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
seek and procure them by evil 1 Pet. 2.15 A good conscience must not go out of Gods way to meet with sufferings nor out of sufferings way to meet with sinne It s not Poena but Causa the cause not the punishment which makes a Martyr 2. If thou sufferest for ill-doing yet be sure that it be wrongfully 1 Pet. 2.19 and if thou beest charged with any evil that it be falsly Mat. 5.11 that thy conscience may say we are as deceivers yet true as unknown yet well konwn to God 2 Cor. 6.9 10. Thirdly if thou desirest chiefly and especially to suffer in the cause and for the name of Christ this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably but in the matters of God he cared not what he suffered Dan. 6.14 5. Life as it is too little worth to be laid out for Christ so it s too precious to be laid out in any other cause It s an honour if we can call our sufferings the sufferings of Christ Col. 2.24 and our scarrs the marks of the Lord Jesus Gal. 6.17 and can subscribe our selves the prisoners of Christ Eph. 3.1 Fourthly if thou lovest to see the ground thou goest upon that thy cause be clear the grounds manifest that thou beest not thrust forward by a turbulent spirit or a mis-informed conscience but for conscience towards God or according to God that thou mayest say with the Apostle I suffer according to the will of God 1 Pet. 4.19 Fifthly if thou beest careful not only that the matter be good but that the manner be good lest otherwise we disgrace our sufferings 1 Pet. 2.19 c. If thou suffer wrongfullly yet thou must suffer patiently This is to suffer as Christ suffered 1 Pet. 2.21 22 23. Sixthly if thou committest thy self in thy sufferings to God in well-doing 1 Pet. 4.19 suffering times must not be sinning times He is no good Martyr that is not a good Saint A good cause a good conscience a good life a good death a good matter to suffer for a good manner to suffer in make an honourable Martyr Tenthly a conscience of charity This the Apostle speaks of as the end and perfection of the Law and Gospel too 1 Tim. 1.5 where there is the truth of charity there is the truth of conscience also the more of charity the more of conscience Now this charity is twofold 1. External or civil which respects 1. The poor to whom is to be shewed the charity of beneficence 2. To the neighbour and friend a love of benevolence And 3. To the enemy a love of forgivenesse 1. To the poor a love of beneficence and well-doing this kind of charity is the worlds grand benefactor the poors great Almoner the widows Treasurer the Orphans Guardian and the oppressed mans Patron This lends eyes to the blinde feet to the lame deals out bread to the hungry cloaths the naked and brings upon the Donor the blessing of him that was ready to perish This Zacheus shewed Luke 19.8 and Job Chap. 30.12 c. and Obadiah 1 King 18.13 and Nehemiah Chap. 5.15 Hence Psal. 112.5 Prov. 31.20 26. So Cornelius Acts 10.2 4. Isa. 32.8 2. To our neighbours must be shewed the charity of benevolence we must love them as our selves Matth. 22.39 Rom. 13.8 For Prov. 18.24 He that hath a friend must shew himself friendly It s a pleasant thing to see friends and neighbours living in this mutuall love and benevolence Psal. 133.1 c. 3. To our enemies a love of forgiveness This is the hardest and therefore the highest pitch of love a lesson only to be learned in the School of Christ. The Pharisees taught otherwise which Christ laboured to reform Matth. 5.46 Luke 6.32.33 This makes us like our Father in Heaven who is kind to the thankfull and unkind Luke 6.35 and like his Son on Earth who prayed for his enemies This we are exhorted to Col. 3.12 13. 2. Spirituall or Ecclesiasticall which is to be shewed in the love we bear to the Church and truth of Christ and to the souls of our brethren This Charity is to be preferred before all the former the former may be amongst Heathens and civilized Christians but this is the peculiar badg of the people of God A love of Symphonie in judgment and opinion of Sympathy in heart and affection and of Symmetrie or Harmony in an offensive conversation This is often and earnestly pressed Phil. 2.1 c. 1 Pet. 3.8 It s the end of the Law the adorning of the Gospel the lively Image of God and of Christ the first fruit of the Spirit the daughter of Faith the Mother of hope the sister of peace the kinswoman of truth the life and joy of Angels the bane of Divels It s the death of Dissentions the grave of Schismes wherein all Church rupture and offences are buried 1 Joh. 4.8 16. Joh. 13.34 Gal. 5.22.6 Yea it s the very bond of perfection Col. 3.14 and that which covers all sins 1 Pet. 4.8 Quest. What is the excellency and benefit of a good Conscience Answ. First The excellency of it appears in the honourable titles given to it above all other graces and the reall preheminence it hath if compared with all other things as 1. It hath this proper denomination given it ordinarily of a good Conscience Act. 23.19 1 Tim. 1.15 1 Pet. 3.16 21. whereas other graces though excellent in their place and kind are seldom so called Where do we read of good Faith good Love Holiness c. whereas Conscience is good of it self and makes the good Faith the good Love the good repentance c. which all cease to be good when severed from the good conscience Again compare it with all other good things and it hath the better of them what good is there in a chest full of goods when the Conscience is empty of goodness Quid prodest plena bonis Area si inanis sit Conscientia said St. Austin What if he hath good wares in his shop a good stock in his ground good cloaths to his back c. if he hath not a good Conscience in his heart This man is like Naaman a rich and honorable man but a Leper What are all great parts and abilities without a good Conscience but as sweet flowers upon a stinking carcass It s above all Faith alone therefore they oft go together in Scripture 1 Tim. 1.5 19. and 3.9 If this be put away Faith is shipwract Nothing profits alone without this not Baptisme 1 Pet. 3.21 not Charity 1 Tim. 1.5 not coming to the Lords Supper Heb. 10.22 not any serving of God 2 Tim. 1.3 not obedience to Magistrates Rom. 13.5 not all our sufferings 1 Pet. 2.19 20. Let all duties be performed and Conscience nor regarded and the man is but an Hypocrite Let all gifts remain and profession stay and the man is but an Apostate Hence Bernard Vtilius est
its season yet civil conversation is to be preferred before solitarinesse as tending more to the glory of God the advancement and enlarging of the Kingdome of Christ the good both of Church and Common-wealth with all the members of them and our own present comfort and future joy which is much augmented when by our Christian conversation and vertuous actions our holy profession and good example our admonitions exhortations counsel consolation our works of justice and charity and by all other good Offices mutually performed we build up those that are about us in their most holy faith and draw many to accompany us to the Kingdome of Heaven Hence Gen. 2.18 It s not good for man to be alone Eccles. 4.9 10. Two are better then one c. and Saint Paul lays it as a charge upon all Heb. 10.24 25. To provoke one another to love and good works c. Quest. How may this be further proved Answ. First God commends it to us by his works of creation For he hath made us in our natures political and sociable creatures who take comfort in conversing together Secondly in his wise providence he hath so disposed of us that we should not be absolute and able to live of our selves but need the mutual help one of another So that the King needs the Subject as much as the subject needs the King the rich help the poor and the poor labour for the rich the City needs the Country as well as the Country the City Thirdly God hath linked all men together into society as it were particular members of the same bodies and hath so furnished them with diversity of gifts and several abilities to sundry offices that no sort of men can be wanting without a maime nor any part utterly pulled from the whole but he must necessarily become a dead and unprofitable member and work his own ruine by this his separation Fourthly in our renovation we are as it were anew created into one body where of Christ is the Head and as diverse members have our several functions and offices allotted to us which are not onely for our own use but for the good of the whole body and every of our fellow-members 1 Corinth 12.1 15 25 26. Quest. What are the benefits which redound to the whole body and to all particular members hereby Answ. First hereby they are linked together by the same Spirit and in the bond of love to performe all mutual Offices of Christian charity which may advance each others good Secondly they communicate in the same blessings and rejoyce in one anothers good having according to their numbers their joys redoubled In their troubles and afflictions they also communicate in one anothers grief each comforting his fellow and so making the burden much more light