friends from the bed of sicknesse It s Gods property alone to do what he pleases Psal. 115.3 Yea Christ wrought such miracles by his own power as never man wrought John 9.32 Yea he raised up his own dead body Hence Joh. 15.24 If I do not the works which no man ever did c. Yea Christ did the same works which his Father did and after the same manner Joh. 5.17 Yea he wrought his miracles by his own power and virtue Mark 4.39 Yea he gave power to others to work miracles in his name Mark 16 17 18. Act. 2. and 3.12 16. Yea Christ by his working of miracles was demonstrated to be the Son of God and equal with the Father Joh. 5.18 19. Mat. 9.5 See Act. 4.10 12. Arg. It was requisite that Christ should not only be a true man but very God also for the accomplishment of Gods glorious designe and purpose of mans Redemption It is true Christ was Mediatour before his incarnation by his Word and Spirit acting in reference to the nature which should in the fulnesse of time be assumed into his person but he was not so perfectly a Saviour as now he is This second person of the glorious Trinity is named Jesus and he is so called from the end which is most excellent to save men from their sins and hell and to confer righteousnesse and life upon all beleevers and the name Messias and Christ import his offices which are the divinely instituted means to attaine that end viz. the salvation of mens souls A meer creature Priest a meere creature Prophet and a meer creature King could not perform those several actions which were necessarily to be done by Christ who was a Priest a King and a Prophet all three meeting happily in him and in him alone Christ in regard of his Priestly office which was after the order of Melchizedeck offered up his body as a propitiatory sacrifice by his eternal spirit to reconcile us to God his Father to obtain remission of sinnes spiritual graces and life eternal by an alsufficient price laid down for us Indeed God is said to love the world and from thence to give his Son to die for the Elect Joh. 3.16 and freely to forgive all our sinnes but this is not opposite to the merits and satisfaction of Christ which belong to him as a Priest and Sacrifice For we must consider a double reference of Gods love One towards the creature the other towards his justice and hatred of sin God would have his Son to satisfie them both with due recompence He satisfied his love to the sinful creature when he gave his Son to be our Mediator He satisfied his love to justice and hatred of sin when he gave his Son to die for us and by his blood to expiate our sin He satisfied his love to the creature because out of love he forgives sins freely in regard of the creature though he laid the punishment on his dear Son to satisfie his justice For notwithstanding his love to justice and hatred of sin he out of his love to his Elect forgives their sins and gives them eternal life in which respect it may be truly said God satisfied himself and appeased himself in his beloved Son Now the blood of a meer man could not satisfie Gods justice for those innumerable and grosse sins which man had committed against the infinite Majesty of God The Church is redeemed by the blood of God Acts 20.28 Not was it sufficient that Christ should be a Saviour in regard of merit but he must be so also in regard of efficacy and he executes his offices most powerfully and gloriously being exalted after he had overcome death above all principalities and powers where he is our advocate yea such an advocate as can plead the worthinesse of his person his perfect obedience and meritorious sufferings and can do whatever he pleaseth to promote our happinesse Hence 1. Conversion illumination and all saving graces are his free gift Joh. 5.26 and Paul oft prays Grace and peace from God the Father and from Jesus Christ. 2. He governs them by his holy Laws protects them by his grace and power and singularly cares for them as his precious jewels is tenderly affected to them as a father to the child c. John 10.28 and bâ—ings them at last to his eternal inheritance 1 Pet. 1.5 3. He sends his holy Spirit to dwell in them and to be their comforter and this proves him also to be the true God in that he can send the holy Ghost who is also the ever living God 4. As he quickned his own body so he will raise them up at the last day Hence he calls himself the resurrection and the life Joh. 6.40 So 1 Cor. 15.21 22. 5. He will send his Angels to gather them together and shall passe sentence on the Devils and the wicked and force every knee to bow to him Isa. 45.23 Rom. 14.10 11. Tit. 2.13 6. He will give unto his sheep eternal life Joh. 10.28 and 17.24 See all these Arguments enlarged and vindicated from all the cavils and objections of the adversaries by Mr. Estwick in his answer to Bidle Quest. How far forth are the actions of Christ to be imitated by us Answ. For answer hereunto we must distinguish of Christs actions As 1. Such as were done by his divine omnipotency as all his miracles were These are admirandae adorandae non imitandae To be admired and adored not to be imitated 2. Such as were done by his prerogative As his sending for the Asse without his owners consent These are amandae non imitandae To be loved not to be imitated 3. The actions of his Mediatorship as his dying for sin rising from the dead ascending into heaven c. These are not to be imitated but only analogically Thus as he died for sin we must die to sinne As he rose again so we must rise to newnesse of life As he ascended into heaven so must we daily in our Meditations and affections As he was a King so must we be to conquer our lusts As he was a Priest so must we be to offer up spiritual sacrifices 1. Of a contrite heart Psal. 51.17 2. Of righteousnesse Psal. 51.19 3. Of praise Heb. 13.15 4. Of almes Heb. 13.16 5. Of our selves our soules and bodies Rom. 12.1 As he was a Prophet so must we be to instruct our families 4. His ministerial actions wherein especially two things are considerable 1. His unction or fitting with gifts 2. His mission and sending by his Father and these are to teach Ministers not to run before they be gifted by God and sent by the mediate means of the Presbytery 5. His natural actions as eating drinking sleeping c. wherein though we do the same yet we cannot be said to do them in imitation of him because we do them by a natural instinct 6. His occasional and accidental actions As his instituting and celebrating of the Sacrament
our desires are quickned after a better life 3. As yet there is sinne in us from the danger whereof though we are delivered yet there is corruption which remains behind in us and by this God will teach us to see the contagion of sinne and how the devil hath deceived us when he promised a better condition 4. It shews Gods wisdome in vanquishing sin by death which is the child of sinne For be it we shall be purged from sinne and from corruption both of body and minde and thus is our base estate made a way to our excellent estate hereafter Quest. Shall these vile bodies of ours be raised againe at the last day Answ. Yea it s an article of our faith it was typified by Aarons dry rod budding and by Jonas's deliverance out of the belly of the fish where he had been three days and three nights It was believed of all the Fathers Heb. 11.13 It s a grounded truth that these bodies of ours that are sowne in corruption shall be raised in incorruption 1 Corinth 15 4â— And for our further security Enoch before and Elias after the flood were taken into heaven in their bodies Again it s not contrary to reason though above the reach of reason For Christ takes care that the dust whereof we are made and to which we return be preserved and why cannot Christ as well raise a body out of the dust as at first he made it out of the dust especially seeing the soul is preserved in heaven to this end to be joyned again to it Nay it is not contrary to the course of nature We yearly see that Summer succeeds Winter Day the Night Youth comes out of Infancy Mans age out of Youth and 1 Cor. 15.36 Thou fool the corn is not quickened except it die Nay we see daily strange things wrought by Art and shall we think Gods Almighty power cannot work more strange effects Quest. Who shall raise up our bodies at the last day Answ. Christ John 6.39 40. For he is our Head and the body must be conformable to the Head Hence Romans 8.11 If the Spirit doth dwell in us that dwelleth in Christ the Spirit that raised him up will raise us up also Secondly Christ is a whole Saviour and therefore will raise up our bodies as well as our souls For he is a Saviour of both hath delivered both from hell and therefore will raise up both to heaven Thirdly Christ is the second Adam as we did beare the image of the first Adam in corruption so we must bear the image of the second Adam in glory Fourthly Christ is the seed of the woman that must break the Serpents head and therefore he must work this change Fifthly Christ changed his own body being burdened with all our sins and therefore as an exemplary cause shall much more raise us up For sin which is the sting of death being once overcome what can keep us in the grave Quest. What may the consideration hereof teach us Answ. First it may strengthen our faith in consideration that we have such strong Saviour that nothing shall be able to separate us from his love nor take us out of his hand Secondly it may direct us how to honour our bodies not making them instruments of sinne against him but so to use them that we may with comfort and joy expect and desire his coming to change these our vile bodies Thirdly to labour to assure our selves of our parts in this change at our resurrection and this we shall know 1. If we finde Christs Spirit in us For then the same Spirit that raised him up if he be in us will raise us up also Rom. 8.11 For the first resurrection is an argument of the second and he that finds his understanding enlightned his will pâ—able and his affections set upon right objects will easily believe the resurrection of his body 2. If we hope for this change and so hope that we are stirred up thereby to fit our selves for it 3. If we grow in grace 2 Pet. 1.11 it 's a sign that we have an entrance into Christs Kingdome For God doth ever honour growth with assurance of a blessed estate Fourthly this may comfort us in time of death considering that we lose nothing but basenesse and our bodies are but sowen in the earth and this depositum which God committeth to the fire aire earth water c. must be rendred up again pure and changed by Christ. Fifthly it may comfort us also at the death and departure of our friends knowing that they are not lost and that the earth is but an house and hiding place for them to sleep in and that God will not forget at the last day to raise them up with the rest of his Saints and to change them and make them like to his glorious body 1 Thes. 4.18 Sixthly to pray to God to teach us to number our days so that we may apply our hearts unto wisdome as Psal. 90.12 Quest. When shall the time of this blessed change be Answ. At the day of judgement and not before as will appeare by these Reasons 1. Because all are then to be gathered together even those that were buried foure thousand years ago must stay till the number be fulfilled And it will make for the honour of Christ that we should all meet together to attend on him with multitudes of Angels so that they cannot be perfected without or before us and we shall not prevent those that are asleep 2. This makes for the comfort of Christians that are weak that the Martyrs and constant professors of Christ should be pledges of their rising who continually â—ry How long Lord 3. Gods will is that now things should be carried in a cloud and that the last day should be the day of revelation which could not be if this change should be before Quest. But how shall our bodies be fashioned to Christs glorious body Answ. First as he is immortal never to die againe so shall we we shall be freed then from all sin and so consequently from all mortality Secondly we shall be incorruptible we shall neither have corruption within us not without us 1 Cor. 15.53 we shall be embalmed with the Spirit that shall cause us for ever to be incorruptible Thirdly we shall be unchangable alwayes the same without sicknesse of body or indisposednesse of mind Fourthly we shall be in perfect strength Here we contract to our selves weaknesse from every little thing as alteration of aire labour c. but there the body shall be enabled to every thing whereas here we are weak unfit and soone weary of every duty Even Moses hands must be supported Fifthly we shall have beauty and comelinesse the most lovely complexion and proportion of parts there shall be no dregs in our body all wants shall be supplied what is misplaced shall be reduced into right order If we lose limbs for Christs sake he will not be indebted to us but will
