and was not this done for our imitation So David and Christ delighted to do Gods Will because it was so written of them Psal. 40.7 8. Paul exhorts children to obedience because it 's the first Commandment with promise Eph. 6.2 Paul preached what was in the Old Testament Acts 22.20 what is it but Popery to make the spirit within to be the supream Judge and superior to the Spirit of God in the written Word without The grace of God appearing in the Gospel will have us to walk worthy of God in all well-pleasing according to the Law Tit. 2.12 13. and to mourn bitterly that we are so unlike the will and image of God revealed in the Law Rom. 7.23 24. Object Paul speaks of a Law written and engraven in stone and therefore of the Moral Law which yet he saith is abolished by Christ in the Gospel 2 Cor. 3.6 7 11 13. Answ. The meaning of this place as also Gal. 3.25 is that the Apostle speaking of the moral Law by a Synecdoche comprehends the ceremonial Law also both which the false Teachers urged as necessary to salvation and justification at least together with Christ against whom the Apostle here disputes The moral Law therefore is abolished First as thus accompanied with a yoke of ceremonies Secondly as it was formerly dispensed the greater light of the Gospel obscuring that lesser light of the Law as ver 10. Thirdly he may speak of the moral Law as a Covenant of life which the false Teachers urged in which respect he calls it a Ministry of death and a letter which killeth and thus it s abolished by Christ that with open face we may behold the glory of the Lord as the end of the Law for righteousnesse to every one that doth believe Object The Gospel under which Believers are requires no doing for doing is proper to the Law which promises life and requires conditions But the Gospel promiseth to work the conditions but requires none and therefore a beleever now is fully free from the Law Answ. The Gospel and the Law are taken two wayes 1. Largely the Law is taken for the whole doctrine contained in the Old Testament and the Gospel for the whole doctrine of Christ and the Apostles in the New Testament 2. Strictly the Law pro lege operum for the Law of Works the Gospel pro lege fidei for the Law of faith The Law of Works is strictly taken for that Law which promises Gods favour and life upon condition of doing or of personal obedience the Law of faith is strictly taken for that doctrine which reveals remission of sins and reconciliation with God by Christs righteousnesse only apprehended by faith Now the Gospel in this latter sense excludes all works and requires no doing in point of justification but only believing but take it largely for the whole doctrine of Gods love and free grace and so the Gospel requires doing For as it 's an act of Gods free grace to justifie us without calling for our works so it 's an act of the same free grace to require works of a justified person to serve him in righteousnesse and holinesse all the days of our lives Tit. 2.14 and to think that the Gospel requires no conditions is a dreame against multitudes of Scriptures which contains conditional yet evangelical promises There are indeed no conditions required of us in the Gospel but what the Lord himself hath or shall work in us but it doth not therefore follow that no conditions are required of us for requiring the condition is the means to work it and the means and end should not be separated As Christs righteousnesse must go before as the matter or moving cause of our justification so faith must go before this righteousness as an instrument or applying cause of it by which we are justified 'T is true God justifies the ungodly But not immediatly without faith but mediately by faith Rom. 4.5 when the Apostle affirms that we are justified by faith without works he doth hereby plainly give that to faith which he denies to Works so then as he denies works to be the antecedent condition of our justification so he affirms the contrary of faith which goes before our justification Believe and live Object There is no sin now but unbelief which is a sin against the Gospâ—l onely therefore there being no sin against any Law Christ having abolished it by his death the Law cannot be our rule Answ. Are drunkenness whoredome theft c. then no sinns to be repented of or watched against but only unbelief will not the Lord judge men not only for unbelief but for all the works done in the body as Rom. 2.16 2 Cor. 5.10 Is not the wrath of God revealed from heaven against all unrighteousnesse c Rom. 1.18 If there were no sin but unbelief how can all flesh Jews and Gentiles become guilty before God that so they may believe the Gospel as Rom. 3 21 c. if they be all guiltless till unbelief comes in No sin indeed shall condemn a man if he believe but it will not hence follow that there is no sin but unbelief sin is before unbelief comes a sick sinner before an healing Saviour sin kills the soul as it were naturally unbelief morally No sin shall condemn us if we believe but it doth not hence follow that there is no sin before or after faith because there is no condemning sin unlesse we fal by unbelief Object But now to preach the Law savours of an Old Testament spirit which was wont to wound then to heale to humble and then to raise But now we are to be Ministers of the New Testament and no Law is to be heard of Answ. Indeed to preache the Law as the means of our justification and as the matter of our righteousnesse without Christ or together with Christ as they did 2 Cor. 3.6 is a Ministry of the letter not of the Spirit But to preach Christ plainly as the end of the Law to preach the Law as the means to prepare for and advance Christ in our hearts is no Old Testament Ministry neither doth it put a vaile upon mens hearts that they cannot see the end of the Law as 2 Cor. 3.14 but it takes away the vail of all conceit of mans own strength and righteousnesse by seeing his curse that so he may flie to Christ and embrace him for righteousnesse Object Indeed the children of the Old Testament were under the Law as their School-master to lead them to Christ Gal. 3.24 25. But now saith the Apostle we are no longer under this School-master Answ. Be it so that the sons of God are now no longer under the terrour of this School-master is it not therefore a Ministers work to preach the Law unto the slaves of sin Object No but we must say Thou poor drunkard c. here is a God that hath loved thee and a Christ to die for thee here is salvation by him only
Thomas c. hast interest in Christ to thy own feeling must be proved by Scripture except with Enthusiasts we separate the Word and the Spirit therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense and so lead us to the word of Promise thus He that believeth and maketh sure his belief by walking not after the flesh but after the Spirit hath a clear evidence to his own feeling that he hath interest in Christ. But I John Thomas c. do believe and do make sure my belief by walking not after the flesh but after the Spirit therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture John 3.36 and 5.24 and 11.25 26. Rom. 8.1 2. 1 John 1.4 and 2.3 The Assumption is made sure by sense not at all times but when the Spirit is breathing upon the soul. For though I do believe and walk after the Spirit yet to my own feeling I have only evidence of my interest in Christ when the Spirit stirs up my sense to compare my faith and walking with the Promises of God in Christ. Ob. If this be so then all the certainty that I have of my interest in Christ is ultimately and principally resolved into this weak and rotten foundation of my own good works which being examined by the Law of God will be found so sinful that they must needs involve me under the Curse of God Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort then it might have some colour of truth but though these works have sin cleaving to them yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith and are done in some measure of sincerity and flow not from the Spirit of the Law but from the Spirit of the Gospel therefore they lead us to Christ and drive us upon a clear Gospel-Promise thus First That the adherent sinfulnesse of our works are purged by the blood of Christ. Secondly That our peace and assurance depends not upon our works but upon the Promises of the Gospel in such Scriptures as these 2 Tim. 4.7 8. 1 Cor. 9.24 Rev. 22.14 Only our inherent qualification leads us as a moral motive to look to the Promises of God which is the foundation of our peace Thirdly if works of sanctification be no sure marks of our interest in Christ because sin cleaveth to them which involves us in the curse then neither can faith in Christ be a sure mark of our interest in Christ because it is mixed with sinful doubtings But as faith justifies not because its great and perfect but because its lively and true as a palsie-hand may receive a piece of gold as well as a strong one so also do our inherent works of Sanctification evidence to us that we are in Christ and so lead us to the Promises of the Gospel as signes not causes of our interest in Christ and that under this notion because they are sincerely performed not because they are perfect and without sin Fourthly in exalting Christs righteousnesse one way by making Christ all they make Christ nothing another way by vilifying the glory of sanctifying grace For we are not by good works to make our calling and election sure to our selves and in the evidence of our own consciences if our good works be no signes of our interest in Christ. Fifthly the Spirit which they make the only witnesse must be known to us by Scriptures not to be a deluding Spirit For if this Spirit cannot be known by those things which are called the fruits of the Spirit Gal. 5.22 Love Joy Peace c. as the fruits are evidences of the life of the tree then men are to labour for faith and the raptures impressions and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving and so this is the high-way for men void of all sanctification to believe that they are in Christ and they may live after the flesh and yet believe the Testimony of the broad Seal of an immediate working Spirit Mr. Rutherfords Parl. Sermon Ob. But Rom. 4.5 It s said that God justifies the ungodly Answ. First Some answer it thus that these words are not to be understood in sensu composito but diviso and antecedenter He that was ungodly is being justified made godly also though that godlinesse doth not justifie him and so they compare these passages with those of making the blinde to see and the deaf to hear not that they did see whilest they were blinde but those that were blinde do now see which is true and good But Secondly Ungodly here is meant of such who are so considered in their nature having not an absolute righteousnesse so then the subject of Justification is a sinner but withal a believer Now its impossible that a man should be a believer and not have his heart purified Acts 15.9 For whole Christ is the object of his faith who is received not only to justifie but also to sanctifie Ob. But Rom. 5.10 Christ died for us whilest we were enemies Answ. If Christ died for us whilest we were enemies why do they say that if a man be as great an enemy as enmity it self can make him if he be willing to take Christ and to close with him he shall be pardoned which includes a contradiction For how can an enemy to Christ close with Christ But Christ died not only to justifie but to save us now will they hence infer that profane men living and dying so shall be saved and indeed the grand principle that Christ hath purchased and obtained all graces antecedently to us in their sense will as necessarily infer that a drunkard abiding so shall be saved as well as justified Ob. But it s said that Christ died and rose again for sinners Answ. We must know that this is the meritorious cause of our pardon and salvation but besides this cause there are instrumental causes that go to the whole work of Justification therefore some Divines as they speak of a Conversion Passive and Active so also of a Justification Active and Passive and they call that Passive not only when the meritorious cause but the instrument applying it is also present then the person is justified So then to that grand mercy of Justification something is requisite as the efficient viz. the grace of God something as meritorious viz. Christs suffering something as instrumental viz. Faith and one is as necessary as the other Mr. Burges Vindiciae Legis CHAP. XII Questions and Cases of Conscience about Apostasie or Falling away Quest WHat is Apostacy Answ. It 's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace so Gal. 5.4 Ye are fallen from grace Object How many sorts of Apostacy are there Answ. First there is a falling
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
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