by compassion and bearing it upon many shoulders Thirdly they stirre up Gods graces in one another both by word and good example helping to remove impediments that lie in the way and exhorting one another to cheerfulnesse in their journey whereby they quicken their speed towards the Kingdom of Heaven Quest. How must we prepare our selves before we go into company Answ. First when we are free and left to our choice we must chuse such company as in all likelihood may either do us good or at least receive some good from us and therefore we must pray unto God to direct us in our choice and make our meeting profitable for the advancement of his glory and our good Secondly we must also pray to God to give us his grace and holy Spirit whereby we may be enabled to prosecute these ends Thirdly seeing the enemy of our salvation layes nets and snares to entrap us in all places and especially in our company we must therefore resolve before-hand to arme our selves against these dangers and to keep a narrow watch that we be not overcome by him Fourthly we must not propound this as our end to passe away the time and to solace our selves with carnal delights but to go with this resolution that we will do our best to receive good especially for our soules or to do good to our companions by our words examples and actions to prevent sin in them or to quicken them to good Fifthly we must put off and cast from us turbulent passions and disordered affections and adorne our selves with the contrary graces of Gods Spirit We must for this end subdue our pride and wrath and frowardnesse envy towards our superiours and disdaine towards our inferiours and we must put on brotherly love See the benefits of it 1 Cor. 13.4 5 6 7. and with it we must put on the spirit of meeknesse and patience to put up injuries and passe by offences and to bear with infirmities The spirit of humility c. Quest. Being thus prepared what must our carriage be in company Answ. First we must sincerely seek Gods glory and our own salvation shunning whatsoever may impeach the same Secondly we must be innocent and unblamable in all our words and actions and give no ill example or offence to any in our company but shine before them c. Matth. 5.16 so we are exhorted 1 Pet. 2.12 so did Paul behave himself 1 Thes. 2.10 Thirdly we must be just and righteous observing truth in our words and equity in our actions as we are exhorted Phil. 4.8 9. This the Gospel teacheth us Tit 2.12 Fourthly we must be fervent in love towards those with whom we consort which will make us ready to perform all other duties towards them as we are exhorted Rom. 13.8 10. Col. 3.14 Fifthly we must labour to be of the same minde as we are of the same company to minde the same things and to have the same affections 1 Pet. 3.8 Rom. 12.15 Phil. 3.16 and to walk by the same rule so farre as will stand with truth and justice Sixthly we must not carry our selves proudly towards one another not being wise in our own conceits Rom. 12.16 but condescending to men of low degree in the truth and in things indifferent and of small moment or if we dissent to do it in a meek and peaceable manner Seventhly we must be patient and peaceable in our conversation more ready to beare them to offer injuries as we are exhorted Rom. 12.17 21. For which end we must follow Saint Paul counsel Col. 3.12 13. Quest. But what if through accident or our necessary occasions we fall into ill company Answ. Then we must not hide our profession lest Christ be ashamed of us Mat. 10.33 nor applaud them in their wicked courses endure their reproaches and taâ—nts at Religion countenance their swearing or profane jests with our smiles much lesse runne with them into the same excesse of riot 1 Pet. 4.4 but rather labour to reclaime them and gain them to Christ. For which end we must 1. See that in all our carriage we be unblamable Phil. 2.15 that they may have nothing to say against us Tit. 2.7 8. Thus we
must we watch over our eyes p. 326. How over our ears ib. How over our pallats ib. How over our sence of touching p. 327. How over our tongues ib. How over our works and actions ib. What must we principally aim at in our Christian watch p. 328. VVhat may move us to this circumspect walking ib. What means may enable us to it p. 329. CHAP. XXXII About the comforts of Gods people Have Gods people alwayes Comfort inwardly p. 331. VVhy doth God sometimes hide his face from them ib. How may we finde comfort in our spirituall distresses p. 332. Why should we seek it ib. Hath God comforts for us in all distresses ib. Whence is the strength of Gods Children ib. What are the comforts of God ib. when doth God most comfort his ib. VVhence is it that Gods Children oft want comfort p. 333. CHAP. XXXIII About comforting others What Rules must we observe in comforting others p. 335. What are the best means whereby we may comfort others p. 336. Why should we be so carefull to comfort others p. 337. How is God the Father the Author of our Comfort ib. How is God the Son the Author of it ib. How is God the Holy Ghost the Author of it ib. CHAP. XXXIV About comforting afflicted Consciences How shall we comfort such as are dejected with a sight of their sins and want of grace p. 341. How may true desires be discerned from false p. 343. How may one that is distressed in minde be comforted p. 345. How must we proceed in applying the promises to such ib. What if we finde him not humbled p. 346. How must comfort be administred ib. VVhat are the false wayes ib. Why are they false ib. VVould not God have all to be saved ib. Did not Christ reconcile the world to himself ib. VVhat is the right way of administring comfort p. 347. VVhat are the grounds ib. How may it be proved ib. Ob. The desire of good is naturall therefore God will not regard it ib. How may godly sorrow be discerned ib. What if a man cannot reach to such a sorrow ib. How may the party distressed be brought within the compass of the promise of salvation ib. That the promise may have good success what Rules must we observe p. 348. What is the speciall distress arising from the Divine Tentations ib. What are the occasions of this Tentation ib. What are the effects of it ib. What remedies must be used to comfort such ib. What if the party be so distrâ—cted that he cannot perform any good duty p. 349. What tokens of grace are we to enquire after in such p. 349. How many distress of minde from outward affliâ—ions be remedied ib. We could bear afflictions from God but ours come from men that hate us p. 350. How is God with us in afflictions ib. What are the fruits and benefits of afflictions ib. How are afflictions good in regard of their quality ib. How may a distressed soule be supported when God deferres deliverance ib. What if our afflictions continue unto death p. 351. How shall we be able comfortably to endure the pangs of death ib. How may we prepare our selves for death ib. How may we discern whether the joyes of the Spirit be in us p. 352. What helps are to be used in the time of death ib. What are the helps in practice ib. How shall we bear with comfort Satanicall molestations p. 353. VVhat if our Houses were molested with evill Spirits ib. What must we doe when we are molested with blasphemous thoughts p. 354. VVhat will cure this grievous malady ib. How shall we know whence they arise ib. What remedies must be applyed ib. How may distresse of minde arising from our own sins be cured p. 355. What if a man after repentance fall into some great sin again ib. What must we doe when troubled for want of grace and obedience p. 356. But my heart is hard my faith mixed with infidelity c. p. 356. Can God accept our works that are so imperfect ib. How doth the body cause trouble of mind p. 357. What are the effects of Melancholly ib. What is the difference between Melancholly and trouble of Conscience ib. How must the Melancholly be cured ib. How do alterations in the body cause trouble of mind ib. VVhat remedies are to be used in these cases p. 358. CHAP. XXXV About self-commendation Is it lawfull for a man to commend himself p. 359. In what cases is it allowed ib. Is it not oft condemned in Scripture p. 360. How then shall we know when its lawfull ib. CHAP. XXXVI About Communion with God What is it to be in Communion with God p. 363. What are the signs of it ib. How may we know it by the Spirit that is given us ib. By what signes may we know that the Spirit is given us ib. How shall we know that we sincerely abide in the truth p. 364. Did not the Divel and Hypocrites confess Christ ib. How shall we know when we fiducially confess Christ ib. How may we know that we dwell in Gods love p. 365. How shall we know that we walk in the light ib. How did Christ walk that we may know whether we walke so ib. How shall wee know whether we keep his Commandements as we ought ib. CHAP. XXXVII About Communicating in other mens sins How many wayes may we Communicate in other mens sins p. 367. How many wayes is sin countenanced ib. Why are Superiours guilty of such sins as they permit p. 368. How may such keep themselves free from other mens sins ib. What may move us to avoid communicating in other mens sins ib. How else may we communicate in other mens sins ib. Are not all guilty some way of the sins of the times p. 369. May we in any case rejoice in another mans sin ib. CHAP. XXXVIII About the Choice and use of Company What Rule must we observe in the choice of our Company p. 371. Why must we make use of good company ib. What reasons may be rendered for it ib. May we keep company with such as are civil p. 372. May we not converse with unregenerate friends kindred c p. 373. What must we doe when in good company p. 374. What in wicked company ib. What is meant by not familiarly conversing with the wicked p. 375. Why may not such be made our companions ib. What if Husband Wife c. are wicked ib. How else can you prove that the wicked are not to be made our companions p. 376. May we then have no dealing with them ib. Why must we carefully watch over our selves in company ib. What Rules must we observe for our carriage in company ib. How may we attain wisdom herein p. 377. How shall we be furnished with matter to edifie one another ib. What if we cannot thus furnish our selves ib. Why must we be so carefull herein ib. What if for all this we cannot bring our hearts to it ib. What if we
