe to mortifie our earthly members to walk in newnesse of life c. because these things are wrought in us by Christ to our sanctification but not wrought in Christ for us as our righteousnesse to our justification Object They that are in Christ are said to be compleat in him Col. 2.10 and that they receive all grace from his fulnesse John 1.16 therefore they have no grace in themselves but its first in him and consequently their sanctification is perfected in him Ans. Though the perfection and fulnesse of grace is first in Christ yet beleevers have not all in him after one and the same manner nor for the same end For our righteousnesse to our justification is so in him as never to be inherent in us neither here nor in heaven but our righteousnesse to our sanctification is so far in him as it is to be derived to us and hence it 's formally in us but virtually and meritoriously in him Object A Christian must do what is commanded but not by vertue of the command for the spirit will binde their hearts to the Law but they are not bound by any authority of the Law to the directions thereof For the Spirit say they is free and they are under the government of the Spirit which is not to be controlled by any Law Answ. If their meaning be that a beleever is not bound by the commanding power of any Law to conforme thereunto only the spirit will conforme their hearts to it so that perhaps they shall do the thing which the Law requires but not because the Law commands it then it will follow that in case a beleever fall into any sin as whoredome drunkenness murder c. these wicked acts though they be sins in themselves yet they are not so to him because he is now free from the Law and not bound to obedience by vertue of any command and where there is no Law there is no transgression Object The Law is our rule as it was given by Christ and not as it was given by Moses Answ. The Law may be considered either materially as it contains the matter of the Covenant of Works and thus a believer is not to be regulated by it or it may be considered finally or rather relatively as it stood in relation to the people of the God of Abraham who were already under Abrahams covenant which was a Covenant of Grace Gen. 17.7 And so the Law as it was given by Moses was given by Christ in Moses Hence it is that the Law of love commanded by Moses is called the Lawe of Christ Gal. 6.2 therefore we must not set Christ and Moses together by the eares Object The written Law is not to be a Christians rule but so far as it s written in the heart Answ. This is a cursed assertion For did not Christ himself resist tentations to sin by cleaving to the written word Mat 4.4 10.
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
from God either secret when the heart by distrust is withdrawn or open when men do blaspheme the truth and rail at the Doctrine of God as those Jews did Act. 19.9 Secondly there is a temporary defection or falling away which afterwards is repented of Or a final of such as die in their Apostacy as Julian did Thirdly there is a spiritual defection from some part of Doctrine and obedience as in David Peter c. And a total when the foundation of faith is denied Fourthly some fall from God in their first yeares following their superstitious Ancestors as many that are borne of Popish parents Others that fall in their middle age after their enlightning with the truth as sundry inconstant Protestants which fall to Popery or Heresie So 1 Tim. 4.1 Foretold 2 Thes. 2.3 Fifthly there is a universal departure from the whole Doctrine of Christ after it is once known by the enlightning of the Spirit with a malicious despite of it because its the truth of God Heb. 6.6 and 3.12 and 10.29 Read more of it 2 Pet. 2.20 1 Joh. 5.16 Quest. How farre may a childe of God Apostatize and fall back Answ. First he may loose all his zeale and be but lukewarme Rev. 3.15 16. so 1 Sam. 17.16 there was no zeale in any to oppose the blasphemy of Goliah This was foretold Matth. 24.12 The love of many shall wax cold Secondly he may lose all his affections which are the wings of the soul as it was with Sardis Râ—v 3.2 so with Asa 2 Chron. 16.10 and David 2 Saâ— 11.25 Thirdly he may grow to be senseless of sin and of the grace of God so were Josephs brethren when they had thrown him into the pit Gen. 37.25 so the Israelites when they had made the golden calf Exod. 32.6 so David 2 Sam. 11.13 Fourthly he may grow to be notoriously vain and worldly so Paul complains of some of his dear friends Phil. 2.21 Fifthly he may grow to that pass that the service of God may be a burden to him he may cry out as those Mal. 1.13 Hence Paul exhorts the Galatians ch 6.9 Be not weary of wâ—ll-doing Sixthly he may be so dead that nothing can quicken him and so it may fare with the whole Church even when God shews signes of his departure Hence Isa. 59.16 I wondred that there was no intercessor Quest. Where then is grace in such an one Is he unchilded againe Answ. The grace of a childe of God can never be wholly lost not for any goodness in himselfe but through the goodness of God to him For First there is a seed of God still remaing in him 1 John 3.9 so that he cannot commit sin with that full swinge as wicked men do Regeneration is an immortal seed 1 Pet. 1.23 25. Secondly there are supernatural habits remaining in him whereby he hath inclinations to good and against evil Psal. 37.24 Though the righteous fall yet shall he not utterly be cast down c. Now the difference between the seed and habits is this This seed is immediately in the soul though it runnes through all the powers of it But these supernatural habits are immediately in the powers and faculties of the soul and herein they differ from moral and natural habits in that these do naturally incline but supernatural habits do never actually incline but upon concurrence of special grace Thirdly a childe of God hath ever an anointing 1 John 2.27 i. e. a gift and grace of God whereby his eyes are enlightned to look upon God and his Ordinances and all sin and iniquity with an heavenly eye which can never be taken away so that he will not think or talk of God as a natural man doth he will discover that he hath something of God still in him Fourthly there is a little strength in his heart as Rev. 3.8 He doth a little fear God hath some good desires though but weak and a little endeavour to please God though corruptions be very strong Quest. Whence proceeds this back-sliding in Gods children Answ. From their giving way to sin and not looking to themselves to abstain from it as from worldliness passion c. as 1 Tim. 5.6 This David found by woful experience and therefore prays Psal. 51.12 that God would uphold him with his free spirit So we see in Peter Matth. 26.47 now the reasons why sin doth so deaden grace in their hearts are First sin is a soul-killing thing when the devil hooks a man into sinne he draws him into the dead Sea Hos. 13.1 when Ephraim offended in Baal he died Eph. 2.1 ye were dead in sinne Hence he calls the Law of sin the Law of death Rom. 8.2 sinne weakens all the powers and faculties of the soul and body that they cannot stir to any duty It 's like a great weight on a mans back Heb. 12.1 As Christ saith cares overcharge the heart Luke 21.34 It separates between God which is the fountain of life and the soul and therefore no marvel if it deaden it Secondly sin grieves the holy Spirit of God and we know that all the quickening of a Christian consists in the gracious assistance of Gods Spirit so that if he withdraw and suspend his actions we can do nothing of our selves Hence Eph. 4.31 Grieve not the holy Spirit of God c. And 1 Thes. 5.18 19. It quencheeh the Spirit Thirdly it puts a most bitter hard task upon the soul to go through which causeth her reluctancy For such a man must humble himself greatly before God must renew his repentance with bitter remorse for his sins must come to a reckoning for it This made David so loth to call himself to account when he had sinned with Bathsheba Fourthly it defiles the conscience till it be again purged by the blood of Christ Heb. 9.14 It knocks off a mans fingers from laying hold of the Promises which are the things by which men live Isa. 38.16 It makes the conscience say the Promises do not belong to me For God is an holy God and his Promises are holy and there is no medling with them without holinesse Fifthly sin doth either utterly destroy or mightily weaken all our assurance of welcome to God and therefore it must needs dead the heart in all duties as a childe when he hath committed some great fault is afraid to come into his Fathers presence as we see in Jonah and David Quest. What are the particular sins which cause this deadnesse and backsliding Answ. First the niggardlinesse of Gods children in his service when they will do no more then they must needs do whereas a quickned heart will rather superabound then be wanting As often in Scripture the duty is commanded but not the quantity as how often and how long we should pray meditate give almes c. now a Christian in such cases will rather overdo then underdo as Philemon v. 21. I know thou wilt do more then I ask So 2 Cor. 8.3 Secondly neglect of our
are most hateful to him seeing they can find nothing more worthy forsaking then the good way and esteem every thing more worthy keeping then Gods image and graces Hence he stiles them dogs and swine 2 Pet. 2.23 Secondly in respect of the Church they scandalize the weak and make themselves and all professors a scorne to the wicked they wound the hearts of the godly who in them are made vile to the world they open the mouths of the wicked to speak evil of the ways of God and harden the wicked in their loose courses Thirdly in respect of the sin it self none more dangerous For 1. Relapses are more dangerous then the first diseases 2. Satan returning brings with him seven worse spirits and so he is for ever held under the power of them 3. This sinne is commonly punished with other sins which is Gods most fearful stroke 4. It 's a degree of the sin against the Holy Ghost Heb. 10.26 Fourthly in respect of the judgements which attend this sin 1. The house not founded on the rock must fall and the fall is great and irreparable Mat. 7.27 2. The judgement is certain being already in part inflicted The talent is already taken away and in the next place the unprofitable servant is to be cast into hell fire Mat. 25.28 Quest. What are sâ—gnes and notes of a man thus Apostatizing in grace Answ. First a resting in a common and general hope of a good estate without a desire and endeavour to get special assurance Secondly an opinion of sufficiency that he hath grace enough and needs seek no more and so not to go foreward is to go backward Thirdly a comparing of a mans self with those of inferiour graces or means of resting contented if he be but as good as they Fourthly a shunning or slighting Gods Ordinances and forsaking the Assemblies of the Saints or if he use publick yet he neglects private duties Fifthly secret sins ordinarily committed not bewailed nor reformed or allowing a mans self in lesser oaths idle speeches roving thoughts expence of time wastfully c. Sixthly hatred of Gods children and their wayes whether openly or secretly Hence Psalme 129.6 They that hate Sion shall be as grasse on the house-top that withereth c. Quest. What means may we use to keep us from this Apostacy Answ. First get sound judgement to discern the truth ftom errour which is attained by the publick ministry If we would not quench the spirit we must not despise prophesie 1 Thes. 5.19 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles we must attend upon reading meditation and conference which notably begets and confirms soundness of judgement and by Prayer which obtains the Spirit called the Spirit of judgment Isa. 4.4 Secondly Sound perswasion of the truth thou professest and that by getting expeâ—ience of it in thy heart If a man once tasts the sweetnesse of Christ and his merits he will never be a Papist in the point of meâ—it but abhor his own works as dress and dung get experience of Gods love in Christ and it will be stronger then death c. Cant. 8.6 7. Thirdly sound affections and love to the truth esteeme it as a Pearl worth selling all to buy it but if thou lovest the world or any thing better then the truth with Dâ—mas thou wilt forsake it So 2 Thessal 2.10 11. Fourthly sound conscience to which is required 1. Sincerity 2. Tendernesse 1. Sincerity when a man is inwardly a true Nathanael without guile 2. Tenderness whereby we fear and dislike all sin the least the closest the dearest bosome sin whereas an evil conscience makes shipwrack of the faith 1 Tim. 1.19 Fifthly sound conversation Fruitfulnesse in our life fastens our faith whereas a barren life hath little stability We must hear the word and do it if we will be built upon the rock Matth. 7.24 God useth to recompense practice of grace with encrease of grace Hence John 17.7 If ye do these things ye shall know my doctrine and Psalm 15. ult He that doth these things shall nâ—ver fall The Talent used increaseth like the meal in the barrel 1 Kings 17.16 Sixthly sound fellowship in the communion of Saints In receiving and communicating Christian admonition reprehension counsel comfort c. Hereby we stirre up the gift of God in our selves and others Hence 1 Thes. 5.11 Heb. 12.12 Quest. What motions may encourage us to the use of these means Answ. First consider how heresies and errours encrease daily in all places amongst all degrees and our trial may be at hand we know not how soon Secondly this decay and withering is fatal to reprobates and befals them onely but cannot betide Gods Elict Matth. 24.24 the Elect cannot be deceived Thirdly experience tells us that we may say of some great Professors as it 's said of the fig-tree Matth. 21.20 How soone are they withered which is a shrewd argument that the sentence is out against them Never fruit grow on thee any more ver 19. See Dr. Tailor on the Parable of the Sower Quest. Seeing many who have been once zealous for Gods way afterwards decline it totally what is it to set rightly forth at our first owning of Christ and to lay a sure foundation to prevent Apostacy Ans. First then are our beginnings hopeful when the Spirit of God in the Ministry of the Word or other meanes of grace did work upon us when it was not meere education under good governours nor the acquaintance and company which we had with those that fear God but an inward experimental work of grace upon our hearts We read 2 Chron. 24.22 of Joash who in his latter days did most wickedly degenerate when yet in his former time he had been very forward in repairing the Temple and had shewed more zeal for Gods glory then the Priests did But what was the ground Jehoiadah the High Priest had a great hand over him he helped him to his Kingdome and engaged him to God several ways but when this good man was dead he became a wolf and put Zacharie Iehoiadahs son to death and that meerly because he reproved him for his sins So that though Joash had some external restraint upon him yet was there no internal renovation by Gods Spirit Look therefore what put thee upon a forwardnesse in the ways of God was it the Spirit of God through the Word then it is of God and will endure Otherwise a child mishapen in the conception wil ever after be a Monster Secondly then will beginnings and endings be alike when grace is rooted and enters deep enough into the soul. Though thou hast never such affections such enlargements yet if there be not a rooted and deep work of grace upon thy soul it will never hold out Mat. 13.21 the seed that grew hopefully miscarried because it had no rooting and the house upon the sandy foundation fell because the builder digged not deep enough
permanent and unchangable will make his love constant and perpetual Mr. Downhams Warfare CHAP. XIV Questions and Cases of Conscience about Assurance Quest. WHat is Assurance Answ. It is a reflect act of the soul by which a Christian clearly sees that he is for the present in the state of grace and so an heire apparent to glory Quest. What are the kindes or degrees of this Assurance Answ. First an Assurance or certainty of adherence and application when we certainly apply and adhere to the promise and to Christ therein peremptorily divolving and casting our selves upon him for salvation though perhaps without evident and sensible comforts Called a receiving of Christ John 1.12 A cleaving to the Lord with full purpose of heart Acts 11.23 so that if we must perish we will perish believing This is the lowest step of assurance which every true Beleever hath Secondly a certainty of evidence or experience when by the reflection of conscience or faith upon our selves and our own acts or by the testimony of the Spirit of God we evidently see that we are in the state of grace experimentally discerning what God hath done for us and that upon such and such grounds effects of grace or other discoveries as being a new creature 2 Cor. 5.17 walking in the light 1 John 1.7 walking after the Spirit not after the flesh Rom. 8.1 loving the brethren 1 John 3.14 This assurance is usually attended with much comfort and joy yet every Christian attaines not to it but should labour hard for it It belongs rather to the well-being then to the being of a Christian. Thirdly an unstaggering certainty or full assurance when there is such a full perswasion as overcomes all doubts feares and unbelief such was Abrahams Romans 4.17 c. This is the highest pitch of Assurance attainable in this life and next to celestial enjoyment which few attaine unto Quest. How may the truth of assurance be discerned seeing some that have it think they have it not and others that have it not think they have it Answ. First try it by the qualifications of the persons assured as 1. Hast thou been troubled in conscience with feares about thy natural condition and thy soul kindly humbled in thee The spirit of bondage goes before the spirit of Adoption Rom. 8.15 16. with Matth. 11.28 Esay 61.1 2. 2. Hath thy humbled bâ—oken heart been furnished with saving faith First we beleeve and then we are sealed with the holy Spirit of promise Ephes. 1.13 3. Hath the Spirit been given to thee we must first have the Spirit before we can know the things that are given us of God 1 Cor. 2.12 Secondly by the grounds and causes of assurance which are 1. Divine testimony by audible voice as Christ assured those Mat. 9.2 5 6. Luke 5.20 23. and 7.47 48. and 23.42 43. But this was extraordinary and is not now to be expected 2. The lively exercise of faith reflecting on its own acts and seeing it selfe beleeving and these acts are 1. Direct and these again either receptive of Christ as Joh. 1.12 or operative from and by Christ received as Acts 15.9 Rom. 5.1 Gal. 5.6 2. Reflexive when faith looks back upon its own acts thus receiving Christ and thus acting So Paul knew whom he had beleeved 2 Tim. 1.12 3. The testimony of our own renewed and sanctified conscience according to the Word of God witnessing our good estate The spirit of man is the candle of the Lord c. Prov. 20.27 Tells us what 's in us 1 Corinth 2.10 11 12. 4. The testimony of the Spirit of God purposely given us to this end 1 Joh. 3.24 and 4.13 1 Cor. 2.12 the Spirit is the authour of our assurance 1. As a seal Ephâ—s 1.13 sealing us after we believe as v. 14. 2. As an earnest of our inheritance Ephes. 1.14 3. As a joynt witnesse with our spirits Rom. 8.16 clearing up our spiritual evidences and enabling us to discern them as 1 Cor. 2.9 c. 1 Joh. 2.27 Thirdly by the fruits and effects of it whereby it s distinguished from presumption as 1. True assurance mightily provokes to self-purifying to holinesse in heart and life as 1 John 3.2 3. whereas presumption emboldens in sinne 2. It stirres up fervent desires and longs after the Gospel of Christ they long for the sincere milk of the word 1 Pet. 2.2 3. But presumption breeds disaffection to it Psalme 50.16 17. such either desire it not at all or not the sincere milke of the word or not in reference to growth 3. It makes the soule incomparably to desire communion with God and Jesus Christ as we see in the Church Cant. 2.6 7 16 17. with Cant. 3.1 to 6. and 5.2 and 6.4 How doth David mourn for want of the sense hereof and pray for it Psal. 51.8 12. But presumption knows not what communion with Christ means 4. It notably engageth those that have it to serve and honour God in their places to the uttermost God assures Joshuah that he will never leave him nor forsake him Josh. 1.5 6. and Joshuah resolves that whatever others do he and his house will serve the Lord Josh. 24.15 so in Paul 1 Cor. 5.14 15. and in David Psalme 118.28 But presumption contemnes God Job 21.14 15. 5. True assurance singularly supports and comforts the heart in deepest tribulations as we see in Job chap. 19.25 c. and Paul 2 Corinth 1.12 But presumption in such cases is a miserable comforter 6. It fills us with joy in hope of glory when tribulation hath done its worst Rom. 5.1 2 c. But presumption hath no true hope of another life Ephes. 2.12 Quest. How may this assurance be attained and retained Answ. First be much in self-examination that we may finde where our evidence clearly lies 2 Cor. 13.5 Secondly quench not grieve not the Spirit 1 Thes. 5.19 Eph. 4.30 by any known sinne for the Spirit is given us that we might be assured and know the things that are given us of God 1 Cor. 2.10 c. and he assures us convincingly clearly and satisfactorily Rom. 8.16 Eph. 1.13 14. with 1 Joh. 3.24 and 4.13 Thirdly cherish and improve all our graces for every grace hath evidence in it especially assuring graces as knowledge Col. 2.2 Faith Heb. 10.22 and Hope Heb. 6.11 18 19. Fourthly constantly exercise our selves herein to have a conscience void of offence towards God and man in all parts of well-doing Acts 23.1 and 24.16 Rom. 8.16 1 Joh. 3.18 19 c. 2 Cor. 1.12 Isa. 32.17 Prov. 14.26 Psalme 50.23 Joh. 14.21 Fifthly Remember former experiences of assurance So Psal. 77.7 8 9 10. and 61.2 3. and 71.5 6 20. Sixthly labour to get out of those conditions which are prejudicial and obstructive to assurance which are 1. The infancy of grace such have not their senses exercised to discerne their condition Heb. 5.13 14. Labour to be grown men 1 Cor. 14.20 2 Pet. 3.18 2. The spiritual slumber or