the Nuptials for the full consummation of its joy Say Is there such sweetnesse in one cluster of Canaan what shall there be in the full Vintage Is there such glory in one beam of Gods face what shall there be in an eternal Sunshine Quest. Who are the great enemies to this doctrine of Assurance Answ. Principally the Papists and Arminians Quest. Upon what account do they so oppose it Answ. First the Papists lay too much stresse upon good works Now assurance is too goodlie a structure to be built upon such a foundation they part stakes between grace and merit and so leave the soul in a tottering condition For they that would build their hopes upon their own good meanings and their own good wishes and good resolutions and good works when they have done all they have built but the house of the Spider But if men would but look to the ebbings and flowings of their own spirits to the waxings and wainings of their own performances surely they would acknowledge that they cannot fetch a Plerophory out of these Assurance cannot be founded on a bubble It must be built upon the free love of God in Christ upon his royal word and oath upon the witnesse of the Holy Ghost and seale of God himself or it can never be had Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ. Secondly they take away the clasping and closing power of faith it self by which it should sweetly and strongly embrace its own object they would have the soul dwell in generals they resolve all the sweetnesse of the Gospel either into this universal Whosoever believes shall be saved or into this conditional If thou believest thou shalt be saved Now this is so farre from Assurance that the devils themselves do thus beleeve and yet tremble They will not allow the soul to break the shell of a Promise so as to come to the kernel They allow not faith to say My Lord and my God Thirdly they deny Perseverance and therefore must needs deny Assurance Yet the Arminians would reconcile Assurance and non-Perseverance They allow a man a little brief Assurance for a moment a brâ—ve fulgur a little shining of joy that only shews it self that it may vanish their meaning amounts to thus much For that moment that thou art in the state of grace thou mayest be sure of it but thou canst not be sure that the next moment thou shalt be in the state of grace and thus they think the grace of God to be as mutable and inconstant as themselves are whereas all Gods children are preserved by the Power of God through faith unto salvation and many of them can say with Paul Rom. 8. ult I am perswaded that neither life nor death nor Angels c. Fourthly they never had any assurance themselves and so deny it unto others Thus the fool saith in his heart there is no God because he never had communion with him A blinde man saith there is no Sun because he hath not eyes to see it A deaf man believes not that there is such sweetnesse in Musick Upon this account Mr. Baxter denies assurance because he never met with any nor can hear by others of any that have it except some melancholy women that pretend to it and that for a moment only But if he reade the life of Mr. Ignatius Jordan of Excester and of Mr. John Bruen of Bruen Stapleford he shall finde that they not only had assurance but maintained it for many yeares without interruption the like he may finde of many others in my first Part of Lives and in my Mirrour or Looking-glasse Ob. But Solomon saith Eccl. 7.1 No man knows love or hatred therefore no man can be assured of his salvation Answ. They leave out the latter words by all that is before him which shew Solomons meaning to be this that no man can know whether God loves him or hates him by any outward thing as by prosperity or adversity by health or sicknesse c. wherein all things fall alike to all good and bad Ob. But he saith again Prov. 28.14 Blessed is the man that feareth always and if we must alwayes feare then we cannot be assured of our salvation Answ. First we must distinguish of feare It is either filial or servile the former is here meant and so a childe may feare his fathers anger though he feare not to be cast off by him This child-like feare abolisheth not confidence but confirmes it Secondly though we must feare our selves and our own weaknesse to provoke us unto watchfulnesse yet withal we may feare to offend God for his goodnesse which strengthens our confidence Ob. But Saint Paul saith Rom. 11.39 Who knowes the minde of the Lord or who was his Counsellour therefore we cannot know that we shall be saved Answ. First his meaning is that we cannot know the minde of God à priori before he hath revealed it but then we may Thus we know our election by our vocation 2 Pet. 1.10 Secondly Or thus we know not the reasons of many of Gods actions and dispensations neither are they curiously to be searched into as David professeth for himself Psal. 131.1 But aÌ„ posteriori we may as the cause may be proved by the effect the Sun by its beams the fire by heat c. Ob. But Psal. 19.13 David prayes that presumptuous sins might not prevail over him therefore he feared they might and so had no assurance Answ. First David was not in doubt because he prayed so but rather certain of the contrary because of this prayer of faith as 1 John 5.14 15. This is the confidence that we have in him that if we ask any thing according to his VVill he heareth us and if we know that he heareth us whatsoever we ask we know that we have the Petitions that we desired of him Secondly Prayer is a meanes of certainty no signe of uncertainty we pray for pardon of sin and yet believe it Ob. But Saint Paul saith 1 Cor. 4.4 I know nothing by my selfe yet am I not hereby justified but he that judges me is the Lord therefore he had not assurance Answ. First Paul was not justified by any good thing in himself had he therefore no assurance Can a man say I know that I live not by stones therefore I cannot know that I live this is a non sequitur Secondly though he was not justified by his own righteousnesse yet he was assured of Gods grace and of his Justification by faith as appears Rom. 8.38 Gal. 2.16 20. Phil. 3.8 9. Ob. How can a childe of God be assured of his salvation being conscious to himself of so many and great sins Answ. First all sins are remitted to those who are in Christ and therefore there is no condemnation to them Rom. 8.1 Secondly only reigning sinnes hinder assurance not the remaining of sinne Thirdly God hath
action whereby it is made able to confer the benefit of renovation For this would make every Baptisme a kinde of miracle as also it would encroach upon the clause following in Tit. 3.5 wherein the work of renewing is ascribed to the Holy Ghost Thirdly neither hath the water in Baptisme it self any inherent power or force to wash the conscience as it hath to wash the filth of the body Fourthly neither is grace tied by any promise or means to the action so as God who is most free in his gifts cannot either otherwise distribute or cannot but dispense it with the action For 1. Grace is not tyed to the Word therefore not to the Sacraments 2. They were separated in the Ministry of John the Baptist who confest that though he baptized with water yet it belonged to him that came after him to give grace 3. If these opinions were true then should every baptized person be truely converted whereas we see the contrary in Simon Magus and many others 4. Some are justified before Baptisme as Abraham before Circumcision So Cornelius Acts 10.47 the Eunuch Acts 8.37 38. some after as numbers daily converted 5. This opinion of tying grace to the Sacrament overthrows 1. The highest and most proper cause of our salvation which is Gods free Election to which only grace is tyed 2. The only meritorious cause of our Regeneration which is Christs blood that properly cleanseth from all sin 3. The most powerfull next and applying efficient which is the Holy Ghost and to whom our renewing is ascribed Quest. How then is Baptisme called the laver of regeneration Answ. First as it is an institution of God signifying his good pleasure for the pardoning of sinne and accepting to grace in Christ. Thus the Word and Sacraments are said to save and sanctifie because they signifie the good pleasure of God in saving and sanctifying us Thus we say a man is saved by the Kings pardon not that the pardon properly doth it but because it 's the ordinary instrument to manifest the merciful minde of the King in pardoning a malefactor Secondly as it 's a seal and pledge of our sanctification and salvation as certainly assuring these to the soul of the believer as he is or can be assured of the other As a man having a bond of a thousand pounds sealed to him may say I am sure of this thousand pound So may a believing party baptized say of his Baptisme here 's my regeneration and salvation Thirdly as its a means to excite and provoke the faith of the receiver to lay hold on the grace of the Sacrament and to apply it to these purposes In regard it may as truely be said to renew as faith is said to justifie and that is onely as it is a meanes to lay hold on Christ our righteousnesse Fourthly in that in the right use of it it gives and exhibits Christ and all his merits to the fit receiver For then as Gods grace puts forth it selfe and after a sort conveys it self in and by this instrument into the heart of the worthy receiver Quest To whom is Baptisme the washing of the new Birth Answ. We must not conceive it to be a Laver of regeneration to every person baptized but to such as have the grace of faith to receive the grace offered John 1.12 Ephes. 5.27 For ungodly and unbelieving persons receive nothing in the Sacraments but the the elements and that as naked signs as we see in Judas Simon Magus Ananias and Saphira In all whom neither was grace conferred nor wickednesse weakned Quest. How then can children be baptized in whom we cannot expect faith and therefore in them either faith is not required or their baptisme is unprofitable Answ. I will lay down some propositions for the unfolding of this difficulty As 1. We must distinguish of Infants whereof some are Elect and some not These latter receive onely the element but are not inwardly washed the former in the right use of the Sacrament receive the inward grace Not that thereby we tie God to any time or means whose Spirit blows when and where it listeth as some are sanctified from the womb and some after baptisme but because God delights to present himself gracious in his own Ordinance therefore in the right use of the Sacrament he ordinarily accompanies it with his grace Here according to his promise we may expect it and here we may and ought to send forth the prayer of Faith for it 2. Though Infants want actual faith which presupposeth hearing understanding c. yet they want not all faith for Christ himself reckons them amongst beleevers Matth. 18.6 Hence circumcision which was administred to Infants is called a seal of Faith 3. The faith of their parents is so farre theirs as that it gives them right to the Covenant For the Covenant was made to Abraham and his seed and every believing parent layeth hold on the Covenant for himself and his seed thereby entitling his children to the right of the Covenant as well as himself as in temporal things he can purchase land for himself and his heirs 1 Cor. 7.14 If the root be holy so are the branches and one parent believing the children are holy Object But the just shall live by his own faith An. Elect Infants have a spirit of Faith by the Spirit of God working inwardly and secretly as we see in those which were sanctified from the womb as Jacob Jeremy John Baptist c. neither doth it hinder because Infants have no sence of any such thing no more then it proves them nor â—o live because they know not that they do so Neither is Adams corruption more effectuall to pollute infants then Christs blood and righteousness is to sanctifie them and this we ought to believe or else we must deny that they can be saved Quest. If any beleeve before baptisme what profit then have they by Baptisme Answ. First they must be Baptized in obedience to the command of God as Abraham Cornelius Paul c. believing obeyed without reasoning and so manifested their faith by their obedience Secondly such as are invisibly incorporated into Christs body must also be visibly incorporated into the Church by Baptisme Thirdly that the grace received may be augmented For by the worthy receiving of the Sacraments weak graces are encreased and made stronger Fourthly that the party baptized may be confirmed and strengthened not onely in his graces received but in regard of that grace and glory which he expects to receive in the resurrection both which are more firmly sealed to him by Baptisme See Dr. Taitor on Tit. Quest. How may Parents in Faith present their children to God in Baptisme Answ. The dedication of a child to God is a work of singular and great importance one of the weightiest services we can take in hand though considered of by few and it cannot be well done as it ought except it be done in faith Now the acts of faith in
before they may be baptized Mat. 28.19 Answ. This is not the first Institution of Baptisme but the enlargement of their Commission before they were sent only to the lost sheep of the house of Israel But now to all Nations who were to be converted to Christ but before were out of the Covenant of grace and therefore their children had no right to Baptisme But when once themselves were instructed and baptized then their children were capable of it by vertue of the Covenant Ob. But it s said He that believes and is baptized shall be saved therefore Faith must precede Baptisme Answ. First if this Argument hath any strength against the Baptism of Infants it hath much more against the salvation of Infants and however they can evade the one we shall much more strongly evade the other Secondly it s no where said unbelievers or rather non-believers may not be baptized It s said indeed He that believes and is baptized shall be saved But it s no where said He that believes not may not be baptized Christ excludes Infants neither from Baptisme nor from Salvation for want of faith but positive unbelievers such as refuse the Gospel he excludes from both Ob. But supposing them to be capable of the inward grace of Baptisme yet this is no warrant for our Baptizing of all Infants because we know not upon whom God doth this work Answ. Our knowledge that God hath effectually wrought the thing signified is not the condition upon which we are to apply the signe God no where requires that we should know that men are converted before we baptize them The Apostles themselves knew it not as we see in Simon Magus Alexander Hymenaeus Ananias and Saphira but he requires that we should know that they have in them that condition which must warrant us to administer the signe Fallible conjecture must not be our rule in administring the Sacraments either to Infants or grown men but a known rule of the Word the Apostles baptized grown men not because they judged them inwardly sanctified but because they made a profession of faith and holinesse and such Christ would have to be received into the communion of the Church though it may be they were never received into communion with himself And in this the rule to direct our knowledge which is but the judgement of charity is as plain for Infants as for grown men Object But all that enter into Covenant and receive the seale of it must stipulate for their parts as well as God doth for his which Infants cannot do Answ. First the Infants of the Jews were as much tied to this as the Infants of Christians are Every one that was circumcised was bound to keep the Law Gal. 5.5 Secondly God seales to them presently their names are put into the Deed and when they are grown up they in their own persons stand obliged to the performance of it In the mean time Jesus Christ who is the Mediatour of the Covenant and the Surety of all Covenanters is pleased to be their Surety We know that persons standing obliged in the same bond may seal at several times and yet be in force afterwards together So here God of his infinite mercy is pleased to seal to Infants whilest they are such and accepts of such a seal on their parts as they are then able to give expecting a further ratification on their part when they come to riper yeares in the mean time affording them the favour and priviledge of being in Covenant with him of being reckoned to be of his Kingdom and not of the Devils If they refuse to stand to this Covenant when they are grown men there is no hurt done on Gods part they must take their lot for the time to come Object But if the sealing be but conditional on Gods part that they own and ratifie it when they come to ripe age were it not better to deferre it till then to see whether they will then make it their voluntary act yea or no Answ. First This objection lay as strongly against Gods wisdome in requiring the Jews Infants to be circumcised and therefore argues no great wisdome and modesty in those who thus reason with God against his administrations Secondly God hath other ends and uses of applying the seal of the Covenant to them who are in Covenant with him then their present gaine It 's an homage worship and honour to himself and it behooves us even in that respect to fulfill all righteousnesse when Christ was baptized and circumcised he was as unfit for the Ordinance through his perfection as children are through their imperfection being as much above them as children are below them Thirdly yet the fruit and benefit of it at the present is very much both to Parents and Infants 1. To the parents whilest God doth hereby honour them to have their children counted to his Church to his Kingdome and family and so under his wing and grace whilest all other Infants in the world have their visible standing in the Kingdome of Satan and so whilest others have no hope of their childrens spiritual welfare till they are called out of that condition these need not doubt of their childrens welfare if they die in their infancy or if they live till they shew signes to the contrary God having reckoned them to his people and given them all the means of salvation which theiâ— infant age is capable of 2. To the children when as besides what inward secret work God is pleased to work in them they being members of the Church of Christ have their share in the communion of Saints are remembred at the throne of grace every day by all that pray for the welfare of the Church and particularly in those prayers which are made for a blessing on his Ordinances and lastly it 's no small priviledge to have that seal bestowed upon them in their infancy which they may afterwards plead when they come to fulfil the condition Object But if their being capable of a spiritual part entitles them to the outward signe why are they not admitted to the Lords Supper which is a seal of the Covenant of Grace as well as this For say they the Jews Infants did eat the Passeover then if our Infants have as large priviledges as theirs had then they must partake of the Lords Supper Answ. We are sure that Infants are capable of the grace of Baptisme but we are not sure that they are capable of the grace signed and sealed in the Lords Supper For though both are seals of the Covenant of grace yet it 's with some difference Baptisme properly seals our entrance into it the Lords Supper properly our growth nourishment and augmentation in it Baptisme for our birth the Lords Supper for our food Now Infants may be born again whilest they are Infants have their original sin pardoned be united to Christ have his image stampt upon them but concerning the exercises of these graces and the augmentation
the Sovereigne remedy against these and such other mischiefs is a lively faith which lifteth up the heart to better things quietly submitting to the good pleasure of God commending the successe of all their honest employments to his Highnesse and resting upon his grace for present help and future supply in the use of such meanes as he hath ordained Heb. 11.6 Quest. What are the acts of faith in this particular Answ. First it informeth us to make choice of an honest calling for which we are fitted and into which we may enter by direct good and lawful means Prov. 16.20 Secondly faith instructeth not to meddle above our knowledge but to lean upon the living Lord not on our own skill and cunning Prov. 3.5 6. For if we do either it shall not effect what we do intend or if we bring it to passe yet it shall not succeed or avail to those honest uses which we intended Psalme 127.1 2. Hag. 1.6 9. Eccl. 9.11 Thirdly it quickens the most skilful workman to strive with God in prayer that the work he sets upon may succeed and prosper Fourthly it causeth diligence care uprightnesse and faithfulnesse in all the businesse of our calling as knowing that whilest we walk honestly therein we do service to the Lord Jesus Psal. 128.2 Eph. 6.5 6. Faith awakens the sluggard rowseth the lazie makes the idle lay his bones to work Prov. 31.13 15. and him that was a purloiner to deal truly justly and honestly Fifthly it encourageth to the most painful difficult and in the Worlds esteem the most disgraceful works of our callings Distrust breeds nicenesse feare and sluggishnesse but faith produceth hardinesse valour and activity for it assures of divine protection and good successe Isa. 7.4 Jos. 7.5 Prov. 31.17 2 Tim. 1.7 8 9. Heb. 11.7 Mark 6.18 Heb. 11.9 10. Sixthly it strengthens against manifold troubles disgraces oppositions and discouragements that we meet with in our places and enables us to go through ill report and good report honour and disgrace Heb. 11.35 36 37. 1 Cor. 4.3 1 Thes. 2.6 9. Phil. 3.7 8. It directs us to order the affaires of our callings wisely and to go about them in a good manner i. e. in obedience to God to right ends and with an heavenly mind exercising the graces that God hath bestowed on us Eccl. 2.26 1 Sam. 18.14 Eighthly it teaches to moderate our cares confine desires of earthly things and to commit our selves to God for the successe of our work as Psal. 55.22 Mat. 6.32 1 Pet. 5.7 Psal. 127. â— Prov. 16.3 Ninthly it supporteth with strength patiently to bear the miseries and calamities which accompany us in our callings which ever since the fall of Adam we are subject unto and worketh the soul to contentation in every estate Phil. 4.11 12. Tenthly it restraineth distrustful cares about the successe of our labours but is not slack to crave Gods blessing upon our labours Phil. 4.6 Eleventhly if we finde wished successe it makes us vigilant frugal humble merciful and thankful For it receives blessings as gifts of grace to be employed according to Gods Will and appointment to the glory of his Name and comfort of his people and teaches so to use the world as willing to renounce it c. 1 Cor. 7.31 Prov. 21.25 26. Psal. 112.9 Twelfthly Faith coupleth the labours of our callings with the practice of Christianity For God hath commanded us both to seek his Kingdome to work out our salvation to make our election sure to exercise our selves in good works to walk in love and to exercise our selves honestly in our particular callings which faith will not separate Quest. But how may we live by faith touching the successe of our labours which we finde too much above our strength or means Answ. First faith in such cases causes self-denial in respect of our judgement wisdome and power Prov. 3.5 and 16.2 and 21.2 Jer. 10.23 Lam. 3.37 Secondly it teaches submission to Gods direction and dependeth upon his help and assistance and asks counsel at his Word Jude 1.1 and 20.18 23 28. Isa. 8.20 It chooses what God approves though to humane wisdome it seems bootlesse and improbable It trusteth God for ability to the work provision of the means the disposition of them and the good successe to come by them Mat. 6.25 and 10.19 Psal. 32.8 Ezra 5.5 Thirdly it brings forth industry and endeavour to serve Gods providence He that is most confident to speed is most vigilant to take all opportunities and most diligent to use all lawful means Fourthly it cannot be silent in such a case but sends us to God by prayer 2 Chron. 20.12 Psal. 5.2 3. Fifthly it puts life and hardinesse in us to play the men Judg. 5.8 Sixthly it waits upon God for good successe and triumpheth before the victory Prov. 16.3 Seventhly its ready and forward to praise God for good successe Psa. 103.1 2. Judg. 5.9 10 11. See Ball on Faith Quest. How many sorts of men transgresse about their callings Answ. First such as run into callings before God sends them Many such intruders there are into the Ministry Secondly such as live by such ways as God calls them from as by usury lottery deceit oppression c. Thirdly such as do the work of their calling at an unlawful time as on the Sabbath c. Fourthly such as abide not in their Callings Fifthly such as meddle with many callings being called but to one Sixthly such as live without a calling Seventhly such as are slothful in the execution of the Callings wherein God hath set them Mr. Byfield on Peter Quest. What must we propose to our selves in following the duties of our particular callings Answ. We must not make gain our end therein as Heathens and Turks do and all that do so are servants and drudges to Mammon but Christians ought to follow their work because God hath so appointed aiming also at the good of the Church and Common-wealth and our own gain must come in on the by as it shall please God to send it We must follow our callings as a means God hath appointed to keep us from idlenesse and to humble us thereby and that we may be instruments of the common good Rogers on Pet. Quest. What other Rules are to be observed in our particular callings Answ. First that our calling be lawful and agreeable to Gods Will and Word such an one as our labour in it may tend to Gods glory and to the good of the Church and Common-wealth and the furthering not only of our temporal but our spiritual good and the eternal salvation of our souls Secondly that we be in some measure qualified with such gifts as are fit for our callings for when God calleth men to any place he furnisheth them with such competency of gifts as that they may profitably performe the duties required in it that we may with cheerfulnesse and comfort go on in it expecting his blessing upon our labours and in the
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
non paâ—perem sustentat sed paupertatem He cures not the disease but onely gives some present ease Sixthly we must so give to one as that wâ— neglect not many Non est beneficium nisi quod ratione datur quoniam ratio omnis honesti comes est Sen. It 's not a benefit which is not given with reason because reason is the guide and companion of all vertuous actions Eccl. 11.1 2. cast thy bread upon the waters not water 1 Tim. 6.18 Quest. Who should be the object of our bounty Answ. The poor Luk. 14.12 they are the ground in which this seed is to be sowen if we expect an harvest of happinesse they are the Bankers to whom we must deliver Gods talents if we will be faithful they are Gods factors to whom we must deliver our goods and then God himself will acknowledge the debt and will surely pay with advantage Not canting companions lazy lossels sturdy rogues profuse prodigals For 2 Thes. 3.10 12. such should not eat except in case of extremity and then non homini sed humanitati not to the person but to the common nature of mankinde But To the honest labourer and poor hous-keeper who either through the greatnesse of their charge or deadnesse of trade crosses losses sicknesse c. are not able to get their bread or the blinde and maimed the aged and decrepid Weak widows or young orphans Lev. 25.35 Pars sacrilegii est res pauperum dare non pauperibus It 's a kind of sacriledge to give the poors portion to those which are not poor Tunpissimum gâ—nuâ— perdâ—ndi est inconsulta donatio Unadvised giving is the worst kinde of loosing Yet we must not be overscrupulous in making our choice we must not be so busie in examining their estate and desert that we can finde no leasure to relieve their wants Hence 2 Thes. 3.13 Mat. 10.41 and 25.40 Quest. What are the true causes from whence this charity ariseth Answ. First Faith which formalizes all the Christians actions and mainly differences their works from the same works done by worldlings Now to do a work in faith and approved in the sight of God is not only to be truly perswaded and assured that the thing we do is warranted by Gods Word and allowed by him but that we also in Christ are accepted of him otherwise they are not accepted but are sin Heb. 11.6 Rom. 14.23 Secondly obedience to God because he hath commanded it therefore such almes as are given without respect to Gods command out of natural pity or for worldly ends as profit and vain glory are no properties of an infallible blessed man Mat. 6.2 Thirdly Love unfeigned Hence 2 Cor. 8.4 It s called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because given out of meer good will else it 's not accepted â— Cor. 13.3 such love not God 1 Joh. 3.17 and this must arise 1. From our love to God 2 Cor. 8.5 2. From our love to our brethren 2 Cor. 9.5 Fourthly mercy and compassion when we relieve them as fellow members with a sense and feeling of their misery Isa. 58.10 1 Joh. 3.17 It s required Hos. 6.6 Heb. 13.3 Job 31.17 18. such are blessed Prov. 14.21 2 Cor. 8.9 else all our pity is unprofitable Jam. 2.15 c. Hence 1 Joh. 3.18 Lâ—t us not love in word or tongue but in deed and truth Quest. How may we best perform these works of mercy Answ. If we not only take notice of the wants by report but by often visiting the poor and so being eye-witnesses â—f their wants and miseries Jam. 1.27 Mat. 25.36 43. and that for these reasons 1. By visiting the poor we shall be the better enabled to make a good choice and to discover who are truely poor from those who are counterfeits as also who are religious and industrious in their callings from the profane and idle drones 2. Hereby we shall be the better enabled to fit our alms to their necessities both in respect of the proportion and also the special kinde of their wants whereby the benefit will be much encreased Psalme 112.5 and 41.1 3. It would prevent their