or evil to be avoided Quest. How may it appear that these sensitive Affections are not to be abandoned but only moderated according to the Rules of Reason and Faith Answ. 1. Because vertue never ruines that which is wholly conformable to Reason As its Reasonable to see a man moved with pity and compassion towards his friend in misery and a mother to be grieved when she sees her children in pain or torment It s reasonable that a vertuous man should be touched with indignation when he sees the wicked and wickednesse advanced To apprehend evil to fear punishments to attend recompences with Joy to long after Promises are they not encouragements to Piety Temperance and other vertuous Actions so that they which would have no passions quench the fruits of vertue and deny it the content which is due to it The Passions of our souls are the objects of many excellent vertues which do moderate them and reduce them to Reason when they seek to flie out As Fortitude is a vertue by means whereof we moderate excessive fear and immoderate boldnesse c. 4. The sensitive appetite is a gift freely bestowed upon us by God but vertue never destroys nature but addes to it the perfections which it wants It must then suffer the sensitive Appetite to act according to its inclination yet moderating its motions and restraining them under the Lawes of Reason As to make exact musick we must not take away the diversity of tunes but reduce them to a good accord and perfect harmony so the strivings of vertue ought not wholly to root out all natural passions from the soul but to moderate and govern them by the rule of Reason Passions indeed if they be immoderate are infirmities of the soul if they submit to Reason and Faith they are instruments and objects of Vertue the armes of Reason and as it were lively sparks which inflame desires in our soules Quest. What are the Rational Affections Answ. They are such as appertain to the Will of which they are immediate acts directed by the Understanding Quest. How may it be proved that there are Affections in the highest and chiefest part of the soul Answ. 1. Because the Scriptures ascribe to God love hatred anger zeal c. who cannot be subject to any sensitive aberrations and therefore as in him they are perfections we are commanded to imitate him in them so there is no reason why they should be denied to us in such sort as they be perfect and that is principally in the Intellectual power of the soul. We certainly know that our sensitive appetite cannot love hate fear hope c. but what may be conceived by imagination or sensitive apprehension for we may love an evil thing but we cannot love an unknown thing and experience shews that men may fear God love him and hope in him that they may hate sin and exercise many notable affections that Reason prescribes and whereunto the sensitive apprehension ascendeth not As our Wit understandeth whatsoever our senses perceive even so our Will may affect whatsoever our Passions do follow For as the object of the Wit is all truth whether real or apparent so the Object of our Will is all good either so indeed or carrying the glosse thereof But these Affections which reside in the reasonable part of the soul differ much in nature and quality from those in the inferiour parts of the soul because they are immaterial spiritual and independent of any corporal subject but the other are material corporal and depending upon some bodily instruments Quest. How may it be proved that these Rational Affections are motions of the Will Answ. Because they are conversant about spiritual coelestial yea eternal objects as of God Christ Heaven c. Col. 3.2 of which the sensitive appetite is uncapable They remain in the soul when it s separated from the body the Saints carry them to heaven with them as love joy hope but the sensitive appetite will then be of no use to them after the Resurrection of the body which will be raised a spiritual body to be sustained without any bodily meanes having no need of food cloathing marriage c. about which the appetite was here conversant They are to be found in the Angels both good and bad which have neither bodies nor sensitive appetites The Angels in heaven rejoyce at the Conversion of a sinner Luke 15.10 and desire to look into Gospel-mysteries 1 Pet. 1.12 and the devils feare and tremble Jam. 2.19 Paul makes the Will the seat of the Affections and joynes them together 1 Thes. 2.8 being affectionately desirous of you we were willing to have imparted to you not the Gospel only but our own soul. Quest. Are these rational Affections so elevated above the body as that they have nothing to do with it no not whilest the soul is in the body Answ. Yea though they are originally and radically in the Will yet the Will stirs up the sensual Affections and they stir the humours and patts of the body especially the spirits and the blood and so make the whole man to suffer both body and soul. Hence they are called Passions As Feare chills the blood Anger boiles it Grief contracts and closeth up the Heart Joy dilates it c. Quest. Why must our Affections be carefully looked to and ordered by Gods Word Answ. The first sort of reasons may be taken from the effects of disordered passions As 1. Because Passions when unruly blinde Judgement and Reason Passions are like green spectacles that make all things look green so he that loves hates or is vehemently possessed with any other passion judgeth all things that concurre in favour of that passion to be good and agreeable with Reason Passions seduce the Will because the Understanding being the eye and director of the Will which of it self being blinde and without knowledge followeth that which the Will representeth and propoundeth as good wherefore the waves and billowes of apparent reasons so shake the sandy shelfe of a weak Will that they mingle it with them and make all one Besides the Will by yielding to the Passions receiveth some little pleasure which moveth her to let loose the Bridle to inordinate appetite having in her two inclinations one to follow reason the other to content sense Passions mightily change the quiet temper and disposition of the minde For the minde is at peace when the Will ruled by Prudence moderates and governes the Passions but the soul is troubled when Passions oppose themselves against the Rule of Government For 1. Passions rebel against Reason and undermine the Understandings of men to their great molestation For no sooner doth the Minde ascend Heaven-ward by Meditation but inordinate Passions hale it back and draw it down to the earth 2. One passion fights with another as fear opposeth Anger Covetousnesse Prodigality and on a sudden men fall from one extream to another as from great â—oy to great grief 3. Passion is unsatiable