evidence of our graces is a good means of comforting others For its matter of great joy and comfort to the godly who see or heare of it as 1. Of our faith and love Rom. 1.11 12. 1 Thes. 3.6 7. Phil. 2.1 Philem. 7. 2 Cor. 7.7 2. Our constancy in the truth and work of the Lord 1 Thes. 3.8 9. Col. 4.11 2 John 4.3 John 4. Phil. 2.19 Sixthly prayer to God for them is another means and that 1. For comfort to be conveyed into their hearts So did Paul Col. 2.1 2. 2. That God would give us the gift of comforting others the tongue of the learned promised Isa. 50.4 Seventhly consider the persons who are fit to be comforted As 1. In general Gods people above all others its their portion and bread which we must not give to dogges Isa. 48.22 with ch 40.1 2. So Christ Mat. 9.22 2. Weak and faint souls 1 Thes. 5.14 comfort the feeble minded c. Isa. 35.3 4. strong then the weak hands c. so doth God himself 2 Cor. 7.6 contrary is reproved â—zek 34.4 3. Mourners for sin or for want of Gods presence and for misery 1. Mourners for sin who are deeply humbled in the sight and sense thereof and in the apprehension of Gods displeasure So did Peter Act. 2.37 38. and Paul Act. 16.29 30 31. and Christ Luk. 7.37 48. He hath pronounced such blessed Mat. 5.4 and Isa. 57.18 2. Mourners for want of Gods presence and the light of his countenance such have need of comfort the Bridegroom being taken from them Mat. 9.15 3. Mourners for misery ought to be comforted as the Jews whilst captives in Babylon Isa. 40.1 2. implied Job 29.25 with Job 6.14 It s needful for such as wine for those that be of heavy hearts Prov. 31.6 7. 4. Seekers after Christ as Cant. 3.1 3. should be comforted as the Angel did the women Mat. 28.5 c. and Christ Mary Magdalen Joh. 20.11 to 19. Eighthly write letters send messengers and take journeys on purpose to comfort others 1. Write consolatory letters to the afflicted as Paul did his Epistles to Rome Corinth Ephesus Colosse c. and to particular persons as to Timothy Titus and Philemon So did James Peter John Jude and Christ to the Churches of Asia Rev. 2.10 11. and 3.10 11. 2. Send messengers as Paul a prisoner sent Tichicus and Onâ—simus to the Colossians to know their state and comfort their hearts Col. 4.7 8 9. and Tichicus to the Ephesians ch 6.21.22 and Timothy to the Thessalonians 1 Thes. 3.1 2 5. whose returns with good tydings much comforted him 2 Cor. 7.6 7. 1 Thes. 3.6 7. 3. Take journeys to comfort others Paul prayed for it Rom. 1.10 21 11. and long'd for it 1 Thes. 3.9 10 11. Quest. But who should we be so solicitous to comfort others Answ. First because of the necessity and commodity of comfort in afflictions in respect of the souls and bodies of others as well as of our own 1. Comfort is useful and needful for others in six respects 1. To support and bear them up from sinking under the pressures of troubles inward or outward Prâ— 18.14 the spirit of a man being shored up with comfort will bear his infirmities but a wounded spirit that wants the healing plaister of consolation who can bear 2. To quicken them and keep life in their spirits and to preserve or recover them from fainting and swounding Comfort is the life of our spirits yea the life of our lives without which our life would be no 〈◊〉 but a lingring death the damned in hell are said to die eternally because they are void of all joy and comfort 3. To chear and refresh them to raise them up from their sorrow Psal. 94.19 In the multitude of my thoughts within me saith David thy comforts breathed into me by thy Spirit or handed unto me by thy servants delight my soul. Comforts poure the oyle of gladnesse into hearts full of heavinesse Comfort is honey in the mouth melody in the eare and a Jubile in the heart 4. It s needful to quiet and compose the Spirits of others when inwardly disquieted and perplexed they cause a calm in a tempest 5. To establish confirm and settle others that are in a good frame of spirit to hold their spirits fast from being shaken Paul wrote his consolatory Epistle to the Corinthians that they might stand fast in the faith c. 1 Cor. 16.13 To the Ephesians that they might not be carried about with every winde of doctrine Eph. 4 14. To the Colossians that they might be rooted and built up in Christ and established in the faith Col. 2.6 7. He sent Timothy to the Thessalonians to establish and comfort them concerning their faith 1 Thes. 3.2 6. It s commodious to edifie others in their holinesse and obedience Comfort as well as councel builds men up further into the body of Christ For it corroborates the heart heightens their spirits with Paul to forget those things that are behinde c. Phil. 3.13 Paul exhorts the Thessalonians to comfort and edifie one another i. e. to edifie by comforting 1 Thes. 5.11 For 1. Comfort is a great encouragement to duties as Hezekiahs comfortable words were to the Levitâ—s that taught the good knowledge of the Lord 2 Chron. 30.22 and to the hearts of the people to animate them against the fear of the King of Assiria 2 Chron. 32.6 7 8. 2. It s a means to lead others forward on towards perfection Hence they are joyned together 2 Cor. 13.11 Be perfect be of good comfort 2. Comfort may be needful also in respect of the bodies of others or outward man which would perish in their afflictions were not their soules strengthned by comforts to stand under the pressures thereof Secondly the second reason may be drawn from the misery of them that want comfort It s a sad thing to be in affliction and to have no Comforter We to him that is alone Eccles. 4.10 It much aggravated Davids troubles Psal. 69.19 20. and 143.3 4. and Sions miseries Lam. 1.2 8 16 17 21. So Solomon judged it Eccles. 4.1 It was the Jews sad case in their captivity Isa. 54.11 and Ninivehs in her ruine Nah. 3.7 Thirdly from the excellency of the duty in it self It s an high and honourable employment to comfort others For 1. It s the work of God to comfort poor souls Isa. 57.15 2 Cor. 7.6 He glories in it as in a title of excellency 2 Cor. 1.3 Isa. 51.12 v. 3. Ps. 103.13 Isa. 66.13 and 49.15 To comfort is the act as of the Deity so of the Trinity and of every person in it 1. Of God the Father who is the Father of mercies and the God of all comfort 2 Corinth 1.3 2. Of God the Son for he as God-man and Mediator is the fountain of all consolation Phil. 2.1 If there be any consolation in Christ He takes it for granted that there is So 2 Cor. 1.5 John 14.18 and
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
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
therefore much more may we to the Images of God and the Saints in Heaven Answ. Kneeling before the Chaire of State is a meer Civil VVorship only to shew our subiection to our lawful Soveraign and so is commanded by God but we have no such warrant to bowe to Images neither is it Gods VVill that they should be Tokens of his Presence Quest. VVhat Vertues are required in religious Adoration Answ. Feare which is a great part of Gods VVorship Isa. 29.13 with Mat. 15.8 9. where feare and worship aâ—e taken for one and the same Inward obedience of the hidden man of the heart which is preferred before sacrifice 1 Sam. 15.22 and this stands in two things 1. In yielding subjection of the Conscience to the Commands Threats and Promises of God so that we are willing to be bound by them 2. VVhen the rest of the powers of the soul in their place and time perform obedience to God 2 Cor. 10.5 Patience which is when a man in his afflictions submits his VVill to Gods and quiets his heart because its the Lords doing Psal. 37.7 and 39.9 2 Sam. 15.26 Thankfulnesse to God which shewes it self in two things 1. In acknowledging that our selves and whatsoever we have is Gods and proceeds from his blessing alone 2. In consecrating our bodies soules callings labours and our lives to the honour and service of God Quest. VVhat Adoration is due to the creatures Answ. The creatures are either 1. Evil spirits 2. Good Angels 3. Living men 4. Saints departed Quest. Is any Adoration due to the evil spirits Answ. No for they are Gods enemies and accursed of him therefore no honour is due to them neither are we to have any dealing with them at all but utterlie to renounce whatsoever comes from them or their instruments as Spells Charmes Enchantments c. which serve to work wonders but have no such vertue from God either by Creation Nature Word or Institution Quest. VVhat Adoration is due to the good Angels Answ. If they did appear to us and we certainly knew them we might adore them but only with a civil and sociall worship So Gen. 19.1 they refuse Religious worship Rev. 19.10 Quest. VVhat Adoration is due to men Answ. That which is meerly civil and that in respect of the gifts of God that we see in them as also of the authority and place they have amongst us Enjoyned in the fifth Commandment So we see in Abraham Gâ—n 23.7 which Adoration must be according to the laudable custome of the Countrey where we live Quest. May not religious or mixt Adoration be given to them Answ. By no means Peter blamed Cornelius for it Acts 10.25 26. Mordecai refused to give it to Haman Esther 3.2 Kissing the Popes toe is therefore unlawful because its a Civil worship mixed with Religious tendred to him as to Christs Vicar and is not done to any Potentate on the earth Quest. VVhat Adoration is due to the Saints departed Answ. All the worship that we owe them is no more but a reverend esteem of their persons and imitation of their vertues No religious worship is due to them they having nothing to do with us nor we with them Quest. Doth any Adoration belong to the unreasonable creatures Answ. No there belongs nothing to them but a reverend and holy use of them For Adoration is a signe of subjection in the Inferiour to the Superiour but Man is their Superiour and therefore is not to worship them therefore not the reliques of Saints or the Bread and Wine in the Sacrament Quest. Is any Adoration due to the works of the Creatures viz. Images Answ. None at all For 1. It s expresly forbidden in the Second Commandment 2. The Superiour must perform no Adoration to the Inferiour Now man is a more excellent Image of God then any other Image and therefore better then it yea the meanest worme which is Gods VVorkmanship is better then any Image made by man therefore we may better worship a worme then an Image Mr. Perkins Vol. 2. p. 84 c. CHAP. V. Questions and Cases of Conscience about Adultery Quest. WHat is Adultery Answ. It is uncleannesse about the Act of generation between a man and a woman wherof one at the least is married or betrothed to another Quest. Whether whâ—n the husband or wife committeth Adultery the bond of Marriage is thereby dissolved Answ. No neither may the nocent nor innocent party put the other away but still they remain man and wife till the cause be fairly heard by a lawful Magistrate and by him judged and determined which is proved 1. Because the Scripture still calls them man and wife Abraham was still Sarahs husband after he had committed Adultery by lying with Hagar So of David c. 2. Though Christ hath allowed it to the innocent party that he or she may commence that action and being judged put the other away yet no where hath he commanded it that before judgement he should put her away which if she had ceased to be his wife he would have done Matth. 