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
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
of them in Infants the Scripture is silent Neither is there any mention in Scripture that the Jews Infants did eat the Passeover Indeed when at the Passeover their Children asked them the meaning of that service they were to instruct them therein but there is neither precept nor president for their eating of it See Mr. Marshalls Sermon about Infant Baptism Object None are rightly Baptised but those that are dipped Answ. Though dipping may be used where the Child is strong and the weather and Climate are temperate yet it is not necessary or essentiall to Baptism as is proved by these Arguments That which Christ the Author of Baptisme requireth not that cannot be necessary to this Sacrament But Christ requireth not dipping therefore Hesychius Stevens Scapula and Budaeus prove by many instances that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies washing which may be done without dipping 2. The words baptize and Baptisme are oft used in Scripture where the persons or things said to be baptized were not dipt as Mat. 3.11 shall Baptize you with the Holy Ghost and with fire they were not dipt in that fire which came down from heaven upon them Acts 2.3 Mat. 20.23 yea shall be baptized with the Baptisme that I am baptized with yet neither Christ nor his Disciples that we reade of were dipt in blood Mark 7.48 Baptisme of Cups Pots Tables or Beds Cups and pots may be washed by pouring water in them without dipping and Tables and Beds were not dipped 1 Cor. 10.2 Baptised in the cloud which only rained upon them c. 3. If the spiritual grace signified by Baptisme is sufficiently expressed without dipping then dipping is not necessary But it is Therefore The thing signified is the cleansing of the soule from the guilt and filth of sinne which is sufficiently expressed by washing with water without dipping 1 Pet. 3.21 4. The outward act of Baptisme signifying the inward cleansing of the soule is expressed in Scripture by sprinkling as Heb. 9.13 The blood of Bulls and Goats sprinkling the unclean c. Heb. 10.22 Having our hearts sprinkled from an evil conscience 1 Pet. 1.2 through sanctification of the Spirit and sprinkling of the blood of Christ Therefore dipping is not necessary 5. It may sometimes be necessary to baptize sick and weak persons but such cannot be dipt without apparent hazard to their lives Therefore it s not necessary 6. The Sacraments of the Church may and ought to be administred without giving any just scandal But the meeting of many persons men and women and going naked into a river together cannot be done without scandal therefore it s not necessary Object But the word baptize is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dip or die therefore washing or sprinkling is not baptizing Answ. First we are not so much to respect whence words are derived as how they are used Derivative words are oft of larger extent then their Primitives As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies a resounding back again or catechising by way of question and answer yet in Scripture it s oft taken in a larger sence for instructing grown men in the Doctrine of salvation So Luke 1.4 Acts 18.25 and 21.24 Rom. 14.19 Gal. 6.6 so though Baptisme comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifies properly washing or dipping yet it s taken more largely as was shewed before in several Scriptures for any kinde of washing or cleansing where there is no dipping Secondly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence baptize is derived signifies as well to Die as to Dipp and probably the Holy Ghost hath reference to that signification because by Baptisme we change our hiew the blood of Christ washing us from the filth of sinne and making our souls as white as if they were new died Object But Christ and John and Philip and the Eunuch are said to go down into the water therefore washing and sprinkling are not sufficient without dipping Answ. First an example of Christ and his Apostles without a precept binde not in all things For Christ washed his Disciples feet before his Supper and he administred it at night and only to twelve men c. yet are not we bound hereunto Likewise the first Christians sold their possessions c. which we are not obliged to imitate Acts 2.44 Secondly the reason is not alike At first Christians had no Churches nor Fonts and multitudes were to be baptized and they were grown men and women and so were better able to endure it and the climate was hotter but now we have Fonts and children are baptized and they many times weak and infirme and our climate is colder and there would be danger in it Thirdly it 's very improbable that all those in Act. 2. that were converted and presently baptized upon the place and the Jaylor and his family who were baptized at midnight in the place where they were were dipped but rather washed or sprinkled See Dr. Featlies Dippers Dipt Quest. How is Baptisme necessary Answ. This was shewed before in part to which I now adde that it 's necessary 1. As the lawful use thereof is a note whereby the true Church of God is distinguished from the false Church Not that the Church of God cannot be a Church without the Sacrament for it may want baptisme for a time and yet remain a true Church as the Church of the Jews wanted Circumcision for fourty years in the Wildernesse Jos. 5.6 2. As it serves for necessary uses to men of yeares that are baptized As 1. To testifie to the Church and themselves that they are received into the body of Christ which is the company of the faithful 2. To testifie their obedience to Gods command and their subjection to his Ordinance which is appointed for their good 3. To be a necessary prop to uphold their weaknesse a seal to confirme their faith in the Covenant of Grace and an instrument to convey Christ to them with all his benefits 3. It 's necessary to Infants as it serves to admit them into the visible Church and withal to signifie their interest in the Covenant of Grace and consequently their interest to life everlasting Quest. Are all then that die without it in the state of damnation Answ. No For. First Baptisme is appointed by God to be no more then a seal annexed unto and depending upon the Covenant therefore we must put a difference between it and the Covenant Indeed the Covenant of Grace and our being in Christ is absolutely necessary For none can be saved unlesse they have God for their God But the signe thereof is not necessary For we may be within the Covenant of Grace though we have not received the signe and seal thereof in Baptisme Secondly the bare want of Baptisme where it cannot be had is pardonable The thief on the crosse was saved though he was not Baptized and so were many of the Martyrs in the Primitive times Yet the
restore them againe Object But Christ retained wounds after his resurrection much more shall we be imperfect Answ. This was a voluntary dispensation for a time for the strengthening of Thomas his faith not of any necessity Sixthly these bodies of ours shall be spiritual 1 Cor. 15.44 A natural body is upheld by natural means as meat drink Physick c. but then there shall be no â—eed of such things Christ shall be all in all to us Seventhly then our bodies shall obey our spirits now the body keepes the Spirit in slavery but then it shall readily yeeld to every motion of the spirit The ground of the glory of these our bodies shall be the beatifical vision and our union with Christ. If our beholding him here in his Ordinances be of such a power as to translate us from glory to glory 2 Cor. 3.18 what a change shal be wrought in us when we shall see him as he is and if his first coming had that power in it to make all things new 2 Corinth 5.17 much more when he comes the second time in glory shall he make all things new and glorious Quest. What lessons may the consideration hereof teach us Answ. First in all cases of dismay and trouble it may encourage us rather to lose our bodies then to offend God knowing that if we give them for God we shall receive them againe with advantage Secondly labour we to make our bodies instruments of his honour and let us honour our bodies wherein are the seeds of immortality and glory in so using them as that they be carried to the grave with honour Thirdly let us honour the bodies of the deceased Saints of God and the places of their sepulture as cabinets wherein the precious dust of the holy Saints is laid up in keeping Fourthly when we die we should not trouble our mindes with the discomfortable thoughts of wormes rottennesse darknesse c. but with the eye of faith let us look beyond these upon Heaven whither we are going This made Job though covered with ulcers chearfully to say My Redeemer liveth c. Fifthly if we want limbs yet to comfort our selves the resurrection will restore all Sixthly let us serve God here with our best endeavours It s but a while and our labour shall not be in vain Is it not better by doing thus to partake of this blessed change then to spare this vile body and by pampering it and prostituting our selves to vile and base courses thereby to disenable our selves in the resurrection to lift up our heads with joy because our redemption draws nigh See Dr. Sibs on Phil. 3.21 Quest. How may our bodies be made serviceable to our minds and instrumental to Gods glory Answ. They must be maintained with great care but not with much tendernesse For we should use them to be content with a little and with things easie and ordinary looking lesse for pleasure then for health which yet is the way to get a lasting pleasure Quest. Why should we be so careful of the health of our bodies Answ. Because of all earthly things it is the most precious without health of the body the minde will have much adoe to maintain its liberty and stability the disorder of the humours of the body disturb the minde and make iâ— froward yea sometimes reason is quiâ—e overturned by reason of some corporal indisposition Quest. By what means then may the health of our bodies be preserved Answ. Especially by these 〈◊〉 things 1. Serenity of mind 2. A sober diâ— 3. Exercise Quest. How is serenity of minde a means to preserve bodily health Answ. Serenity of minde and health of the body preserve one another But the minde is a more powerful agent upon the body then the body upon the mind A chearful spirit keeps the body healthful whereas frequent excessive fits of choller and deep sadnesse sowre the whole masse of blood and poison the fountain of animal spirits whereby the body loses its lively colour and good plight and droops into a lingring consumption Prov. 12.25 Heavinesse in the heart makes it stoop Prov. 15.13 By sorrow of heart the spirit is broken and on the contrary Prov. 17.22 A merry hâ—art doth good likâ— a medicine and to get this mercy heart the Wise man advises us to keep our mindes in a mild temper Prov. 11.17 The merciful man doth good to his own soul but he that is cruel troubles his own flesh And the body thus preserved in health by the serenity of the mind pays him readily for that good office for the minde is kept in tranquillity by the good constitution of the body Quest. How is a sober diet 〈◊〉 meanes to preserve the health of the body Answ. As there is nothing that wears the body and sets the minde out of frame so much as intemperance in diet and truely not only such as glut themselves with meat and drink but generally all that live plentifully eaâ— and drink too much and confound in their stomacks too many various ingredients giving to nature more then it needs and more then it can dispense with which superfluity that especially of the third concoction turns into ill humours whence various diseases are bred answerable to the variety of our dishes as in the Common-wealth idle persons and uselesse souldiers are they that stir up seditions and trouble the State Then natural heat which serves to the nutritive faculty being put to an over great labour wears away before the time and the spirits serving to make the pot boile below leave the intellectual part ill served in the upper roome and that overplus of nourishment growing to pride of blood breeds no better effect in the soul then to swell the appetite and to provoke it to rebellion against the reason whereas if we would bring our selves to a more simple and sparing diet both our bodies and mindes would enjoy a better health The fewer vapours the belly sends to the brains besides what are necessary the clearer is the skie in that upper region the best rule therefore for such as feast plentifully is to fast frequently Most sicknesses in their beginnings may be cured by this abstinence Quest. But what should they do that use sparing diet Answ They should allow themselves some seasons for good cheere Indeed it oppresseth such whose ordinary meales are so many feasts but it renews the vigour of those that use it seldome wine is given by God to make glad the heart of man Psal. 104.15 Prov. 31.6 It 's of singular vertue to charm cares A draught or two extraordinary when the mind is dejected with crosses will put upon a mans businesses a smoother and calmer face Quest. How doth exercise conduce to the health of the body Answ. Without exercise the body becomes aâ— unweildy bag of corrupt humours Great eaters need the more exercise but the most sober need some the naturallest and pleasantest is walking to which they that use a sedentary life must allow
sorting with them makes thee more holy and humble Ninthly if thou doest to them as thou wouldst be done by Quest. What are the impediments of brotherly love Answ. Either ignorance will blind thee or envy will corrupt thee or pride and inequality of gifts and place will swell thee or infirmities will dull thee or forgetfulnesse will disappoint thee or objections and excuses will deceive thee or trespasses will alienate thee or the scorns of the world will discourage thee Quest. How may the ferventnesse of our love to the brethren be known Answ. First if thou accountest it thy greatest felicity on earth next to the enjoyment of Gods favour to have delightful fellowship with the brethren Psalm 16.3 Secondly if thou hast enflamed desires after their fellowship Thirdly if thou canst cover a multitude of faults in them 1 Pet. 4.8 Fourthly if thou canst be at pains for them Love is laborious Fifthly if thou art speedy in doing them good Prov. 3.28 Sixthly if thou lamentest thy absence from them as a bitter crosse Seventhly if thou doest daily and heartily pray for them and give thanks without ceasing â—uest What may nourish affections amongst Godly brethren Answ. First remember often Gods love to thee in Christ 1 Joh. 4.9 10 11. Eph. 5.1 2. Secondly think much of Gods command for it and his acceptation of it Eph. 5.1 2. 1 Pet. 1.22 Thirdly meditate often of our dwelling together in heaven Jam. 2.5 1 Pet. 4.8 Fourthly converse much together have fellowship in Gospel duties Fifthly consider the promises made hereunto Eph. 4.15 16. 2 Pet. 1.9 10 11. Phil. 2.1 Quest. With what kinde of love must we love the brethren Answ. First it must be a natural love even such an one as ariseth out of our dispositions as we are made new creatures in Jesus Christ 2 Cor. 8.8 Secondly it must be a sincere love without dissimulation Rom. 12.10 not in word but in deed 1 Joh. 3.18 Thirdly it must be a fervent love they must be loved above all other people 1 Pet. 4 8. 2 Pet. 1.7 Fourthly it must be a pure love that comes from a pure heart 1 Tim. 1.5 A love in the spirit Col. 1.8 Fifthly it must be a diligent love that will expresse it self upon all occasions A labouring and working love 1 Thes. 1.3 Heb. 6.10 Sixthly it must be a speedy love Prov. 3.28 Seventhly it must be an humble love a love that would ever serve the brethren Gal. 5.13 Eph. 1.15 and 4.2 Prov. 19.7 Eighthly it must be a constant love Gal. 4.18 Ninthly it must be a growing love Phil. 1.9 1 Thes. 4.10 Quest. What rules are we to observe that brotherly love may continue amongst us Answ. First some things are to be avoided as 1. We must not fashion our selves according to this world but avoid all needlesse conversation with wicked men Rom. 12.1 2. 2. We must take heed of and avoid such as low discord or cause divisions amongst men whether such as go about to seduce men into opinions Rom. 16.19 Gal. 5.12 2 Pet. 3.16 or such as make contention in practise 3. Take heed of being insnared with vain-glorious desires after worldly greatnesse either in Church or Common-wealth Mat. 23.8 Gal. 5. ult 4. Take heed of conceitednesse or willfulnesse in judgement we must not be wise in our own eyes but rather in lowlinesse of minde esteem other mens gifts and judgements better then our own Phil. 2.3 Rom. 12.10 16. Prov. 12.15 5. Take heed of worldlinesse and self-love and minding of our own things and studying our own ends in conversing with others 1 Cor. 13.5 Phil. 2.4 6. Take heed of overmuch retirednesse and neglecting comfortable fellowship with our brethren Heb. 10.25 Phil. 1.6 Psal. 133.1 Secondly some things are to be practised as 1. We must provoke one another to love both by words and actions which must be without flattery and dissimulation Heb. 10.24 2. We must strive without complement to shew the sound proofe of our love in all our actions and by the fruits of it in all well-doing strive to approve our selves to God and before men in this thing 2 Cor. 8.24 3. In all that we do to or for the brethren we should do them in a loving and respectful manner 1 Cor. 16.14 4. We must strive to be rightly ordered towards our brethren in case of sin against God or trespasse against us Quest. How may this be done Answ. First if we know a fault in our brother and finde that it tempts us to alienation from him we must follow Gods counsel Lev. 19.17 Reprove him plainly Secondly we should be convinced that there are infirmities in the best though we know them not and therfore so to look for it that when they do break out we should be ready to bear with their infirmities and forbear them if they be meer frailties choosing rather to crosse our selves then to provoke them in their weaknesse Rom. 15.1 2. Thirdly if our brother trespasse against us we should shew our selves to be easie to be intreated and forgive to seventy seven times if he say he repenteth Mat. 18.21 Fourthly if we have done wrong we should make haste to be reconciled and seek it with willing acknowledgement and readinesse to make satisfaction Mat. 5.23 24. Mr. Byfield on Peter CHAP. XXII Questions and Cases of Conscience about Buying and selling Quest. WHat Rule is the Buyer to observe in Buying Answ. That therein he doe nothing that may tend to the hurt and prejudice of his neighbour in his outward welfare and estate Quest. How may the Buyer sin in buying Answ. First When the Buyer debaseth the Commodity which he would buy dispraising it above measure and that against his own knowledge and conscience Or sets another to undeâ—bid for the Commodity that he may get it the better cheap Prov. 20 4. Isa. 5.20 Matth. 7.12 Secondly When he takes advantage of the Sellers simplicity or present necessity to buy his Commodity for less then its worth whereas Gen. 23.9 13. Abraham would give the full price and Levit. 25.14 15 16. Object But Jacob took advantage of Esau's present need to buy his Birth-right of him for a mess of pottage Answ. This fact of Jacobs was extraordinary and therefore is no rule for us to walk by besides he was informed by his Mother that Gods purpose was to deny the blessing to him and therefore he took this opportunity of buying the Birth-right being probably moved thereto by the Spirit of God Thirdly When the Buyer makes bad payment for the commodity he buyes as when he either paies not at all or payes less then was agreed for or delaies payment after the time appointed or willingly and wittingly pays counterfeit coyn or bad Commodities or miâ—ells the money Thus did not Abraham Gen. 23.16 Quest. What rule must the Seller observe in selling Answ. He must not hurt or prejudice his neighbour in his outward estate thereby Quest. How is this done Answ. First By
mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed to our hearts in particular with such life and power that thereby our dead hearts are quickned and we receive the words of the Minister as the very voice and Word of Christ. Thirdly because God would hereby note unto us the easinesse of the work he can do it with a word speaking and in an instant convert a sinner Quest. But how may our effectual calling be discerned seeing wicked men may be affected with the Word Answ. It may be discerned by the effects of it whereof some appear immediately other some a longer time after Quest. What are those effects Answ. First a true sight of and willing confession of our sinne-guiltinesse joyned with a detestation of all sin and dislike of our wayes which are not good Secondly a willing separation from the world both in our affections by a weanednesse from those earthly things which before we doted on and a forsaking the needless society of the wicked Thirdly an unfeigned forsaking of all sin with a purpose never to return to it again desiring earnestly to partake of Christs righteousness both imputed and imparted Fourthly a love of God and his glory above all things Rom. 8.28 Fifthly a Spirit of prayer Joel 2.32 Sixthly a willingness to be ruled by the Word in all things Quest. Wherein doth Gods wonderful mercy appear in our calling Answ. By the consideration of the things whereunto we are called which are 1. To his marvellous light 1 Pet. 2.9 2. To the fellowship of his Son Jesus Christ 1 Cor. 1.9 3. To a wonderful liberty from the servitude of sin Satan the world and the ceremonial Law Gal. 5.13 4. To the grace of Christ Gal. 1.6 5. To an estate of immunity and free pardon Rom. 5.31 6. To all safety Isa. 41.1 2 3. Rom. 8.28 7. To Christs glorious Kingdome 2 Thes. 2.14 1 Thes. 2.12 2 Pet. 1.3 1 Pet. 5.10 Quest. How may we walk worthy of our calling Answ. First if we be humble and not wise in our own conceits Rom. 11.25 30 31. Secondly if we be very thankful to God for his rich grace unto us in our calling and the rather 1. Because it s no common favour but a special grace bestowed upon us For no man comes to Christ but whom the Father draws Joh. 6.44 2. God hath done it without respect to our works or desert on our part 2 Tim. 1.9 3. Because of the means and manner of our calling all the three persons of the Trinity concur in it and its an holy calling 2 Tim. 1.9 4. Because of the priviledges to which we are called as to be sonnes and heires with Christ 1 Cor. 1.7 to a Kingdome and glory 1 Thes. 2.12 2 Thes. 2.14 5. Because Gods gifts and calling are without repentance Rom. 11.29 Isa. â—4 7 c. Jam. 1.17 Thirdly if we are careful to maintain good works Tit. 3.8 It s the end of our calling Luk. 1.74 75. Fourthly if we are fully contented when we are sure that God hath thus called us Isa. 29.23 24. Fifthly if we rest in the doctrine we have learned and have been taught and are not carried about with every winde of doctrine Eph. 4.11 c. Quest. Why should we be so solicitous to know our calling Answ. First because it instates us into all the promises of God Secondly it purifies our hearts and lives Acts 15.9 Thirdly it supports our hearts in the midst of all afflictions and tentations wherewith we are assaulted Eph. 6.16 Heb. 10.19 20 22. 1 Joh. 5.4 5. Fourthly it puts life into all our duties both of Religion and Righteousnesse Gal. 5.6 Fifthly it opens a spring of grace in our hearts John 7.38 Mr. Byfield on Peter Quest. Doth a Christian alwayes know that he is called Answ. Sometimes a Christian staggers a little either not being an experienced Christian or through sight of corruptions and tentations but setting these aside a Christian knows his calling and will live by his Rules for it s not only a calling but it works a disposition and therefore if we finde it not we must attend upon the meanes of the Gospel which is called the Kingdome of Heavâ—n and it will bring us into a good estate and shew us our estate also which being once made known to us we may assure our selves it will remain with us for ever which also may be gathered from this in that its an high calling and nothing can break any one link of that chaine made by God Romanes 8. 29 30. Dr. Sibbs on Phil. Quest. How may it be proved that a Christian may certainly know his vocation or calling Answ. First because its the Office of the Spirit of God which the faithful have received to certifie them of those things which God hath freelie bestowed upon them 2 Cor. 2.12 Rom. 8.15 Secondly Gods children are commanded to make their calling and election sure 2 Pet. 1.10 neither is this a legal but an Evangelical Precept Thirdly the grace which they have received of God hath the nature and force of an earnest in respect of the inheritance that is promised them Eph. 1.14 and 4.30 seeing therefore it assures us of that which is to come it selfe cannot be uncertain for nothing can make that certain which is uncertain it self Fourthly the certain knowledge of the grace of God bestowed upon us is required as a necessary foundation to that joy and gratitude that God expects from us 1 Pet. 1.6 8. Fifthly a conscience purified from dead works doth necessarily infer a certain knowledge of grace Heb. 10.20 Rom. 8.26 and 9.2 Sixthly this is expresly affirmed of the faithful and that from such reasons as are common to all the faithful 2 Cor. 13.5 1 John 3.14 and 4 16. and 5.20 Quest. By what signes may this certainty of our vocation be confirmed to us Answ. First By the constant inclination of our wills to God as to our chiefest good Psalm 119.57 For no man can place his chiefest happiness in the fruition of God except he be called out of the world and converted from the Idols which he had formerly set up in his heart Secondly by a purpose and readiness of mind to hearken to God in all things 1 Sam. 3.10 Act. 9.6 Psa. 40.8 9. For hereby we answer to the Call of God Psa. 26.7 8. Thirdly By an earnest longing after the Word of God 1 Pet. 2.2 for by this Word we are called and regenerated 1 Pet. 1.23 Fourthly By our sincere love to them who are begotten to God by the same meanes 1 Joh. 3.41 Quest What meanes are we to vse that we way be made partakers of this holy calling Ans. Though God is many times found of those that sought him not yet there are several duties to be performed by us ordinarily if we will be made partakers of this heavenly calling as 1. We must prize Gods word above all earthly treasures Psa. 119.14 For
come c. Mr. Shepherds Sound Believer Quest. What are the parts of inward Calling Answ. First the enlightning the minde to understand the principles of Religion which though alone it be not sufficient nor more then may be in a Reprobate yet it s the foundation of the rest without which there is no effectual Calling Secondly the opening of the heart to believe as Lydia's was when we believe every thing particularly to belong to us and so the Promise of salvation amongst the rest Thirdly a change of the whole man This is essentially necessary to salvation for by nature we are slaves of sin and as long as we continue in our natural condition we are far from salvation Quest. VVhat are the fruits of this effectual Calling Answ. First when a man goes about the works of the same and labours to walk worthy of it in an holy life Secondly when a man highly esteems his calling and the hope of glory that he is called to as Paul accounted all but dung in comparison of the knowledge of Christ crucified and the things which he highly esteemed before his Calling afterwards he made no reckoning of them Thirdly when he will suffer any thing for the same rather then be drawn from the hope thereof Quest. What are the marks of effectual Calling Answ. They are either Negative or Affirmative First Negative As 1. Not to hear the Word and that diligently 2. Nor to hear joyfully 3. Nor to reform many things as Herod 4. Nor to do some choice duties as Ananias and Saphira Secondly Affirmative 1. To seek above all to be at peace with God and to have his Spirit to assure us of everlasting salvation not to serve the times but above all to be assured of Gods favour 2. That we hate unfeignedly all evil but especially the evils of the times and of our natures 3. To affect heartily all good but especially those good things which the world and times disregard and that our selves are most untoward unto Mr. Rogers on Pet. Quest. VVhat other signes are there of our effectual Calling Answ. First if we be effectually called it supposes that we are chosen and singled out from others in the world and whom God calls he qualifies when he called Saul to be King he gave him a Kingly heart so if God call us to his heavenly Kingdome he will give us holy Kingly and heavenly hearts and mindes Secondly mens tongues will shew what calling they are of in their discourse A Christian will remember that he is a Christian and will walk worthy of his Calling and will say with Nehemiah Shall such a man as I do thus speak thus think thus Thirdly this Calling is to glory and therefore he that is called will oft think of Heaven and magnifie and admire Gods goodnesse to him saying with David What is man that thou shouldest be mindful of him Fourthly if a man be thus called by God he will finde a spiritual answering within himself to Gods Call If God say Thou art my son the heart answers Thou art my God Behold I come quickly saith Christ Even so come Lord Jesus saith thy heart Fifthly this Calling is an high Calling It s from Heaven to Heaven It s from an heavenly Spirit by spiritual meanes to Christ in Heaven to Saints to spiritual employments and priviledges Dr. Sibbs on Phil. CHAP. XXV Questions and Cases of Conscience about Cares of the World Quest. HOw many-fold are the Cares of the World Answ. Twofold 1. Regular 2. Irregular First Care is then regular 1. When it hath a right end such as is both sutable with and subordinate to our main end the Kingdome of God and his righteousnesse Secondly when the meanes of procuring that end are right For we may not do evil to effect good Rom. 3.8 Contrary in Ahaziah 2 Kings 1.2 Yea Saint Austine is peremptory that if it were possible by an officious lie to compass the redemption of the whole world yet so weighty and universal a good must rather be let fall then brought about by the smallest evil Thirdly when the manner of doing it is good and that is 1. When the care is moderate Phil. 4.5 6. 2. When it 's with submission to the will and wisdome of God when with David we can resolve not to torment our hearts with needlesse and endless projects but to rowle our selves upon Gods protection 2 Sam. 15.25 26. So 1 Sam. 3.18 Act. 21.12 14. Contrary 2 King 6.33 and in this respect care is not a vexation but a duty 1 Thes. 5.8 Prov. 6.8 Care irregular is a cutting dividing distracting care against which we should strive for these reasons First irregular cares are superfluous and improper to the ends which we direct them upon and that not to our main end only Happinesse which men labouring to find in the creature where it is not do instead there of finde nothing but trouble and vexation But even to those lower ends which the creatures are proper and sutable to For to us properly belongs the industry and to God the care unto us the labour and use of the means but to God the blessing and successe of all 1 Cor. 3.6 Luk. 12.25 1 Pet. 5.7 Psalme 55.22 Matth. 6.32 we should therefore learne to cast our selves upon God and that 1. In faith depending upon the truth of his promises Heb. 13.5 as Dan. 3.17 2 Sam. 30.6 2 Chron. 14.11 12. and 16.9 the contrary grieves God Numb 14.11 Ps. 78.19 20. 106.24 and it proceeds from this that we measure God by our selves that we conceive of his power onely by those issues and wayes of escape which we are by our own wisdomes able to forecast and when we are so straitned that we can see no way to turn there we give over trusting God as if our sinnes were greater then could be forgiven oâ— our afflictions then could be removed the best way therefore to establish our hearts in all estates is to have the eye of Faith fixed upon Gods power and to consider what he saith Isa. 55.8 12. So Hab. 3.3 18. Zach. 4.6 10. Hos. 11.9 2 Chron. 20.6 1â— Ezek. 37.3 2. By prayer which is a maine remedy against careful thoughts Phil. 4.5 6 7. so we see in Hannah 1 Sam. 1.7 10 18. So 1 Chron. 29.9 Deut. 12 1â— and 28.47 Mal. 2.13 Isa. 38.14 20. Hab. 3.2 16 18 19. Secondly as irregular cares are needlesse and superfluous so they are sinful also 1. In regard of their object they are worldly cares the cares of the men of this world therein we declare our selves to walk as the Gentiles as if we had no better a foundation of Contentment then the Heathen which know not God Hence Eph. 4.17 Mat. 6.32 whereas we are taken out of the world and therefore must not be conformable to the world nor bring forth the fruits of a wordly spirit but walk as a peculiar people that have heavenly promises and the grace of God to establish our
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
father and be bountiful like him Secondly thou art a Steward and therefore must bestow thy Masters wealth as he commands thee Thou mayest need and in thy need wouldst be relieved and its reason that thou shouldst do to others as thou wouldst they should do to thee Thirdly they to whom thou givest are thy brethren tied to thee by many bonds they have the same Father Faith Baptisme c. and is not this reason enough to move thee to give them Fourthly thy wealth is uncertain and fickle therefore do good with it whilest thou hast it for when it s gone nothing will comfort thee but the remembrance of the good thou didst with it as in â—obs case Fifthly it doth good to the soul for the present assuring it of our uprightnesse so can no other expending It doth good to our name making it like a precious ointment To our Religion adorning it To our Estate for like a plentiful sowing it brings in a plentiful harvest it secures from want which no riches can do To our posterity who shall enjoy the blessing and all these in the greatest quantity for no other giving hath half so many promises and our good shall be according to Gods promises It doth good for the longest continuance for it doth good after death yea at the resurrection for then shall these gifts be remembred praised and rewarded It doth good with most ease Here needs no toiling nor sweating as in other things for God will bring the fruit to our hand by a secret blessing and if we will live by faith here is no hazard at all he that hath Gods Word cannot lose his reward Whatlies poor mans advocate Sixthly consider that Christ though he was rich yet for our sakes he became poor that through his poverty we might be rich 2 Cor. 8.9 yea he became so poor that whereas the foxes have holes and the birds of the aire have nests yet he had not whereon to lay his head Mat. 8.20 and this he did that through his poverty and pouring out his hearts blood he might crown us with the inestimable riches of heavenly glory and that for ever and ever and shall not we worms and wretches most unworthy of the least bit of bread we put into our mouths part with our superfluities to relieve the fainting soul of him for whom Christ died and which he takes as done to himself Mat. 25.40 were it but a cup of cold water only Mat. 9.41 Seventhly remember that the last and everlasting doom at that great and dreadful day must passe upon us according to our carriage in this kinde Then shall there a severe and sincere search be made after works as signs and evidences of faith in the heart or of unbelief and rottennesse there Matth. 25.34 c. Of Spiritual Almes Quest. What are spiritual almes Answ. Such as flow from the fountain of truest mercy and compassion and are of greatest consequence tending to relieve repair and refresh the poverty wants and miseries of the soul and it consists in these particulars 1. In instructing the ignorant Prov. 10.21 and 15.7 2. In giving counsel to them that need and seek it Exod. 18.19 Ruth 3.1 c. 3. In reducing the erroneous Exod. 23.4 4. In endeavouring the conversion of others Psal. 51.13 Luk. 22.32 5. In exhorting one another Heb. 13.13 6. In reproving such as offend Lev. 19.17 7. In admonishing such as are out of order 1 Thes. 5.14 8. In considering one another to provoke unto love and good works Heb. 10.24 9. In comforting the heavy and afflicted heart 1 Thes. 5.14 10. In forgiving from the heart our brethren their trespasses Mat. 8.35 11. In chastening delinquents Prov. 22.15 12. In raising such as are falne through infirmity with the spirit of meekness Gal. 6.1 13. In mutual encouragements against the cruelty and confusion of the times and in the way to heaven Mal. 3.16 14. In supporting and mercifully making much of weak Christians 1 Thes. 5.11 15. In using patience towards all men 1 Thes. 5.14 16. In praying one for another Jam. 5.16 Boltons general Directions c. Quest. What is Christs meaning when he saith Lend looking for nothing again Luke 6 35. Answ. For answer hereunto let us consider First what we may look for again Secondly what we may not look for again Thirdly what is Christs sence First we may look for again 1. What justly answers to the thing lent Hence Elisha 2 Kings 4.7 chargeth the widow to pay her debts 2. In case the borrower can pay and will not and there be no other remedy we may have recourse to the Law for our relief For the Law is good being used lawfully and the sword of the Magistrate is to defend the oppressed Rom. 13.4 3. The like courtesies in time of need For it s but equal that we should support one another in love 4. Love and thankfulnesse This Paul paid cheerfully to Aquila and Priscilla Rom. 16.4 To whom I give thanks These things we may look for yet we must not lend for these things sake for then we are self-seekers Secondly we may not look for again the like good turn to be done to us for lending sake as lending because its a free act nor any gain for lending wishing that what we lend may come home with advantage because this overthrows the nature of lending which ought to be free and it takes away the equity of lending which is onely that the lender be no loser Exod. 22.14 15. Thirdly this appears to be Christs sense in the word nothing because herein he doth onely oppose the Pharisees who used to lend only to those that were able and willing to benefit them again and from whom they looked for the like Luke 6.32 33 35. Quest. What are the reasons why we must so lend Answ. First Because of the command of God for it Secondly the promise of Christ Your reward shall be great in heaven Luke 6.34 35. Thirdly it s a sign of our sonship Ye shall be the children of the highest Fourthly the example of God He is kind to the unthankful Fifthly it differences us from ungodly men Sinners lend to sinners to receive as much again Quest. What are the reasons why it s a blesseder thing to give then to receive Answ. First because he that gives feels not the poor receivers troubles and tentations He need not say What shall I eat what shall I drink c. Mat. 6.31 Secondly he most resembles God and heaven which spend and are spent by perpetual blessings and influence Thirdly he is in this an Actor and Doer in the providence of God whereas the receiver is a sufferer and the more active we are the more God-like we are who is a pure act Quest. What is it to be a giver Answ. A giver is such an one as freely makes that which is his to become another mans Quod meum est tuum efficere nullo vire cogente Quest. What is it to
pronounced and an assurance thereof to their children and that by faith and prayer Secondly though parents cannot with such an extraordinary spirit assure to their children any distinct particular blessing yet the faithful prayer of parents is a special and ordinary means to obtain the blessing on their children Gods promise extending to the faithful and their seed Gen. 17.7 Acts 2.39 Prov. 15.8 Object If parents be wicked their prayers are an abomination what blessing then can children look for from wicked parents Answ. Though God hear not wicked parents in love and goodnesse to themselves yet for the good of their children he doth and will hear them and that the rather to maintain a reverend respect of parents in the hearts of their children For asking a blessing is an acknowledgement of superiority and authority according to that of the Apostle Heb. 7.7 the lesse is blessed of the greater And as for the gesture of kneeling its answerable to the gesture used by Josâ—ph Gen. 48.12 who bowed himself with his face to the earth Object But kneeling is a gesture proper to Gods worship Answ. It is not so proper but it may be used in civil cases else Christ would have reproved the young man for kneeling before him as well as for calling him Good for he conceived Christ to be but a meer man and the worship he did was but civil It s not simply the gesture but the occasion of it the minde of him that performs it and the ends which he performs it for that makes it either Divine or Civil Cornelius fell down before Peter and was blamed because his manner of worshipping was Divine the Jaylor fell down before Paul and Silas and was not blamed because his manner of worshipping was meerly civil Some disallow not childrens asking their parents blessing but think it meet only for children whilst young not considering of what years and state Joseph was when he performed it Others think it not unlawful but carelesly neglect it little considering the benefit of a parents blessing Esau shall rise up in judgement against them Gen. 27.34 Heb. 12.17 Quest. What is another duty of children to their parents Answ. Obedience which is the surest note of the honour a child gives to his parent Hence Eph. 6.1 Col. 3.20 without which external reverence is a meer mockage as Mat. 11.21 Obedience is a duty so proper that the Apostle applies it to Christ as a proper attribut 1 Pet. 1.14 As obedient children c. See Christs example Luk. 2.51 Solomon calls the neglect of it a despising of a parent Prov. 23.22 Quest. Wherein consists this obedience Answ. First in forbearing to do things without their parents consent which is a duty they are most bound to whilst they are under their parents government during which time parents consent is not only meet but necessary Numb 30.17 and that for these reasons 1. Children are as the goods of their parents wholly in their power to be ordered and disposed by them Hence Satan having all that Job had put into his hands took liberty over his children as well as his goods and cattel Job 1.12 19. 2. Children whilest under their government even the eldest that are heires differ nothing from servants Gal. 4.1 3. By Gods Law parents had power to sell their children Exod. 21.7 4. Parents had power to disannul such things as children had done Num. 30.4 Now this subjection of theirs consisteth principally in five things Quest. What is the first Answ. First they must have their parents consent in making choise of their calling Jacob was sent by his parents to Laban Gen. 28.2 David was appointed by his father to keep sheep 1 Sam. 16.11 19. when Saul would have David to wait on him he sent to Jâ—sse 1 Sam. 17.17 so Jerem. 35.7 Jonadabs sons were rewarded foâ— their obedience in this kind Secondly In their marriages For 1. God himself hath given us a pattern by bringing the woman to the man Gen. 22.2 shewing that he who gave a being to the woman had a right to dispose of her in marriage which right now parents have in Gods room 2. We have Gods expresse rule for it Deut. 7.3 1 Cor. 7.36 37. The parent had also power in giving or not giving her that was defloured Exod. 22.17 2. We have the examples of Gods Saints for it as of Isaac Gen. 24.67 Jacob Gen. 28.2 He also asked his daughter of Laban Gen. 29.18 c. Sampson Judges 14.2 4. We have the judgement of the ancient fathers who constantly taught this Doctrine 5. The very heathen acknowledged the equity hereof Gen. 34.3 c. and 21.21 Yea and all Laws confirm it Quest. Why must parents consent be had in marrying their children Answ. First because by marriage they are put from their parents Gâ—n 2.24 therefore it s but equal that it should be with their consent Secondly the parents power by marrying the childe is put over to the husband or wife and shall this power be taken away without their consent Thirdly children for the most part are rash and heady and would undo themselves whereas parents love their children and have more experience and discretion in choosing for them Q. But what if their parents urge their children to marry such as they cannot love Answ. If they have no just exceptions against the party they must labour to the uttermost to bring their affections to the bent of their parents will but if notwithstanding all the means they can use they cannot get affections they may in a reverend manner intreat their parents not to presse them to it Quest. VVhat if parents be negligent in due time to provide their children fit matches may not they provide for themselves Answ. In such a case a childe knowing where a fit match may be had may make it known to his parents as Sampson did Judg. 14.2 craving his consent and help therein and if his parent will not hear he may use the meditation of friends and if the parent be still wilful he may have recourse to the Magistrate who is in Gods stead and the father of his countrey and what the Magistrate doth it s as good a warrant as if the parent did it The like may be done if the Parent be an Idolater Atheist or Heretick and will not yeeld that his childe shall marry to any but such as are of his own profession or disposition Object Though Jacob married one wife by his parents consent yet not the other Answ. Jacob had a general consent from his parents to take a wife of the daughters of Laban therefore if it had been lawful for him to have two wives he had not done it without their consent Object Servants may marry without their Masters consent why not children without their parents A. 1. It s not lawful for servants so to do while the date of their covenant lasteth Secondly Parents have greater power over their children then Masters over their servants the latter being