pliable to relations and tractable to good or evil 1. Convertible to God for in the Conversion of sinners he works upon their affections to draw and gain them to himself as Acts 2.27 and 16.29 30. 2. Marriageable to Christ for Christ wooes our affections when he would marry us to himself by heart-charming compellations and arguments Cant. 5.2 3. Pliable to relations for relations are founded in affections as love is the glue that makes man and wife cleave each to other Eph. 5.31 so of Parents and children Masters and servants So of friends 1 Sam. 18.1 4. Tractable either to good or evil to truth or errour Hence 1. Satan to draw men from the Truth and Ordinances labours to bring them into distaste of their Ministers 2. To draw them into errour he labours to bring the broachers and teachers of errours into favour with their hearers Eph. 4.14 3. To draw men to sin he bewitches their affections and by them blindes and corrupts their judgement as he did Eves Gen. 3.6 12. See Mr. Fenner Ball. Râ—yner of the Government of Affections Quest. Whether may the strength of Grace consist with the want of those strong affections which Christians have found in their first Conversion Answ. For answer hereunto these three things are to be considered First When a man may be said to lose his first affections Secondly in what cases a strong Christian may be said to want strong affections Thirdly whence it is that they which have strong grace may yet want such strong affections as they had at their first Conversion For the first Affections are fitly compared to the pulses of the soul by which judgement may be given of the state and temper of the soul and that we may know when our affections beat low and are decayed we may judge thereof by these signes 1. When we have not such quick desires after duties Mostly a Christian at his first Conversion is so earnest and eager after holy duties that he will scarce allow himself time for the duties of his particular calling Yea many times they tire themselves in hearing reading meditation c. But afterwards this heat abates and they pray lesse hear seldomer c. which usually proceeds from their multitude of worldly occasions 2. Affections may be judged to be decayed when men want those soul-ravishing joyes which formerly they have had which being abated their affections also are abated 3. Affections are decayed when sensible profiting by Ordinances is abated Indeed a man may profit by Ordinances and yet not be sensible of his profiting He may grow at the Root in solidity of Grace though it may not shoot up so much in blossome of affections Quest. For the second In what cases may strong Christians want strong affections Answ. First If they have lesse sin in duties though they have lesse affections Young Converts have oft-times much affections in holy duties but withal much corruption they are subject to rashnesse and precipitancie in their prayers to be proud of their graces and to be too apt to have caâ—nal dependance upon their duties but old experienced Christians as they have oft lesse affection so they have lesse sin in holy duties and exercise more grace in them So after duties a weak Christian is apt to indulge his corruptions thinking that he hath made a compensation for his sins by his duties but an experienced grown Christian though he be not so affectionate in duty yet he is careful afterwards not to spoil all by sin Secondly A strong Christian may want strong affections in case that he hath strength of judgement to recompence the want thereof Young trees are more sappy but old trees are more solid Hence Paul prays for the Philippians not only that their love might abound but that their judgment might abound also Phil. 1.9 Though old experienced Christians have not so much affection yet they have more solidity and clearnesse of judgment more experimental knowledge in the profound mysteries of the Gospel and more distinct apprehension of the deep things of Christ whereas affection without knowledge will be but rashnesse yet such have a Promise made unto them Isa. 32.4 The heart of the rash shall understand knowledge c. Tbirdly A strong Christian may want strong affections in case it proceed from a natural temper and not from a sinful carelesse distemper Some are naturally of a soft and tender disposition and these are naturally more affectionate and of this temper are most women Others are naturally more bound up in their affections and are of a more reserved temper who naturally shew no great affections neither of joy nor sorrow At Christs death they that expressed most affections were women Luke 23.27 Some mens temper is like ice that easily thawes others are like iron and it must be a hot fire that will melt them down But the lesse affectionate are the more judicious Fourthly In case of sicknesse old age and bodily weaknesse he that hath strength of grace may yet want strength of affection as the ebbing and flowing of the Sea depends upon the motion and influence of the Moon so our affections do ebbe and flow much what as the strength or weaknesse of the body hath an influence upon them Quest. Whence is it that they that havâ— strength of Grace may yet want those strong affections which they had at their first Conversion Answ. First Because at first Conversion grace was but particularly employed which afterwards is more diffused and generaly employed When much water runs in one channel it makes the stream to run the stronger but when there are many rivulets cut out though there be as much or more water yet there is not the same strength of the stream So it is at our first Conversion then all our affections made up but one stream and therefore seemed the stronger A new Convert hath not so many duties to perform as a grown Christian because he doth not know so many It may be at first all his affections run out to pray to heare to reade and whilest all the affections run in this one channel they seem to be very strong whereas a grown Christian hath besides these many particular duties of his calling and relations to follow and therefore it s no marvel though his affections seem weaker Secondly This is from the newnesse of the condition Naturally we are much affected with new things as a man that hath been many years in a dark dungeon when he is suddenly brought into the light is much affected with it This is the state of our souls at our first Conversion we are then brought from darknesse to light and from the power of Satan unto God 1 Pet. 2.9 By the Grace of Conversion God brings us out of darknesse into his marvellous light and because it s so marvellous therefore it doth so much affect Our change at Conversion is very great we become new men and we are so affected therewith that we are as it
were astonished therewith Yet in this case we must distinguish between solid affections and transient passions which weare off presently and vanish suddenly The affections of some Christians especially of young ones are like colours which are not in grain they will soon fade It is with a new Convert as with a man going to execution whilest he is upon the Ladder a Pardon is unexpectedly brought how will he be transported with joy He will even leap for joy yet afterwards this torrent of his joy may he abated though his life be as dear to him as ever So when a soul hath been brought by the Law to a sight of its lost condition when the Gospel proclaimes a Pardon and the Spirit of God hath set on the comfort of that Pardon upon the heart Oh what ravishments hath that soul fot the present which perhaps he shall not long retain the violence of his joy is abated but the solidity of it remains A third Reason may be taken from Gods indulgence to young Converts who usually gives in comfort according to the necessities of his people It s with God our heavenly Father as its with natural Parents they are most tender over their new-born children The father of the Prodigal did not only receive him mercifully but bountifully too he gave him more then was for necessity He gave him not only Shooes but a Ring not only cloaths but the best Robe not only bread but the fatted Calfe and Musick at this Feast and all this was for his newly converted and repenting Son he did not entertain him so every day after At our first Conversion God expresses much bounty and indulgence to us and afterwards though we have the same love from God and the same love to God yet the expressions may not be the same now as formerly they were Quest. What must we do when we finde that we have lost our first affections Answ. First Labour to be sensible of and humbled for those decays A decayed condition is an uncomfortable condition Though thy grace may carry thee to Heaven yet by thy decayes thou wilt live uncomfortably on earth Secondly Labour to get those decayes repaired If thou hast lost thy first love repent and do thy first works Rev. 2.4 5. Thirdly Make up the want of former affections in solidity of knowledge and judgment and if the candle give not so great a blaze let it give a more clear and constant light Fourthly Labour to keep up the first vigour of your affections For 1. Remember that you may lose that in a short time which you may be long in recovering A man by one weeks sicknesse may lose more strength then he can recover in a moneth A wound may be soon made but is not so soon cured So it s far easier to lose our holy affections then it is to recover them 2. Labour to keep up your holy affections For the truth of grace is more discerned by our affections then by our actions It s easier to dissemble acts of grace then gracious affections A Painter may paint the colour but not the heat of the fire 3. It s very hard to retain the first vigour of our affections therefore we should take the more paines about it Flushing of spiritual joy is like the sea wherein the tide doth not flow so high but the ebbe falls as low Bernard speaking of them saith Rara bona brevis mora they come seldom and stay but a short time As the Fall follows the Spring and one day is clear and another cloudy so it is with the best Christian his affections