from God either secret when the heart by distrust is withdrawn or open when men do blaspheme the truth and rail at the Doctrine of God as those Jews did Act. 19.9 Secondly there is a temporary defection or falling away which afterwards is repented of Or a final of such as die in their Apostacy as Julian did Thirdly there is a spiritual defection from some part of Doctrine and obedience as in David Peter c. And a total when the foundation of faith is denied Fourthly some fall from God in their first yeares following their superstitious Ancestors as many that are borne of Popish parents Others that fall in their middle age after their enlightning with the truth as sundry inconstant Protestants which fall to Popery or Heresie So 1 Tim. 4.1 Foretold 2 Thes. 2.3 Fifthly there is a universal departure from the whole Doctrine of Christ after it is once known by the enlightning of the Spirit with a malicious despite of it because its the truth of God Heb. 6.6 and 3.12 and 10.29 Read more of it 2 Pet. 2.20 1 Joh. 5.16 Quest. How farre may a childe of God Apostatize and fall back Answ. First he may loose all his zeale and be but lukewarme Rev. 3.15 16. so 1 Sam. 17.16 there was no zeale in any to oppose the blasphemy of Goliah This was foretold Matth. 24.12 The love of many shall wax cold Secondly he may lose all his affections which are the wings of the soul as it was with Sardis Râ—v 3.2 so with Asa 2 Chron. 16.10 and David 2 Saâ— 11.25 Thirdly he may grow to be senseless of sin and of the grace of God so were Josephs brethren when they had thrown him into the pit Gen. 37.25 so the Israelites when they had made the golden calf Exod. 32.6 so David 2 Sam. 11.13 Fourthly he may grow to be notoriously vain and worldly so Paul complains of some of his dear friends Phil. 2.21 Fifthly he may grow to that pass that the service of God may be a burden to him he may cry out as those Mal. 1.13 Hence Paul exhorts the Galatians ch 6.9 Be not weary of wâ—ll-doing Sixthly he may be so dead that nothing can quicken him and so it may fare with the whole Church even when God shews signes of his departure Hence Isa. 59.16 I wondred that there was no intercessor Quest. Where then is grace in such an one Is he unchilded againe Answ. The grace of a childe of God can never be wholly lost not for any goodness in himselfe but through the goodness of God to him For First there is a seed of God still remaing in him 1 John 3.9 so that he cannot commit sin with that full swinge as wicked men do Regeneration is an immortal seed 1 Pet. 1.23 25. Secondly there are supernatural habits remaining in him whereby he hath inclinations to good and against evil Psal. 37.24 Though the righteous fall yet shall he not utterly be cast down c. Now the difference between the seed and habits is this This seed is immediately in the soul though it runnes through all the powers of it But these supernatural habits are immediately in the powers and faculties of the soul and herein they differ from moral and natural habits in that these do naturally incline but supernatural habits do never actually incline but upon concurrence of special grace Thirdly a childe of God hath ever an anointing 1 John 2.27 i. e. a gift and grace of God whereby his eyes are enlightned to look upon God and his Ordinances and all sin and iniquity with an heavenly eye which can never be taken away so that he will not think or talk of God as a natural man doth he will discover that he hath something of God still in him Fourthly there is a little strength in his heart as Rev. 3.8 He doth a little fear God hath some good desires though but weak and a little endeavour to please God though corruptions be very strong Quest. Whence proceeds this back-sliding in Gods children Answ. From their giving way to sin and not looking to themselves to abstain from it as from worldliness passion c. as 1 Tim. 5.6 This David found by woful experience and therefore prays Psal. 51.12 that God would uphold him with his free spirit So we see in Peter Matth. 26.47 now the reasons why sin doth so deaden grace in their hearts are First sin is a soul-killing thing when the devil hooks a man into sinne he draws him into the dead Sea Hos. 13.1 when Ephraim offended in Baal he died Eph. 2.1 ye were dead in sinne Hence he calls the Law of sin the Law of death Rom. 8.2 sinne weakens all the powers and faculties of the soul and body that they cannot stir to any duty It 's like a great weight on a mans back Heb. 12.1 As Christ saith cares overcharge the heart Luke 21.34 It separates between God which is the fountain of life and the soul and therefore no marvel if it deaden it Secondly sin grieves the holy Spirit of God and we know that all the quickening of a Christian consists in the gracious assistance of Gods Spirit so that if he withdraw and suspend his actions we can do nothing of our selves Hence Eph. 4.31 Grieve not the holy Spirit of God c. And 1 Thes. 5.18 19. It quencheeh the Spirit Thirdly it puts a most bitter hard task upon the soul to go through which causeth her reluctancy For such a man must humble himself greatly before God must renew his repentance with bitter remorse for his sins must come to a reckoning for it This made David so loth to call himself to account when he had sinned with Bathsheba Fourthly it defiles the conscience till it be again purged by the blood of Christ Heb. 9.14 It knocks off a mans fingers from laying hold of the Promises which are the things by which men live Isa. 38.16 It makes the conscience say the Promises do not belong to me For God is an holy God and his Promises are holy and there is no medling with them without holinesse Fifthly sin doth either utterly destroy or mightily weaken all our assurance of welcome to God and therefore it must needs dead the heart in all duties as a childe when he hath committed some great fault is afraid to come into his Fathers presence as we see in Jonah and David Quest. What are the particular sins which cause this deadnesse and backsliding Answ. First the niggardlinesse of Gods children in his service when they will do no more then they must needs do whereas a quickned heart will rather superabound then be wanting As often in Scripture the duty is commanded but not the quantity as how often and how long we should pray meditate give almes c. now a Christian in such cases will rather overdo then underdo as Philemon v. 21. I know thou wilt do more then I ask So 2 Cor. 8.3 Secondly neglect of our