19.9 3. Only he that joyned them can separate them and make them not man and wife which is God only Indeed Jerome reports of Fabiola that without the judgment of the Church or Magistrate she put away her husband who was a very vitious and an adulterous man But though he write not the rest yet others say that she was made to do publick pennance not that she made a divorce but because she did it of her self without the judgement of the Church 4. As private and clandestine marriages are not allowed by reason of manifold inconveniences So privy and secret divorces are not allowable because it would prove prejudicial to the good of many 5. They are man and wife till a just cause be justly known to the contrary but that cannot be in private but before a competent Judge God allowing none to be accounted Adulterers but such as are lawfully convicted of it before a lawful Magistrate for by no right can a man be both Party and Judge 6. If Adultery be not known to the innocent then they are still man and wife though there be great presumption of it why not then if known Knowledge or not knowledge breaks the bond never the more unlesse it be proved judged and determined 7. Divorce is a punishment for a fault committed now none may punish it but a lawful Judge See Stock on Mal. c. 2. p. 118. Quest. How may married persons prevent and withstand temptations to Adultery Answ. Consider that the Adulterer makes himself the member of an harlot which will lie heavy upon the conscience when time serves that in sinning this sin the body is thus made the member of a Strumpet Consider that Adultery gives a deadly blow to the knot of marriage It s cried out on exceedingly in the word It cuts asunder the sinewes of families It corrupts the minde and takes away the use of reason It brought
or evil to be avoided Quest. How may it appear that these sensitive Affections are not to be abandoned but only moderated according to the Rules of Reason and Faith Answ. 1. Because vertue never ruines that which is wholly conformable to Reason As its Reasonable to see a man moved with pity and compassion towards his friend in misery and a mother to be grieved when she sees her children in pain or torment It s reasonable that a vertuous man should be touched with indignation when he sees the wicked and wickednesse advanced To apprehend evil to fear punishments to attend recompences with Joy to long after Promises are they not encouragements to Piety Temperance and other vertuous Actions so that they which would have no passions quench the fruits of vertue and deny it the content which is due to it The Passions of our souls are the objects of many excellent vertues which do moderate them and reduce them to Reason when they seek to flie out As Fortitude is a vertue by means whereof we moderate excessive fear and immoderate boldnesse c. 4. The sensitive appetite is a gift freely bestowed upon us by God but vertue never destroys nature but addes to it the perfections which it wants It must then suffer the sensitive Appetite to act according to its inclination yet moderating its motions and restraining them under the Lawes of Reason As to make exact musick we must not take away the diversity of tunes but reduce them to a good accord and perfect harmony so the strivings of vertue ought not wholly to root out all natural passions from the soul but to moderate and govern them by the rule of Reason Passions indeed if they be immoderate are infirmities of the soul if they submit to Reason and Faith they are instruments and objects of Vertue the armes of Reason and as it were lively sparks which inflame desires in our soules Quest. What are the Rational Affections Answ. They are such as appertain to the Will of which they are immediate acts directed by the Understanding Quest. How may it be proved that there are Affections in the highest and chiefest part of the soul Answ. 1. Because the Scriptures ascribe to God love hatred anger zeal c. who cannot be subject to any sensitive aberrations and therefore as in him they are perfections we are commanded to imitate him in them so there is no reason why they should be denied to us in such sort as they be perfect and that is principally in the Intellectual power of the soul. We certainly know that our sensitive appetite cannot love hate fear hope c. but what may be conceived by imagination or sensitive apprehension for we may love an evil thing but we cannot love an unknown thing and experience shews that men may fear God love him and hope in him that they may hate sin and exercise many notable affections that Reason prescribes and whereunto the sensitive apprehension ascendeth not As our Wit understandeth whatsoever our senses perceive even so our Will may affect whatsoever our Passions do follow For as the object of the Wit is all truth whether real or apparent so the Object of our Will is all good either so indeed or carrying the glosse thereof But these Affections which reside in the reasonable part of the soul differ much in nature and quality from those in the inferiour parts of the soul because they are immaterial spiritual and independent of any corporal subject but the other are material corporal and depending upon some bodily instruments Quest. How may it be proved that these Rational Affections are motions of the Will Answ. Because they are conversant about spiritual coelestial yea eternal objects as of God Christ Heaven c. Col. 3.2 of which the sensitive appetite is uncapable They remain in the soul when it s separated from the body the Saints carry them to heaven with them as love joy hope but the sensitive appetite will then be of no use to them after the Resurrection of the body which will be raised a spiritual body to be sustained without any bodily meanes having no need of food cloathing marriage c. about which the appetite was here conversant They are to be found in the Angels both good and bad which have neither bodies nor sensitive appetites The Angels in heaven rejoyce at the Conversion of a sinner Luke 15.10 and desire to look into Gospel-mysteries 1 Pet. 1.12 and the devils feare and tremble Jam. 2.19 Paul makes the Will the seat of the Affections and joynes them together 1 Thes. 2.8 being affectionately desirous of you we were willing to have imparted to you not the Gospel only but our own soul. Quest. Are these rational Affections so elevated above the body as that they have nothing to do with it no not whilest the soul is in the body Answ. Yea though they are originally and radically in the Will yet the Will stirs up the sensual Affections and they stir the humours and patts of the body especially the spirits and the blood and so make the whole man to suffer both body and soul. Hence they are called Passions As Feare chills the blood Anger boiles it Grief contracts and closeth up the Heart Joy dilates it c. Quest. Why must our Affections be carefully looked to and ordered by Gods Word Answ. The first sort of reasons may be taken from the effects of disordered passions As 1. Because Passions when unruly blinde Judgement and Reason Passions are like green spectacles that make all things look green so he that loves hates or is vehemently possessed with any other passion judgeth all things that concurre in favour of that passion to be good and agreeable with Reason Passions seduce the Will because the Understanding being the eye and director of the Will which of it self being blinde and without knowledge followeth that which the Will representeth and propoundeth as good wherefore the waves and billowes of apparent reasons so shake the sandy shelfe of a weak Will that they mingle it with them and make all one Besides the Will by yielding to the Passions receiveth some little pleasure which moveth her to let loose the Bridle to inordinate appetite having in her two inclinations one to follow reason the other to content sense Passions mightily change the quiet temper and disposition of the minde For the minde is at peace when the Will ruled by Prudence moderates and governes the Passions but the soul is troubled when Passions oppose themselves against the Rule of Government For 1. Passions rebel against Reason and undermine the Understandings of men to their great molestation For no sooner doth the Minde ascend Heaven-ward by Meditation but inordinate Passions hale it back and draw it down to the earth 2. One passion fights with another as fear opposeth Anger Covetousnesse Prodigality and on a sudden men fall from one extream to another as from great â—oy to great grief 3. Passion is unsatiable