stragling abroad to begg necessaries which is forbidden Deut. 15.4 and such as neither care for house or home like idle drones would finde little relief unlesse they earn it with the sweat of their browes 4. It would provoke us to be the more compassionate when we see their small provision hungry fare thin cloaths and hard lodging children crying for hunger and parents crying because they have not food for them c. their eye would affect the heart 5. Hereby we may do them double good by distributing spiritual as well as temporal almes to them instructing the ignorant blaming the faulty admonishing counselling and comforting them as God hath comforted us 2 Cor. 1.4 and our words will finde more easie entrance into their hearts when as our good works have prepared the way 6. By seeing the wants of our brethren we shall be provoked to be thankful to God for his goodness and bounty to us in not only supplying our wants but enabling us to be helpful to others 7. Hereby we shall learn temperance and sobriety in the use of Gods blessings and not to abuse them to superfluity and excesse seeing many as good as our selves do want them but to husband them frugally that we may be the more able to relieve others 8. Hereby we shall have occasion given us to prepare against the day of affliction and want which may befall us as it hath done others 9. When we visit the poor we visit Christ in them and he accounts it as done to himself Mat. 25.40 Quest. What are the right ends of giving almes Answ. First the principal end is Gods glory which should be the chiefest motive to all Christian duties Mat. 5.16 2 Cor. 9.13 Secondly the subordinate ends are the good of our brethren who are hereby refreshed the adorning of our profession by these fruits of piety the edification of others by our good example the stopping of the mouths of adversaries when they see our love to God manifested by our love to our brethren our own temporal and spiritual good and the furthering and assuring our eternal salvation Quest. What must we give Answ. We must give onely that which is our own by just and lawful means derived to us therefore to be liberal of that which is not our own is to take goods from the right owners to give them to others at our own pleasure which is no better then plain theft in the sight of God If the hire of an harlot and price of a dog might not be consecrated to God Deut 23.18 then may we not offer that which we have gotten by stealth deceit oppression c. Isa. 61.8 we must deal justly and love mercy Mic. 6.8 Hence Eccles. 11.1 Prov. 3.9 Isa. 58.7 1 Cor. 16.2 The Civilians say Bonus usus non justificat injuste quaesita the good use justifies not the
duty arising from that plain Maxime Do as you would be done to Secondly it tends to the refreshing of our brethrens bowels and supplying their wants and may keep them from perishing and it pleased God so to order the world that some shall be poor and others shall have abundance that he may try the disposition of the later by the former Joh. 12.8 Thirdly it will abound by many thansgivings unto God c. 2 Cor. 9.12 13. Its makes heaven resound with thanks and praises yea if the poors tongues should be silent yet their very loyns do blesse God for thee in their kinde therefore it s our duty to do that which makes so much for Gods honour Fourthly It s undoubtedly a duty which must either justifie the truth of our religion or condemne us as hollow hearted Now bounty to the poor is a note of soundnesse in religion and on the contrary he that gives not to the poor according to his means though he pray never so often hear never so many Sermons fast never so frequently receive the Sacrament never so constantly read the Scriptures never so daily be he never so earnest a condemner of other mens faults and of publick abuses and let his shew of Religion be never so abundant yet he is but an hypocrite and dissembler and the Lord takes no delight in his services Isa. 58.7 Jam. 1. ult Luk. 18.18 24. Mat. 25.41 Jam. 2.13 Prov. 21.13 1 Joh. 3.17 18 19. Jam. 2.14 Fifthly covetousnesse is as thorns that choaks the Word and keeps a man from following the directions of God therein and so he loves his money more then God more then his poor brother more then the rewards of God and more then heaven it self and so he is an arrand hypocrite Quest. But what shall we be better for our bounty to the poore Answ. It s the best way to prevent poverty Luk. 12.33 2 Cor. 9.6 Prov. 11.24 25. and that for these reasons 1. Because God is the great Lord and master of his family in heaven and earth and riches come not by chance or mens industry or the love of their friends c. but by the appointment of God who makes rich and makes poor wherefore all men are but his servants and stewards to whom he commits more or lesse as best pleaseth him hence it follows that it must needs conduce much to the continuation and encrease of a mans wealth that he be found a good Steward of the things committed to him by his Master Now to communicate of our substance to the poor with a large heart and hand is to do the office of a good Steward 1 Pet. 4.9 10. and such shall not be put out of their office but as he hath been faithful in a little he shall be made Ruler over much Secondly Solomon tells us Prov. 10.21 The blessing of the Lord makes rich c. and gives a comfortable encrease of our estates without which men are but like horses that carry a great burden of gold and silver through the world and are not Masters but Slaves to their riches Now such comfortable wealth doth not spring from mans wit or paines but from the blessing of God without which the Watchman watcheth in vain the Builder buildeth in vain the Husbandman plowes in vaine the Merchant trafficks in vaine c. either no encrease will come or none but a vexing and cumbersome encrease but the Lord hath expresly promised his blessing to those that open their hands to their poor brethren Deut. 15.10 and certainly God will never be found a Promise-breaker Thirdly it s a lending to the Almighty and therefore will surely procure abundance for God will never prove a Bankrupt he will never borrow without a resolution to pay nor without actual repayment and that in the fittest time and manner Prov. 19.17 there is the Bill of Gods hand wherein he both acknowledgeth the debt and promises payment q. d. Be it known unto all men by this present Promise that I the Lord God of Heaven and Earth do owe and acknowledge my selfe to be indebted to every merciful liberal man all those summes of money which he hath or shall bestow in relieving the distressed to be paid back unto him whensoever he shall demand it for where no day is set the borrower is bound to payment upon demand and to this payment well and truly to be made I binde my self firmly by this present Promise sent sealed and delivered by Solomon my known Secretary so that unlesse we will proclaim the Lord an insufficient or dishonest debtor we see that giving to the poor is the best way to save and encrease our wealth his word being far surer then Checquer 4. It will cause many prayers to God for us that must needs cause him to give us all good things in abundance and so deliver us from Penury Prayers made to God by his servants upon due ground cannot be in vain 2 Cor. 9 14. or if any should be so unthankful as not to pray for such yet surely the houshold of faith will to whom we ought most to abound in bounty Quest. But what means may we use to enable us to works of mercy Answ. That a man may give he must have money and an heart and a will and a gift too for he that hath nothing cannot give though he would he that wants a heart cannot give because he will not both therefore are requisite and for the getting of both we must use these means First we must seriously consider of these many Precepts Promises and Threats which are in the Book of God concerning this duty pressing them upon our selves and saying Doth not the same God which saith Hear the Word say also Give to the poor and if conscience binde me to the one doth it not binde me to the other also If I should keep all the other Commandments and break one shall I not be found a transgressor of all will it any thing avail me that I seem to be religious if I be not merciful Secondly to this adde Prayer beseeching God to give you this so worthy a Grace by which you shall be made so like himself that you may know your selves to be his children John 13.34 and 1 John 3.14 and hereby we know that we love the brethren if our hands and hearts are open to them for love is bountiful Thirdly thou must begin to give that thou mayest get an habit of giving and presse thy self to be much in doing good works till thou hast made it easie and delightful to thee yea thou shalt hereby finde as great a promptnesse to it as thou foundest a backwardnesse before and that you may get something to give you must observe these rules 1. You must be diligent in your callings for the diligent hand maketh rich and so provide matter for bounty Eph. 4.28 and this is one end that we must propound to our selves in the works of our calling not onely that we
he hath hereby dignified and raised our natures above the Angels Oh what a mercy is this that the great God of heaven and earth should take dust into the unity of his person and marry such a poor nature as ours is Secondly for the great God of heauen and earth before whom the Angels cover their faces the mountains tremble and the earth quakes to take our flesh to save sinful man to free him from such misery and enemies and then to advance him to so great happinesse this indeed is admirable Thirdly hereby we are made one with God shall God then be God with us in our nature in heaven and shall we defile our natures that God hath so dignified shall we live like beasts whom God hath raised above Angels c. Fourthly as he hath thus advanced our natures so he hath put all the riches of grace into our nature in Christ and this for our good Fifthly our nature being ingraffed into the God-head therefore what was done in our nature was of wonderful extention force and dignity which answers all objections As 1. Object How could the death of one man satisfie for many millions Answ. Because it was the death of Christ whose humane nature was graffed into the second person in the Trinity and being but one person what the humane nature did or suffered God did it Quest. But how doth friendship between God and us arise from hence Answ. First because sinne which caused the division is hereby taken away and sinne being taken away God is mercy it selfe and mercy will have a current Secondly Christ is a fit person to knit God and us together because our nature is pure in Christ and therefore in Christ God loves us Thirdly Christ being our head of influence conveyeth the same spirit that is in him to all his members and by that Spirit by little and little purges his Church and makes her fit for communion with himself making us partakers of the Divine nature Quest. How shall we know that we have any ground of comfort in this Emanuel Answ. We may know that we have benefit by the first coming of Emanuel if we have a serious desire of his second coming and to be with him where he is If as he came to us in love we desire to be with him in his Ordinances as much as may be and in humble resignation at the houre of death desiring to be dissolved and to be with Christ praying Come Lord Jesus Revel 22.20 Secondly whereas he took our nature upon him that he might take our persons to make up mystical Christ he married our nature to marry our persons this is a ground of comfort that our persons shall be near Christ as well as our nature For as Christ hath two natures in one person so many persons make up one mystical Christ the wife is not nearer the husband the members are not nearer the head the building is not nearer the foundation then Christ and his Church are near one another which affords comfort in that 1. As he sanctified his naturall body by the Holy Ghost so he will sanctifie us by the same Spirit there being the same Spirit in the Head and members 2. As he loves his natural body so as never to lay it aside to eternity so he loves his mystical body in some sort more for he gave his natural body to death for his mystical body therefore he will never lay aside his Church nor any member of it 3. As he rose to glory in his natural body and ascended to heaven so he will raise his mystical body that it shall ascend as he ascended Doctor Sibs his Emanuel 4. Christ being in heaven and having all authority put into his hands Psal. 2.9 10. he will not suffer any member of his body to suffer more then is fit Object If all the power that Christ hath be given him as it is John 17.2 then he is Deus constitutus Deus creatus datus not Deus natus made and created God how then can he be of the same nature with God who hath all he hath given him in time Answ. First If Christ speaks there of his Divine Nature then though not as God yet as the second Person he is of the Father and so not in time but from all eternity he had all those divine properties communicated to him for he is therefore called the Son because begotten of the Father Secondly if the Text speak not of this Nature but the Office or reward rather of his Mediatorship then that Power and glory which is here said to be given him may well be understood of that Mediatory power and honour which God vouchsafed to him and though by reason of the personal union all honour and glory was due to him yet God had so ordered it that he should not have the manifestation of it till he had suffered and run through the whole course of his active and passive obedience In Scripture language aliquid dicitur fieri quando incipit patefieri a thing is said to be done when it manifesteth it self as Act. 13.33 This day have I begotten thee speaking of Christs resurrection because he was then truly manifested to be the Son of God Quest. Wherein consists the power of Christ Answ. First In that its universal in Heaven Earth and Hell Phil. 2. 10 11. Secondly That though he hath all power yet the administration of it is by his Spirit which therefore is called the Spirit of Christ. Hence Joh. 15.26 Thirdly That this power of Christ extends not only to the bodies and externals of men but it reacheth to their hearts and consciences also By it their mindes are enlightened their hearts changed their lusts subdued and they are made new creatures whence Christ saith He is the way the truth and the life Joh. 14.6 Fourthly As its the heart of man that this power of Christ reacheth to so the main and chief effects of this power are spiritual and such as tend to salvation as to give Faith and Repentance to men Joh. 12.32 To save that which was lost to dissolve the works of the Divel c. Fifthly This power of Christ must needs be infinite if we consider the ends for which it was given him For it s to gather and save a people out of the world to justifie their persons to sanctifie their natures and to judge all men at the last day But he cannot judge all mens lives yea and their secret sins without infinite knowledge and though Christs humane Nature be not capable of infinity and omnisciency yet the person that is the Judge must be so qualified Sixthly His power is arbitrary in the use of it He opens own mans heart and leaves another shut He cures one blind eye and leaves another in darkness Matt. 11.27 Quest. What are the remarkable particulars wherein Christs dominion over all flesh especially the Church doth appear Answ. First in appointing a Ministery for the conversion and saving