are not always at the same pitch yet it should be our endeavour to maintain in our souls our first vigorous affections in and towards the wayes of God Mr. Love of Grace CHAP. VII Questions and Cases of Conscience about Afflictions Quest. WHat is Affliction Answ. Any trouble grief or evil whatsoever that happeneth either to soul or body name goods or estate for correction of sin or for trial as it doth to the godly or for punishment and vengeance as it doth to the wicked Rom. 2.8 Quest. Why doth God suffer his children to be distressed and afflicted Answ. He respects himself therein For First God gaines glory many wayes by it As first his power is seen in their distresses his love goodnesse truth c. Then the Saints can say with Job Mine eyes have seen thee Job 42.5 Secondly not only present power and mercy is then seen but former we see what power was used in preventing misery what mercy in giving comfort Thirdly Then God shall have their custome and company Children that care not for their Parents in prosperity will flie to them in adversity He aimes at his peoples good therein For 1. Whilest they are Spectators they lay about them in getting and exercising of grace Others deep sorrows make us see how needful it is to get much faith patience Scriptures c. in readinesse 2. They stir up to prayers mercies c. as when Peter was in prison they thought it high time to pray Acts 12.5 3. When themselves be afflicted they help themselves by the afflictions of others Such suffered this affliction and God loves them why not me also Such cried and sped well why may not I Psal. 32.5 6. God aimes at the Parties good in great distresses Hereby they are tried humbled have experience of their frailties and graces We know little of our selves till much distressed neither what our weaknesse nor what our strength in Christ is How poor our selves noâ— how great our God is 2. Hereby they are brought to receive often sentence of misery Death Hell in themselves and its good to taste these things before we feel any of them It will empty a man of himself and make him trust in the living God It will learn him those three lessons of Christianity mentioned by Paul Phil. 3.3 To worship God spiritually to make Christ his joy and to lay down all confidence in the flesh 3. Hereby they are made helpful to all For 1. We cannot pity others till experience hath taught us 2. We will not be serviceable till affliction hath humbled and broken us 3. We know not how to comfort others till our selves have been wounded and healed But when we have learned by experience we can make our plaister serve another man and comfort him in the same affliction with the same consolation 2 Cor. 1.4 See Dr. Harris's Davids comfort p. 56. Quest. Why doth God suffer holy men to be afflicted Answ. Saint Chrysostome hath set down eight Reasons to which more may be added First because otherwise they would grow proud of their gifts and graces Secondly lest others should over-value them and account them Gods rather then men Thirdly that Gods power might the better appear in their weaknesse Fourthly that their patience might be manifested and made exemplary as in Job Fifthly to minde and assure us of the Resurrection For if man suffer not
7. Faith begets soundnesse of spirit and Christian hardinesse But a sound mind is not easily disturbed with wrongs that are offered no more then sound flesh is when handled 8. It seeks the approbation of God but is not vainly inquisitive what others think or speak or do whereas he that basely enquireth what is said against him in every company disquiets himself with anger and makes his faults more publick 9. It acquaints us with the common frailties of all man-kinde discovers the filthinesse of original sinne which hath infected all the sons of Adam It puts us in minde how often we have provoked God and offended our brethren the remembrance whereof is a great curb to carnal anger seeing we do many things that need pardon both from God and man 10. It kindles in us just indignation against our own sinnes which restraines carnal anger from breaking out against others For he that is zealous against his own sins hath no leasure to quarrel with others for petty wrongs and injuries 11. Faith proceedeth with counsel and deliberation It considers before it judge and judgeth before it proceed to execution It defers to censure till time hath revealed the truth 12. Faith worketh by love which is of more force to restrain us from revenge then injury to provoke unto angeâ— For love suffers long yea suffers all things 1 Corinth 13.4 7. It makes us look upon him with whom we are angry as a brother To remember that we would have other men to forgive us when we wrong them and therefore we must do the like 13. It 's the property of faith to receive the whole Word and to diffuse the saving vertue thereof into every power of the soul which changes us in to the nature of it self But the Word requires meeknesse long-suffering and patience the Word is compared to leaven that leaveneth the whole lump 14. Faith obtaineth of God by prayer the spirit of meeknesse whereby our nature is renewed after the image of God and our affections sanctified that they may further Gods glory the good of our brethren and our own salvation 15. It shews the danger of retaining anger which is a high degree of murther It shewes that the promise of forgivenesse is made onely to them that forgive Matth. 6. that judgement mercilesse belongs to them that shew no mercy James 2.13 that with what measure we mete it shall be measured to us Mat. 18.23 Quest. What further meanes may a Christian use to subdue anger Answ. First shunne all businesses above thy reach least being opprest with an unsupportable burden it makes thee froward and teasty Secondly yea abstaine from multitudes of businesses because amongst so many some will certainly miscarry and so inflame thy distracted minde with anger Thirdly shun the society of chollerick persons least thou beest infected by them and learn their wayes Prov. 22.24 25. As one stick kindles many Fourthly avoid contentious controversies For if thou canst not bring over men to thy opinion thou wilt be apt to be angry thinking that it will derogate from thy wit and understanding if thou prevailest not Fifthly take heed of medling with the strife that belongs not to thee especially of medling with foolish and indiscreet persons Proverbs 26.17 and 29.9 Sixthly look often upon the admirable examples of the patience of Gods Saints which have been before thee as of Abraham Gen. 13.8 of Moses Exod. 17.4 11. of David 2 Sam. 16.10 of Stephen Act. 7.60 especially of Christ himself 1 Pet. 2.22 Seventhly look also upon the examples of such as have given themselves over to fury whereby thou shalt see the uglinesse and brutishnesse of this sin Is not his countenance disfigured his words absurd his actions rude c. Eighthly flie jealousies and surmisings which fill us with choller as much as just grounds causing us to make a bad construction of a look a smile c. and so to grow hot against the innocent Ninthly be not light in giving credit to reports seeing the many practices which are used to abuse the credulous Flatterers will seek to insinuate themselves by accusing the innocent Tenthly make the best construction of every thing If the party that hath wronged thee be a young man impute it to his rashnesse and want of experience If a Father let the remembrance of former benefits mollifie thee towards him If they be persons under the command of others it may be they have been forced to it if good men believe they had no will to hurt thee if wicked its no more then we expected from them 11. Remove the ocasions of anger As Cotys King of Thrace when one brought him curious vessels but brittle he commended their rare workmanship yet presently brake them least being of an hasty nature when his servants by any accident brake them he should be excessively angry Quest. But when anger hath seized upon us what means may we use to supplant it Answ. First yeeld not obedience to it believe it not when it would provoke to revenge In other passions giving them liberty brings some ease but anger the more we give way to it the more it is enflamed Secondly remember that it 's a dishonest thing to revenge an injury Prov. 12.16 and 20.3 and 16.32 and shews a short wit Thirdly do not multiply words which are the fuel of anger we may as well think to quench fire with wood as anger with words Fourthly when angry make some delay before thou speakest or doest any thing Anger smothered will languish but let out will flame to further mischief Besides thou mayest in a moment do that in thy anger that thou mayst repent of whilest thou livest Fifthly get out of the company of such as have offended thee as Jonathan did 1 Sam. 20.34 Sixthly Remember that daily thou sinnest often against God and therefore thou hast reason to turn thine anger against thy self Seventhly consider whether thou purposest ever or never to lay aside thy anger If ever it's better that thou should'st presently quench it with the water of the spirit then that it should burn out of it self If never remember that thou nourishest a viper in thy bosome that will eat out thy bowels Eighthly Consider how much precious time thou spendest about a bad matter which being so short and precious should be better imployed Ninthly we should by earnest and hearty prayer beg the assistance of Gods Spirit whereby our affections may be so ruled and sanctified that they may be serviceable to Gods glory the good of our brethren and the furtherance of our own salvation Tenthly Meditate on the unbounded mercy of God whose vertues thou must imitate if thou beeâ—t his childe God forgives that man that injureth thee much more then thou canst He forgives him infinite sins and canst not thou forgive him one offence and yet thou hast more reason for thou knowest not his heart it may be he meant better to thee then thou imaginest Thou art not acquainted with the