the account of them whose debt he undertook to discharge and being performed by the person of the Son of God must in that respect not only be equivalent but infinitely overvalue the obedience of Adam and all his posterity though they had continued in their integrity and remained instantly serving God day and night till this hour And thus for our main and principal debt of our obedience our Mediatour hath given satisfaction to the justice of his Father with good measure pressed down c. Luk. 6.38 Quest. What other debt were we liable to which Christ must discharge Answ. Besides obedience sin is also a debt Matt. 6.12 and sinners debttors Luke 13.4 Matt. 13.16 in regard of the penalty due for the default and as the payment of the debt which comes nomine panae dischargeth not the Tenant from paying his yearly rent afterwards which of it self Would have been due though no fault had been committed so the due paiment of the yearly rent after the fault had been committed is no sufficient satisfaction for the penalty already incurred therefore our surety who stands chargeable with all our debts as he maketh paiment of the one by his active so he must make amends for the other by his passive obedience He must first suffer and then enter into his glory Luke 24. â—6 For Heb. 2.10 it became him for whom are all things c. in bringing many sons to glory to make the Captain of their salvation perfect i. e. a perfect accomplisher of the work he had undertaken through sufferings Now the Godhead is of that infinite perfection that it s not subject to any passion and therefore if Christ had been only God he could not have paid this debt which consisted of suffering and dying Besides Gods Justice must be satisfied in that nature that had sinned and the same nature must suffer punishment that had committed the offence Heb. 2.14 15. therefore Christ became man that he might suffer Phil. 2.8 Heb. 10.5 7 9 10. Quest. Why must our Saviour be more then man Answ. Because if he had not been God too he could never have gone through with such a work For if a man had been as righteous as Adam and willing to suffer for the offence of others possibly his sufferings might have satisfied for one But here innumerable multitudes were to be redeemed to God Rev. 5.9 7.9 Neither could man or Angel have held out if a punishment equivalent to the endlesse sufferings of all the sinners in the World had at once been laid upon him It shaked the powers of Christ himself on whom the Spirit did rest Isa. 11.2 It amazed him Mar. 1.33 made him send up strong cries Heb. 5.7 and prayers Mar. 14.35 36. The bloud whereby the Church is purchased must be Gods bloud Acts 20.28 the Lord of glory must be crucified 1 Cor. 2.8 the Prince and Author of life killed Acts 3.15 the man who is Gods own fellow must be thus smitten Zach. 13.7 with Matt. 26.31 Again if the life of any singular man might have been equivalent to the lives of all mankind yet the laying down of that life would not have been sufficient unlesse that he that had power to lay it down had power also to take it up again hence Paul concludes 1 Cor. 15.17 If Christ be not risen our faith is in vain you are yet in your sins Hence also Rom. 4.25 Had Christ broken prison and made an escape the payment of the debt which as our surety he had taken upon him being not satisfied Heaven would not have held him more then Paradise did Adam after he had fallen into Gods debt and danger But raising himself from the dead presenting himself in Heaven before him to whom the debt was owing and maintaining his standing there he thereby hath given good proof that he is now a freeman and hath fully discharged that debt of ours for which he stood committed and this is that evidence which we have to shew of that righteousnesse whereby we stand justified in Gods sight according to that of the Apostle Rom. 8.33 34. hence Joh. 10.17 11. and 2.19 21. The Manhood indeed could suffer but not overcome death the Godhead could overcome any thing but not suffer He therefore that was to suffer and overcome death for us must be partaker of both natures that he might do both 1 Pet. 3.18 Quest. How is this Redemption purchased by Christ conveyed to us Answ. It was indeed a dear purchase when we were redeemed by the blood of God but what should the purchase of a stranger have been to us or what should we have been the better for it if we could not derive our descent from the purchaser The manner in Israel was concerning redemption that to him that was next of kin belonged that right to be Goel or the Redeemer Ruth 3.12 4.1 3 4 7. Hence Job calls Christ his Goel Job 19.25 c. For if he had not thus assumed our flesh how should we have been of his blood or claimed any kindred to him and unless the Godhead had by a personal union been unseparably conjoyned to that flesh how could he therein have been accounted our next of kin Hence 1 Cor. 15.47 Christ is reckoned the second man though there were many millions between Adam and him and that because these two were the only men who could be accounted the prime fountains from whence the rest of all man-kind did derive their existence and being For as all in the world derive their descents from the first man so in the respect of a more immediate influence of efficiency and operation doe they owe their being to the second man the Lord from heaven as is implyed Jer. 1.5 Psal. 119.73 139.13 71.6 Job 10.8 11. Act. 17.27 c. this being a certain truth that God doth more immediately concur to the generation and all other motions of the creature then any natural agent doth or can do Hence Rom. 5.17 This second man is not onely as universal a principle of all our beings as was the first and so may sustaine the common person of us all as well as he but is a far more immediate agent in the production thereof not as the first so many generations removed from us but more neere to us then our next progenitors and so justly to be accounted our next of kin even before them also Quest. Is this sufficient and all that is required Answ. No there is another kind of generation required for which we must be beholding to this second man before we can have interest in this purchased Redemption For as the guilt of the first mans transgression is derived to us by means of carnal generation So must the benefit of the second mans obedience be conveyed to us by spiritual regeneration Hence John 3.3 and 1.13 Now as Christ in respect of our Adoption of Sons which he hath procured for us calls us brethren Heb. 2.11 so in
the Church of God and the Churches of Christ 2 Tim. 2.20 1 Cor. 11.16 Rom. 16.16 Indeed there are other Ministerial builders whom Christ imploys in that service which he bestowed upon his Church for that end Eph. 4.11 12. who receive their power from him Mat. 28.18 Such was Paul 1 Cor. 15.10 and 3.9 10. yet there he acknowledged that they were Gods building as well as Gods husbandry so v. 5.7 Two things therefore we find in our great Prophet that differences him from all the other prophets 1. That no man knows the Father save the Son and he to whom the Sonne will reveal him Mat. 11.27 John 1.18 Being in his Fathers bosome he knows his secrets and thereby is able to reveale the whole will of his Father to us whereas all other even Prophets and Apostles have their knowledge at the second hand according to the grace given them by the Spirit of Christ 1 Pet. 1.10 11. John 16.13 c. 2. All other Prophets and Apostles can do no more then plant and water but God onely gives the encrease they could not save one soul unlesse Christ were with them by the powerful presence of his Spirit John 5.25 Eph. 5.14 Psalme 13.3 without whose assistance we are altogether ignorant For 1 Cor. 2.14 wherefore Paul concludeth concerning himself and all his fellow-labourers that all is of God 2 Cor. 4.6 7. Our Mediatour therefore must not want the excellency of power whereby he may make us capable of this high knowledge of the things of God propounded to us by the Ministry of his servants and so must be God as well as man that he may save to the uttermost all that come to God by him Heb. 7.25 Quest. What are we to consider about Christs Kingly Office Answ. That he hath a Kingdome Isa. 9.7 Dan. 7.13 14. Luke 1.31 c. He is that new David our King which God hath raised up to his Israel Jer. 30.9 Hos. 3.5 Ezek. 34.23 and 37.24 who was in truth both the Sonne of man and the Sonne of the Highest that in one respect we may say to him as they did to David 2 Sam. 5.1 we are thy bone and flesh and in the other sing of him as David did Psalme 110.1 The Lord said to my Lord c. so that the promise made to our first parents Gen. 3.15 may well stand with Pauls saying Rom. 16.20 the God of peace shall bruise Satan under our feet For he came for this end 1 John 3.8 1 Tim. 3.16 and still that foundation of God remaines unshaken Isaiah 43.11 Hos. 13.4 besides me there is no Saviour Quest. What are the special branches of this Kingdom of our Lord and Saviour Answ. First the one of grace whereby that part of the Church is governed which is here militant Secondly the other of glory belonging to that part which is triumphant in heaven Quest. How doth he work upon this on earth Answ. As by his Prophetical office he works upon our minde and understanding so by his Kingly office he rules our will and affections casting down imaginations c. 1 Cor. 10.5 working in us both to will and to do Phil. 2.13 That he sanctifieth us wholly 1 Thes. 5.23 we are taught likewise to believe that both he that sanctifieth and they that are sanctified are all of one i. e. of one and the same nature Heb. 2.11 that as their nature was tainted in the first Adam so it might be restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might be transmitted to the heirs of salvation Quest. How doth Christ exercise his Kingly Office towards the Church triumphant Answ. In that the same God that giveth grace is he also that giveth glory yet so that the streams of them must run to us through the golden pipe of our Saviours humanity For 1 Cor. 15.21 since by man came death it was fit that by man also should come the resurrection of the dead even by that man who hath said that he will raise us up at the last day John 6.54 who shall then come to be glorified in his Saints c. 2 Thes. 1.10 and shall fashion our vile bodies to his glorious body Phil. 3. ult See Dr. Ushers Incarnation of the Son of God Quest. When doth Christ first live in a Christians heart Answ. When the heart gives a firme assent to the gracious promises made in Christ for the pardoning of sinnes and acceptation to the favour of God and title and interest to life everlasting For as Christ was conceived in the womb of an humble and beleeving Virgin so if we will conceive Christ in our hearts we must be humble to deny our selves in all things and believing to go out of our selves to the promises of God in Christ. Quest. Why must our Saviour be Emanuel God with man Answ. First in regard of the greatnesse of the good which we are to have by him For 1. He is to be God and man together to satisfie the wrath of God to undergo the punishment due to sin as our Surety He must give us title to heaven and bring us thither which none can do but God 2. He must know our hearts wants griefs infirmities and must be every where to relieve us and none can do this but God Secondly in regard of the evils which we are to be freed from He is to defend us in the midst of our enemies and who is above the Devil and sin and the wrath of God and all the oppositions which stand between us and heaven but God He must be man For man had sinned and man must suffer for sinne and without blood there is no remission and then that he might be a merciful Saviour there must be a sutablenesse in the nature that there may be a sympathy Quest. Why must this God and man be one person Answ. Because if each nature were a distinct person then there would be two Christs and so the actions of the one could not be attributed to the other Quest. How doth Christ make us friends with God Answ. First by satisfaction taking away the wrath of God Secondly by the Spirit for God sends his Spirit into our hearts to fit us for friendship and communion with him when we have something of God in us Quest. How shall I know that this Emanuel is God with me Answ. If by the same spirit of his that sanctified his humane nature he works in me desires to be nearer and nearer to him to be liker to him If I am on his side If I be near him in my affections desires and understanding If I finde an inward desire to be more with him and like to him If outwardly in the place where I live I side with him and take part with his cause it s a sign I have an interest in him Quest. What benefits accrue to us by Gods taking our nature upon him Answ. First
observe and take opportunities of doing good Eph. 5.15 16. there is no time state condition or company but some way or other he will improve it for his good and work profit out of it for the advantage of his soul Act. 18.25 2 Pet. 1.5 Philip. 2.12 Heb. 12.15 Fourthly he looks to the manner as well as to the thing done considering all circumstances that belong to a good work as time place order and manner of doing together with the inward affection and disposition of the soule and is careful that all may be right Rom. 12.2 Joh. 13.17 Phil. 1.9 10. Fifthly he is constant at all times Quest. What may further us in this exact walking Answ. First sound knowledge of the right way which is as the light guiding us to set every foot aright Psal. 119.105 Prov. 2.10 11. Secondly a diligent watch and care to prevent sloth and to keep from all extremities we are apt either to deal slightly in the work of the Lord or to make conscience where we should not Thirdly a due and careful examination of our affections to the things we go about and of our several actions flowing from them lest we be overtaken with sin in them Prov. 4.26 and 14.15 Gal. 6.4 He that regards his courses cannot be regardlesse of his heart which is the fountaine of all actions good and evil A bad affection may marr a good work but a good affection cannot justifie an evil action Hence Paul prays Phil. 1.10 Fourthly a holy jealousie and suspicion lest the heart be deceived through the deceitfulnesse of sin For he knows that sinne lies in ambush to beguile him the world is full of allurements and his heart is ready to hearken to their cunning insinuations which makes him to look to his wayes with more then double diligence Yea this holy jealousie makes him flie even from all appearance of evil as from a Serpent It makes him also more careful to use all good meanes whereby he may be supported and strengthened against all occasions which might entice him to sin Fifthly a serious consideration of Gods continual presence about us and with us where ever we are and what-ever we are about So. Psalme 16.8 Psalme 119.168 Prov. 5.20 21. and 15.11 Psalme 39.2 3. and 18.6 Job 34.21 22. Sixthly another furtherance to circumspect walking is to be often sifting and and examining our selves veiwing our hearts and lives taking account of our selves how we watch and how we walk and how the case stands between God and us Psal. 4.4 and 119.59 Prov. 4.25 Quest. Why is this circumspect walking so necessary Answ. First its Gods command that we should walk before him according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us and we for our parts have undertaken to serve him in holiness and righteousnesse all our dayes and that without limitation even to go to the uttermost in every command Psal. 39.1 Secondly we must all appear before the judgement seat of God to give an account of those things done in the flesh be they good or evil we must be accountable for every idle word and roving thought much more of every unwarrantable action and therefore we have need to look to our ways Thirdly the wicked amongst whom we live are ready to take all advantages and watch for our halting both to harden themselves and through us to wound the pure religion of God Hence Col. 4.5 Phil. 2.14 15. Fourthly the way to heaven is full of crosses snares and dangers by reason of our enemies and therefore requires all our diligence either to avoid them or else to step over them besides it s a narrow way and on high and how wary had he need be that walks on an high narrow rock or that sails between two dangerous gulphs Fifthly this strict walking is the onely safe and prosperous way Psal. 119.6 Lev. 26.2 12. Rom. 13.12 It s time to cast off the works of darknesse and to put on the armour of light Joh. 11.8 9. 1 Chro. 22.13 2 Chron. 24.20 1 King 8.23 1 Thes. 5.4 5. Sixthly such as are now nearer the end of their faith and love must be more diligent in the work of them for the end of every thing is of such force that the nearer we come to it we do with the more courage and diligence ply the means which bring us to it Seventhly in such walking there is much comfort and joy yea the pleasures of the world are not comparable to it Psal. 138. â— Jer. 6.16 for the commandments lead unto rest and he that walks in them shall finde peace to his soule Eighthly sinne is the disturber of conscience the onely make-bate that sets a man at odds with God and at contention with himself therefore we should watch against it Ninthly the relation wherein we stand to God to Christ to the Holy Ghost to the Saints binds us to walk honourably honestly and circumspectly that we may keep our selves from the pollutions of the flesh and the evil customs of the world Quest. How may we stir up our selves to this circumspection Answ. First we must bewail our former ignorance rashnesse sloth shame our selves for it and labour to make it hateful to us Secondly We must quicken our selves to more diligence for the time to come Remember that we have been too long in security indulgent to our carnal affections foolishly pursued earthly vanities with double diligence whilst the practice of piety and justice hath been clean forgotten and almost buried in oblivion Now therefore we should awake from sleep shake off sloth consider the season and with special labour redeeme the opportunities which through carelesness have overslipped us The work it self is easie pleasant and honourable the recompence of reward unspeakable and glorious the worthinesse Sovereignty and exceeding love of the Commander the dignity of the work and excellency of the reward do challenge of us the most exquisite care pains and diligence that can be possibly imagined Thirdly we must flie to God by prayer intreating him to work our hearts to this holy circumspection at all times Of our selves we have no power to stand or to preserve any spark of Gods Spirit glowing in our hearts we must beseech him therefore who hath put these good motions into our mind to confirme and establish us therein unto the end Mr. Balls power of godlinesse Quest. What further considerations may provoke us to this circumspect walking Answ. First in regard of sin which is exceeding deceitful Heb. 3.13 sinne never presents its self in its own colours but takes upon it the shape of some vertue or other as superstition the dresse of religion licentiousnesse of Christian liberty covetousnesse of thriftinesse c. and it ever makes some pretence of delight profit advancement c. that gives a man content as Gen 3.6 and 34.23 Mark 12.7 Prov. 7.18 Yea like Satan it translates it self into an Angel of light 2 Cor.