care of the head to bring his members to perfect blessedness Joh. 17.12 where he is called the Saviour of his body Eph. 5.23 and this also is the scope of all Châ—ists members that together with their head they may participate of that blessedness As Paul Phil. 3.14 Thirdly the head and members have a continuity between themselves and all have their act and information from the same soul So this mystical head and all his members have a certain continuity between themselves and have their spiritual information and vivification from the same principle For between Châ—ist and his Members there is a certain conjunction by means of the holy Ghost who resting more fully in Christ our Head flows from thence into all the members giving life to all and uniting all Ephes. 4 16. Quest. What is that body whereof Christ is the head Answ. The Church in Latine Ecclesia ab evocando because its a company or multitude of called ones who are called out of the world by the Ministery of the Gospel and other means appointed by God to draw men out of the state of ignorance and misery and to bring them to a state of glory In which sence we call such a company of persons a Church as profess the doctrine and Religion of Christ under lawful Pastors Such were the seven Churches of Asia Such that at Rome Corinth c. These Congregations are called a Church and such as live in them members of the Church who also in the judgement of Charity are to be reputed members of the holy Catholick Church both because on Gods part they have offered unto them such means whereby men are brought to partake of eternall life and because that on their part in regard of the external action and profession these means are received and used to their salvation This body of the Church whereof Christ is the Head consists not of unbelieving and wicked members but only of holy and sanctified ones whom God hath pulled out of the power of darkness and hath translated them into the Kingdom of his dear Son So that it is not sufficient to salvation to be a visible member of any particular visible Church by the external profession of Faith except withall a man be a mystical member of the Catholick Church by true faith and the spirit dwelling in his heart Hence Cyprian faith Quid faciâ— in domo fidei pâ—rfidum pectus Quest. What else may we learn from hence Answ. First That Christians must not envy those which are endowed with more excellent gifts then themselves because they are members of the same body that therefore which is given to one that we ought to esteem as given to every one according to that of St. Austin Tolle invidiam tuum est quod habeo tolle invidiam meum est quod habes Take away envy and that which I have is thine Take away envy and that which thou hast is mine Secondly seeing Gods children are all members of the same body therefore they should be ready to serve one another in love and to be affected each with others weale or woe as if it were their own 1 Cor. 12.26 Dr. Davenant on Col. Quest. Whether may the Church faile Answ. Neither the Catholick Church nor any part or member of it can faile or perish Joh. 3.16 This Church Christ hath undertaken for to defend to the end Matth. 16.18 and 28.20 She is the first born whose names are written in Heaven Heb. 12.22 23. If it cannot be in one place or Kingdom it will in another The woman when persecuted had a place prepared in the wilderness to fly into But a particular Church may faile and die and come to nothing as we see in the seven famous Churches of Asia This may also be proved out of many places of Scripture Mat. 21.43 where Christ foretels that the Church of the Jews which had as great priviledges as any Church on earth ever had should cease Paul tells the Corinthians they may come to be no Church 2 Cor. 11.3 and the Church of Rome Rom. 11.20 21 22. the Church of Israel the ten Tribes were dischurched Hos. 1.9 Quest. What are the infallible marks of a true Church Answ. First the sincere preaching of the Gospel Hence a true Church is described by it Rom. 3.2 So Psal. 147.19 Act. 14.23 and where the Gospel ceaseth in the sincere preaching of it they are an undone people Prov. 29.18 Secondly True and sincere use of the Sacraments at least in the substance of them Hence the Church of Judah is called the Circumcision Rom. 3.1 and St. Paul defines the Church under the Gospel by the Sacraments Phil. 3.3 Thirdly A sincere profession of the word of God and true Christian Religion either in uprightness of heart or in the judgement of Charity So 1 Cor. 14.33 So Gal. 1.22 All particular Churches are Churches that are in Christ and Churches of visible Saints Fourthly True Discipline and a right use of the Censures of the Church But this is only necessary to the well-being not to the essence of a Church Censures may be wholly neglected yea perverted against the godly and yet the Church be a true Church as Joh. 9.22 So Rev. 2.18 20. Mr. Fenners Alarm second part CHAP. XXXI Questions and Cases of Conscience about Circumspection and circumspect walking Quest. WHat is it to walk circumspectly Ans The Greek word Ephes. 5.15 signifies exactly or precisely so that to walk circumspectly implies an accurate study and diligence throughout our lives that we offend none but by the light of faith and good works edifie all The course of Christianity is an exquisite course and strict walking Quest. In what other phrases is this circumspect course commended Answ. It s implied in the phrases of walking before God Gen. 17.1 Living honestly Heb. 13.18 walking worthy the Lord in all well-pleasing Col. 1.10 11. Quest. What things are required in circumspect walking Answ. First that it be exact and considerate according to the true and perfect rule of Gods word in every thing great and small so as to go to the utmost of them and to all the rules that God prescribes not turning aside either to the right hand or left Deut. 2.27 and 5.32 Prov. 4.27 2 Chron. 34.2 Isa. 30.21 Psal. 119.9 10. Secondly it must be full in all fruits of holinesse and justice going to the utmost of every command So casting our occasions that one duty justle not out another Fearing as to commit the least sinne so to neglect any duty of piety or mercy Deut. 5.32 Col. 1.10 Numb 14.24 and 32.11 12. Jos. 14.8 9 14. Such an one looks to the thriving of all his graces His moderation shall not damp his zeal nor his zeal outrun his knowledge His providence shall not lessen his faith nor his faith destroy his providence c. All his graces run in a circle move strengthen and quicken each other Thirdly it makes a man diligent to redeem seek
observe and take opportunities of doing good Eph. 5.15 16. there is no time state condition or company but some way or other he will improve it for his good and work profit out of it for the advantage of his soul Act. 18.25 2 Pet. 1.5 Philip. 2.12 Heb. 12.15 Fourthly he looks to the manner as well as to the thing done considering all circumstances that belong to a good work as time place order and manner of doing together with the inward affection and disposition of the soule and is careful that all may be right Rom. 12.2 Joh. 13.17 Phil. 1.9 10. Fifthly he is constant at all times Quest. What may further us in this exact walking Answ. First sound knowledge of the right way which is as the light guiding us to set every foot aright Psal. 119.105 Prov. 2.10 11. Secondly a diligent watch and care to prevent sloth and to keep from all extremities we are apt either to deal slightly in the work of the Lord or to make conscience where we should not Thirdly a due and careful examination of our affections to the things we go about and of our several actions flowing from them lest we be overtaken with sin in them Prov. 4.26 and 14.15 Gal. 6.4 He that regards his courses cannot be regardlesse of his heart which is the fountaine of all actions good and evil A bad affection may marr a good work but a good affection cannot justifie an evil action Hence Paul prays Phil. 1.10 Fourthly a holy jealousie and suspicion lest the heart be deceived through the deceitfulnesse of sin For he knows that sinne lies in ambush to beguile him the world is full of allurements and his heart is ready to hearken to their cunning insinuations which makes him to look to his wayes with more then double diligence Yea this holy jealousie makes him flie even from all appearance of evil as from a Serpent It makes him also more careful to use all good meanes whereby he may be supported and strengthened against all occasions which might entice him to sin Fifthly a serious consideration of Gods continual presence about us and with us where ever we are and what-ever we are about So. Psalme 16.8 Psalme 119.168 Prov. 5.20 21. and 15.11 Psalme 39.2 3. and 18.6 Job 34.21 22. Sixthly another furtherance to circumspect walking is to be often sifting and and examining our selves veiwing our hearts and lives taking account of our selves how we watch and how we walk and how the case stands between God and us Psal. 4.4 and 119.59 Prov. 4.25 Quest. Why is this circumspect walking so necessary Answ. First its Gods command that we should walk before him according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us and we for our parts have undertaken to serve him in holiness and righteousnesse all our dayes and that without limitation even to go to the uttermost in every command Psal. 39.1 Secondly we must all appear before the judgement seat of God to give an account of those things done in the flesh be they good or evil we must be accountable for every idle word and roving thought much more of every unwarrantable action and therefore we have need to look to our ways Thirdly the wicked amongst whom we live are ready to take all advantages and watch for our halting both to harden themselves and through us to wound the pure religion of God Hence Col. 4.5 Phil. 2.14 15. Fourthly the way to heaven is full of crosses snares and dangers by reason of our enemies and therefore requires all our diligence either to avoid them or else to step over them besides it s a narrow way and on high and how wary had he need be that walks on an high narrow rock or that sails between two dangerous gulphs Fifthly this strict walking is the onely safe and prosperous way Psal. 119.6 Lev. 26.2 12. Rom. 13.12 It s time to cast off the works of darknesse and to put on the armour of light Joh. 11.8 9. 1 Chro. 22.13 2 Chron. 24.20 1 King 8.23 1 Thes. 5.4 5. Sixthly such as are now nearer the end of their faith and love must be more diligent in the work of them for the end of every thing is of such force that the nearer we come to it we do with the more courage and diligence ply the means which bring us to it Seventhly in such walking there is much comfort and joy yea the pleasures of the world are not comparable to it Psal. 138. â— Jer. 6.16 for the commandments lead unto rest and he that walks in them shall finde peace to his soule Eighthly sinne is the disturber of conscience the onely make-bate that sets a man at odds with God and at contention with himself therefore we should watch against it Ninthly the relation wherein we stand to God to Christ to the Holy Ghost to the Saints binds us to walk honourably honestly and circumspectly that we may keep our selves from the pollutions of the flesh and the evil customs of the world Quest. How may we stir up our selves to this circumspection Answ. First we must bewail our former ignorance rashnesse sloth shame our selves for it and labour to make it hateful to us Secondly We must quicken our selves to more diligence for the time to come Remember that we have been too long in security indulgent to our carnal affections foolishly pursued earthly vanities with double diligence whilst the practice of piety and justice hath been clean forgotten and almost buried in oblivion Now therefore we should awake from sleep shake off sloth consider the season and with special labour redeeme the opportunities which through carelesness have overslipped us The work it self is easie pleasant and honourable the recompence of reward unspeakable and glorious the worthinesse Sovereignty and exceeding love of the Commander the dignity of the work and excellency of the reward do challenge of us the most exquisite care pains and diligence that can be possibly imagined Thirdly we must flie to God by prayer intreating him to work our hearts to this holy circumspection at all times Of our selves we have no power to stand or to preserve any spark of Gods Spirit glowing in our hearts we must beseech him therefore who hath put these good motions into our mind to confirme and establish us therein unto the end Mr. Balls power of godlinesse Quest. What further considerations may provoke us to this circumspect walking Answ. First in regard of sin which is exceeding deceitful Heb. 3.13 sinne never presents its self in its own colours but takes upon it the shape of some vertue or other as superstition the dresse of religion licentiousnesse of Christian liberty covetousnesse of thriftinesse c. and it ever makes some pretence of delight profit advancement c. that gives a man content as Gen 3.6 and 34.23 Mark 12.7 Prov. 7.18 Yea like Satan it translates it self into an Angel of light 2 Cor.