2.13 Fourthly we cannot grow in grace except we are quickened Implied Hosea 14.7 the Philippians love to Paul was dead till it was quickened and then it flourished Phil. 4.10 Fifthly as long as we are dead we shall be so far from growing that we shall not be able to keep our own Hence Rev. 3.2 Such men pine away as Ezek 33 10. And no marvel when it makes them neglect the meanes to keep life in them Sixthly this sin of deadnesse is worse then other sins and that in six respects 1. Other sins for the most part are but in one part of a man as pride in the heart drunkennesse in the appetite c. but deadnesse is in the whole man It heaps all miseries upon a man as Rev. 3.17 Such a man is like Judah Isa. 1.6 hath no sound part It s like the deluge that drowned the whole world 2. Other sins are against one or two of the Commandments but deadnesse is against all It s a sin against prayer hearing all Ordinances and Sabbaths For in all these we should have life 3. This sin is deeper in the soul then any other sin A man will be wil-linger to part with any sin then deadnesse and to take up any duty then quickening Judah was content to turne to God but not with her whole heart Jerem. 3.10 4. Other sins may be but acts and we may not have an habit of them as we see in Noah Lot David c. But deadnesse is an habit Eph. 2.1 and an estate of sin is worse then any act of sin 5. Other sins are the first death of the soul we are all by nature the children of wrath and were once dead but if after we are Christians we grow dead again we are twice dead and it causeth the second death not of damnation but of being dead after we are quickned Sixthly though God threatens hell and damnation against other sins yet more especially against deadnesse when we receive not the truth in the love of it as 2 Thes. 2.10 11 12. It s a most woful thing when we do not love the Truth Ordinances Obedience Duties c. See also Rev. 2.4 5. and 3.16 Now further to quicken us let us consider 1. We have life and why should not God have it In him we live move and have our being He gives us life and breath why then should we not give it him again the Rivers that come from the Sea return to it again We should therefore with the Macedonians 2 Cor. 8.5 yield our selves to the Lord. 2. All the world is alive in their courses O let Christians be alive in theirs as Mich. 4.5 Every man walks in the Name of his God Let us walk in the Name of God They whose belly is their God or their pleasures profits preferments c. their minde and affections run all that way why should not we be as forward in our wayes 3. Consider the worth of the Kingdome of Heaven eternal life the Gospel Prayer Ordinances c. Are they such poor beggerly things that they are scarce worth looking after Yea they deserve our best affections 4. If we be quickened nothing will be difficult for nothing is hard to a willing minde the difficulty of Religion is over if a man be quickened To such an one Gods Commandments are not grievous 1 John 5.3 whereas if our hearts be dead there is the greater labour required Eccl. 10.10 It s hard for such to overcome lusts to perform duries whereas quickning is as oyle to the wheeles it makes it go easie 5. It will yield a great deal of peace joy and comfort as Psal. 85.6 Revive us again O Lord and we shall rejoyce in thee Such as follow God with an earnest heart have such joyes as none else can meddle with God gives them unknown comfort joy and peace 6. It would make Heaven it selfe to rejoyce as the Father of the Prodigal This my son was dead and doth live Luke 15.32 therefore its meet we should rejoyce So when a poor soul that was dead before is now quickened in his wayes the Angels in Heaven rejoyce at it 7. If we were quickned we should not only do our selves good but others also So it was with David Psal. 34.8 himself being quickened O taste and see saith he that the Lord is good c. O feare the Lord ye his Saints And v. â—1 Come children hearken unto me I 'le teach you the feare of the Lord c. So it was with Paul Acts 26.29 VVould that thou and all that hear me this day were not only almost but altogether such as I am c. Fenners Alarm Second Part. Quest. How do temporary believers wither and fall away from grace Answ. First in judgement when they fall from the grounds of sincerity and truth whereof they were once perswaded as many who for by-respects are carried from the truth which they once embraced such was Demas who forsook the truth to embrace the present world The Galatians who by little and little fell to another Gospel Gal. 1.6 At first through weaknesse and in part afterwards in whole and by obstinacy Hymenaeus and Philetus who once held the truth concerning the Resurrection but in short time erred from the faith and destroyed the faith of many 2 Tim. 2.18 As this was prophecied of these latter Ages so our eyes have seen it abundantly fulfilled in numbers in these our dayes who have departed from the faith and given heed to the spirits of Errour and doctrines of Devils 1 Tim. 4.1 by turning Anabaptists Anti-Scripturists Antitrinitarians Seekers Quakers Ranters c. Secondly in affections whereby they fall from their first love and zeal which once they had for God and goodnesse Thus many who seemed fervent in spirit and forward maintainers of religion are now cooled and come to a state of indifferency if not of neutrality framing themselves to the times for their own profit preferment c. Thirdly in practice as the Galatians who did run well but something letted them and cast them back Gal. 5.7 Thus many who began in the spirit end in the flesh who having scaped the filthiness of the world are again entangled therein returning with the Dog to his vomit and with the washed sow to her wallowing in the mire 2 Pet. 2.20 Fourthly in respect of means which should preserve them from Apostacy Some have seemed to make conscience of hearing the Word preached and tasted sweetness in it so that nothing could hinder them from taking all opportunities of hearing but now they distaste the woâ—d dislike and cry down the Ministry or heap to themselves Teachers after their own lusts 2 Tim. 4.3 Others that used to pray much and often and fervently but now they wholly or in great part neglect it Others that were diligent in instructing their families watching over their behaviour c wholly lay it aside Quest. What is the danger of these Apostates Answ. First in regard of God they
Hence the promise of regeneration is Ier. 31.33 to put the Law of God into their inward parts therefore grace is called the inwaâ—d man the hidden man of the heart If therefore thy repentance hath been deep enough If thy faith and love be rooted the gates of hell shall never prevail against thee Thirdly good beginnings will end well when we professe Christ out of love to Christ and sincere intentions not from sinister and worldly respects The wolf will at last discover himself for all his sheeps cloathing as we see in Judas To follow Christ for the loaves or to know him only after the flesh will never endure Jehu begins with zeal as hot as fire yet his latter end was like Jeroboams and all because his ends were not pure Observe therefore thy heart diligently in the motions and intentions of it Is it to get applause to be reputed of to compasse great things for thy self If so the time will come that thy building will fall though so many did admire it Fourthly thy beginnings will end coldly when thy judgement is not well instructed and informed in the truth Hot affections but a weak judgement will quickly stagger and is apt to be carried up and down with every winde of doctrine Christ therefore prayeth John 17.17 that they may be sanctified through the truth Hymenaeus and Philetus when they made shipwrack of the faith they then cast away a good conscience so that a sound mind and judgement is a special help to perseverance they which are tossed up and down with every new doctâ—ine are called children Ephes. 