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
this will not satisfie the soul which will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that double Testimony Rom. 8.16 The same Spirit beareth witnesse with our spirits that we are the sons of God both these witnesses do fully agree and make up one entire testimony so that the soul may say here as Paul doth Rom. 9.1 I speak the truth I lie not my conscience bearing me witnesse by the Holy Ghost So that the whole work of assurance is summed up in this Practical Syllogisme Whosoever believes shall be saved but I believe therefore I shall certainly be saved The Assumption is put out of doubt For 1. Conscience comes in with a full Testimony which is better then a thousand witnesses 1 John 3.10 He that believes hath a witnesse in himself So 1 John 3.21 If our heart condemn us not then have we confidence towards God Ob. But Jer. 17.9 the heart is deceitful above all things how then can we trust it Answ. First some understand it of the unregenerate heart of which it is said All the imaginations of the thoughts of mans heart are altogether evil Secondly the drift of the text is to shew the deceitfulnesse of mens hearts in respect of others for it s brought in by way of Objection thus the Jews â—an delude the Prophets and so think to evade the curse No I the Lord search the hearts all is naked in my sight Jer. 17.10 Heb. 4.13 Thirdly its true the sincerest heart is very deceitful So was Davids Psa. 19.12 Who can know the errour of his wayes No man can be acquainted with every turning and winding of his heart But this hinders not but that he may know the general frame and bent of his heart The soul knowes which way its faculties stream with most vehemency Conscience cannot be bribed it will give in true judgement especially an enlightned conscience There is none but if he search and examine his soul in a strict and impartial manner may know whether he be sincere or no 1 Cor. 2.11 Who knows the things of a man but the spirit of a man that is in him Else why are we so often enjoyned to search and try and examine our hearts c. if after all our diligence we may be deceived Ob. If by the testimony of conscience men may know the frame of their spirits whether they be upright or no why then are not all true Christians assured of their salvation have they not their hearts and consciences about them Answ. First many are not so well acquainted with their own hearts as they should they do not search and try their ways they have a treasure but know it not Secondly eternity doth so amaze and swallow up their thoughts when they think of it that they are ready to tremble though they be secure as a man on an High Tower knows that he is safe yet when he looks down he is afraid of falling Thirdly conscience sometimes gives in a dark and cloudy evidence when it s disquieted and lies under new guilt so that then the soul cannot so clearly reade its own evidences It may be it hath dealt hypocritically in some one particular and therefore begins to question all its sincerity The conscience indeed doth not alwayes give in a clear and full Testimony but sometimes it doth and that with absolute certainty Come we then to the second Testimony the great and the supream witnesse of the Spirit not only the gifts and graces of the Spirit but the Spirit it self Ob. This seems to be the same with the former for we cannot know our sincerity till the Spirit reveal us to our selves The soul cannot see its own face till the Spirit unmask it Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost but yet there is a great difference between the working of the Spirit and the witnesse of the Spirit there is an efficacious work of the Spirit when faith is wrought in the soul but yet there is not the Testimony of the Spirit for then every believer should be presently sealed So that thouâ—h the Testimony of our own spirit cannot be without the assistance of Gods Spirit yet it s clearly distinct from the Testimony of the Spirit For here the Spirit enables the soul to see its graces by the soules light But when it comes with a testimony then it brings a new light of its own and lends the soul some auxiliâ—y beams for the more clear revealing of it Quest. What kinde of testimony is that of the Spirit Answ. First it s a clear testimony a full and satisfying light which scatters all clouds and doubts 1 John 3.24 By this we know that he dwells in us by the Spirit which he hath given us If an Angel should tell us so there might be some doubt about it but the inward Testimony of the Spirit is more powerful then if it were by an outward voice Secondly a sure Testimony For it s the witnesse of the Spirit that can neither deceive nor be deceived 1. He cannot deceive for he is truth it selfe 2. He cannot be deceived for he is all eye Omniscience it self He dwells in the bosome of God and is fully acquainted with the minde of God It s such a certainty as makes them cry Abba Father and that with confidence It s opposed to the spirit of bondage and therefore takes away all doubtings yea the very end why the Holy Ghost comes to the soul is to make all sure and therefore he is called a Seal and an â—arnest Now he assures the soul. 1. By a powerful application of the promise For as faith appropriates the promise on our part so the Spirit applies it on Gods part This