the evill which I would not that doe I Doest thou desire and endeavour to doe good and to eschew evill then thou art regenerate Thirdly Remember that this is thy priviledge that the corruption of thy nature is not part of thee if regenerate neither doth it belong to thy person in respect of Divine imputation Rom. 7.17 It s no more I saith Paul but sin that dwells in me Quest. How doth the body cause trouble of minde Answ. Two wayes either by melancholly or by some strange alteraâ—ion in the parts of the body Quest. What is melancholly Answ. It s a kind of earthy and black blood especially in the spleen corrupted and distempered which the speen being obstructed conveies it self to the heart and brain and there partly by its corrupt substance and contagious quality and partly by corrupt spirits annoies both heart and brain being the seats and instruments of reason and affections Quest. What are the effects of melancholly Answ. They are strange and often fearful It s called the Divels bait because the Divel being well acquainted with our complexions by Gods just permission conveies himself into this humour and worketh strange conceits and the effects of it are 1. In the brain For this humour being corrupted sends up noisome fumes which corrupt the imagination and make the instrument of reason unfit for understanding and sence Hence follow strange imaginations and conceits in the mind 2. Upon the heart For there is a concord between the heart and the brain the thoughts and affections Now therefore when the minde hath conceived fearful thoughts the affection is answerably moved whence come exceeding horrors fear and despaire and yet the conscience is not troubled at all Quest. What difference is there between Melancholly and trouble of Conscience Answ. They are thus distinguished 1. In trouble of Conscience the affliction is in the Conscience and so in the whole man But in Melancholly the imagination is that that is disturbed 2. Affâ—iction of Conscience hath a true and certain cause which occasioneth it viz. the sight of sin and sence of Gods wrath But in Melancholly the imagination conceiveth a thing to be so which is not making a man fear and dispaire upon supposed and feigned causes 3. A man afflicted in conscience hath courage in other things but a melancholly man fears every thing even where no cause of fear is 4. Melancholly may be cured by Physick but affliction of conscience cannot be cured by any thing but the blood of Christ and assurance of Gods favour Quest. How is a man that is troubled by Melancholly to be cured of his distress Answ. First He must be perswaded to be advised and ruled by the judgement of others touching his own estate Secondly You must search whether he hath any beginnings of grace If not you must labour to bring him to a sight and sence of his sins that his melancholly sorrow may be turned into a godly sorrow Thirdly When some measure of Faith and Repentance are wrought in him then promises of mercy are to be applyed to him which he must be perswaded to rest upon Such are Psal. 34.9 and 91.10 Jam. 4.8 Fourthly Use Physick which may correct and abate the humour it being a means by Gods blessing to cure the distemper of the body Quest. How do strange alterations in the parts of the body cause distresse of minde Answ. Divers wayes sometimes by Phrensie in the brain others sometimes by trembling of the heart or swelling of the Spleen or a rising of the intrailes all which cause strange imaginations fears c. Quest. What remedies are to be used in these cases Answ. First In this case also consideration is to be had whether the party thus troubled hath any beginnings of Faith and Repentance If not then means must be used for the working of them in him Secondly Then the opinion conceived must be taken away by informing him of the state of his body and what is the true and proper cause of the alteration thereof Thirdly If after this the distemper still remaine then he must be taught that it is a correction of God and therefore he ought to submit to it God seeing it best for him Mr. Perkins Vol. 2. CHAP. XXXV Questions and Cases of Conscience about Self-Commendation Quest. IS it lawful for a man to commend himself Answ. It is lawful in some cases for a child of God to commend himself to declare what God hath done for him or by him to speak of the graces God hath bestowed on him of his labours of works which God hath wrought by him yea and of his sufferings for God as will appear by these examples Of Nehemiah chap. 13.1 to 14 c. Of Job chap. 29. and 31. of Paul Act. 20. Phil. 3. 1 Thes. 2. 2 Cor. 11. and 12. Quest. In what cases is this self-commendation allowed Answ. First of afflictions from God wherein they have professed their faith in God their patience obedience sincerity constancy c. So Job ch 13.14 15. and 23.10 11 12. and the Church Psal. 44.17 c. and Jeremy ch 17.16 17. Secondly of injuries from men in word or deed 1. In word by scoffs and reproaches as David 2 Sam. 6.20 21. By slanders of their good conversations So did Paul Act. 22.1 c. and 23.1 and 24.5 6. and 26.2 c. So Jacob Gen. 31.36 to 42. yea Christ himself Joh. 8.46 48 49. 2. In deed then we may protest our innocency to prove we suffer wrongfully as Daniel did Dan. 6.22 Christ Joh. 10.31 32. and 8.40 Thirdly when thereby we may shew forth the infinite riches of Gods free grace and mercy to such vile and unworthy creatures in giving us grace to be what we are and enabling us by grace to do what we do that thereby we may encourage weak believers to dependance on God for grace and mercy and against despondency notwithstanding all their infirmities and unworthinesse So Paul 1 Cor. 15.9 10. 1 Tim. 1.13 15 16. Fourthly to give others occasion and to provoke them 1. To pray for us So Paul Heb. 13.18 2. To praise God for us and glorifie him in our behalf So Paul 2 Cor. 1.11 12. Gal. 1.24 Ephes. 1.15 16. 3. To glory on our behalf before others especially those that seek to traduce and slander us So Paul 2 Cor. 5.11 12. 2 Thes. 1.4 Fifthly when others require an account of our faith holinesse obedience or experiences Hence 1 Pet. 3.15 Sixthly when we would propound our selves as examples to others of faith patience godlinesse c. to draw others to follow our steps so David Psal. 66 1â— Paul Phil. 3.17 Christ Mat. 11.29 Seventhly when our enemies accuse us falsely and our friends who can and ought to vindicate us refuse or neglect to do it So Paul 2 Cor. 12.11 Eiâ—hthly to shew and approve our integrity and reality that we are not almost but altogether Christians before those to whom we relate or with whom we have
Natures as his Divinity and Humanity So did the woman of Canaan Matth. 15.22 John the Baptist Joh. 1.20 27 34. the Eunuch Act. 8. 37. Peter Joh. 6.69 Secondly his Offices so did Nathaniel Mat. 16.16 the woman of Samaria Joh. 4.19 29. and John the Baptist John 1.29 Thirdly his beauty excellency and dignity So did the Church Cant. 5. 9 10 c. John the Baptist Joh. 1.20 27. and 3.28 to 33. so the Saints Rev. 5.11 12 13. Fourthly especially such things concerning Christ as others deny or doubt of As they asserted Christs resurrection which was then denied Act. 4.2 Rom. 10.9 Act. 24.15 and 23.6 Quest. What else must we confesse in reference to Christ Answ. First our faith in him and his Gospel So Mark 9.24 Joh. 9.38 Act. 24.15 Isa. 45.23 24. Our interest in God and Christ. So Job 19.25 c. Joh. 20.28 Cant. 2.16 Secondly our grace received from Christ and of the work and workings of it So 1 Cor. 15.10 1 Tim. 1.13 14. 1 King 18.12 John 21.16 Psal. 43.4 Gal. 6.14 2 Cor. 12.10 Thirdly our worshipping of God after a Gospel manner purely and spiritually without humane inventions or superstitious vanities So Acts 24.13 14. Fourthly our practice or manner of life what is the constant bent of our resolutions and endeavours So Psal. 66.16 1 John 1.1 3. Thus relations of experiences are confessions of Christ before men So also to beare witnesse a-against sinne though with our own danger So did John the Baptist Mark 6.18 27. Quest. When must we thus make confession Answ. When we are called thereunto either publickly or privately Quest. How may we be called publickly to it Answ. Either by the Church or by the Magistrate Quest. When are we called to it by a Church Answ. Either at the constitution of it or at our admission into it Quest. How are we called to confession at the constitution of a Church Answ. As Christ makes the confession of Faith to be the foundation upon which his visible Church is built Mat. 16.16 to 19. whence two things may be collected 1. That a good confession of faith in Christ should be made and laid as a foundation at the gathering or constituting of a Church which may be effectuall to keep the Members sound in the faith and to ingage them to hold fast their principles 2. That those are the fittest stones for the building of a Church that can give the best account of their faith in Christ. Quest. How are we called to confession at our admittance into a Church Answ. At our admission into a Church to which we desire to joyne our selves being required to give an account of our faith and holinesse we should be free and ready to do it Quest. How may that be proved Answ. First because as to beleeve with the heart makes a man a member of the invisible Church so to confesse with the mouth qualifies him to be a member of the visible Church of Christ. Secondly this gives the Church knowledge of us and satisfaction in us yea moves them to glorifie God for us and to receive us in the Lord unto the fellowship with them in all Christs Ordinances without which they may be afraid of us as the Church of Jerusalem was of Paul Act. 9.26 27. Thirdly this seems to have been the practice of the Primitive Church as now it is of the reformed Churches so Act. 2.41 Fourthly what is done at the planting of a Church is proper to be done in the augmentation of a Church whosoever would be a lively stone in this building should be a confessor of Christ 1 Pet. 2.5 Quest. How are we called to this publick confession by a Magistrate Answ. When we are brought before Rulers and Governours for Christs sake and examined about our religion then we ought to bear witnesse to Christ and his truth as Christ and his Apostles did John 18.37 1 Tim. 6.1 Luke 22.70 Mark 14.61 62. So Act. 4.5 to 16. and 5.27 to 33. Act. 6.12.15 and 24.14 to 22. and 26.2 c. and 24.25 c. Quest. When are we called to it privately Answ. First when we are asked by a single person who desires information and lays not a snare for us 1 Pet. 3.15 so did Christ Joh. 4.15 26. and 10.24 c. and 7.35 c. Secondly when we are engaged in reasonings and disputes with others about the matters of Christ and his Gospel Jude 3. we are set for the defence of the Gospel Phil. 1.17 Act. 19.29 and 17.18 24 c. and 15.2 and 6.9 10 c. Hence Phil. 1.27 Thirdly when we are in company where the name of Christ is blasphemed or his truths wayes servants are evil spoken of then we ought to stand up for Christ and his truth c. and to speak as much for them as others do against them yea to outspeak them and put them to silence Quest. Why ought we to make confession with the mouth Answ. First in regard of God and that 1. Because its an homage and service that God requires of us Isa. 45.23 with Rom. 14.11 2. God the Father did confesse and give testimony by a voice from heaven to his Sonne Christ Jesus Matth. â— 17 and 17.5 So Christ saith John 5.32 37. and 8.18 and herein we should be followers of God as dear children Ephes. 5.1 3. Hereby we give glory to God Phil. 2.11 Joh. 7.19 Rom. 15.6 Secondly in respect of Christ and that 1. Because its Christs priviledge to be confessed or an honorary that was conferred on him by God for his deep humiliation Phil. 2.9 10. and not to confess him is to rob him of that glory which is peculiar to him 2. It was Christs practice both in life and death He confessed his Father John 1.18 and 8.38 that God is a spirit John 4.24 How he will be worshipped John 15.15 and 3.32 He did bear witnesse to the truth Joh. 18.37 Hence Rev. 1.5 and 3.14 Thirdly in regard of our selves and that 1. Because we are Gods witnesses Isa. 43.10 To this end God gives us more knowledge and grace then he doth to others that we might speak more of and for God then others Hence Mat. 13.16 It s our honour to be witnesses of Christ Joh. 1.7 and 21.24 2 Cor 11.5 Act. 26.16 and 9.15 2. If we confesse God and Christ and his truth we shall be confessed by both 1. By the Father who will own and avouch us to be his people portion jewels friends c. and that 1. Before men If we testifie for God he will give testimony of us as he did of Abraham Abel Moses Daniel Enoch c. Heb. 11.4 5. Hence Gods servants have appealed to God to be their witnesse Job 16.19 Psal. 139.23 24. and 7.8 and 26.1 2. If we plead for God he will plead for us as Numb 12.8 Job 42.7 Lam. 3.58 Psal. 37.6 2. Before Devils So Job 1.8 and 2.4 2. By the Sonne If we confesse Christ he will confesse us
them out and the other to keep their possession and to continue therein Now this conflict in the minde may be diversly considered in respect of the diverse faculties that belong to it As 1. The understanding being in part regenerated and in part corrupted partly inlightned and partly dark through ignorance yea and much depraved also Hence there is a conflict maintained betwixt sanctified knowledge and spiritual wisdome on the one side and carnal curiosity palpable ignorance and that wisdom of the flesh that is worldly and devilish on the other part curiosity looks after idle speculations and curious questions But saving knowledge leaves secret things to God Deut. 29.29 Yea labours to mortifie that idle curiosity as Rom. 12.3 yet resteth not in any measure attained but labours after spiritual growth till it come to perfection in Christ. Then it continually conflicteth with palpable ignorance For we know but in part c. 1 Cor. 13.12 yet stands it not at a stay but endeavours to know as we are known Again spiritual wisdome fights with that wisdome of the world that is earthly sensual and devillish Jam. 3.15 the one is taken up in spiritual and heavenly things counting all things else but drosse and dung yea losse in comparison of them the other is wholly devoted to earthly and transitory trifles and is only delighted in beholding those things whose beauty is subject to the senses and to natural reason Hence Jer. 4.22 Rom. 8.5 1 Corinth 2.14 Matth. 16.23 2. The judgement in which ariseth another conflict For so farre as the minde is inlightned with spiritual wisdome and knowledge the judgement discernes between truth and falshood right and wrong c. allowing and approving the one and rejecting and disallowing the other but so farre forth as it still remaines blinde and misled through ignorance the judgement mistakes errour for truth and evill for good Hence Matth. 22.29 Eccles. 