evidence of our graces is a good means of comforting others For its matter of great joy and comfort to the godly who see or heare of it as 1. Of our faith and love Rom. 1.11 12. 1 Thes. 3.6 7. Phil. 2.1 Philem. 7. 2 Cor. 7.7 2. Our constancy in the truth and work of the Lord 1 Thes. 3.8 9. Col. 4.11 2 John 4.3 John 4. Phil. 2.19 Sixthly prayer to God for them is another means and that 1. For comfort to be conveyed into their hearts So did Paul Col. 2.1 2. 2. That God would give us the gift of comforting others the tongue of the learned promised Isa. 50.4 Seventhly consider the persons who are fit to be comforted As 1. In general Gods people above all others its their portion and bread which we must not give to dogges Isa. 48.22 with ch 40.1 2. So Christ Mat. 9.22 2. Weak and faint souls 1 Thes. 5.14 comfort the feeble minded c. Isa. 35.3 4. strong then the weak hands c. so doth God himself 2 Cor. 7.6 contrary is reproved â—zek 34.4 3. Mourners for sin or for want of Gods presence and for misery 1. Mourners for sin who are deeply humbled in the sight and sense thereof and in the apprehension of Gods displeasure So did Peter Act. 2.37 38. and Paul Act. 16.29 30 31. and Christ Luk. 7.37 48. He hath pronounced such blessed Mat. 5.4 and Isa. 57.18 2. Mourners for want of Gods presence and the light of his countenance such have need of comfort the Bridegroom being taken from them Mat. 9.15 3. Mourners for misery ought to be comforted as the Jews whilst captives in Babylon Isa. 40.1 2. implied Job 29.25 with Job 6.14 It s needful for such as wine for those that be of heavy hearts Prov. 31.6 7. 4. Seekers after Christ as Cant. 3.1 3. should be comforted as the Angel did the women Mat. 28.5 c. and Christ Mary Magdalen Joh. 20.11 to 19. Eighthly write letters send messengers and take journeys on purpose to comfort others 1. Write consolatory letters to the afflicted as Paul did his Epistles to Rome Corinth Ephesus Colosse c. and to particular persons as to Timothy Titus and Philemon So did James Peter John Jude and Christ to the Churches of Asia Rev. 2.10 11. and 3.10 11. 2. Send messengers as Paul a prisoner sent Tichicus and Onâ—simus to the Colossians to know their state and comfort their hearts Col. 4.7 8 9. and Tichicus to the Ephesians ch 6.21.22 and Timothy to the Thessalonians 1 Thes. 3.1 2 5. whose returns with good tydings much comforted him 2 Cor. 7.6 7. 1 Thes. 3.6 7. 3. Take journeys to comfort others Paul prayed for it Rom. 1.10 21 11. and long'd for it 1 Thes. 3.9 10 11. Quest. But who should we be so solicitous to comfort others Answ. First because of the necessity and commodity of comfort in afflictions in respect of the souls and bodies of others as well as of our own 1. Comfort is useful and needful for others in six respects 1. To support and bear them up from sinking under the pressures of troubles inward or outward Prâ— 18.14 the spirit of a man being shored up with comfort will bear his infirmities but a wounded spirit that wants the healing plaister of consolation who can bear 2. To quicken them and keep life in their spirits and to preserve or recover them from fainting and swounding Comfort is the life of our spirits yea the life of our lives without which our life would be no 〈◊〉 but a lingring death the damned in hell are said to die eternally because they are void of all joy and comfort 3. To chear and refresh them to raise them up from their sorrow Psal. 94.19 In the multitude of my thoughts within me saith David thy comforts breathed into me by thy Spirit or handed unto me by thy servants delight my soul. Comforts poure the oyle of gladnesse into hearts full of heavinesse Comfort is honey in the mouth melody in the eare and a Jubile in the heart 4. It s needful to quiet and compose the Spirits of others when inwardly disquieted and perplexed they cause a calm in a tempest 5. To establish confirm and settle others that are in a good frame of spirit to hold their spirits fast from being shaken Paul wrote his consolatory Epistle to the Corinthians that they might stand fast in the faith c. 1 Cor. 16.13 To the Ephesians that they might not be carried about with every winde of doctrine Eph. 4 14. To the Colossians that they might be rooted and built up in Christ and established in the faith Col. 2.6 7. He sent Timothy to the Thessalonians to establish and comfort them concerning their faith 1 Thes. 3.2 6. It s commodious to edifie others in their holinesse and obedience Comfort as well as councel builds men up further into the body of Christ For it corroborates the heart heightens their spirits with Paul to forget those things that are behinde c. Phil. 3.13 Paul exhorts the Thessalonians to comfort and edifie one another i. e. to edifie by comforting 1 Thes. 5.11 For 1. Comfort is a great encouragement to duties as Hezekiahs comfortable words were to the Levitâ—s that taught the good knowledge of the Lord 2 Chron. 30.22 and to the hearts of the people to animate them against the fear of the King of Assiria 2 Chron. 32.6 7 8. 2. It s a means to lead others forward on towards perfection Hence they are joyned together 2 Cor. 13.11 Be perfect be of good comfort 2. Comfort may be needful also in respect of the bodies of others or outward man which would perish in their afflictions were not their soules strengthned by comforts to stand under the pressures thereof Secondly the second reason may be drawn from the misery of them that want comfort It s a sad thing to be in affliction and to have no Comforter We to him that is alone Eccles. 4.10 It much aggravated Davids troubles Psal. 69.19 20. and 143.3 4. and Sions miseries Lam. 1.2 8 16 17 21. So Solomon judged it Eccles. 4.1 It was the Jews sad case in their captivity Isa. 54.11 and Ninivehs in her ruine Nah. 3.7 Thirdly from the excellency of the duty in it self It s an high and honourable employment to comfort others For 1. It s the work of God to comfort poor souls Isa. 57.15 2 Cor. 7.6 He glories in it as in a title of excellency 2 Cor. 1.3 Isa. 51.12 v. 3. Ps. 103.13 Isa. 66.13 and 49.15 To comfort is the act as of the Deity so of the Trinity and of every person in it 1. Of God the Father who is the Father of mercies and the God of all comfort 2 Corinth 1.3 2. Of God the Son for he as God-man and Mediator is the fountain of all consolation Phil. 2.1 If there be any consolation in Christ He takes it for granted that there is So 2 Cor. 1.5 John 14.18 and
the evill which I would not that doe I Doest thou desire and endeavour to doe good and to eschew evill then thou art regenerate Thirdly Remember that this is thy priviledge that the corruption of thy nature is not part of thee if regenerate neither doth it belong to thy person in respect of Divine imputation Rom. 7.17 It s no more I saith Paul but sin that dwells in me Quest. How doth the body cause trouble of minde Answ. Two wayes either by melancholly or by some strange alteraâ—ion in the parts of the body Quest. What is melancholly Answ. It s a kind of earthy and black blood especially in the spleen corrupted and distempered which the speen being obstructed conveies it self to the heart and brain and there partly by its corrupt substance and contagious quality and partly by corrupt spirits annoies both heart and brain being the seats and instruments of reason and affections Quest. What are the effects of melancholly Answ. They are strange and often fearful It s called the Divels bait because the Divel being well acquainted with our complexions by Gods just permission conveies himself into this humour and worketh strange conceits and the effects of it are 1. In the brain For this humour being corrupted sends up noisome fumes which corrupt the imagination and make the instrument of reason unfit for understanding and sence Hence follow strange imaginations and conceits in the mind 2. Upon the heart For there is a concord between the heart and the brain the thoughts and affections Now therefore when the minde hath conceived fearful thoughts the affection is answerably moved whence come exceeding horrors fear and despaire and yet the conscience is not troubled at all Quest. What difference is there between Melancholly and trouble of Conscience Answ. They are thus distinguished 1. In trouble of Conscience the affliction is in the Conscience and so in the whole man But in Melancholly the imagination is that that is disturbed 2. Affâ—iction of Conscience hath a true and certain cause which occasioneth it viz. the sight of sin and sence of Gods wrath But in Melancholly the imagination conceiveth a thing to be so which is not making a man fear and dispaire upon supposed and feigned causes 3. A man afflicted in conscience hath courage in other things but a melancholly man fears every thing even where no cause of fear is 4. Melancholly may be cured by Physick but affliction of conscience cannot be cured by any thing but the blood of Christ and assurance of Gods favour Quest. How is a man that is troubled by Melancholly to be cured of his distress Answ. First He must be perswaded to be advised and ruled by the judgement of others touching his own estate Secondly You must search whether he hath any beginnings of grace If not you must labour to bring him to a sight and sence of his sins that his melancholly sorrow may be turned into a godly sorrow Thirdly When some measure of Faith and Repentance are wrought in him then promises of mercy are to be applyed to him which he must be perswaded to rest upon Such are Psal. 34.9 and 91.10 Jam. 4.8 Fourthly Use Physick which may correct and abate the humour it being a means by Gods blessing to cure the distemper of the body Quest. How do strange alterations in the parts of the body cause distresse of minde Answ. Divers wayes sometimes by Phrensie in the brain others sometimes by trembling of the heart or swelling of the Spleen or a rising of the intrailes all which cause strange imaginations fears c. Quest. What remedies are to be used in these cases Answ. First In this case also consideration is to be had whether the party thus troubled hath any beginnings of Faith and Repentance If not then means must be used for the working of them in him Secondly Then the opinion conceived must be taken away by informing him of the state of his body and what is the true and proper cause of the alteration thereof Thirdly If after this the distemper still remaine then he must be taught that it is a correction of God and therefore he ought to submit to it God seeing it best for him Mr. Perkins Vol. 2. CHAP. XXXV Questions and Cases of Conscience about Self-Commendation Quest. IS it lawful for a man to commend himself Answ. It is lawful in some cases for a child of God to commend himself to declare what God hath done for him or by him to speak of the graces God hath bestowed on him of his labours of works which God hath wrought by him yea and of his sufferings for God as will appear by these examples Of Nehemiah chap. 13.1 to 14 c. Of Job chap. 29. and 31. of Paul Act. 20. Phil. 3. 1 Thes. 2. 2 Cor. 11. and 12. Quest. In what cases is this self-commendation allowed Answ. First of afflictions from God wherein they have professed their faith in God their patience obedience sincerity constancy c. So Job ch 13.14 15. and 23.10 11 12. and the Church Psal. 44.17 c. and Jeremy ch 17.16 17. Secondly of injuries from men in word or deed 1. In word by scoffs and reproaches as David 2 Sam. 6.20 21. By slanders of their good conversations So did Paul Act. 22.1 c. and 23.1 and 24.5 6. and 26.2 c. So Jacob Gen. 31.36 to 42. yea Christ himself Joh. 8.46 48 49. 2. In deed then we may protest our innocency to prove we suffer wrongfully as Daniel did Dan. 6.22 Christ Joh. 10.31 32. and 8.40 Thirdly when thereby we may shew forth the infinite riches of Gods free grace and mercy to such vile and unworthy creatures in giving us grace to be what we are and enabling us by grace to do what we do that thereby we may encourage weak believers to dependance on God for grace and mercy and against despondency notwithstanding all their infirmities and unworthinesse So Paul 1 Cor. 15.9 10. 1 Tim. 1.13 15 16. Fourthly to give others occasion and to provoke them 1. To pray for us So Paul Heb. 13.18 2. To praise God for us and glorifie him in our behalf So Paul 2 Cor. 1.11 12. Gal. 1.24 Ephes. 1.15 16. 3. To glory on our behalf before others especially those that seek to traduce and slander us So Paul 2 Cor. 5.11 12. 2 Thes. 1.4 Fifthly when others require an account of our faith holinesse obedience or experiences Hence 1 Pet. 3.15 Sixthly when we would propound our selves as examples to others of faith patience godlinesse c. to draw others to follow our steps so David Psal. 66 1â— Paul Phil. 3.17 Christ Mat. 11.29 Seventhly when our enemies accuse us falsely and our friends who can and ought to vindicate us refuse or neglect to do it So Paul 2 Cor. 12.11 Eiâ—hthly to shew and approve our integrity and reality that we are not almost but altogether Christians before those to whom we relate or with whom we have
are made one with him or united to him as a childe to his Father 1 Joh. 1.3 So that our communion with God is 1. To see him in his works 2. To hear him in his Word 3. To speak to him by prayer and praise 4. To walk with him in meditation of his presence Quest. What are the evidences or signs of our communion with God and with Jesus Christ Answ. First The holy spirit of God and of Jesus Christ given to us 1 Joh. 3.24 Hereby we know that he abideth in us by his Spirit which he hath given us So 1 Joh. 4.13 Quest. How doe we know this our communion with God by his Spirit given us Answ. First As the inward immediate efficient cause of this divine communion with us For 1. God dwells in us by his Spirit Ephes. 2.22 2. Christ supplies his absence from his Church by his Spirit Joh. 14.15 17 25 26. and 16.17 18. Secondly As an Anointing teaching us all things 1 Joh. 2.27 Revealing to us the things that are given us of God 1 Cor. 2.12 and illuminating us with light to receive them Yea sometimes the Spirit evidences our fellowship with God by such a clear bright and immediate way that it wonderfully assures us hereof Joh. 14.21 22 23. Thirdly As a witness with our spirits Rom. 8.15 16. Fourthly As a seal upon our hearts Ephes. 1.13 Fifthly As the earnest and first-fruits of our adoption and endless communion with God in glory Ephes. 1.14 Rom. 8.23 Sixthly As the original cause and root of all these spiritual fruits which are only found in them that have communion with God Gal. 5.22 23. Quest. But by what signs may we know that the Spirit of God is given us Answ. If the Spirit of God be given us then 1. We are or have been effectually convinced by the spirit of our own naturall misery and of Christs supernaturall alsufficiency to remove it Joh. 16.7 to 12. 2. We are washed and sanctified by the Spirit 1 Cor. 6.11 mortifying the old man and quickening the new man in us Rom. 8.13 11. 3. We are acted guided and led by the Spirit of God Rom. 8.14 4. We minde the things of the Spirit Rom. 8.5 our thoughts projects contrivements c. do habitually fix here 5. We bring forth the fruits of the Spirit which spirit cannot bring forth bad fruit not be barren Ephes. 5.9 Gal. 5.22 23. 6. We combat by the Spirit against the flesh Gal. 5.17 7. We are strengthened to every good word and work with might in the inward man by the Spirit Ephes. 3.16 Col. 1.10 11. and particularly by the spirit we are notably enabled unto prayer against all our infirmities Rom. 8.15 26 27. Secondly The true abiding of the ancient Primitive truth and Doctrine of Christ in us is another sign of our communion with God So that we are not carried aside to unsound new fangled opinions 1 Ioh. 2.22 23 24. All novelties in Doctrine are to be censured by Primitive truths and brought to the ancient standard for their regulation Quest. How shall we know that we sincerely abide in the truth Answ. First if we have a cordial love to the truth 2 Thes. 2.10 Contrary in those 2 Tim. 4.3 4. Secondly A consciencious care to doe nothing against the truth but any thing for it 2 Cor. 13.8 2 Ioh. 10.11 Thirdly an earnest contending for the faith once delivered to the Saints Iude 3. not for new upstart Doctrines and new-coyned opinions Fourthly A bearing witness to the truth both verbally and really in the worst times and against the greatest dangers So Paul Phil. 1.17 and so Rev. 2.13 yea Christ himself bore witness to the truth even unto death Ioh. 18.37 Thirdly True confession that Jesus is the son of God is an evidence of our communion with God 1 Ioh. 4.15 Object But how can this be did not the Divel confess Christ to be the Son of God Mar. 1.24 Luke 4.34 41. and Hypocrites Mat. 7.22.23 Answ. There is a double confessing that Jesus is the son of God 1. Dogmaticall arising meerly from the assenting act of Faith that believes the truth of Gods word touching Jesus Christ. So Divels and Hypocrites may confess Christ Tit. 1.16 and in opinion they know him Luke 4.41 this may be without any communion with God and Christ. 2. Fiduciall arising not only from the assenting but also from the applying act of Faith when we confess Christ with confidence and trust in him for salvation This is here meant Quest. How shall we know when we fiducially confess Jesus Christ Answ. 1. If we assent to the truth of Gods record touching Christ 1 Ioh. 5.10 11. 2. If we appy Christ to our selves resting and living upon him according to that record Ioh. 1.11 12. Gal. 2.20 3. If we confess Christ thus applyed not only in words but in deeds also Tit. 1.16 Mat. 7.21 4. If we confess Christ even to sufferings and to death Acts 20.23 24. and 21.13 Rev. 2.13 Fourthly Not doing or practising of sin is a sign of our communion with God 2 Ioh. 3.6 8. Fifthly Unfeigned love to God and dwelling therein is a signe of our true communion with God 1 Ioh. 4.16 For 1. Our true love to God denotes a reciprocation of mutual affections betwixt God and us 1 Ioh. 4.19 2. It implies a reciprocation of the genuine fruits and effects of love mutually God loving us adops redeems calls sanctifies justifies and glorifies us we loving God trust in him fear obey him c. both these import spiritual communion with God Quest. How may we know that we truly dwell in Gods love Answ. 1. When we love God with an intensive love Luke 10.27 that is with all within us 2. When we love God with a predominant love that overcomes our love to all other objects besides God Psal. 97.10 Mat. 10.37 with Luke 14 26. Rev. 21.11 3. When we love God obedientially so as willingly to obey all his commands Ioh. 14.15 1 Ioh. 5.3 2 Cor. 5.14 4. When we love him invincibly so that our love cannot be quenched or conquered but we are ready to endure any thing for his sake Cant. 8.6 7. Acts 20.23 24. and 21.13 5. When we love him continually Ephes. 6.24 Sixthly walking in light and not in darkness evidenceth our communion with God 1 Ioh. 1.5 6 7. Quest. How shall we know that we walk thus Answ. 1. When we are effectually translated from darkness to light Acts 26.18 Col. 1.13 Ephes. 5.8 2. When we cast off the works of darkness and put on the armour of light Rom. 13.12 c. when we bring forth the fruits of light Eph. 5.9 3. when we shun all fellowship with works of darkness in others Eph. 5.11 4. When we love the light and come to it that our deeds may be manifested to be of God Ioh. 3.20 21. Seventhly Walking as Christ or chief Captain Heb. 2.10 walked is another sign of our communion with God 1 Ioh. 2.6