neither be dismayed at the signs of heaven for the Heathen are dismayed at them Object But Astrologers oft hit right in their predictions therefore it seems there is certainty in their Art Answ. First Doe Astrologers tell right some times So do Witches yet all confess that it is by the help of the Devil and therefore unlawful Secondly Astrologers do also many times misse in their predictions For Isa. 44.25 the tokens of these liars are frustrated Only this favour they finde amongst the multitude that their mistakes are not regarded though they be many their predictions that fall out right are observed and remembred though they be few Thirdly more is ascribed to Astrologers in point of truth from some tricks they use then indeed they deserve For as the Devil used of old in his Oracles so they use ambiguous expressions which admit of a double construction and men interpret them according to their events they add also many ifs and cautions to their predictions whereby if the event answer not their prediction they do with the vulgar avoid the shame of it but if it fall out right they go away with credit Fourthly it 's the opinion of judicious Divines that much of that truth that is in their predictions is from the assistance of the Devil who either by an open contract or else in a voluntary secret way insinuates himself to draw on a league and assists them with his knowledge and guesses which exceed any mans Hence Saint Augustine Master Perkins and others tell us of consciencious men who have beene glad to leave off this study because of the uncertainty they have found in the Rules of it And Satan may help curious heads in this way because besides his own knowledge which enables him oft-times to guesse shrewdly he may be permitted by God in a judiciary way to be a true Spirit in the mouth of liars as he was a lying spirit in the mouth of Ahabs prophets See for it Deuter. 13.1 2 3 4 5. Object But it 's said Moses was learned in all the wisdome of the Egyptians Acts 7.22 and Daniel of the Chaldeans Dan. 1.17 20. and Astrology was part of that learning and therefore either its lawful or they learned an unlawful Art Answ. There be two things in Astrology 1. The Theory 2. The Practise Now many have studied the Theory that have renounced the practise finding that nothing could be done by it in a natural way And it 's very probable that all the learning that these holy men had in this Art if they had any was but in a Theoretical way there is no footstep of their practice of it in all their stories but of the contrary For we read in the second fourth and fifth chapters of Daniel that he was never called in with the Magicians but after them which shews that he was not of their society Also when he went about searching out secrets he went not to his books but to his prayers not to consult with the stars but with God as Dan. 2 17 c. Object But are not the starres very powerful and causes of many strange effects and are not effects known by their causes why then may we not divine by them Answ. Though they have a great influence upon inferiour bodies yet we cannot divine by them touching humane affairs For 1. They cannot act but within their own spheare which is in corporeal things but humane affaires though acted by mens bodies yet they are guided by their spirits which in nature are out of the sphere of the Heavens operation and their successes and miscarriages are from divine providence therefore whatever may be prognosticated by them concerning elementary bodies yet for men their virtue is so short in working on them that it can give no light to judge of their future affairs 2. Where the power of working is acknowledged yet our knowledge of their virtues and operations is so dim that we cannot divine by it For the influences of all or most of the stars are unknown to us and when all of them have their influences conjoyned who can say this effect is from the virtue of this star and not from another A sixth Argument to prove that Astrological predictions ought neither to be practised countenanced or tollerated is this That which most godly and learned men upon experience have renounced and repented of that is neither to be practised countenanced nor tollerated But godly men have renounced and repented of their study of Astrology therefore the Minor is thus proved St. Augustine the glory of his age for piety learning and solid judgement confesses that he had been addicted to these vain studies But by the grace of God he afterward renounced them as an art condemned by true piety affirming that it was a great errour a great madness and a suspition that might easily be refelled He also mentions another on Psa. 63. that repented of and renounced this wicked Art as being as bad as Paganisme and Judaisme Aug. de Doct. Christ. l. 2. c. 21. So saith holy Master Perkins I long studied this Art and was never quiet till I had seen all the secrets of it But at length it pleased God to lay before me the prophanesse of it nay I dare boldly say Idolatry although it be covered with fair and golden shews therefore that which I speak with grief I desire thee to note with some attention Mr. Briggs also sometimes Geometry Reader at Oxford a man eminent for piety and his skill in the Mathematicks upon a question moved to him by my Authour touching judicial Astrology told him that when he went first to Cambridge he thought it a brave thing to be of Gods counsel to forsee and foretel secrets resolving to attain to that skill whatever labour it cost him so accordingly after a while he fell upon the study of the Mathematicks laying good foundation by going through Arithmetick Geometry and Astronomy not resting till he had attained exactness therein Then he fell upon judicial Astrology But there he found his expectation wholly frustrate for there was no certainty in the Rules of it Having therefore tired both body and wits in vain he at last repaired to a man in Cambridge famous in that Art and a maker of Prognostications to whom he bemoaned himself for that he had bestowed so much pains to be an expert Astrologer but the uncertainty of its Rules did now deceive his hopes whereto the Astrologer replyed that the rules of that Art were uncertain indeed neither were there any cure for it Whereupon Mr. Briggs left that study Yea he affirmed that he would undertake to the skilfullest Astrologer in the world that let him set down any conclusion touching either man or State yea or weather and he would prove that it would fall out so and that it would not fall out so from their own Rules and Principles He said also that his opinion was that they that addicted themselves to the practise of
restore them againe Object But Christ retained wounds after his resurrection much more shall we be imperfect Answ. This was a voluntary dispensation for a time for the strengthening of Thomas his faith not of any necessity Sixthly these bodies of ours shall be spiritual 1 Cor. 15.44 A natural body is upheld by natural means as meat drink Physick c. but then there shall be no â—eed of such things Christ shall be all in all to us Seventhly then our bodies shall obey our spirits now the body keepes the Spirit in slavery but then it shall readily yeeld to every motion of the spirit The ground of the glory of these our bodies shall be the beatifical vision and our union with Christ. If our beholding him here in his Ordinances be of such a power as to translate us from glory to glory 2 Cor. 3.18 what a change shal be wrought in us when we shall see him as he is and if his first coming had that power in it to make all things new 2 Corinth 5.17 much more when he comes the second time in glory shall he make all things new and glorious Quest. What lessons may the consideration hereof teach us Answ. First in all cases of dismay and trouble it may encourage us rather to lose our bodies then to offend God knowing that if we give them for God we shall receive them againe with advantage Secondly labour we to make our bodies instruments of his honour and let us honour our bodies wherein are the seeds of immortality and glory in so using them as that they be carried to the grave with honour Thirdly let us honour the bodies of the deceased Saints of God and the places of their sepulture as cabinets wherein the precious dust of the holy Saints is laid up in keeping Fourthly when we die we should not trouble our mindes with the discomfortable thoughts of wormes rottennesse darknesse c. but with the eye of faith let us look beyond these upon Heaven whither we are going This made Job though covered with ulcers chearfully to say My Redeemer liveth c. Fifthly if we want limbs yet to comfort our selves the resurrection will restore all Sixthly let us serve God here with our best endeavours It s but a while and our labour shall not be in vain Is it not better by doing thus to partake of this blessed change then to spare this vile body and by pampering it and prostituting our selves to vile and base courses thereby to disenable our selves in the resurrection to lift up our heads with joy because our redemption draws nigh See Dr. Sibs on Phil. 3.21 Quest. How may our bodies be made serviceable to our minds and instrumental to Gods glory Answ. They must be maintained with great care but not with much tendernesse For we should use them to be content with a little and with things easie and ordinary looking lesse for pleasure then for health which yet is the way to get a lasting pleasure Quest. Why should we be so careful of the health of our bodies Answ. Because of all earthly things it is the most precious without health of the body the minde will have much adoe to maintain its liberty and stability the disorder of the humours of the body disturb the minde and make iâ— froward yea sometimes reason is quiâ—e overturned by reason of some corporal indisposition Quest. By what means then may the health of our bodies be preserved Answ. Especially by these 〈◊〉 things 1. Serenity of mind 2. A sober diâ— 3. Exercise Quest. How is serenity of minde a means to preserve bodily health Answ. Serenity of minde and health of the body preserve one another But the minde is a more powerful agent upon the body then the body upon the mind A chearful spirit keeps the body healthful whereas frequent excessive fits of choller and deep sadnesse sowre the whole masse of blood and poison the fountain of animal spirits whereby the body loses its lively colour and good plight and droops into a lingring consumption Prov. 12.25 Heavinesse in the heart makes it stoop Prov. 15.13 By sorrow of heart the spirit is broken and on the contrary Prov. 17.22 A merry hâ—art doth good likâ— a medicine and to get this mercy heart the Wise man advises us to keep our mindes in a mild temper Prov. 11.17 The merciful man doth good to his own soul but he that is cruel troubles his own flesh And the body thus preserved in health by the serenity of the mind pays him readily for that good office for the minde is kept in tranquillity by the good constitution of the body Quest. How is a sober diet 〈◊〉 meanes to preserve the health of the body Answ. As there is nothing that wears the body and sets the minde out of frame so much as intemperance in diet and truely not only such as glut themselves with meat and drink but generally all that live plentifully eaâ— and drink too much and confound in their stomacks too many various ingredients giving to nature more then it needs and more then it can dispense with which superfluity that especially of the third concoction turns into ill humours whence various diseases are bred answerable to the variety of our dishes as in the Common-wealth idle persons and uselesse souldiers are they that stir up seditions and trouble the State Then natural heat which serves to the nutritive faculty being put to an over great labour wears away before the time and the spirits serving to make the pot boile below leave the intellectual part ill served in the upper roome and that overplus of nourishment growing to pride of blood breeds no better effect in the soul then to swell the appetite and to provoke it to rebellion against the reason whereas if we would bring our selves to a more simple and sparing diet both our bodies and mindes would enjoy a better health The fewer vapours the belly sends to the brains besides what are necessary the clearer is the skie in that upper region the best rule therefore for such as feast plentifully is to fast frequently Most sicknesses in their beginnings may be cured by this abstinence Quest. But what should they do that use sparing diet Answ They should allow themselves some seasons for good cheere Indeed it oppresseth such whose ordinary meales are so many feasts but it renews the vigour of those that use it seldome wine is given by God to make glad the heart of man Psal. 104.15 Prov. 31.6 It 's of singular vertue to charm cares A draught or two extraordinary when the mind is dejected with crosses will put upon a mans businesses a smoother and calmer face Quest. How doth exercise conduce to the health of the body Answ. Without exercise the body becomes aâ— unweildy bag of corrupt humours Great eaters need the more exercise but the most sober need some the naturallest and pleasantest is walking to which they that use a sedentary life must allow