4.14 because their understandings are weak Fifthly they that will persevere must be well advised about the nature of grace how dear it wil cost them to be Disciples of Christ what they must do and suffer for his Name This Christ expresseth under two Parables One of a King going to war the other of a man undertaking a great building Luke 14.31 c. so think thou with thy self shall I joyn my self to those that fear God am I fit for such a great work Am I mortified to all sin Can I endure to lose all for Christ Do I love him better then my relations then my life it self c. Mr. Burges on Joh. 17. p. 383. Sixthly if thou wouldst not Apostatize practice so much as thou knowest and the more thou practisest the more thou knowest and the more thou knowest thus the more thou lovest and the surer doest thou bind it upon thy self and this is the surest hold John 7.17 Seventhly call no grounds of Divine truth into question suspect not that which thou canst not reach but rather accuse thy own weaknesse and ignorance Our first Parents by questioning the truth of Gods threatning lost Gods image which consisted in truth as well as holinesse Eighthly beware of indifferency in the matters of God many think it better to be like the flexible willow then the sturdy Oke or as wax to take all forms of Religion These can never hold out when trials come Dr. Taylor on Tit. CHAP. XIII Questions and Cases of Conscience about Apparel Quest. HOw are we to use Apparel Answ. Men and Women are to cover their bodies with decent and comely Apparel and so to attiâ—e themselves as that in their Apparel they do expresse the vertues of their mindes and the graces that be in their hearts especially modesty shamefastnesse and frugality Quest. Wherein stands dâ—cency and comelinesse of Apparel Answ. First in covering the whole body with it except such parts as are left bare for necessities sake as the face and hands Gen. 3.10 21. By sin came shame upon the whole body and the Lord made and appointed the wearing of garments for the covering of the deformity of our naked bodies Deut. 28.48 Nakednesse is threatned as a curse therefore affected nakednesse is monstrous and vile Secondly in the fashion making our garments in a decent manner which is 1 When its fitted for the sex Deut. 22.5 2. According to the condition office and calling we are in and according to our estate and after the ancient customes of the Countrey and place we live in and to the example of the most grave godly and sober men and women of our own rank Mat. 11.8 Zeph. 1.8 1 Cor. 11.14 15. Phil. 4.8 1 Pet. 3.3 4 5. Quest. May not ornaments of gold silver pearles precious stones lace silk sattins velvets c. be used Answ. Yea some necessary cautions in using them being observed as may be proved Gen. 24.22 47. and 41.42 Exod. 32.3 Psal. 45.13 14. Mat. 6.29 Ob. But the Prophets seem to condemn and threaten such ornaments Isa. 3 18 c. Answ. Some of those ornaments were indeed meer vanities and therefore not to be used Others were in themselves lawful and are not simply condemned but only in the abuse of them as they were made instruments and ensignes of pride wantonnesse and the lightnesse of the women as appears v. 16. Ob. But 1 Tim. 2.9 1 Pet. 3.3 the Apostles forbid the wearing of gold or costly Apparel Answ. In these texts the Apostles do not simply forbid the wearing of such things but the abuse of them in riot and excesse directing their speeches to women who it seems were excessive in adorning their outward man and neglected the inward ornaments of modesty and humility the chief ornaments of Christians Hence 1 Tim. 2.9 10. 1 Pet. 3.4 the latter are chiefly commended Quest. VVhat are those cautions to be observed in using these ornaments Answ. First they must be used sparingly and with moderation according to the rank place and calling wherein God hath set us and the example of the gravest and godly persons of our own rank and place Dan. 5.16 17 29. with Mat. 11.8 Secondly they must not be used alwayes alike but according to the times and seasons Jer. 2.32 Luke 16.19 It was the rich mans fault to weare them every day Thirdly they must be used to a right end not to get honour and esteem amongst men much lesse to inveigle others as the harlot did Prov. 7.10 16. but to the honouring of the body that therein God may be honoured Gâ—n 24.15 1 Cor. 12.23 1 Thes. 4.4 Quest. How do men and women sin in their Apparel Aâ—s First When they weare strange fashions and guises threatened even in Kings children Zeph. 1.8 the general rule is whatsoever things are of good report these do Phil. 4.8 Secondly When with their Apparel they cover not their nakednesse but as having put off all shame they discover those parts which modesty requires to be covered Thirdly when they have their Apparel so made as disfits them for employment and makes them like pictures in a frame you cannot stir one part except you stir all they can scarce feed themselves Solomons good Huswife was not so clothed Prov. 31.13 c. Fourthly when by their Apparel they confound Sexes forbidden Deut· 22.5 Fifthly when they weare any garment in
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
Mat. 10.32 Luke 12.8 3. If we confesse God and Christ we shall be encouraged defended and honoured even here 1. We shall be encouraged and strengthned by Christ too and in our testimony Act. 18.9 and 23.10 11. 2 Tim. 4. â—6 â—7 2. We shall be defended and delivered from the assaults and designes of our enemies Acts 18.9 10. and 26.16 17. and 23.10 11 20 21. 2 Tim. 4.17 3. If we honour God by confession he will honour us and that 1. With favour affection and respect from men 1 Pet. 4.14 Act. 4.33 Rev. 3.8 9. 2. With victory over Satan Rev. 12.10 11. 3. Yea God will honour us with mutual inhabitation which implies intimate communion 1 Joh. 4.15 4. If we confesse Christ aright we shall be saved Confession tends to salvation 1. As a way appointed us to God to walk in towards heaven 2. As a character property and practice of such as shall be saved 3. As a furtherance of our salvation because its a means or help to our perseverance in the faith even to the end and then Mat. 24.13 Heb. 10.23 Fourthly In regard of others who by our confession may receive instruction confirmation and encouragement to doe the like boldly and without fear Quest. How must this confession be made Answ. First freely without compulsion as water flowes out of the Fountain Secondly Plainly and fully without obscurity without hiding or mincing the truth So Joh. 1.19 20. Hence our confession of Christ should flow from faith as the fountain and that 1. From our Faith in Christ. Confession with the mouth should proceed from Faith in the heart 2 Cor. 4.13 Psal. 116.10 Object But Rom. 14.22 Hast thou Faith have it to thy self before God therefore we need not confess it before men Answ. Paul there speaks not of a justifying Faith but of a Faith or perswasion of Christian liberty in things indifferent This Faith a man may keep to himself or so shew or use it as thereby not to offend his brother 2. From out experience in some measure of Christ and his grace or of what we confess This will provoke us to a confession before men as Act. 4.18 c. So 1 Joh. 1.1 Christ gave his Apostles experience and Paul Act. 26.16 Thirdly Boldly without fear or shame So Acts 23.6 with 24.21 and 20.23 24. and 21.13 Phil. 1.20 It s our honour so to doe Act. 5.41 and 4.8 c. Psal. 119.46 2 Sam. 6.20 c. Fourthly Constantly without giving over till we have finished our testimony as the two witnesses Rev. 11.7 and Paul 2 Tim. 4.7 Act. 23.25 Hence Rev. 3.3 This Christ takes kindly Rev. 2.13 and 3.8 10. Fifthly Innocently without giving offence or occasion to any to speak evill of us whilst we are speaking good of Gods name or for his truths and wayes Act. 24.20 and 23.9 For which end we must doe it 1. With meekness from an humble spirit without any shew of pride ostentation passion or bitterness 2. With fear of God of offending him whilst we are confessing him or doing or saying any thing which may cause the way of truth to be evil spoken of And with reverence of men by giving all due respect to them before whom we speak Sixthly Sincerely out of love and zeale 1. Out of love to Christ and his truth For what we love we will own openly Cant. 5.9 Love is strong as death c. 2. Out of zeale for God his glory the credit of his cause the honour of his truth the propagation of his Gospel the encouragement and comfort of his friends and the conviction of his enemies Seventhly Patiently with a disposition and resolution to suffer for our testimony if God call us to it as others have suffered before us Mat. 10.37 c. Joh. 9.22 Rev. 1.9 and 11.3 7.10 and 12.17 and 20.4 Mr. Reyners Government of the tongue Quest. Whether is it lawful for a man being urged to go to Idol-service and to hear Mass so he keep his heart unto God Answ. It is not as may be proved by these reasons First St. Paul 1 Cor. 8. and the 10. Chap. disputes this question whether they might go into the Idol temples and there eat of meat offered to them so they did not partake with Idolaters in the worship of their Idols This he concludes utterly unlawfull for they could not partake of the Lords cup and the cup of devils so is it unlawful for a Protestant to go to