9.2 Psal. 73.15 Act. 10.14 34 35. In this conflict they wound one another and interchangeably either of them prevail as for example Truth in that part of the judgement which is regenerate strikes at error in the unregenerate part and gives it a deadly wound yet oft-times through the help of subtile sophistry and nice distinctions it recovers strength and truth gets a foile but being again renewed and confirmed by the light of Gods Word it gives errour a shameful overthrow From hence it is that the godly learned do so often differ in judgement in points of religion viz. because their mindes and judgements are but in part regenerated so that the relicts of ignorance and errour do still remaine in them which works in them only a doubtful opinion and not any well settled judgement and this makes them to take that way which seems most probable And this difference befals them not only in the knowledge of those points of religion which are of lesse consequence but also exceeding weighty and fundamental as we see in the example of the Corinthians and Galatians even after the truth of the Gospel had been preached unto them the one erring in the doctrine touching the resurrection of the dead the other in the maine point of justification by faith in Christ without the works of the Law Obj. But hath not the Church a special promise of being inlightned by the Spirit and guided into all truth Joh. 16.13 1 Joh. 2. â—0 27. Answ. The like promises are made also to every particular member of the Church who notwithstanding may and sometimes do erre in some particulars therefore the promise is to be limited 1. Unto all truth necessary to our salvation 2. That they shall by the Spirit receive this priviledge that whereas the wicked continue and perish in fundamental errours the faithful though they may fall into them yet they shall not live and die in them but shall in Gods good time be reclaimed according to that promise Isa. 30.21 3. The next conflict which is to be considered in the minde is between the actions and operations of it which like the minde it self being partly spiritual and partly carnal do continually strive and fight one against another and these are our thoughts meditations and imaginations which labour mutually to expel one another For when the spirit lifts up our minde in divine contemplations causing us to think or meditate on heavenly things the service of God the duties of Christianity or of our lawful callings as the means whereby we may attain unto them then the flesh pulleth them down suggesting worldly or wicked thoughts or such as are impertinent and unseasonable But the spiritual part finding it self thus defeated shakes off those thoughtes and baths it selfe in the blood of Christ by a lively faith whereby it is cleansed from the defilement of them and up again it mounteth in spiritual and heavenly meditations Phil. 3.20 Col. 3.1 2. 4. There is also a combate between the flesh and spirit in our memories For the memory so far as it is regenerate labours to blot out and deface all worldly wicked and sinful impressions and to have imprinted in it those spiritual and heavenly instructions which have been committed to its custody by the sanctified understanding On the other part the flesh stands in direct opposition to the Spirit by reprinting and repeating those lessons of impiety which we had learned in the School of the Devil and the world especially before our conversion and by working in us a forgetfulnesse of all good things whereby thâ—se heavenly jewels are presently cast out of doors and cannot abide with us no more then water in a five 5. There is the like conflict between the flesh and Spirit in the conscience For as it is regenerate it is so enlightned by the spirit of grace that like a true witnesse it gives an infallible testimony between God and us excusing when we do well to encourage us and accusing when we do ill that we may forsake it and recover our selves by unfeigned repentance Yea before our doing of either of them it gives in its approbation to that which is good that we may embrace it and discovers that which is sinful that we may avoid it It plays also the part of a Judge and according to this true evidence it either justifies or condemns us From the former whereof ariseth peace comfort and joy in the holy Ghost for our encouragement in well-doing and from the other either fear whereby we are restrained from sinne or sorrow not to be repented of 2 Cor. 7.10 after we are fallen But on the contrary the conscience as unregenerate is blinded with ignorance or corrupted with malice and therefore always ready to play the part of a false witnesse either colouring over our sinnes with deceitful colours that we may commit it or excusing it when it s committed as venial or none at all that we may continue in it Or on the other side it accuseth when we do well in Gods service or in the use of
and fulness of joy which is as Gods right hand for ever more For when the flesh is pamperd with these carnall delights the spirit is pined when it s made fat with gluttony the spirit grows lean fulness of wine and the Spirit will not stand together as we see Ephes. 5.18 Secondly We must not provide for the Spirit poison instead of wholesome food nor carnall weapons instead of spirituall As instead of the pure Word of God and heavenly Manna the sincere milk of the Gospel and Sacraments we must not feed our souls with humane inventions and traditions will-worship and superstitious devotions not warranted by Scripture of which the more liberally that we feed the more lean we wax in our spiritual strength and stature yea the more feeble we grow in all spirituall graces 2. We must not provide for this spirituall warfare carnall weapons For 2 Cor. 10.4 the weapons of our warfare are not carnal c. As for example we must not fight against the flesh with fleshly anger and carnal revenge For Jam. 1.20 the wrath of man works not the righteousness of God we must not seek to subdue the flesh with popish fasting called the Doctrine of Divels 1 Tim. 4.1 3. But with our fasting when we have just occasion we must joyn Prayer the one being the end the other the means enabling us thereunto Thirdly We must not remit any thing of our zeal in holy duties and give way to coldness and formality therein For we may the more easily preserve the strength of the Spirit whilst its in the best plight then recover it when it s diminished again the more resolutely we stand in the strength of grace received the more willing the Lord is to assist us in fighting his battels the more carefull we are to encrease his spirituall Talents the more willing he is to redouble them 4. Lastly we must avoid fleshly sloth and negligence and must use Gods gifts and graces in the exercise of Christian duties to the glory of him that gave them Our knowledge must be exercised in the practice of what we know Our Faith in good works our love to God and our neighbours in performing all holy duties we owe them For if we could abound in all graces yet if we did not use them for our own defence and the discomforting our enemies we should be never the neerer in obtaining the victory Quest. How may wee cheare up and comfort the Spirit to this Conflict Answ. First We must earnestly desire to have the Spirit more strengthened and the gifts and graces of it more enlarged and multiplied in us God hath promised that if we want the Spirit and ask it of him he will give it us Luke 11.13 So if we have it and desire and beg an increase of the gifts of it he will satisfie our desires and carry it on to perfection Psal. 145.19 Phil. 1.6 For therefore doth the Lord give us these longings that we may satisfie them we must not therefore rest content with any measure of grace received but go on from grace to grace till we come to perfection and this is an infallible sign of the regenerate who are therefore said to be trees of righteousness of Gods own planting Psal. 92.14 which are most fruitfull in their old age they are like the morning light which shines more and more to the perfect day Prov. 4.18 they are Gods bildings which is still setting up till it be fully finished Ephes. 2.20 they are Gods Children who grow from strength to strength till they come to a perfect stature therefore we must desire to grow in grace Ephes. 4.12 13. Joh. 15.2 2 Pet. 3.18 Secondly We must use all good means for the strengthening of the spirit for which end 1. We must be diligent in hearing reading and meditating on the word of God which is the ministry of grace and salvation not only the seed whereby we are begotten again but the food also whereby we are nourished till we come to a full age in Christ 1 Pet. 2.2 and because a time of scarcity may come we must with Joseph lay up aforehand that we may have provision in such times as those For if food be withdrawn from the spirit it will languish and not be able to stand against the assaults of the flesh in the day of battell 2. To the Ministery of the Word we must joyn the frequent use of the Lords Supper which is a spirituall feast purposely ordained by our Saviour Christ for the strengthening our communion with him by the Spirit and for the replenishing of us with all those sanctifying graces whereby we may be enabled to resist the flesh 3. We must use the help of holy conference instructing exhorting admonishing counselling and comforting one another that we may be further edified in our holy Faith Jude 20. Thirdly If we will strengthen the Spirit we must nourish the good motions thereof neither utterly quenching them nor delaying to put them in practice but presently obeying them taking the first and best opportunity of performing those duties which it requires as when a fit opportunitie being offered it moves us to prayer either to beg the graces which we want or to give thanks for benefits received we are not to neglect this motion utterly nor to cool it by delayes but presently to put it in execution So in other duties either of piety to God or of mercy and charity to men we must not put them off to another time but presently set upon them making hay while the Sun shines c. which will much chear and comfort the Spirit being thus readily obeyed Fourthly We must be careful of maintaining our peace with God and our assurance of his love and favour which is best done by preserving peace in our own Consciences keeping them clear from known and voluntary sins whereby our Father may be angered and we exposed to his judgments For if God be offended his Spirit cannot be well pleased with us neither will he renew our strength nor send us fresh supplies of grace to strengthen us against our spirituall Enemies neither can our regenerate spirit with courage fight against the Divell the World and the Fesh when it wants the light of Gods countenance and its peace is interrupted with him Yea we must endeavour to have not only Gods graces habitually but to feel their severall actions and operations working our hearts to all good duties And these feelings of faith and comforts of the Spirit are best obtained and kept when as we preserve our communion and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances of Hearing Prayer receiving the Sacraments and frequenting the publick Assemblies where God is present by his spirit as Psal. 42.1 2. and 84.1 c. when we labour daily in the mortification of our sins which separate between God and us and exercise our selves in all holy duties of his service thereby glorifying his Name
and edifying our neighbours by our good example Fifthly We must carefully preserve our bodies and souls which are his Temple in purity from all pollution of sin For as a good aire and sweet habitation doth much refresh and strengthen our natural and vitall spirits and preserves our bodies in health So no less doth it chear up the Spirit of God within us if we provide him a cleanly lodging free from sinfull impurity sweetned with the incense of our prayers and adorned with the flowers and fruits of our good works and holy obedience Sixthly If we would strengthen the Spirit and increase in us the gifts and graces thereof we must keep them in continual exercise and cause these habits to shew themselves in their functions and operations For as breathing and moving are necessary for preserving the life of our bodies So fruitfull working and holy walking in all Christian duties is for preserving and cherishing the life of the Spirit Gal. 5.25 If we live in the Spirit let us walk in the Spirit Let the fire of the Spirit have fit vent to send out its flames in holy and righteous actions it will live and blaze but if we stop its vent it will presently die Let Faith exercise it self in apprehending the promises in waiting for performances fighting against doubting and in beaâ—ing the fruits of good works it will from a grain of mustard-seed grow to be a great tree from smoaking flax to a burning flame and from a feeble assent to a full perswasion Let love be exercised in doing and suffering for Gods sake in performing all holy services and Christian duties to God and our neighbours it will grow from a spark to a great fire Let the shoulders of patience be inured to bear the Cross of Christ and suffer afflictions to put up wrongs and overcome evill with good though they be weak at first they will become hardy and strong Exercise encreaseth graces but ease and sloth weakens them we should therefore resolve with David Psal. 119.32 33 34. Seventhly The last and principall means to cherish the Spirit is earnest and effectuall prayer to God that he will strengthen our weakness and quicken our dulness and support our faintness by a constant renewing of his spirit in us and sending a continuall supply of his saving graces to reenforce and refresh our decayed bands that by these Auxiliaries they may be enabled to stand in the day of battell and to get the victory over all our spirituall Enemies It s God that teaches our hands to war and our fingers to fight Psal. 144.1 and that gives us at the last a full and final victory and then adds the Crown of victory even everlasting glory Mr. Downhams Christian warfare Quest. But the flesh and Spirit being but qualities how can they be said to fight together Answ. Because the flesh and Spirit are mixed together in the whole regenerate man and in all the powers of his soul as light and darkness are mixed in the air in the dawning of the day and as heat and cold are mixed together in lukewarm water we cannot say that one part of the water is hot and another cold but heat and cold are mixed in every part so the man regenerate is not in one part flesh and another spirit but the whole mind is partly flesh and partly spirit and so are the will and affections c. Now upon this mixture it is that the powers of the soul are carried and disposed divers ways and hereupon follows the combate Quest. How doth the lust of the flesh shew it self Answ. First it defiles and suppresses the good motions of the Spirit Hence Paul saith Rom. 7.21 23. when I would doe good evill is present and the Law of the flesh rebels against the Law of the mind Hereupon the flesh is fitly compared to the disease called Ephialtes or the mare in which men in their slumber think they feel a thing as heavy as lead to lie upon their breasts which they can no way remove Secondly It brings forth and fills the mind with wicked cogitations and rebellious inclinations Hence concupiscence is said to tempt to entice and to draw away the mind of man Jam. 1.14 Quest. What are the contary actions of the spirit Answ. First To curb and restrain the flesh Hence St. John saith the regenerate man cannot sin 1 Joh. 3.9 Secondly To beget good motions inclinations and thoughts agreeable to the will of God as in David Psal. 16.7 My reins instruct me in the night season and Isa. 30.21 thine ears shall hear a voice behind thee c. and thus by the concurrence of these contrary actions in the same man is the combate made Quest. Why is there such a contrariety between the flesh and spirit Answ. Because the Spirit is the gift of righteousness and the flesh stands in a double opposition to it 1. In the want of righteousness 2. In a proness to all unrighteousness Object But naturall men also have a combat in them For they can say video meliora proboque deteriora sequor I see and approve of what is good but doe that which is naught Answ. This combat is between the naturall conscience and rebellious affections and its incident to all men that have in them any conscience or light of reason Quest. Have all believers this combat in them Answ. No For 1. Only such as be of years have it for Infants though they have the seed of grace in them yet do they want the act or exercise of it and therefore they feel not this combat because it stands in action Secondly This combate is in the godly in the time of this life only For in death the flesh is abolished and consequently this combate ceaseth Quest. What are the effects of this combate in the godly Answ. It hinders them that they cannot do the things that they would Gal. 5.17 and that three wayes 1. It makes them that they cannot live in the practice of any one sin 1 Joh. 3.9 2. If at any time they fall it staies and keeps them that they sin not with full consent of will but they can say the evil which I hate that doe I Rom. 7.19 3. Though in the ordinary course of their lives they do that which is good yet by reason of this conflict they fail in the doing of it Rom. 7.18 Hence it follows that all the works of regenerate men are mixed with sin and in the rigor of justice deserve damnation Object Sin is the transgression of the Law but good works are no transgression of the Law and therefore they are no sins Answ. I answer to the Minor The transgression of the Law is two-fold One which is directly against the Law both for matter and manner 2. When that is done which the Law requires but not in that manner it should be done and thus good works become sinfull Object Good works are from the Spirit of God but nothing proceeding from the