sometime But if one be shut up or hath lost the use of his leggs he must invent some other way instead of walking to exercise his body and prevent sicknesse and if he cannot use exercise he must eat and drink the lesse It 's a wise course to harden the bodies of children and young men especially against cold which is the cause of most diseases in aged persons But when one hath been tenderly brought up it 's imprudence to go about to inure his body to hardnesse in his declining age which is more then it can beare Quest. These are good rules to preserve bodily health but how shall we mend it when it s impaired Answ. First Physicians must be consulted withal and remedies used about which two rules should be observed 1. Let it be betimes before sicknesse hath taken root 2. Let it be seldom For two many remedies are worse then the disease Physick and Physicians should be used for necessity not for wantonnesse the chief use of that Art is to prevent diseases But every man ought to have enough of it to know his own body and to keep off the indispositions to which he is obnoxious and not to wear out his bodie with drugs without great necessity There are certaine simple and easie helps which being used betimes would prevent great inconveniences and what wise man would not keep himself from painful diseases if the use of a little Sage or Juniper berries would do it whatsoever remedies are used for the prevention of sicknesses it 's certaine that the abstinence from unwholsome things is better then the use of wholsome Secondly let the body be well clad for commodity not for shew neither curiously affecting the mode nor opposing it with a fantastical singularity Let all that we weare be cleanly and wholsome not to please other mens eyes but our own For he that is slovenly in his attire will thereby grow sad and dejected before he be aware Why should a man make himself contemptible to the world and displeasing to himself by a wilful lazie neglect of his person Thirdly let there be order and sutablenesse in our houshold furniture though it be never so course Let not any thing want his proper place though never so little Confusion is offensive to the minde but order gives a secret delight Fourthly let our habitations be lightsom if it be possible in a free aire and neer a garden Gardening is an innocent delight it was the trade of man in the state of innocency Fifthly for exercises such should be chosen that bring a publick utility as the hunting of such beasts as are an annoiance to the Countrey as Foxes Badgers Wolves c. Or the use of military pastimes which fit men to serve their countrey It 's a double content to a generous and well disposed nature when he doth good for his pleasure whereas Games of hazard do very much discompose the minde they accustom it to hang upon the future and to depend on fortune as they call it to which every wise man will give as little power over him as he can They also provoke passion and cause much disturbance in the soul for things of nothing Games that consist in dexterity of body or mind are much to be preferred before these Chess will sharpen the wit but buzie it overmuch and toile the spirits instead of recreating them which is the proper use of play Of all Gaming the lesse the better and when it disorders the passion the least is too much He that ventures much money at play ventures with it not only the tranquillity of his minde but makes a certain loss of it whatsoever becomes of the money this bold venturing proceeds not from a contempt of this worlds goods as such Gamesters pretend but out of an insatiable greedinesse to gaine much in a short time wherefore to them that have but a little money and to great lovers of it great losses at play are very smarting and yet the gain is more hurtfull then the losse for it enflames Covetousnesse and sets the heart upon a wicked labour to grow rich by the ruine of others Hereby also the Fountain of Charity is dryed up and so the streams of charitable deeds squandâ—ing away of money in play is not the way to make friends of that unâ—ighteous Mammon that receive a man into everlasting habitations but an enemy rather that will turn him out of his temporall habitation It is the way to lose both Earth and Heaven When we have an undoubted right to our money and the present possession of it what a mad part is it to call that into question whether it must be ours or anothers and decide that question with the cast of a Die And what ungratefulnesse is it to the great giver of all good gifts to play those gifts away which he hath afforded us of his bounteous liberality and which have been acquired for us by the sweat and hard labour of others and though the paâ—ties at play be consenting to that strange way of acquisition yet that consent makes it not lawful neither of them being owner of those goods which he calls his but only Stewards who must give an account to their master So then whether we winne or lose we commit robbery For if we rob not our adversary we rob our selves our families and God and herein are worse then that ill servant that hid his talent in a napkin for the Gamester if he be a looser hath made away his talent wherewith God had intrusted him and though he be a gainer yet he makes himself uncapable of giving a good account of his talent to his Lord seeing he hath put it to an unrighteous bank Dr. Du Moulin upon Contentment Quest. Why is just honour due to our bodies Answ. As they are necessary instruments of the soul to work by As they are Temples of the holy Ghost and as they are members of Christs body Quest. How manifold is the care of our bodies Ans. The one Evil and forbidden which tends to the fulfilling of the lusts of the flesh Rom. 13.14 the other good and lawful which tends to the preservation of our life and health that so we may be the better fitted and enabled to the duties of our callings general and special CHAP. XX. Questions and Cases of Conscience about Borrowing and Lending Quest. WHat rule is the Borrower to observe towards the Lender Answ. That he do nothing to the hurt and hinderance of him in his outward estate Quest. How may the Borrower hurt the Lender in his outward estate Atsw First when the borrower doth not returne or restore the thing borrowed at all to the lender if he can retain it contrary to 2 Kings 6.5 Psal. 37.21 Rom. 13.8 Secondly if he return or restore not the thing borrowed to the lender in due time at the time appointed but keeps it longer without the consent of the lender and it may be forceth the lender to recover that by
mighty working of the Spirit of Christ the voice of Gods servants speaking out of the Word is directed to our hearts in particular with such life and power that thereby our dead hearts are quickned and we receive the words of the Minister as the very voice and Word of Christ. Thirdly because God would hereby note unto us the easinesse of the work he can do it with a word speaking and in an instant convert a sinner Quest. But how may our effectual calling be discerned seeing wicked men may be affected with the Word Answ. It may be discerned by the effects of it whereof some appear immediately other some a longer time after Quest. What are those effects Answ. First a true sight of and willing confession of our sinne-guiltinesse joyned with a detestation of all sin and dislike of our wayes which are not good Secondly a willing separation from the world both in our affections by a weanednesse from those earthly things which before we doted on and a forsaking the needless society of the wicked Thirdly an unfeigned forsaking of all sin with a purpose never to return to it again desiring earnestly to partake of Christs righteousness both imputed and imparted Fourthly a love of God and his glory above all things Rom. 8.28 Fifthly a Spirit of prayer Joel 2.32 Sixthly a willingness to be ruled by the Word in all things Quest. Wherein doth Gods wonderful mercy appear in our calling Answ. By the consideration of the things whereunto we are called which are 1. To his marvellous light 1 Pet. 2.9 2. To the fellowship of his Son Jesus Christ 1 Cor. 1.9 3. To a wonderful liberty from the servitude of sin Satan the world and the ceremonial Law Gal. 5.13 4. To the grace of Christ Gal. 1.6 5. To an estate of immunity and free pardon Rom. 5.31 6. To all safety Isa. 41.1 2 3. Rom. 8.28 7. To Christs glorious Kingdome 2 Thes. 2.14 1 Thes. 2.12 2 Pet. 1.3 1 Pet. 5.10 Quest. How may we walk worthy of our calling Answ. First if we be humble and not wise in our own conceits Rom. 11.25 30 31. Secondly if we be very thankful to God for his rich grace unto us in our calling and the rather 1. Because it s no common favour but a special grace bestowed upon us For no man comes to Christ but whom the Father draws Joh. 6.44 2. God hath done it without respect to our works or desert on our part 2 Tim. 1.9 3. Because of the means and manner of our calling all the three persons of the Trinity concur in it and its an holy calling 2 Tim. 1.9 4. Because of the priviledges to which we are called as to be sonnes and heires with Christ 1 Cor. 1.7 to a Kingdome and glory 1 Thes. 2.12 2 Thes. 2.14 5. Because Gods gifts and calling are without repentance Rom. 11.29 Isa. â—4 7 c. Jam. 1.17 Thirdly if we are careful to maintain good works Tit. 3.8 It s the end of our calling Luk. 1.74 75. Fourthly if we are fully contented when we are sure that God hath thus called us Isa. 29.23 24. Fifthly if we rest in the doctrine we have learned and have been taught and are not carried about with every winde of doctrine Eph. 4.11 c. Quest. Why should we be so solicitous to know our calling Answ. First because it instates us into all the promises of God Secondly it purifies our hearts and lives Acts 15.9 Thirdly it supports our hearts in the midst of all afflictions and tentations wherewith we are assaulted Eph. 6.16 Heb. 10.19 20 22. 1 Joh. 5.4 5. Fourthly it puts life into all our duties both of Religion and Righteousnesse Gal. 5.6 Fifthly it opens a spring of grace in our hearts John 7.38 Mr. Byfield on Peter Quest. Doth a Christian alwayes know that he is called Answ. Sometimes a Christian staggers a little either not being an experienced Christian or through sight of corruptions and tentations but setting these aside a Christian knows his calling and will live by his Rules for it s not only a calling but it works a disposition and therefore if we finde it not we must attend upon the meanes of the Gospel which is called the Kingdome of Heavâ—n and it will bring us into a good estate and shew us our estate also which being once made known to us we may assure our selves it will remain with us for ever which also may be gathered from this in that its an high calling and nothing can break any one link of that chaine made by God Romanes 8. 29 30. Dr. Sibbs on Phil. Quest. How may it be proved that a Christian may certainly know his vocation or calling Answ. First because its the Office of the Spirit of God which the faithful have received to certifie them of those things which God hath freelie bestowed upon them 2 Cor. 2.12 Rom. 8.15 Secondly Gods children are commanded to make their calling and election sure 2 Pet. 1.10 neither is this a legal but an Evangelical Precept Thirdly the grace which they have received of God hath the nature and force of an earnest in respect of the inheritance that is promised them Eph. 1.14 and 4.30 seeing therefore it assures us of that which is to come it selfe cannot be uncertain for nothing can make that certain which is uncertain it self Fourthly the certain knowledge of the grace of God bestowed upon us is required as a necessary foundation to that joy and gratitude that God expects from us 1 Pet. 1.6 8. Fifthly a conscience purified from dead works doth necessarily infer a certain knowledge of grace Heb. 10.20 Rom. 8.26 and 9.2 Sixthly this is expresly affirmed of the faithful and that from such reasons as are common to all the faithful 2 Cor. 13.5 1 John 3.14 and 4 16. and 5.20 Quest. By what signes may this certainty of our vocation be confirmed to us Answ. First By the constant inclination of our wills to God as to our chiefest good Psalm 119.57 For no man can place his chiefest happiness in the fruition of God except he be called out of the world and converted from the Idols which he had formerly set up in his heart Secondly by a purpose and readiness of mind to hearken to God in all things 1 Sam. 3.10 Act. 9.6 Psa. 40.8 9. For hereby we answer to the Call of God Psa. 26.7 8. Thirdly By an earnest longing after the Word of God 1 Pet. 2.2 for by this Word we are called and regenerated 1 Pet. 1.23 Fourthly By our sincere love to them who are begotten to God by the same meanes 1 Joh. 3.41 Quest What meanes are we to vse that we way be made partakers of this holy calling Ans. Though God is many times found of those that sought him not yet there are several duties to be performed by us ordinarily if we will be made partakers of this heavenly calling as 1. We must prize Gods word above all earthly treasures Psa. 119.14 For