the Popish Mass. Secondly God is the Creatour of both body and soul and therefore is to be worshiped with both and we rob him of his due when we reserve our hearts to him and give our bodies to Idols whereas Rom. 12.1 we must give up our bodies a living sacrifice unto God Object Against this some object the example of Naaman 2 Kin. 5.18 19 where they infer that the Prophet gave Naaman leave to worship in an Idol-Temple Answ. First Some answer that Naaman speaks only of civil and Politick worship For his Office was to kneel down that the King might lean on his shoulder and Naaman makes open protestation ver 7. that he will Worship no God but the God of Israel Secondly Others answer better that Naaman acknowledgeth it a sin to go the house of Rimmon and therefore craves pardon for it twice verse 18. and withall vows that thenceforth he would offer sacrifice to no God save only to the Lord. Thirdly Naaman intreats the Prophet to pray for him that he might be constant in the service of the true God and that in case through humane frailty he should against his purpose be drawn to it that the Lord in mercy would pardon his offence Object But if I doe not go to mass I shall give offence to the Papists Answ. We are to doe our duty though men be never so much offended Mat. 15.14 Again we ought not to do evil that good may come of it Quest. Whether may a man especially a Minister with a good conscience fly in persecution Answ. Sometimes it is lawfull though not alwayes For First Christ commands it Matth. 10.15 neither was this command ever repealed Secondly We have many examples for it in Scripture of Jacob Gen. 27. and 31. of Moses Exod 2.15 Heb. 11.27 of the Prophets hidden by Obadiah 1 Kin. 18.13 of Elijah 1 Kin 19.3 of Christ himself Joh. 10.39 of Paul Act. 9.25.29 30. Object Persecution is good and therefore it may not be eschewed Answ. First Some things are simply good of themselves as vertues and all morall duties and these may not be eschewed Gthers are good only in some respects as things indifferent which are neither commanded nor forbidden and these may be eschewed except we know they are good for us Now persecution being good only by accident we may avoid it because no man can say whether it be good or bad for him Object Persecution is sent of God for the triall and good of his Church Answ. First Evill things sent
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
day of judgement as was said before Fifthly it s known by the integrity and constancy of it It labours to approve it self both to God and man in all things at all times It respects the whole Law and every precept due order and proportion being observed in the weight and excellency of every duty It joynes piety and holinesse with righteousness and honesty and faith with good works Psal. 119.6 Heb. 13.18 It s the same in all places and companies Mr. Downams Guide to Godliness Quest. How hath original sin polluted every mans conscience Answ. First by bringing a veil of ignorance upon it whereby it horribly mis-judgeth calling good evil and evil good c. Thus the consciences of Heathens miserably enthralled them to the service of idols as if they could damne or save them Thus some Hereticks have thought that they served God by doing most abominable and unnatural things The Gnosticks taught that fornication and uncleannesse were often to be committed so as to avoid all conception and if a child do follow they did follow they draw it from the womb beat it in a mortar seasoned it with honey and pepper and so did eat it saying that in this manner they did celebrate the great Passeover The Carpâ—crâ—cians affirmed that every one was bound to commit sin and that the souls were put into the bodies till they should fulfill the measure of their iniquities applying that in the Parable to this purpose Thou shalt not go out till thou hast paid the last farthing The Montanists made a sacrifice of the blood of an Infant of a year old whom with needles in a most cruel manner they prickt to death They said also that it was as great sin to pull a leaf from a tree as to kill a man The Donatists would throw themselves from mountains and drown themselves in rivers to make themselves Martyrs Here was also a voluntary contracted blindnesse upon their consciences and a judicial inflicted on them by God yet had there not been a natural blindnesse in their consciences they could never have been improved to such an height of impiety Secondly its polluted not only by the blindness but by the stupidity and senselesness that is upon it so that though one sin be committed after another though lusts as so many thieves come to steal their souls away yet this sleepy dog gives not one bark Such mens sinnes come from them as excrements from dying persons without apprehension of them their consciences are feared as with an hot iron Quest. How is this blindness and stupidity of conscience discovered Answ. By the actings of it in not performing those offices for which God hath put it into the soulâ— as 1. One maine work of conscience is to apply in particular what we reade in the Scriptures as generally spoken when it reads the threats and curses of the Law denounced against such sins as thou art guilty of then saith conscience This belongs to me Hence God gives the commands by particular application Thou shalt not commit adultery Thou shalt not steal c. that conscience may say this command belongs to me But if we read over the Scriptures a thousand times and hear so many Sermons if conscience doth not apply all becomes ineffectual Object How then can men commit those sins which they know to be sins which conscience tells them to be sinnes seeing we cannot will evill as it is evill Answ. First it ariseth from the defect of conscience it not making particularly such a powerful application pro hic nuns as it should do There is a general and habitual knowledge of such things to be sinnes yea it may be a particular apprehension that they are now sinning and offending God but it s onely a speculative apprehension it s not a practical one produced by conscience in them Secondly herein the corruption of conscience is seen in that though it doth apply yet it is so weakly and coldly that it loseth the activity and predominancy over the affections and will of a man so that he cares not for such checks and reproofs Rom. 1.18 such detain the truth in unrighteousnesse they keep conscience a prisoner that would gladly do its duty Thirdly or if it do apply yet it s seldom not daily and constantly The Cock crew once or twice before Peter remembred himself Conscience may apply sometimes yet may the noise of lusts drown the voice of it Thus the consciences even of natural men in some fits when they are in expectation of some great and eminent judgements may work strongly for the present as of Pharaoh Ahab and Foelix But this is a flash only Fourthly as conscience naturally doth not its duty in applying so neither in witnessing and bearing testimony to our actions which yet is one great end why conscience is put into man Hence it s said to be a thousand witnesses yea and its a thousand tormentors too But alas it s so defiled that in many things if not in all it fails and gives at least no true witnesse at all as appears in that if men can conceal their sins from others they matter not at all what witnesse conscience and God can bear against them Fifthly the pollution of conscience will further appear by the actings of it in accusing and excusing Rom. 2.15 As for its duty of accusing it s almost wholly silenâ— and men run into all excess of riot embrace all wickednesse their consciences scarce smiting at all for it Divines say that its an exceeding great mercy of God that he hath left a conscience in man for if that had not some actings there would be no humane societies Conscience being a cuâ—b to them but when it s so corrupted that it cannot do its office what hope then remaines for such as we see in the example of Josephs brethren Gen. 37.25 And as for the other act of excusing conscience is turned into a Camelion to be like every object it stands by It excuses and flatters men in all they do and makes them say God I thank thee I am not like other men c. Luk. 18.11 whereas if conscience were well inlightned by Gods Word it would instead of excusing accuse and condemn Sixthly conscience is further polluted in the actings of it for when application witnessing and accusing will not do it should smite and terrifie It should fall from words to blows Act. 2.37 they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be pricked in their hearts as if a dagger had been stabbed in them So it was with Foelix Cain Judas c. Now conscience naturally is greatly polluted herein For either it doth not at all give any blows or if it do it s with slavish and tormenting thoughts which makes the sinner runne from Christ and indisposeth him for mercy and comfort Seventhly there should a tribunal be erected in every mans heart wherein conscience should sit as Judge and this court of conscience should be daily kept So Psal.