manifold is the witnesâ— of Conscience Answ. Twofold Either to accuse or to excuse Rom. 2.15 To accuse for evill to excuse by freeing from evill unjustly laid to ones charge the Jews Conscience accused Joh. 8.9 St. Pauls's excused Act. 23.1 Hence follows trouble or peace to a mans soul as Matth. 27.4 Rom. 5.1 Quest. What is a good Conscience Answ. That Conscience is said to be good when it obeyeth such light and direction as it doth think and take to be true and sound light and direction Act. 23.1 Quest. How many things concurre to make up a good Conscience Answ. First the matter whereupon it worketh which is a conformity in the whole man to the whole will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformed Secondly The proper act of it where this matter is to be found the Conscience will beare witness and give a true testimonie thereunto Thirdly The Consequence following thereupon which is peace and quietness to the soul. Such a good Conscience was perfect in mans innocency but by his fall it was clean lost and became an evill conscience For Gen. 6.5 Quest. How doth an evill Conscience faile in the proper works thereof Answ. Sometimes in defect Sometimes in an excess 1. In the defect when it suffers a man to run into all evill and doth neither check nor trouble him for the same Called a seared conscience 1 Tim. 4.2 2. In the excess when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his life a burden to himself So Judas's Matth. 27.3 4 5. Hence Isai. 57.20 21. Quest. What must concurre to the renovation of Conscience and making it good Answ. First Faith in Lord Jesus Christ whereby the Conscience is purged and purified from the naturall defilement which it had Heb. 9.14 Hence we are exhorted Heb. 10.22 to draw near with a pure heart c. Secondly A sanctified work of the Spirit whereby the heart is alienated from sin and made watchfull against it and withall it is put on to conform it self to the holy will of God whch conformity being true and entire without hypocrisie moveth the Conscience to bear witness thereunto Rom. 9.1 2 Cor. 1.12 This is stiled a pure Conscience 1 Tim. 3.9 2 Tim. 1.3 and a Conscience void of offence Act. 24.16 Quest. What then since mans fall is counted a good Conscience Answ. First That which giveth a true testimony of a mans Faith in Christ for the pardon of his sins and reconciliation with God Heb. 10.22 Secondly Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man Act. 24.16 particularly and specially in those duties which belong to his particular calling whereof he is to give an especiall account Matt. 25.21 Thirdly That which worketh peace and quiet in the soul Rom. 5.1 2 Cor. 1.12 Dr. Gouge on Heb. Quest. What other definitions may be given of Conscience Answ. Conscience is the judgment of a man concerning himself and his own wayes in reference and subordination to the judgement of God Dr. Ames Or It s the souls recoiling on its self Ward Dike Or It s the souls acting and reflecting on it self and on all a mans own actions Quest. How many sorts of good consciences are there Answ. A good troubled conscience Bona turbata Secondly A good quiet Conscience Bona pacata Quest. VVhat goodnesse must concurre to a right good Conscience Answ. First a goodness of sincerity Secondly a goodness of security It must be honeste bona pacate bona Quest. What then is a truly good Conscience Answ. A good Conscience is that which is rightly purified and rightly pacified by the Word Blood and Spirit of Christ regularly performing all the Offices unto which it is designed Quest. What must it be purified from Answ. First Ignorance A Conscience void of knowledge is void of goodness the blindy Conscience is alwayes an ill Conscience Tit. 1.15 Secondly From error the Erroneous Conscience is ever a desperate and dangerous Conscience Look what Swine are to a Garden a wilde Boare to a Vine-yard young Foxes to grapes c. Such is an erroneous Conscience to Churches Doctrines Truths Graces and duties It overturns all It engaged Herod under an Opinion of piety to destroy John to save his wicked Oath Mat. 14.9 Others make void Gods commands to make good their own vows Jer. 44.16 It made Paul to persecute the Church Act. 26.9 others to compass Sea and Land to make Proselites Matth. 23.15 Thirdly From naturall deadness or hardness Heb. 9.14 A dead Conscience is not for a living God Quest. How must conscience be purified Answ. First The word of Christ is the great heart-searcher and Conscience-purifier Heb. 4.12 Joh. 15.3 17.17 This removes ignorance Psal. 119.105 130. It rectifies Error being a voice behind us Isa. â—0 21 ends all controversies Isa. 8.26 Resolves all doubts Luke 10.26 Removes deadness and hardness Jer. 23.29 It s an Hammer to soften It s immortall seed c. 1 Pet. 1.23 Hence Psal. 119.25 50 93. Secondly The bloud of Christ further purifies it Heb. 9.14 and 10.22 1 Joh. 1.7 Thirdly The Spirit of Christ together with the Word and blood of Christ purifies it Joh. 6.63 Heb. 9.14 the Spirit heals those diseases before mentioned 1. Ignorance being the Spirit of illumination Ephes. 1.17 2. Errour being the Spirit of truth Joh. 14.17 3. Deadness being the Spirit of life Rom. 8.2 Its Refiners fire c. Mal. 3.2 Hence Isa. 4.4 Quest. What must Conscience be pacified from Answ. First It must be at peace from the dominion of sin there is a peace when sin and Satan are strongly armed and keep the house Luke 11. â—1 But this is the peace of a sleepy not of an awakened Conscience woe to them Luke 6.25 Amos. 6.1 3. Conscientia pacate optima may be vitiose pessima In tali pace amaritudo mea amarissima Ber. there is no peace to the wicked Isa. 57. ult 2 Pet. 2.3 Secondly From the rage of Satan this is the happy peace promised to Believers Matth. 16.18 the summe of that promise Rom. 16.20 the God of Peace shall bruise Satan under your feet shortly Thirdly From the displeasure of God when we can say Rom. 5.1 being justified by Faith we have peace with God This is the best part of our peace such as the world cannot give John 14.27 So Phil. 4.7 This guards the soule from all fears and assaults of the Law Sin Guilt Death Hell and Satan Quest. What must Conscience be pacified by Answ. First By the Word of Christ its pacified and restored to peace hence the Gospel is called the Word of Peace c. Acts 10.36 Rom. 10.15 2 Cor. 5.18 Isa. 57.19 and 52.7 Secondly By the blood of Christ. This is the procuring cause of
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.
4.4 we are commanded to commune with our own hearts To search and try our ways To judge our selves that we be not judged 1 Cor. 11.31 This the very Heathen commended Nosce teipsum and tecum habita and complain of the neglect of it In se nemo tentat descendere and it s frequently commanded in Scripture as an introduction to conversion and as a constant duty of the converted to prevent Apostacy But who is there that keeps this Court daily in himself who examines himself to say what have I done who calls his thoughts words and actions to this Bar and gives judgement against them Now this judgement of conscience is seen about a twofold object 1. Our actions which are to be judged whether they are agreeable to the Word of God or no For whatsoever we undertake and are not perswaded of in conscience as lawful is a sin Rom. 14.23 2. Our persons and the frame and constitution of our souls and herein conscience is more unable to do its work then in the former For actions at lest many of them are condemned by the light of nature but when we come to search and judge our heart much heavenly skill and prudence is required If hypocrites did thus judge themselves they would not bless themselves in their good condition as they do God hath placed it in man as an Umpire to judge matters impartially between God and thy own soul But conscience being naturally polluted is not able to discharge this office Hence it is that this Court ceaseth conscience doth not keep any Assize at all Eightly it s defiled in that its afraid of light and is not willing to come to the word to be convinced but desires to be in darknesse that so a man may sinne the more quietly Jon. 3.19 20. Hence John 16.7 It s the work of Gods Spirit to convince the world of sin But the natural conscience cannot abide this and therefore it hates a searching Ministry as Ahab did Michaiah Ninthly it s defiled in that its subject to many disguises It appears under so many visors that its hard to know when its conscience or when it s something else that is far enough from conscience yet by reason of this guile men flatter themselves with the name of conscience when indeed it is corruption in him A devil in Samuels mantle Quest. How may a counterfeit conscience be discovered Answ. First when it is not conscience but a sinful lust that puts thee upon many things This is a sad delusion thus to have conscience and so God himself abused Thus Saul when he had sacrificed pretended conscience and that all was to serve God Absolon when he hatched rebellion pretended a vow and so he must out of conscience perform it Judas when he repined at the ointment pretended charity and conscience when it was lust and covetousnesse Secondly when its fancy and imagination which perswades thee and not conscience Thus fancy hath a great influence upon many In melancholly persons especially its hard to discern when it s their fancy and when its conscience that works in them trouble for their sins Thirdly custome education and prepossessed principles sometimes work upon man as if they were conscience Thus many are affected in religious things not out of conscience but custome they have been used to such things brought up in such a way of serving God and therefore they would have such wayes and customes still But that it s not conscience but custom will easily appear in that they will change according to outward advantages when Shechem would be circumcised it was not out of conscience but for Dina's sake When Jeroboam erected an Altar it was not for conscience but out of carnal policy Fourthly if it be conscience that puts us upon duties and those commanded yet hardly are they done for conscience sake The same duties may be done out of conscience to God by some and from corrupt sinful motives by others Thus Rom. 13.5 Paul presseth obedience not only for feare but for conscience If it were from fear only it were sinful Hence Peter speaks of a conscience of God 1 Pet. 2.19 A conscience towards God 1 Pet. 3.21 which is not to be understood subjectively as if God had a conscience but objectively for a conscience that respects the will and authority of God Many frequent Ordinances not out of conscience to God but in regard of the Laws of men or some such other respect Whereas Colos. 3.17 18. all should be done heartily as to God c. Fifthly natural conscience is greatly polluted by original sin in regard of the limited and partial conviction or illumination that it is apt to receive Conscience will receive some light and be convinced in some smaller things but the weightier things its apt to neglect So the Pharisees Luk. 11.42 Sixthly its polluted in that it s very severe in censuring other mens sins but blinde about its own In this its like the eye which can see all other things but it self Mat. 7.3 This Christ chargeth upon the Pharisees bidding them first to pull out the beam out of their own eye c. So Rom. 2.1 Judah was very severe against Thamar till he saw the staff and the bracelets Such have the eyes of the Lamiae that they take up when they go abroad and lay aside when they come home Seventhly it s defiled because of the ease and security it hath whereas if it were awaken it would give the sinner no rest day nor night The rich man bad his soul take its ease he found no gripes of conscience Eighthly it s grosly defiled both because it hath lost its subordination to God and his word the true rule of conscience and also its superiority over the will and affections Towards God it keepts not its subordination but naturally falls into two extreams either taking other rules then the Scripture as we see the Papists do or else rejecting the word wholly as a rule as the Antinomians do who say that a man is perfect when he can sin and his conscience never smite him fâ—r it And as for the affections and will conscience cannot now rule and command them Quest. How is conscience defiled when troubled and awakened Answ. First when though it trouble and accuse yet it doth it preposterously not seasonably and opportunely It should put forth its effectual operation before sin is committed to prevent it but it seldome doth it till the sin be committed when God is dishonoured and when guilt is contracted and then also it acteth not so much under God to bring about true peace by repentance and faith as the Devils instrument to bring to despair and so from one sin to fall into a greater as we see in Judas Secondly it discovers its pollutions by slavish and tormenting fears which do accompany it So that whereas the proper work of conscience is by Scripture-light to direct to Christ for healing now on the contrary these wounds do