Quest. How did Christ walk that we may know whether we walk as he walked Answ. 1. Christ walked holily purely and inoffensively towards God and man Heb 4.15 and 7.26 Isa. 59.9 So should we 1 Cor. 10.32 33. Act. 23.1 and 24.16 1 Thes. 2.10 11 12. 2. Christ walked most humbly and meekly Mat. 11.28 Phil. 2.5 6 7. 3. Most self-denyingly though rich he became poor for our sakes 2 Cor. 8.9 So Mar. 14.36 4. Most zealously Ioh. 2.15 16 17. 5. Most obedientially to his heavenly Father Rom. 5.19 Ioh. 4.34 Heb. 5 8 9. Phil. 2.8 6. Most profitably he went about doing good Act. 10.38 7. Most lovingly tenderly and compassionately to poor sinners to win and save them Luke 4.18 19 20 21. Mat. 12.19 20. and 11.28 29 30. Luk. 7.37 to the end 8. Most spiritually and Heavenly he lived on earth as if he had been in heaven extracting heavenly contemplations and spiritual lessons from all sorts of earthly objects and occasions presented before him as Ioh. 4.10 c. and ver 31.32 and 6.26 27 c. and 15.1 c. Eighthly Keeping his word and commandments discovers our communion with him 1 Joh. 2.5 and 3.23 24. Quest. How shall we know whether we keepe his commandments as we ought Answ. If we practice righteousness 1 Joh. 2.29 and 3.10 and that First for the substance and matter that whatsoever we do be good forbearing the contrary or Indifferent Secondly From a right ground and principle Luk. 12.33 34. 2 Kin. 10.30 31. which is 1. From a pure heart 1. Purified by the blood of Christ for our justification Zach. 13. 1. Psal. 51.7 Act. 15.9 2. By the spirit of Christ for our sanctification 1 Cor. 6.11 Psal. 66.18 2. From a good conscience purged by Christ from dead works to serve the living God Heb. 9.14 and when it s habitually exercised to an inoffensiveness towards God and man Acts 24.16 with 23.1 and when it endeavours to be compleatly and universally good Acts 23.1 Yea when it approves it self good in Gods sight 1 Pet. 3.21 and when from all this the heart gives in a comfortable testimony of its simplicity and godly sincerity able to support under greatest distress 2 Co. 1.8 c. 3. From faith unfeigned without which there is no pleasing of God Heb. 11.6 Faith washes all out duties and acts of obedience in the blood of Christ and so renders them acceptable to God 1 Pet. 2.5 Thirdly When for form and manner we doe righteousness so as God requires and that 1. Spiritually and heartily Prov. 23.26 Joh. 4.24 1 Cor. 6.20 2. Sincerely and uprightly Gen. 17.1 as David Psal. 18.22 and 66.18 Paul 2 Cor. 2. ult Peter Joh. 21.15 16 17. 3. Obedientially because God commands it as in Noah Heb. 11.7 Abraham Heb. 11.8 17 c. David Psal. 40.8 and 119.143 Paul Rom. 7.22 4. Vniversally without reservations and exceptions Psal. 119.6 Numb 14.22 Luke 1.6 5. Constantly Psal. 1.2 3. and 92.13 14. and 119.20 Fourthly For right ends Gods glory 1 Cor. 10.31 and our own and others spiritual and eternal good Mat. 5.16 1 Pet. 4.2 3 4. Rom. 2.7 Ninthly True brotherly love is a sign of our communion with God 1 Joh. 4.12 and 5.1 Mr. Roberts Believers Evidences CHAP. XXXVII Questions and Cases of Conscience about communicating in other mens sins Quest. HOw many wayes may we communicate in other mens sins Answ. First by Counsel and advise when though another is the hand yet thou art the Head and adviser 2 Sam. 16.21 Absolom committed incest but Achitophel counselled it Mark 6.25 The Damsel desired John Baptists head but her mother advised her v. 24. Secondly by command whether by word or writing 1 Sam. 22.18 Doeg murthered the Priests but Saul commanded him Act. 23.3 the servant struck Paul but the High-Priest commanded it The Judges condemned Naboth but Jesabel commanded them by her Letters So David by Letters killed Uriah So 2 Sam. 1â— 28 1 King 12.30 and 13.34 Jer. 28.16 Thirdly by permission Thus all Governours are guilty when their inferiours whom they should restraine commit sinne So in Eli 1 Sam. 3.13 Qui non prohibet malum cum potest facit He that forbids not sinne when it s in his power commits it Pilate was guilty because he restrained not the Jewes from putting Christ to death So Nehem. 13.17 Numb 35.31 Fourthly by provocation Gal. 5.26 Ahab was most wicked whom Jesabel provoked 1 King 21.25 Fifthly by consent and countenancing wicked actions as Saul Act. 8.1 by consenting to Stevens death So Num. 16.19 Quest. How many wayes is sinne countenanced Answ. First by participation in the action as the Receiver to the Thief the Baud to the Harlot the Broker to the Usurer Secondly by silence and concealment when a man hath a calling publick or private to reprove and doth not So Ezek. 3.17 18. or when we conceal sin from such as should reforme it Thirdly by connivence and indulgence when we will not take notice of sin in such as we over-love not correct it as we ought This cost Eli deare 1 Sam. 2.29 Fourthly by abetting sin and that 1. When we undertake to justifie and defend it Or 2. To extenuate it Fifthly by praising and flattering men in sin Prov. 29.5 Quest. Why are Superiours guilty of such sins as they permit Answ. First because every man is commanded to reprove his brother Lev. 19.17 much more must Superiours do it Secondly every man is bound to prevent sin so much as lies in him especially the sins of those under his charge But he that reproves not corrects not c. prevents not sinne Thirdly they are made keepers of both Tables and therefore sin if they see them not both kept Quest. How then may such keep our selves free from other mens sinnes Answ. First they must pry and enquire into the lives of those that are committed to them that they may see what is amisse this a private man is not bound to but publick are Prov. 27.23 Secondly When they cannot prevent sinne they must according to their power punish it and not think it enough to serve God themselves but cause others to do it as Abraham Gen. 18.19 Joshuah chap. 24.13 so it s commanded Exod. 20.10 Masters must come with their train to the House of God Psal. 42.4 Quest. What motives may provoke us to avoid communicating in other mens sinnes Answ. First we must be responsible to God for all our own sinnes and they are enow and too many and therefore we have no need to load our selves ther mens sins Secondly amongst many wicked men and motions remember Jacobs resolution Into their secret let not my soul come Gen. 49.6 so we are exhorted Prov. 1.10 If sinners entice thee consent thou not Nicodemus stands up for Christ when all were against him Joh. 4.51 Thirdly Remember that in Gods esteeme to run with thieves is to be a thief Psal. 50.18 the Actors and consenters are in the same case and it
with the poorest faithfull Christian. See Rom. 1.12 and 15.24 Mr. Boltons directions for a comfortable walking with God Quest. What must wee doe when we come into the company of the wicked Answ. First thou must vindicate the power and truth of Religion from the mistakings of those which are ignorant and undervaluers of it as for example Thou art in company where thou hearest a meaâ— civill man or formal Professor commended for his religion which commendation if he carry away without contradiction the rest of the company may be drawn to resolve not to goe beyond his pitch seeing his estate is approved by wise and understanding men as hopefull and comfortable Now in this case thou must with as much wisdome and charity as thou canst possibly disrobe such a fellow of his undeserved applause and reputation of holinesse which he never had left the by-standers be hardened and the power of Christianity be disparaged Secondly Be silent from all unsavoury communication foolish jesting c. which is the known and proper language of the sons of Belial and the sinfull evaporations of wicked witts and therefore vnmeet for the children of God Thirdly pray for and practice an holy dexterity to divert them from their wicked or too much worldly talâ— to more savoury conference and heavenly discourse For which end 1. Observe wisely all opportunities and occurrencies which may minister matter of digression into divine talk and acquaint thy self with the Art of abstracting holy instructions from the book of the creatures and businesses in kind As was Christ practice Matth. 16.6 c. John 6.26 c. and 4.7 c. 2. Have ever in readinesse some common heads of stirring and quickning motives to minde heavenly things as the cursed condition of our natural state the incomparable sweetnesse of Christian wayes the vanity and vexation of all earthly things the miseries of this short life the everlastingnesse of our state in another world the terrours of death the dreadfulnesse of the last and great day c. which through Gods blessing may sometimes soften the hardest hearts and work in them some remorse and heavenly impressions 3. Above all get into thine own heart an habit of heavenly mindednesse by much exercise entercourse and acquaintance with God in pouring out thy soul ever and anon before him and in holy meditations and if thou beest thus blessedly busie at home with thine owne heart thou shalt finde thy selfe much more pregnant and plentiful in holy talk when thou comest abroad Idem Quest. What is meant by this that we must not familiarly converse with the wicked Answ. First Negatively the meaning is not 1. That we may not be in the same place with them for then we must go out of the world 1 Cor. 5.10 2. Nor that we may not do them common courtesies as to lend to them salute them Matth. 5.47 where Christ implies that we should salute others besides our brethren 3. Not that we may not sometimes upon some occasions come into more familiar meetings with them as to Feasts c. 1 Cor. 10.27 Secondly Affirmatively the meaning is 1. That we may not upon choice without just occasions frequent their company which for their sins we should hate Psal. 139.21 22. 2. That we may not delight in their society which cannot but be a griefe to a godly heart Psal. 120.5 and 119.136 3. That we may not choose them for our familiar friends Quest. Who are such wicked men as we may not make our companions Answ. First Negatively 1. Not such an one as is unfound at heart but not discovered For one whom we may lawfully chuse for our friend may afterwards prove an hypocrite 2. Nor such an one who hath many weaknesses whom we must rather restore with the spirit of meeknesse Gal. 6.1 Secondly Affirmatively 1. Such as are out of the Church as Jews Turks Pagans c. 2. Such as are justly excommunicated out of the Church for blasphemy heresie or profannesse 1 Cor. 5.5 6 7. 3. Such as though they continue in the Church yet by their works they shew that they are meer carnal Quest. But what if our neare relations â—s husband wife c. are wicked Answ. We must distinguish of wicked persons who are 1. Such as are not bound to us by any special bond and these we may not make our companions 2. Such to whom we are bound by consanguinity affinity or our civil callings For these we must afford them our outward presence familiarly 1 Corinth 7.12 13. Though we cannot be of one heart and minde with them as Act. 4.32 Quest. How may it be further proved that we may not make the former our companions Answ. First because it s expresly forbidden by God Eph. 5.7 Prov. 1.15 and 4.14 15. Act. 2.40 1 Cor. 5.11 2 Thes. 3.14 As under the Law the Leprous must be separated from the clean Lev. 13.44 with 14.8 Secondly it subverts and confounds that order which God hath appointed which is that the precious must be separated from the vile Jer. 15.19 Thirdly It s hurtful for Gods children who are in danger of infection by them As Joseph in Pharaohs Court learn'd to sweare by the life of Pharaoh So Prov. 13.20 and 22.24 25. Hence is that precept Isa. 52.11 2 Cor. 6.17 Prov. 6.27 28. Fourthly it hurts the wicked 1. For it keeps them from being ashamed and so from turning to God they being encouraged in their wayes when they see that notwithstanding the same the godly afford them their familiar presence as if they were virtuous Luke 13.26 2. It makes us unable effectually to rebuke them when we are in such a league of familiarity with them Fifthly it s very scandalous and offensive to weak Christians Quest. May we then have no dealing with him Answ. Yea we may 1. Lawfully enter into League with them not to do them hurt as Isaac with Abimelech Jacob with Laban For the rule is Rom. 12.18 2. To trade and maintaine commerce with them as David and Solomon with Hiram and his men 3. We may be sometimes in familiar meetings with them to seek to gain them to God For the sick have need of a Physician upon this account Christ conversed with Publicans and sinners Quest. Why must we be so carefull to watch over our selves in company Answ. First because we often take much hurt in company and are in far worse case by meanes thereof for want of good direction and heedfulnesse then we were before we came into it Secondly experience teaches that there are very few meetings wherein men are not made worse the one by the other Quest. Why so Answ. Because in company many occasions are offered as of glorifying so of dishonouring God and of troubling and grieving our selves and others Besides the tongue is an unruly member c. Jam. 3.1 2 c. and as for the heart which sets the tongue on work it is uncharitable suspitious prophane worldly c. Yea a very
of God may be avoided if he shew us a way or means to escape them Secondly There is a two fold will of God his revealed will and his secret will By the former he hath appointed that in case of present danger when a a door is open we may escape As for his secret will because its unknown and therefore uncertain to us we may not rashly presume thereof but rather use the means offered till God reveale the contrary Object To flie in persecution is a kind of deniall of Christ and against confession Answ. Christian confession is two-fold first Open. Secondly implicite 1. Open confession is when a man boldly confesseth his faith before the adversary even unto death as the Martyrs did 2. Implicite which though it be inferiour to the former yet it s a true confession and acceptable unto God and this is when a man to keep his religion is content to forsake his Country friends and goods Object But Christ bids us not to fear them that can but kill the body therefore we may not flie Mat. 10.28 Answ. First This forbids not all feare but such a fear as tends to Appostacy causing men to renounce faith and a good conscience Secondly It speaks of such feare whereby wee feare man more then God Thirdly Its speaks of such a feare whereby we are urged to tempt God by doing something that is contrary to his will and out of our calling Now when we speak of flight in persecution we understand not such a flight as tends to Apostacy c. but that alone whereby we use the means offered according to his appointment Quest. When may a man Minister or other fly Answ. First When there is no hope of doing good by his abode in that place where the persecution is but not when there is hope at such a time God forbad it Paul Act. 18.10 Secondly Consider whether the persecution be personall or publick Personal is that which is directed against this or that mans person Publick which is raised against the whole Church If it be personall against the Pastor he may fly and it may be his flight will bring peace to the Church Quest. But what if the people will not suffer him to fly Answ. They should be so far from hindring him that they should rather further him So Acts 19.30 But if the persecution be publick then he is not to fly For then the strong should support and confirme the weake Thirdly If there be in the Pastor moderation of minde for as he must not be overcome with excessive feare so neither must he be foole-hardy to run into apparent danget To avoid both which he must pray for wisdome courage and constancy and use the consent and advice of the Church for his further direction herein Fourthly The Pastor must only withdraw himself for a time and not utterly forsake his charge and calling Mat. 10.23 Fifthly He may fly if after due triall and examination of himself he finde not himselfe sufficiently armed with strength to beare the extrenity Sixthly If he be expelled or banished by the Magistrate though the cause be unjust Seventhly If God offer a lawfull way and means of escaping Eightly If the danger be not only suspected and seen afar off but certain and present Quest. When may not a Pastor or other man fly Answ. First when God puts into their heart the spirit of courage and fortitude whereby they resolve to stand out against all the fury of the adversary So it was with Paul Act. 20.22 and 21.13 One in Queen Maries dayes having this motion to stand out and yet flying for the very act felt such a sting in his conscience that he could never have peace till he died Secondly When they are appehended and under the custody of the Magistrate then they may not fly because in all their sufferings they must obey the Magistrate Quest. Whether then may a man imprisoned break prison if he can Answ. No man being in durance may use any unlawfull or violent means to escape for we may not resist the Magistrate in our sufferings Servants must submit to the unjust corrections of their Masters 1 Pet. 2.19 the Apostles would not so escape when they might till the Angel brought them forth Act. 5.19 Thirdly When a man is bound by his calling and Ministry so as therein he may glorify God and doe good to his Church For the discharge of the duties of our callings must be preferred before our very lives Fourthly When God by his Providence cuts off all lawfull meanes and wayes of flying then he doth as it were bid that man stay and abide we must not use unlawfull means nor do evill that good may come of it Mr. Perkins Vol. 2. p. 86 See more of the lawfulnesse of flight in Persecution in the life of Athanasius in my first part of Lives CHAP. XL. Questions and Cases of Conscience about confession of sin Quest. IS confession of sin a necessary duty Answ. Yea or else God would never have promised so great a reward to it as 1 Joh. 1.9 Job comforted himself with it Job 31.33 So Psal. 2.5 Ut somnium narrare vigilantis Sic peccata confiteri viri paenitentis est Aug. To tell a mans dream is the sign of a waking man so to confess his sins of a true penitent Quest. May not a wicked man confess his sins Answ. Yea as we see Pharaoh Saul Judas c. did Quest. How then shall we distinguish between the confession of a regenerate and unregenerate man Answ. By these signs First True confession comes from a troubled soule as we see in the Publican From a broken and bleeding heart as did Davids From a melting heart as did Josiahs But the other knows it not the racking pain only wrings it from him not the mercy of that God whom he hath offended Secondly The first proceeds from a bleeding heart laying hold upon mercy as Dan. 9.9 Ezra 10.2 the other wants this therefore Christ saith Repent and believe Mar. 1.15 Thirdly It comes from an honest heart in the first purposing not to sin He confesses and forsakes Prov. 28 1â— Hence Ezra 10.2 3. The other though he seem to disgorge his stomack yet he returns with the dog to his vomit So Deut. 1.40 41. Dike on the Heart Quest. Why must we remember and confess our sins Answ. First Because promise of forgiveness is made to it Prov. 28.13 1 Joh. 1.9 Secondly God hath made good this promise upon the right performance of it 2 Sam. 12.13 Psal. 32.5 3. Threats are denounced against those that confess not their sins Prov. 28.13 1 Joh. 1.8 10. Dr. Gouge on Heb. Quest. In confessing our sins must we descend into particulars Answ. Yea so did David 2 Sam. 24.10 So Ezra 9.6 11. Nehem. 9.1 c. Dan. 9.5 6 11 13. Mat. 3.6 1 Tim. 1.13 Act. 19.18 19. Quest. Why must we do this Answ. First This is the next way to bring us to that measure of