which are given to the Word may strongly move us to attend upon the same It s called the Ministry of reconciliation 2 Cor. 5.18 the Gospel of Peace Eph. 6.15 the Word of grace Acts 14.3.18.32 the Word of Life Phil. 2.16 Acts 13.26 the Word of salvation the Kingdome of God Mat. 13.44 by which we are brought into the Kingdome of grace and glory Heavenly seed 1 Cor. 4.15 whence Ministers are called spiritual Fathers 1 Cor. 3.2 It s milk for Babes and strong meat for men Heb. 5.12 It s a rule for our lives Deut. 5.32 Jos. 1.8 A Lamp to our feet c. Psal. 119.105 the Sword of the Spirit Eph. 6.17 Fourthly the Word is that heavenly light that shines to us when we are in darknesse whereby our blinde eyes are illuminated to see and finde the way to Heaven Luke 1.79 Mat. 5.14 Acts 13.47 Fifthly it s the meanes to beget faith without which its impossible to be saved Eph. 2.8 Heb. 11.6 John 1.12 and 3.16 18. Rom. 10.17 1 Tim. 4.16 Quest. But if once we be converted what need we hear so oft Ans. First neglect of Gods Word is a manifest sign that we are not truly converted John 8.47 and 10.3 4 27. they which have grace cannot but be ravished with the excellency of the Word Secondly the Word is the food of our soules whereby we are nourished and the graces of Gods Spirit strengthened in us and the want of it is a great judgement Amos 8.11 12. Thirdly though he have attained to knowledge enough yet we must hear to quicken us to practice to reform our affections to nourish our graces yea it s profitable to teach to reprove c. that the man of God may be perfect c. 2 Tim. 3.16 2 Cor. 14.3 therefore with David we should desire to dwell in the house of God Psal. 27.4 Mr. Downhams Christian VVarfare Quest. VVhether is not our Vocation or Calling all one with our Sanctification Answ. No For 1. Our Vocation is before Justification Rom. 8.30 but Sanctification is not before Justification therefore they are not the same Secondly Sanctification is the end of Vocation 1 Thes. 4.7 therefore it s not all one with it Thirdly faith is the principal thing in Vocation the first part of it being Gods Call the second part being our answer to that Call or coming in at that Call Jer. 3.22 Now faith is no part of Sanctification strictly taken because its the means and instrument of our Justification and Sanctification Acts 26.18 Hence our hearts are said to be purified by faith Acts 15.9 Gal. 2.20 John 5.24 we passe from death to life by faith therefore it s no part of our spiritual life as faith comes by hearing and therefore hearing is no part of Faith so Justification comes by Faith and therefore it s no part of Sanctification Quest. VVhat is the nature of the Call of God Answ. Concerning this Call I shall lay down these Propositions First our Vocation or Calling is ever by some word or voice either outward or inward or both either ordinary or extraordinary by the Ministry of men or by the immediate inspirations or visions of God Secondly this voice in the ordinary calling of the Elect is not by the voice of the Law but by the voice of the Gospel bringing glad tidings written by the Apostles and preached to the world John 20.31 1 Cor. 1.21 with 26. The Spirit indeed inwardly accompanies the voice of the Gospel but now none are called by the immediate voice of the Spirit without the Gospel or by the immediate testimony of the Spirit breathed out of free grace without the Word Eph. 1.12 13. Thirdly this voice of the Gospel is the voice of God in Christ or the voice of Jesus Christ although dispensed by men who are but weak instruments for so mighty a work sent and set in Christs stead Rom. 1.6 John 5.29 2 Thes. 2.12 13. It s called Christs Call Heb. 3.1 because Christ takes as it were the written Word in his own lips and thereby pierces through the eares to the heart through all the noise of feares sorrows objections against believing and makes it to be heard as his voice Fourthly the thing that Christ calls us unto is to come to him Christ will now have the lost Prodigal to come home he will have the burdened soul to come to him for ease Mat. 11.27 Jer. 3.7 22. and 4.1 He calls for us to come and possesse his fulnesse Luke 14.17 1 Cor. 1.9 Fifthly this Call to Come is all one for substance with the offer of Christ which consists in three things 1. A Command to receive Christ as present and readie to be given 1 John 4.23 2. Perswasion and entreaty to come and accept of this offer 2 Corinth 5.19 20. 3. A Promise of the thing offered if we will receive it Sixthly this Call or Offer hath three special qualifications 1. It s inward as well as outward For thousands are outwardly called which yet never come because they want the inward Call John 6.45 He that hath heard and learned of the Father comes to me Hos. 2.14 2. It s a particular Call Mar. 16.15 there is a general Call and offer of grace to every one but when the Spirit applies generals to particulars particularly this makes the Call particular Isa. 43.1 John 12.5 3. It s effectual as well as inward and particular Luke 24.23 Compel them to come in John 10.16 It s a calling out of purpose Rom. 8.28 Mat. 9.12 13. 2 Chron. 30.10 11. Quest. Wherein doth the necessity of this Call appear Answ. First no man should come unlesse first called For what hath any man to do with Christ or to make himself a son of God and heire of glory except he be called thereto of God Secondly no man would come without the Lords Call Mat. 20.6 7. No man hath hired or called us There must be an effectual Call to bring men home Isa. 55.5 3. No man could come unlesse called John 6.44 unlesse the Father draw him viz. by this Call For Rom. 11.32 we are shut up under belief Quest. How is this Call a ground of faith Answ. First it s the ground by which or wherefore it rests upon the Promise The minde sees 1. The freenesse of mercy to a poor sinner in misery and this breeds some hope that the Lord may pity it Secondly the fulnesse and plenteous riches of mercy and this gives great encouragement to the soul to think that if it comes the Lord will not deny it a drop Psal. 130.7 8. Thirdly the preciousnesse and sweetnesse of mercy makes the soul exceedingly to long for it Psal. 36.6 7. and to disesteem all things to enjoy it But when to all this God sends a special command to come in and to take mercy and that for no other reason but because it s commanded this puts an end to all feares and discouragements and the soul answers as Jer. 3.22 Behold 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
the whole world and to every particular person Answ. Paul answers it himself Rom. 11.15 the casting away of the Jewes is the reconciling of the world i. e. of the Gentiles in the Last age of the world and so must that place to the Corinths be understood viz. not of all and every man that lived in all ages and times but of them that were under the Gospel to be called out of all Nations c. Secondly this way of applying is unfit For the argument must be framed thus Christ died for all men but thou art a man therefore Christ died for thee To which the distressed party would answer Christ died indeed for him if he could receive him but he by his sinnes hath cut himselfe off from him and forsaken him so that the benefit of his death will do him no good Quest. What then is the right way of administring comfort to such Answ. First consider the grounds whereby a man that belongs to God may be brought within the Covenant Secondly the right way whereby they must be used and applied Quest. What are those grounds Answ. First recourse must not be had to all graces and all degrees of grace but only such as a troubled conscience may reach unto which are Faith Repentance and the love of God and that there may be no mistake about these enquiry must be made what be the seeds and first beginnings of them all As 1. The first ground of grace is this A desire to repent and believe in a touched heart is faith and repentance it self though not in its nature yet in Gods acceptation Quest. How may that be proved Answ. All grant that in them that have grace God accepts of the will for the deed as 2 Cor. 8.12 2. God hath annexed a promise of blessedness to the true and unfeigned desire of grace Matth. 