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
our Christian liberty about things indifferent to raise in our minds superstitious fears or causelesse doubts that being affrighted we may be hindred in our Christian duties or discouraged when we have done them It plays also the false Judge condemning where God and a good conscience justifies and justifying where they condemne which false sentence is the cause of carnal security when we continue in sin and of needlesse fears when we are careful to perform our duty Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit and the uglinesse of sin be discovered then the corrupt part of conscience which before seemed senseless being thus awakened fills the minde with loud cries and grievous accusations and hideous fears and now as eagerly moved to despaire as it did before to security and presumption telling us that our sins are unpardonable and that it s too late to repent But then again the good conscience silenceth it and quiets the fury of it by witnessing to us that our hearts are upright though we have been overtaken and have fallen through infirmity or at least by bathing it self from the filth of sin in the precious blood of Christ which is sufficient to purge us even from presumptuous sins it thereby quiets our hearts again Secondly come we now to the fight which is between them in the will which is much moâ—e sharp and sensible For it likewise being partly regenerate and partly unregenerate there is a continual combate between these contrary factions whilst the regenerate part wills and affects that which is good and the unregenerate part wills and chooseth that which is evil and refuseth that which is good As for example the regenerate part being guided by the sanctified understanding chooseth God as the chiefest good and refuseth the world and earthly vanities the service of Satan and the momentany pleasures of sin which in the end bring death though the former be bitter to the flesh and more imbittered by afflictions and the latter be sweet and delightful to the carnal appetite But on the contrary the unregenerate part of the will being directed by that wisdome of the flesh which is worldly sensual and devilish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heavenly happinesse which it knoweth not and chooseth this present world with the vain honours and uncertain riches and sinful pleasures of it because they are subject to the senses and may be had in present possession and in this conflict sometimes the one and sometimes the other prevails and causeth the adverse party to give ground So Rom. 7.15 c. Thirdly having seen the conflict between the flesh and the spirit in the understanding and will severally come we now to that conflict which is in them being joyntly considered as between faith and infidelity on the one hand and vaine presumption on the other and this is referred to both these faculties because as the least degrees of faith are chiefly in the will so the highest degrees of it are in the understanding For after the Law hath brought a man to the sight and sense of his sins of the punishment due to them and of his utter inability to get out of this forlorn condition and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes and by his righteousnesse and obedience to justifie sinners then the Spirit of God assisting the Ministry of the Word works thereby in his heart some earnest desires to be made partaker of Christ and these benefits which we call hungring and thirsting after his righteousnesse and this is the first degree of justifying Faith and not only a preparation to it For they are pronounced blessed who thus hunger and thirst after righteousnesse Matth. 5.6 but there is no blessednesse to those who are in the state of infidelity Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour and to relie upon him only for his salvation which is the second degree of true faith unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sins and the renewing and quickning him in all saving graces and lastly by his daily walking with God in the works of holiness and righteousnesse and that sweet communion he hath with him in spiritual exercises he groâ—s from one degree of Faith to another till at last he attains to a full perswasion of Gods love the remission of his sins and of his own salvation But yet the fâ—esh and relicts of corruption even when we have attained to the greatest perfection as in the part regenerate there is full and certain perswasion so in the unregenerate part there dwells doubting infidelity and vain presumption which continually assault one another sometimes the one and sometimes the other prevailing and getting the victory although in the conclusion Faith alwayes overcomes So we see in the example of Abraham and Sarah Heb. 11.11 Rom. 4.19 of Peter Mat. 14.30 The Father of the possessed child Lord I believe help my unbeleif Job Ch. 31.3 and 6.4 and 7.20 and 13.15 and 19.25 So in David Psal. 42.6 and 73.13 and 77.10 and 23.4 and 31.23 and 46.2 Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul come we now to it in the inferour seated in the heart of man Quest. What is the conflict between them in the affections and sensuall appetite Answ. Though these be no more corrupt then the other yet the corruption in them is more sensible and though the conflict be no more dangerous yet 〈◊〉 much more turbulent and violent For as outward objects move and affect the sences and there the heart and affections so they being thus moved do move the will and the will draweth also the judgment and understanding But though these sensual faculties are more grosly poysoned and therefore seem more desperately incurable Yet the spirit of God working also upon these parts doth purge them from their contagious humours and comforts the heart with such spirituall cordials and strengtheneth it with such heavenly antidotes that spirituall health is in some measure recovered yet is there a continuall combate in the heart and affections as they are renewed and sanctified and as they remain corrupt and unregenerate For the heart of stone striveth with the fleshly heart rebellion with obedience corruption with grace and whilst the spirit draws the heart to God and heavenly and spirituall things the flesh pulls it back and labours to keep it still fixed on the earth and worldly vanities Hence springs a continual conflict between the affections and passions wherein sometimes the same affections being divided between grace and corruption
all good means that the Spirituall part may be strengthened and the flesh with all its carnall lusts may be mortified that it may not prevaile against the Spirit as 1 Cor. 9.27 But the conflict of Conscience is commonly joyned with wretchless security whereby the unregenerate man carelesly neglects the causes and occasions of this bitter conflict till he be overtaken with them and only avoids the punishment but not the sin or the sin only when he is sensible of the punishment It works in him no care to mortifie his sins unless only in outward act and that also out of a slavish fear and not in love and obedience unto God It makes him not carefull to use means for the subduing of the flesh yea rather it brings him into a sluggish dispair as if all meanes were uselesse or if he use any means its only in hypocrisie to stop the cry of his Conscience not with a desire to profit by them Fifthly They differ in the subject matter or occasion about which this conflict is made by these divers enemies For the Flesh and Spirit do in all things oppose one another The Spirit the flesh in all that is evill the Fesh the Spirit in all that is good For there is no action which the spirituall man performs but the flesh interposing hindereth therein as in Prayer hearing receiving the Sacrament sanctifying the Sabbath works of justice mercy temperance c. somtimes wholly withdrawing him from them other somtimes distracting disabling him in them which makes him to complain with the Apostle Rom. 7.18 21. And on the contrary the Spirt opposeth the Flesh in all known evill either by restraining from falling into evill or being fallen to rise again by repentance Sixthly They differ in respect of time For the combate between the Flesh and Spirit begins at our regeneration and not before and being begun its constant and continues to the end of our lives though it may have some intermissions in respect of sence and feeling But the conflict of Conscience oft times begins so soon as we have the use of reason receiving common notions from the light of nature but it s neither constant nor continuall but only by pangs and fits upon the occasion of some great sin committed or about to be acted Nor yet alwayes lasting to the end of our lives For ofttimes by custome in sin the Conscience becomes dead and seared that it takes no notice of sin nor opposes the will and affections but suffers them to run headlong to all manner of wickedness Quest. Whether is this conflict between the flesh and Spirit in all the regenerate Answ. It is in all the regenerate that have received Spirituall illumination and have the use of reason and understanding being possessed of Gods sanctifying graces not only in the habits thereof but in their acts and operations Quest. What are we to think of infants and idiots Answ. Such of them as belong to Gods Election he worketh in them for their justification and sanctification after an extraordinary secret and wonderfull manner applying Christ to them his righteousness obedience and vertue of his death and resurrection by his holy Spirit who all-sufficiently supplies unto them the defect of all inferiour instruments and means and hereby purgeth them from the guilt punishment and corruption of their sins Now in these there cannot actually be this conflict because they have not the acts and operations of spiritual graces but only the seeds of them yet even in them through spirituall regeneration there may be some kind of conflict between the Spirit and the flesh the seed of grace and of corruption striving one against another But this is meant of Elect Infants dying in their infancy Quest. Whether is this conflict in all the regenerate in like manner and measure Answ. It is not but diversly as it pleaseth the Lord to glorifie himself in the manifestation of his wisdom goodness and omnipotency either by giving his servants a greater measure of strength and grace whereby they obtain an easie victory or a scanter proportion of it by which notwithstanding they shall as certainly though not so speedily overcome shewing his greater power in their greatest weakness 2 Cor. 12.9 Quest. Is not this conflict sometimes weake in strong Christians Answ. Yes for sometimes through pride and self-love they are apt to forget themselves and being swoln up in their own conceits to rob God of his glory by arrogating some part of the praise of their spiritual strength and victories to themselves whereupon the Lord leaves them by spirituall desertions unto their own abilities and le ts loose their enemies to assault them In which case they are utterly unable to stand in the least conflict but are shamefully foiled and led captive of sin as we see in the example of Noah Lot Job David Peter c. and then being discouraged they complain with Job Chap. 6.4 That God opposeth them as a mighty enemy c. and with David Psal. 22.1 and 77.7 8. and with the Church Isa. 63.17 and 64.9 and then the flesh proudly swells triumphs over the Spirit saying Is this the man that took God for his hope But though God hath withdrawn himself a little that the spirituall man might the more earnestly seek him yet doth he not utterly forsake his servants and his graces in them which though they seem extinct yet are they but in a swoon and therefore when the Lord blows upon them again by his Spirit then they recover their former strength and the Christian Champian being grieved and ashamed for his former foile with more then wonted valour assaults his enemies and puts them to flight obtaining the victory and ever after hold them under more base subjection Quest. What is the success of this conflict between the Flesh and the Spirit Answ. The success is twofold the first whereof is the repulses and foils which the Spirit suffers through the malice and fury of the flesh the second is of the victory and triumph of the spirit over it The first is temporary and lasts only for a time The second is permanent and everlasting Quest. What is considerable about the first Answ. That the Spirit is often foiled in this combate when as by the subtilty or violence of the flesh it s hindred in its course of godliness allured or forcibly drawn to the committing of sin of which St. Paul complains Rom. 7.21 22. and this happens either through the weaknes of the spirit or want of watchfulness and Spiritual care to get the whole Armour of God close buckled to us of which foils there follow three notable effects 1. Unfeigned and bitter sorrow for our slips and falls So Isai. 63.17 2. An earnest desire to rise again to be delivered from the bondage of the flesh and having gotten the victory to keep it under for the time to come So Rom. 7.24 3. Having obtained the victory an use of all good means to be
not in love with any Fifthly The next Rule for the subduing of the flesh is that we must neglect no sin as though we were in no danger of falling into it For we have the seed of all sin in us and need nothing to the committing of it but that God should leave us to our selves and Satans tentations Hence we are commanded to work out our salvation with fear and trembling Phil. 2.12 and when we think we stand to take heed of falling 1 Cor. 10.12 Sixthly The last Rule is that we set no stint to our mortification but that we endeavour from one degree to aspire to another till we come to perfection we must not deale with these Spirituall Enemies as Joash with the Aramites 2 King 13.18 contenting our selves with two or three victories over them much less as the Israelites with those cursed Nations suffering them quietly to dwell with us on condition that they will contribute something to our pleasure profit c. but we must war with them till we have utterly rooted them out or at least to deal with them as Joshuah with the Gibeonites to make them our slaves Let us not deal with them as Saul and Ahab with Agag and Benhadad get the victory and so suffer them to live least through Gods judgment they kill us because we killed not them neither with Saul let us destroy the meanest of our lusts and keep the fattest alive which bring most pleasure or profit to us Let us not be like Herod that refrained from many sins but would not part with his Herodias But our mortification must be without stint or restraint extending to all lusts in respect of the object and in respect of the time continually even to the end of our liues and thus continuing faithfull to the death we shall receive the Crown of life Rev. 2.10 And lastly in respect of the degrees we must not content our selves that we have mortified our lusts in some measure but we must strive after perfection not suffering sin to live in any of our members but must cleanse our selves from all filthiness of flesh Spirit c. 2 Co. 7.1 Labouring to be perfect as our heavenly Father is perfect Mat. 5.48 For which end we must pray God to sanctifie us throughout 1 Thes. 5.23 and Christ our Saviour to sanctifie and cleanse us by thâ— washing of water by the Word c. Ephes. 5.25 and to our prayers we must add our endeavours to encrease in the measure of mortification getting daily new victories over all our sinfull lusts True grace is growing grace c. Quest. What means may we use to strengthen the Spirit to the obtaining of the victory Answ. First We must avoid the means whereby it s weakned For in this spirituall warfare both these concur in the same actions for the famishing of the Flesh is the nourishing of the Spirit and the weakning of the one is the strengthening of the other Quantum carni detrahes tantum facies animum spirituals bona habitudine relucere saith Basil. Look how much thou detractest from the flesh so much thou makest thy spirituall part to prosper and flourish in good health and liking Now the chief means whereby the Spirit is weakned are our sins whereby we grieve the good Spirit of God and make him weary of lodging in our hearts but above others such sins weakens the Spirit as are committed against knowledge and conscience wilfully and presumptuously with which kind of obstinate rebellion the spirit is tired that he will no longet contend with us but leave us to our lusts and a reprobate mind to go on to our perdition Gen. 6.3 So it was with the old world Of this God complains Amos 2.13 that he was pressed under their sins as a cart under the sheaves For this God gave the Gentiles up to vile affections c. Rom. 1.26 we must not therefore quench the Spirit 1 Thes. 5.19 nor grieve him Ephes. 4.30 Quest. But what are those speciall sins which most wound and wâ—aken the Spirit Answ. First Ignorance and blindness of mind which pulls out of the hand of the Spirit his chiefest weapon the Sword of Gods Word whereby it defends it self and offends its Enemies It also dazels the understanding that it cannot discern the slights and subtilties of our Spirituall Enemies nor on which side they strike us nor how to ward off their blows Secondly Infidelity which disables the Spirit whilst it deprives it of the chief comforts and encouragements whereby it s strengthened against the assaults of the flesh viz. Gods sweet promises of grace in this life and of glory in the next to all those who walk in the Spirit and mortifie the flesh Yea it weakens the spirituall bond of our union with Christ which is our Faith by which alone he is applyed and so hinders the influences of his graces by which we are strengthened against the flesh and enabled to withstand the assaults of all our spiritual enemies Thirdly Impenitency which is most pernicious to the health and vigour of the Spirit for besides that it hinders all the operations of Faith the application of Christ and all the promises made in him our communion with God hiding his loving countenance from us in the appehensions whereof consists the life of our lives it also depriveth us of peace of conscience and joy in the holy Ghost by which our spiritual man is strengthened after we have received wounds by the flesh in the spirituall fâ—ight it hinders their cure and causeth them to rankle and daily to grow more incurable Fourthly Carnal security and hardness of heart greatly weakens the spirit whereby we bless our selves when our state is dangerous and have no sence and feeling either of Gods mercy and love or of his displeasure by the one whereof the Spirit is strengthened in Gods service and by the other we are preserved from sinning against him Carnall security weakens the Spirit as it makes us put the evill day far from us and utterly to neglect our spiritual enemies as though there were no danger It makes us lay aside our watch and so to lie open to the assaults of our adversaries and to neglect the means of our safety Fifthly The love of the world which like birdlime so besmears the wings of of our soul that thereby it is fastened to the earth and worldly vanities more especially the love of honours and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven It choaks the seed of the word that it cannot take root and bear fruit It frustrates all the good motions of the Spirit that they cannot take effect It exposes us to many tentations and snaâ—es which drown men in destruction 1 Tim 6.9 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures
and edifying our neighbours by our good example Fifthly We must carefully preserve our bodies and souls which are his Temple in purity from all pollution of sin For as a good aire and sweet habitation doth much refresh and strengthen our natural and vitall spirits and preserves our bodies in health So no less doth it chear up the Spirit of God within us if we provide him a cleanly lodging free from sinfull impurity sweetned with the incense of our prayers and adorned with the flowers and fruits of our good works and holy obedience Sixthly If we would strengthen the Spirit and increase in us the gifts and graces thereof we must keep them in continual exercise and cause these habits to shew themselves in their functions and operations For as breathing and moving are necessary for preserving the life of our bodies So fruitfull working and holy walking in all Christian duties is for preserving and cherishing the life of the Spirit Gal. 5.25 If we live in the Spirit let us walk in the Spirit Let the fire of the Spirit have fit vent to send out its flames in holy and righteous actions it will live and blaze but if we stop its vent it will presently die Let Faith exercise it self in apprehending the promises in waiting for performances fighting against doubting and in beaâ—ing the fruits of good works it will from a grain of mustard-seed grow to be a great tree from smoaking flax to a burning flame and from a feeble assent to a full perswasion Let love be exercised in doing and suffering for Gods sake in performing all holy services and Christian duties to God and our neighbours it will grow from a spark to a great fire Let the shoulders of patience be inured to bear the Cross of Christ and suffer afflictions to put up wrongs and overcome evill with good though they be weak at first they will become hardy and strong Exercise encreaseth graces but ease and sloth weakens them we should therefore resolve with David Psal. 119.32 33 34. Seventhly The last and principall means to cherish the Spirit is earnest and effectuall prayer to God that he will strengthen our weakness and quicken our dulness and support our faintness by a constant renewing of his spirit in us and sending a continuall supply of his saving graces to reenforce and refresh our decayed bands that by these Auxiliaries they may be enabled to stand in the day of battell and to get the victory over all our spirituall Enemies It s God that teaches our hands to war and our fingers to fight Psal. 144.1 and that gives us at the last a full and final victory and then adds the Crown of victory even everlasting glory Mr. Downhams Christian warfare Quest. But the flesh and Spirit being but qualities how can they be said to fight together Answ. Because the flesh and Spirit are mixed together in the whole regenerate man and in all the powers of his soul as light and darkness are mixed in the air in the dawning of the day and as heat and cold are mixed together in lukewarm water we cannot say that one part of the water is hot and another cold but heat and cold are mixed in every part so the man regenerate is not in one part flesh and another spirit but the whole mind is partly flesh and partly spirit and so are the will and affections c. Now upon this mixture it is that the powers of the soul are carried and disposed divers ways and hereupon follows the combate Quest. How doth the lust of the flesh shew it self Answ. First it defiles and suppresses the good motions of the Spirit Hence Paul saith Rom. 7.21 23. when I would doe good evill is present and the Law of the flesh rebels against the Law of the mind Hereupon the flesh is fitly compared to the disease called Ephialtes or the mare in which men in their slumber think they feel a thing as heavy as lead to lie upon their breasts which they can no way remove Secondly It brings forth and fills the mind with wicked cogitations and rebellious inclinations Hence concupiscence is said to tempt to entice and to draw away the mind of man Jam. 1.14 Quest. What are the contary actions of the spirit Answ. First To curb and restrain the flesh Hence St. John saith the regenerate man cannot sin 1 Joh. 3.9 Secondly To beget good motions inclinations and thoughts agreeable to the will of God as in David Psal. 16.7 My reins instruct me in the night season and Isa. 30.21 thine ears shall hear a voice behind thee c. and thus by the concurrence of these contrary actions in the same man is the combate made Quest. Why is there such a contrariety between the flesh and spirit Answ. Because the Spirit is the gift of righteousness and the flesh stands in a double opposition to it 1. In the want of righteousness 2. In a proness to all unrighteousness Object But naturall men also have a combat in them For they can say video meliora proboque deteriora sequor I see and approve of what is good but doe that which is naught Answ. This combat is between the naturall conscience and rebellious affections and its incident to all men that have in them any conscience or light of reason Quest. Have all believers this combat in them Answ. No For 1. Only such as be of years have it for Infants though they have the seed of grace in them yet do they want the act or exercise of it and therefore they feel not this combat because it stands in action Secondly This combate is in the godly in the time of this life only For in death the flesh is abolished and consequently this combate ceaseth Quest. What are the effects of this combate in the godly Answ. It hinders them that they cannot do the things that they would Gal. 5.17 and that three wayes 1. It makes them that they cannot live in the practice of any one sin 1 Joh. 3.9 2. If at any time they fall it staies and keeps them that they sin not with full consent of will but they can say the evil which I hate that doe I Rom. 7.19 3. Though in the ordinary course of their lives they do that which is good yet by reason of this conflict they fail in the doing of it Rom. 7.18 Hence it follows that all the works of regenerate men are mixed with sin and in the rigor of justice deserve damnation Object Sin is the transgression of the Law but good works are no transgression of the Law and therefore they are no sins Answ. I answer to the Minor The transgression of the Law is two-fold One which is directly against the Law both for matter and manner 2. When that is done which the Law requires but not in that manner it should be done and thus good works become sinfull Object Good works are from the Spirit of God but nothing proceeding from the
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
manifold is the witnesâ— of Conscience Answ. Twofold Either to accuse or to excuse Rom. 2.15 To accuse for evill to excuse by freeing from evill unjustly laid to ones charge the Jews Conscience accused Joh. 8.9 St. Pauls's excused Act. 23.1 Hence follows trouble or peace to a mans soul as Matth. 27.4 Rom. 5.1 Quest. What is a good Conscience Answ. That Conscience is said to be good when it obeyeth such light and direction as it doth think and take to be true and sound light and direction Act. 23.1 Quest. How many things concurre to make up a good Conscience Answ. First the matter whereupon it worketh which is a conformity in the whole man to the whole will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformed Secondly The proper act of it where this matter is to be found the Conscience will beare witness and give a true testimonie thereunto Thirdly The Consequence following thereupon which is peace and quietness to the soul. Such a good Conscience was perfect in mans innocency but by his fall it was clean lost and became an evill conscience For Gen. 6.5 Quest. How doth an evill Conscience faile in the proper works thereof Answ. Sometimes in defect Sometimes in an excess 1. In the defect when it suffers a man to run into all evill and doth neither check nor trouble him for the same Called a seared conscience 1 Tim. 4.2 2. In the excess when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his life a burden to himself So Judas's Matth. 27.3 4 5. Hence Isai. 57.20 21. Quest. What must concurre to the renovation of Conscience and making it good Answ. First Faith in Lord Jesus Christ whereby the Conscience is purged and purified from the naturall defilement which it had Heb. 9.14 Hence we are exhorted Heb. 10.22 to draw near with a pure heart c. Secondly A sanctified work of the Spirit whereby the heart is alienated from sin and made watchfull against it and withall it is put on to conform it self to the holy will of God whch conformity being true and entire without hypocrisie moveth the Conscience to bear witness thereunto Rom. 9.1 2 Cor. 1.12 This is stiled a pure Conscience 1 Tim. 3.9 2 Tim. 1.3 and a Conscience void of offence Act. 24.16 Quest. What then since mans fall is counted a good Conscience Answ. First That which giveth a true testimony of a mans Faith in Christ for the pardon of his sins and reconciliation with God Heb. 10.22 Secondly Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man Act. 24.16 particularly and specially in those duties which belong to his particular calling whereof he is to give an especiall account Matt. 25.21 Thirdly That which worketh peace and quiet in the soul Rom. 5.1 2 Cor. 1.12 Dr. Gouge on Heb. Quest. What other definitions may be given of Conscience Answ. Conscience is the judgment of a man concerning himself and his own wayes in reference and subordination to the judgement of God Dr. Ames Or It s the souls recoiling on its self Ward Dike Or It s the souls acting and reflecting on it self and on all a mans own actions Quest. How many sorts of good consciences are there Answ. A good troubled conscience Bona turbata Secondly A good quiet Conscience Bona pacata Quest. VVhat goodnesse must concurre to a right good Conscience Answ. First a goodness of sincerity Secondly a goodness of security It must be honeste bona pacate bona Quest. What then is a truly good Conscience Answ. A good Conscience is that which is rightly purified and rightly pacified by the Word Blood and Spirit of Christ regularly performing all the Offices unto which it is designed Quest. What must it be purified from Answ. First Ignorance A Conscience void of knowledge is void of goodness the blindy Conscience is alwayes an ill Conscience Tit. 1.15 Secondly From error the Erroneous Conscience is ever a desperate and dangerous Conscience Look what Swine are to a Garden a wilde Boare to a Vine-yard young Foxes to grapes c. Such is an erroneous Conscience to Churches Doctrines Truths Graces and duties It overturns all It engaged Herod under an Opinion of piety to destroy John to save his wicked Oath Mat. 14.9 Others make void Gods commands to make good their own vows Jer. 44.16 It made Paul to persecute the Church Act. 26.9 others to compass Sea and Land to make Proselites Matth. 23.15 Thirdly From naturall deadness or hardness Heb. 9.14 A dead Conscience is not for a living God Quest. How must conscience be purified Answ. First The word of Christ is the great heart-searcher and Conscience-purifier Heb. 4.12 Joh. 15.3 17.17 This removes ignorance Psal. 119.105 130. It rectifies Error being a voice behind us Isa. â—0 21 ends all controversies Isa. 8.26 Resolves all doubts Luke 10.26 Removes deadness and hardness Jer. 23.29 It s an Hammer to soften It s immortall seed c. 1 Pet. 1.23 Hence Psal. 119.25 50 93. Secondly The bloud of Christ further purifies it Heb. 9.14 and 10.22 1 Joh. 1.7 Thirdly The Spirit of Christ together with the Word and blood of Christ purifies it Joh. 6.63 Heb. 9.14 the Spirit heals those diseases before mentioned 1. Ignorance being the Spirit of illumination Ephes. 1.17 2. Errour being the Spirit of truth Joh. 14.17 3. Deadness being the Spirit of life Rom. 8.2 Its Refiners fire c. Mal. 3.2 Hence Isa. 4.4 Quest. What must Conscience be pacified from Answ. First It must be at peace from the dominion of sin there is a peace when sin and Satan are strongly armed and keep the house Luke 11. â—1 But this is the peace of a sleepy not of an awakened Conscience woe to them Luke 6.25 Amos. 6.1 3. Conscientia pacate optima may be vitiose pessima In tali pace amaritudo mea amarissima Ber. there is no peace to the wicked Isa. 57. ult 2 Pet. 2.3 Secondly From the rage of Satan this is the happy peace promised to Believers Matth. 16.18 the summe of that promise Rom. 16.20 the God of Peace shall bruise Satan under your feet shortly Thirdly From the displeasure of God when we can say Rom. 5.1 being justified by Faith we have peace with God This is the best part of our peace such as the world cannot give John 14.27 So Phil. 4.7 This guards the soule from all fears and assaults of the Law Sin Guilt Death Hell and Satan Quest. What must Conscience be pacified by Answ. First By the Word of Christ its pacified and restored to peace hence the Gospel is called the Word of Peace c. Acts 10.36 Rom. 10.15 2 Cor. 5.18 Isa. 57.19 and 52.7 Secondly By the blood of Christ. This is the procuring cause of
of Gods favour and his own peace Psal. 25.21 9. Such an one cannot skill of fleshly wisdome or worldly Policy He is no time-server 2 Cor. 1.12 Simplicity is the sincerity and sincerity all the policy of a consciencious man He desires no more wisdom then will make him honest and sincere Rom. 16.19 10. Sincerity is known 1. By the originall and principle it moves from Pharisees pray for ostentation not from devotion Mat. 6.1 2 5. So Phil. 1.16 A sincere person doth all out of a principle of piety to God and charity to man 2. By the rule it constantly walks by viz. Gods Word So Josiah 2 Kin. 22.2 Come commodity or discommodity he keeps on his way but unsound persons cast their eye on their own interest So 2 Chron. 27.2 and 26.4 and 25.2 2 Kin. 10.31 3. By the end it aimes at God is the sincere mans end and his glory his aime the Hypocrite makes himself his own end and so himself his own god Zach. 7.5 6. Hos. 10.1 Fourthly An inoffensive Conscience which Paul highly esteemed Act. 24.16 and this doth 1. Avoid giving offence either to God or man 1. He strives to prevent offences to God and takes up purposes against them Psal. 17.3 and if he hath displeased God he is displeased with himself for it So Jer. 31.19 Job 42.6 Ezek. 6.9 and 36.31 and he is carefull to breake off his sins by repentance Job 34.31 32. and 40.4 5. He is resolved rather to offend all thee world then to offend God Gal. 1.10 Dan. 3.16 Act. 4.19 2. Avoid giving offence to man especially such an offence as may cause him to sin and then such an offence as may cause him to take offence in the first we tempt him in the second we try him in both we offend him and doe the Divells work in both By the former he is stumbled by the Second he is made weake and by both offended Rom. 14.21 we must therefore take heed that we doe nothing that should cause others to offend by sinning as Elies sons did 1 Sam. 2.24 and Jerâ—boam 1 Kin. 14.16 and Ahab 1 Kin. 21.25 woe to such Luke 17.1 we must give no offence to the godly be they stronger or weaker Matth. 18.6 10. nor to the wicked Hence Col. 4.5 1 Tim. 6.1 2. 1 Pet. 2.18 and 3.1 we must not offend our selves but must regard what Conscience calls for to satisfie our duty and to keep in with our selves rather then to gratifie any others requests 2. An inoffensive Conscience will not be apt to take offence either 1. From God who can never give any yet to some Christ is a rock of offence Rom. 9.33 yea he was so to his Disciples Math. 26.31 2. From Gods way as when we receive the Word with joy but meeting with persecution we are offended and turn back Math. 13.21 3. From Gods Children and their weakness so far as either to condemn their persons or dislike their profession Matth. 18.5 True godliness makes a man apt to take all in good part 1 Cor. 13.5 4. From the evill World because all men speak evill of the wayes of God and forsake them we must not therefore be offended Isa. 8.12 13. Fifthly A quick-sighted Conscience Conscience's whole work is circumspection and therefore it must have eyes in every place It must have eyes before to view and oversee actions to be done behinde to review and overlook actions already done especially it must be full of eyes within to make a privy search in our own hearts to take account of the inward motions from which actions are undertaken of the inward intentions and affections with which they are undertaken and of the inward aims and true ends for which they are undertaken The Pharisees were full of eyes without and none within full of eyes before but had none behind they could censure others actions not see their own Hence called fooles and blind Mat. 23.17 19 24. Sixthly A well-spoken Conscience which can make the soule a good answer or upon just occasion make fit demands and puts forth its Quaries 1 Pet. 3.21 1. It makes a good and ready answer to God as Psalm 27.8 and 40.8 2. It makes a good answer for God as is commanded 1 Pet. 3.15 16. It s ready to give an account of its Spirituall estate when it is required 3. It makes a good answer for ones self when under the greatest clouds of censures suspicions or reproaches Rom. 9.1 2 Cor. 6.8 9. 4. When any business of Conscience is under consideration Conscience puts the best answer into thy mouth and will readily resolve what is to be done Seventhly An honest dealing Conscience For so much of honesty before men so much of good Conscience before God Of this Paul glorieth Heb. 13.18 Act. 23.1 1 Pet. 3.16 Peter exhorts to it a good conversation without proclaimes a good Conscience within Phil. 4.8 Notes of an honest Conscience are 1. He hath engraven on his heart this maxime I must be a Law to my self Hence it s said 1 Tim. 1.9 The Law is not witten for the righteous And if others were as honest as he fewer Laws and Magistrates would serve turne 2. He makes Christs rule his Oracle Matth. 7.12 what ever you would others should do to you c. which is the Epitome of the Law and Prophets the voice both of Scripture and nature 3. You may be bold to take his word and trust him He dares not deceive though he may be deceived His word is as good as his bond his bond as his oath and his oath as his soul. 4. You need not fear to take his wares his weight or his measure all are currant and warrantable He is faithfull and punctuall in his reckonings disbursments and receits as they 2 Kin. 12.15 c. 5. He respects not a person so much as the cause the cause of the poor fatherless and widows is more to him then the face of the rich or the letter of the mighty Like Levi Deut. 33.9 6. He will sooner suffer any prejudice himself then prejudice his neighbour Psal. 15.4 He sweareth to his own hurt and damage and changeth not Eighthly A tender Conscience which is the heart of flesh promised Ezek. 36.25 the câ—ntrite spirit in which God delights Isa. 66.1 2. commended in Josiah 2 King 22.19 20. and David 1 Sam. 24.5 2 Sam. 24.10 and in Ephraim Jer. 31.19 and in the Publican Luk. 18.13 Quest. But is there not a faulty tendernesse of conscience Answ. Yes as 1. When one is so tender that he cannot endure to be touched with a reproof Prophesie to us smooth things say they Isa. 30.10 Give us of your softest pillows Ezek. 13.18 Such was Amaziah Amos 7.10 and they Jer. 38.4 and they Act. 5.33 and 7.54 whereas the right tenderness is to be very sensible of the evil of sin and the danger thereof and thereupon impatient of the sinne but very patient of reproofe Psalm 141.5 Act. 2.37 2. When