5.6 Rev. 21.6 so he promises Psalme 10.17 and 145.19 Object But the desire of good things is natural therefore God will not regard it Answ. Desires are of two sorts 1. Some be of such things as by the light of nature we know to be good as of wisdom learning honour happiness c. and these indeed nature can desire But then 2. Others be above nature as the desire of the pardon of sin reconciliation and sanctification and they which have a serious desire of these have a promise of blessednesse Secondly a godly sorrow whereby a man is sorry for sinne as sinne is the beginning of repentance and indeed repentance it selfe for the substance Hence 2 Cor. 7.9 Paul rejoyced because it was wrought in the Corinthians Quest. But how may this sorrow be known Answ. If the heart of him in whom it is is so affected that though there were neither conscience nor devil to accuse nor Hell to punish yet would he be grieved because God is offended by his sin Quest. But what if a man cannot reach to such a sorrow Answ. Art thou grieved for the hardnesse of thy heart because thou canst not so grieve thou mayst then conclude that thou hast some measure of godly sorrow for nature cannot grieve for hardnesse of heart Thirdly a settled purpose and willingnesse to forsake all sin is a good beginning of conversion and true repentance So in David Psal. 32.5 and the prodigal Luke 15.17 18. Fourthly To love a man because he is a childe of God is a certaine signe that a man is a partaker of the true love of God in Christ 1 John 3.14 Mat. 10.41 Onely remember that these desires must not be fleeting but constant and encreasing Quest. Having heard the grounds what is then the way whereby the party that is in distresse may be brought within the compass of the promise of salvation Answ. First trial must be made whether the party hath in him any of the afore named grounds of grace or no. For which end ask him whether he believe and repent If he say he cannot then ask him whether he doth not desire to do it and so of the other grounds Secondly after this tryal then comes the right applying of the promise of life to the distressed person and it must be done by this or such arguments He that unfeignedly desires to repent and believe hath remission of sins and life everlasting But so doest thou therefore these belong to thee and this is fittest to be done by a Minister who hath ministerial authority to pronounce pardon Quest. That the promise thus applied may have good successe what rules are to be observed Answ. First that the comfort administred be allayed with some mixture of the Law lest the wound be too soone healed For such usually become worst of all therefore bring them on by little and little to comfort the sweetnesse whereof will be greater if it be qualified with some tartnesse of the Law Secondly if the distressed party be much oppressed with grief he must not be left alone lest Satan get advantage against him as he did against Eve when she was alone Hence Eccl. 4.10 Woe to him that is alone then Satan usually tempts him to despair and self-murther Thirdly You must teach him not to rest upon his own judgement but submit himselfe to such as have more judgement and experience then himself Fourthly never tell such of any fearful accident or of any that have beene in the like or worse case then himself For hereby the distressed conscience will fasten the accident upon it selfe and be drawne to deeper griefe or despaire Fifthly the comforter must bear with the infirmities of the distressed as frowardnesse peevishnesse rashnesse disordered affections or actions Yea he must as it were put upon him their persons grieve weep lament with them that he may shew a sympathy Sixthly he must not be discouraged though after long paines he see but little fruit upon the distressed party Thus for the general Now for the particular distresses themselves Quest. What is the speciall distresse arising from the Divine Tentation Answ. It s a combat with God himself immediately when the conscience speaks some fearful things of God and withal the party distressed feels some evident tokens of Gods wrath As we see in the example of Job ch 6.4 and 13.26 and 16.9 so in David Psal. 6.1 c. and 77. Quest. What may be the occasion of this kind of tentation Answ. Usually it follows upon the committing of some notorious sin which wounds the conscience as it did in Caine Saul and Judas Sometimes it comes when there is no such sinne committed as in Job and then there can no reason be rendred for it but the divine will and pleasure of God Quest. What are the effects of this tentation Answ. They are many and strange For sometimes it works a strange change in the body inflames the blood drinks up the spirits dries the bones c. So Psal. 32.4 Job 30.30 Psal. 6.7 Job 16.8 Quest. What remedies must be used for the comforting of such Answ. First the party troubled
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
its season yet civil conversation is to be preferred before solitarinesse as tending more to the glory of God the advancement and enlarging of the Kingdome of Christ the good both of Church and Common-wealth with all the members of them and our own present comfort and future joy which is much augmented when by our Christian conversation and vertuous actions our holy profession and good example our admonitions exhortations counsel consolation our works of justice and charity and by all other good Offices mutually performed we build up those that are about us in their most holy faith and draw many to accompany us to the Kingdome of Heaven Hence Gen. 2.18 It s not good for man to be alone Eccles. 4.9 10. Two are better then one c. and Saint Paul lays it as a charge upon all Heb. 10.24 25. To provoke one another to love and good works c. Quest. How may this be further proved Answ. First God commends it to us by his works of creation For he hath made us in our natures political and sociable creatures who take comfort in conversing together Secondly in his wise providence he hath so disposed of us that we should not be absolute and able to live of our selves but need the mutual help one of another So that the King needs the Subject as much as the subject needs the King the rich help the poor and the poor labour for the rich the City needs the Country as well as the Country the City Thirdly God hath linked all men together into society as it were particular members of the same bodies and hath so furnished them with diversity of gifts and several abilities to sundry offices that no sort of men can be wanting without a maime nor any part utterly pulled from the whole but he must necessarily become a dead and unprofitable member and work his own ruine by this his separation Fourthly in our renovation we are as it were anew created into one body where of Christ is the Head and as diverse members have our several functions and offices allotted to us which are not onely for our own use but for the good of the whole body and every of our fellow-members 1 Corinth 12.1 15 25 26. Quest. What are the benefits which redound to the whole body and to all particular members hereby Answ. First hereby they are linked together by the same Spirit and in the bond of love to performe all mutual Offices of Christian charity which may advance each others good Secondly they communicate in the same blessings and rejoyce in one anothers good having according to their numbers their joys redoubled In their troubles and afflictions they also communicate in one anothers grief each comforting his fellow and so making the burden much more light by compassion and bearing it upon many shoulders Thirdly they stirre up Gods graces in one another both by word and good example helping to remove impediments that lie in the way and exhorting one another to cheerfulnesse in their journey whereby they quicken their speed towards the Kingdom of Heaven Quest. How must we prepare our selves before we go into company Answ. First when we are free and left to our choice we must chuse such company as in all likelihood may either do us good or at least receive some good from us and therefore we must pray unto God to direct us in our choice and make our meeting profitable for the advancement of his glory and our good Secondly we must also pray to God to give us his grace and holy Spirit whereby we may be enabled to prosecute these ends Thirdly seeing the enemy of our salvation layes nets and snares to entrap us in all places and especially in our company we must therefore resolve before-hand to arme our selves against these dangers and to keep a narrow watch that we be not overcome by him Fourthly we must not propound this as our end to passe away the time and to solace our selves with carnal delights but to go with this resolution that we will do our best to receive good especially for our soules or to do good to our companions by our words examples and actions to prevent sin in them or to quicken them to good Fifthly we must put off and cast from us turbulent passions and disordered affections and adorne our selves with the contrary graces of Gods Spirit We must for this end subdue our pride and wrath and frowardnesse envy towards our superiours and disdaine towards our inferiours and we must put on brotherly love See the benefits of it 1 Cor. 13.4 5 6 7. and with it we must put on the spirit of meeknesse and patience to put up injuries and passe by offences and to bear with infirmities The spirit of humility c. Quest. Being thus prepared what must our carriage be in company Answ. First we must sincerely seek Gods glory and our own salvation shunning whatsoever may impeach the same Secondly we must be innocent and unblamable in all our words and actions and give no ill example or offence to any in our company but shine before them c. Matth. 5.16 so we are exhorted 1 Pet. 2.12 so did Paul behave himself 1 Thes. 2.10 Thirdly we must be just and righteous observing truth in our words and equity in our actions as we are exhorted Phil. 4.8 9. This the Gospel teacheth us Tit 2.12 Fourthly we must be fervent in love towards those with whom we consort which will make us ready to perform all other duties towards them as we are exhorted Rom. 13.8 10. Col. 3.14 Fifthly we must labour to be of the same minde as we are of the same company to minde the same things and to have the same affections 1 Pet. 3.8 Rom. 12.15 Phil. 3.16 and to walk by the same rule so farre as will stand with truth and justice Sixthly we must not carry our selves proudly towards one another not being wise in our own conceits Rom. 12.16 but condescending to men of low degree in the truth and in things indifferent and of small moment or if we dissent to do it in a meek and peaceable manner Seventhly we must be patient and peaceable in our conversation more ready to beare them to offer injuries as we are exhorted Rom. 12.17 21. For which end we must follow Saint Paul counsel Col. 3.12 13. Quest. But what if through accident or our necessary occasions we fall into ill company Answ. Then we must not hide our profession lest Christ be ashamed of us Mat. 10.33 nor applaud them in their wicked courses endure their reproaches and taâ—nts at Religion countenance their swearing or profane jests with our smiles much lesse runne with them into the same excesse of riot 1 Pet. 4.4 but rather labour to reclaime them and gain them to Christ. For which end we must 1. See that in all our carriage we be unblamable Phil. 2.15 that they may have nothing to say against us Tit. 2.7 8. Thus we
God from whence spings all true obedience and thrusts us headlong into noisome tentations and all manner of sins which promise to us the satisfying of our earthly desires Hence 2 Tim. 2.4 we must not intangle our selves in the affairs of this life c. If we will have Heaven for our home we must have our conversation there whilst our commoration is in the world Phil. 3.20 So Col. 3.1 2. we must therefore flie covetousness 1 Tim 6.9 10. It s the root of all evill c. So alâ—o we must avoid voluptuousness surfeiting and drunkenness chambering and wantonness sloth and idleness for the more we pamper the body the more we pine the soul as we see in Noah Lot David c. Hence Gregory saith Sicut carne quâ—escente spiritus deficit ita ea laborante convalescit as the flesh enjoying rest the Spirit fainteth so the flesh being sick the Spirit enjoyes health Quest. Is it enough to restrain the flesh from things unlawfull Answ. No but we must also moderate it in the use of such things as are lawfull yea there must not only be a sober and moderate use of meats and drinks and carnall delights but sometimes also a totall abstinence from them for the betteâ— taming of the flesh Solus in illicitis non cadit qui se aliquando a licitis caute resting it saith Gregory He only falls not in things unlawfull who sometimes warily restrains himself from those which are lawful And St. Austin tells us Qui a nullis refrenat licitis vicinus est illicitis He that refrains from no lawfull delights is in the next neighbourhood to those which are unlawfull Quest. Is there not also another extreme to be avoided Answ. Yea we must not destroy the bodie whilst we endeavour to tame the flesh nor hurt or kill our friend whilst we make war against our enemie as when by watchings fastings c. we so weaken our bodies that thereby we make them unfit for anie good duties Hence Gregory Saepe dum in illo hostem inâ—equimur etiam civem quem diligimus trucidamus Oft times whilst in these thing we pursue an haâ—ed enemy we doe unawares kill a beloved friend Quest. What other Rule are wee to observe for the subdoing of the Flesh Answ. We must spoil this our Enemie of its Armour and Weapons wherewith it fights against us as the Philistines did the Israâ—lites Quest. What are these weapons Answ. Those fiery Lusts and darts of tentations wherewith the flesh encounters us and draws us to commit sin either in thought word or actions of which we are to deprive the flesh by taking away the matter whereof they are made and all occasions and means of them Or if we cannot doe this we are to endeavour to wring these Weapons out of our Enemies hands and to turn the point of them against himself by taking occasion from these tentations to perform some holy duty contrary thereto As when it encounters us with wicked thoughts take occasion thereby to fixe upon heavenlie meditations when it provokes to corrupt speeches take occasion to utter some wholesome speech when it tempts to evil actions be more forward to all religious duties and more zealous of good works Or if we cannot wring these weapons out of the fleshes hands we must look the better to get on the whole Christian Armour especially the shield of Faith and sword of the Spirit that by the one we may beaâ— off these fierie darts and by the other we may beat back our enemies and have an eye on which side thine enemie strikes at thee whether on the right side with tentations of prosperitie or on the left with tentations of adversitie whether it assaults thy head with errors and heresies or thy heart with unlawful lusts Thine eyes with wanton objects or thine ears with corrupt speeches and against all these oppose the shield of Faith for thy securitie 1 Pet. 5.8 9. Quest. What other meanes must we use to secure us against this Enemie Answ. First We must keep a narrow watch over our selves and over our enemie not only to prevent all occasions whereby it may circumvent us but also we must take the best opportunities for the killing and crucifying of all our fleshlie lusts and this is necessarie because in this life we cannot get a full conquest over it but often when we have gotten the better put it to flight wounded and weakened yet it is still plotting and practising new treasons For the atchieving whereof it hath great advantages being an enemie in our bosome and no sooner do out Forraign enemies the Divel and the world assault us but this lurking Traitor is presently ready to open the doors and let them into our hearts yea and to joyn with them to work our overthrow how carefull therefore should we be to shake off carnall securitie In this world there is no place of safety Secondly We must keep this watch as at all times so in all things For one postern unguarded is able to let in an Armie of enemies Hence 2 Tim 4.5 watch thou in all things and this watch must be kept not only in things in their own nature evill but even in indifferent things that we abuse not our Christian libertie to sin yea in those actions which are in their own nature good that we may do them in a good manner and for a right end So Christ exhorts in hearing Luke 8.18 So in prayer we must watch against roving thoughts and in giving alms against hypocrisie Matth. 6.4 Thirdly We must keep this watch over all the parts and faculties of out bodies and souls especially over our sences which being the gates of our souls let in and keep out both friends and enemies Thus wee must watch over our eyes that they wander not after wanton and wicked objects as Job 31.1 and because our own providence is not sufficient to secure us we must pray with David Psal. 119.37 Turne away mine eyes from beholding vanity We must also watch over our ears and take heed of what we hear and how we hear for evill words will corrupt good manners 1 Cor. 15.33 So over our tongues our taste our appetite as Solomon adviseth Prov. 23.2 Put a knife to thy throat Otherwise we shall be like a City whose walls are broken down and therefore becoms an easie prey to an enemy Prov. 25.28 Fourthly Especially we must keep a strict watch over our tongues which the flesh abuseth as a notable instrument of all evill which as a razor or sharp sword wounds not only our neighbours but our own souls and consciences This David promiseth Psal. 39.1 and this wee must doe the rather 1. Because God requires it Psal. 34.13 Keepe thy tongue from evill c. 2. Because of that power and potency which is in the tongue to draw us to good or evill life or death as Prov. 18.21 and 13.3 and 21.23 3. The naturall maliciousness in this little member
and blessed life and that 1. In prosperity it will be as an hedge about all thou hast as the Candle of the Lord in thy Tabernacle 2. In adversity it will be as the good houswifes candle that goes not out by night Or like Israels Pillar of fire it will not leave thee in a wilderness As Ruth to Naomi or Ittai to David 2 Sam. 15.21 It will in all make thee more then a conqueror Rom. 8.37 it s a mans dearest and closest friend that will visit him in prison c. 3. In death it gives rejoycing when under the stroke and sentence of death It s like Saul and Jonathan lovely in life and in death not divided 2. In the world to come It will stand a man instead when he appears before the great Tribunall of God where courage dares not shew its face nor eloquence open its mouth nor Majesty hath any respect nor greatnesse any favour where mony bears no mastery as that Martyr said Rev. 6.15 16. Hence 1 Joh. 3.20 21. Yea it s the step to the highest glory and its the stare of highest Beatitude To be feasted with the fruits of a good Conscience is Angels food and some of the sweet meats of Heaven as a tormenting Conscience is one of the greatest miseries of Hell Fourthly Consider the miseries of an evill Conscience in life in death and after both 1. In this life In the middest of prosperity he can have no security Job 20. especially verse 16 17 22 23 24. and 15.21 there is no torment like that of an evill Conscience It marred Belshazzars feast c. 2. But much more in adversity then Conscience that had been long silent and quiet cries out and flies in the sinners face as in Josephs brethren This woe though dreadfull yet is the least because shortest and ends in a few dayes or years but 2. At death which is a great woe and double to the former All the sufferings in this life to the wicked whether in body or in spirit are nothing if compared with that which follows yet this also hath an end at the day of judgment But then follows another 3. At the day of judgment when all the Cataracts of wrath are set open all the vials emptied out then shall that sealed book of Conscience be unclasped and out of their own mouth and heart and book shall they be judged then shall a Hell in Conscience be cast into a Hell of dispaire and an Hell of guilt into a Hell of pain and this judgment is called Eternall judgement Heb. 6.2 and the destruction of the wicked an Everlasting destruction 2 Thes. 1.9 and this Eternity is a vast Ocean that hath neither bank nor botton A Center that hath no Circumference no measures of times nor number of ages can fathom or reckon the length of it In which Eternity thy evill Conscience shall accompany thee and fill thy heart with new tortures of grief and feare and wrath and bitterness and despair Quest. What then are the meanes whereby a good Conscience may be gotten and preserved Answ. First They are either principall or subservient First principall and they are 1. To get the blood of Christ sprinkled upon the Conscience by the hand of Faith Heb. 9.14 All duties gifts observances c. are nothing to this Other things may make the outside clean before men but the blood of Christ is that alone which makes the Conscience clean before God that there is now no more Conscience of sin as to the guilt and spot of it So Heb. 10.29 the blood of the Covenant is that whereby the believer is sanctified Christs wounds are our City of Refuge Christs blood is the well of Bethlehem which we should long for and break through an Host of difficulties to come unto Except we drink this blood we have no life in us c. Joh. 6.53 54. 2. To seek and get the Spirit of Christ which is the next principal ingredient in or efficient of a good Conscience Its Gods Spirit with our spirits that makes the good Conscience Rom. 9.1 The single Testimony of naturall Conscien◠〈◊〉 not much to be regarded but when Conscience is cleared by the Spirit and 〈◊〉 with the Spirit the Testimony of these two is great and weigâ—â—â—â— Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption and Salvation Rom. 8.16 Hence 1 Cor. 2.10 11 12. So then where the Spirit of God is there is a good Conscience Secondly The subservient means are thirteen wherein the first six direct us what to doe the other seven what to avoid 1. Thou must get Faith to make thee a good Conscience therefore Faith and a good Conscience are often joyned together Acts 15.9 Christ gives faith for this end to purifie the Conscience where faith is pure the Conscience is pure this makes the good and mends the bad Conscience Now this Faith that makes and keeps a good Conscience is three fold 1. Justifying Faith for there must be apprehending and applying the blood of Christ Act. 15.9 For 〈◊〉 qua creditur is Fides qua vivitur Faith whereby we believe is the faith whereby we live 2. Doctrinal Faith 1 Tim. 1.19 For corrupt opinions breed corrupt consciences and corruption in morals usually follows corruption in intellectuals Here begins commonly the first step backward to all Apostacy and the first step forward to all impiety 3. A particular warranting Faith to legitimate our actions which also may in some sense be called a justifying Faith not to justifie our persons from all guilt but our actions from sin Every action that is good in it self is hereby sanctified to the use of Conscience by the word of God So Rom. 14.5 23. 2. Repentance and the daily renewall thereof is a second means This ever goes along with true Faith Mar. 1.15 Hence this was the total summe of what Paul taught To repent and believe Act. 20.21 So Job 11.14 15. Conscience must shut all known sin out a doors or sin will soon thrust Conscience out a doors 3. If thou wouldest have a good Conscience observe what hints thou hast at any time from Christ and the Spirit Good Conscience must observe the eye voice beck finger and every motion of Christ. As its a fearfull judgment to fear where no fear is So it s a foule sin not to fear where fear should be Jer. 5.3 Thou hast smitten them and they have refused to receive correction c. Hence Prov. 29.1 they shall suddenly be destroyed Peter by observing these hints from Christ recovered after he had denied him 4. Listen attentively to the mutterings and whisperings of thy own Conscience Take notice what news Conscience brings thee home every day Commune often with thy own heart Psal. 4.4 So did David Psal. 77.6 These Soliloquies are our best disputes and the most usefull conferences Observe every day what were thy actions what were thy passions See what words fell from thee what