spirit of adoption seeks love and peace and pardon and that by a particular application of the promise to us as when the promise of pardon of sin and life everlasting is generally propounded in the Ministry of the Word the Holy Ghost doth particularly apply it to the heart and so seals up the promise to the soul. 2. By a bright irradiation or enlightning of the soul clearing its evidences discovering its graces and shewing them to be true and not counterfeit 1 Cor. 2.12 We have received the Spirit which is of God that we might know the things which are freely given us of God Ob. But many think they have the Spirit when they have not Satan transforms himself into an Angel of light Answ. First one mans self-deceit doth not prejudice anothets certainty A man in a dream thinks himself awake when he is not yet for all this a man that is awake may certainly know that he is so Secondly the Spirit comes with a convincing light and gives a full manifestation of his own presence so that we may sooner take a Glow-worme for the Sun then an experienced Christian can
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
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
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
and fulness of joy which is as Gods right hand for ever more For when the flesh is pamperd with these carnall delights the spirit is pined when it s made fat with gluttony the spirit grows lean fulness of wine and the Spirit will not stand together as we see Ephes. 5.18 Secondly We must not provide for the Spirit poison instead of wholesome food nor carnall weapons instead of spirituall As instead of the pure Word of God and heavenly Manna the sincere milk of the Gospel and Sacraments we must not feed our souls with humane inventions and traditions will-worship and superstitious devotions not warranted by Scripture of which the more liberally that we feed the more lean we wax in our spiritual strength and stature yea the more feeble we grow in all spirituall graces 2. We must not provide for this spirituall warfare carnall weapons For 2 Cor. 10.4 the weapons of our warfare are not carnal c. As for example we must not fight against the flesh with fleshly anger and carnal revenge For Jam. 1.20 the wrath of man works not the righteousness of God we must not seek to subdue the flesh with popish fasting called the Doctrine of Divels 1 Tim. 4.1 3. But with our fasting when we have just occasion we must joyn Prayer the one being the end the other the means enabling us thereunto Thirdly We must not remit any thing of our zeal in holy duties and give way to coldness and formality therein For we may the more easily preserve the strength of the Spirit whilst its in the best plight then recover it when it s diminished again the more resolutely we stand in the strength of grace received the more willing the Lord is to assist us in fighting his battels the more carefull we are to encrease his spirituall Talents the more willing he is to redouble them 4. Lastly we must avoid fleshly sloth and negligence and must use Gods gifts and graces in the exercise of Christian duties to the glory of him that gave them Our knowledge must be exercised in the practice of what we know Our Faith in good works our love to God and our neighbours in performing all holy duties we owe them For if we could abound in all graces yet if we did not use them for our own defence and the discomforting our enemies we should be never the neerer in obtaining the victory Quest. How may wee cheare up and comfort the Spirit to this Conflict Answ. First We must earnestly desire to have the Spirit more strengthened and the gifts and graces of it more enlarged and multiplied in us God hath promised that if we want the Spirit and ask it of him he will give it us Luke 11.13 So if we have it and desire and beg an increase of the gifts of it he will satisfie our desires and carry it on to perfection Psal. 145.19 Phil. 1.6 For therefore doth the Lord give us these longings that we may satisfie them we must not therefore rest content with any measure of grace received but go on from grace to grace till we come to perfection and this is an infallible sign of the regenerate who are therefore said to be trees of righteousness of Gods own planting Psal. 92.14 which are most fruitfull in their old age they are like the morning light which shines more and more to the perfect day Prov. 4.18 they are Gods bildings which is still setting up till it be fully finished Ephes. 2.20 they are Gods Children who grow from strength to strength till they come to a perfect stature therefore we must desire to grow in grace Ephes. 4.12 13. Joh. 15.2 2 Pet. 3.18 Secondly We must use all good means for the strengthening of the spirit for which end 1. We must be diligent in hearing reading and meditating on the word of God which is the ministry of grace and salvation not only the seed whereby we are begotten again but the food also whereby we are nourished till we come to a full age in Christ 1 Pet. 2.2 and because a time of scarcity may come we must with Joseph lay up aforehand that we may have provision in such times as those For if food be withdrawn from the spirit it will languish and not be able to stand against the assaults of the flesh in the day of battell 2. To the Ministery of the Word we must joyn the frequent use of the Lords Supper which is a spirituall feast purposely ordained by our Saviour Christ for the strengthening our communion with him by the Spirit and for the replenishing of us with all those sanctifying graces whereby we may be enabled to resist the flesh 3. We must use the help of holy conference instructing exhorting admonishing counselling and comforting one another that we may be further edified in our holy Faith Jude 20. Thirdly If we will strengthen the Spirit we must nourish the good motions thereof neither utterly quenching them nor delaying to put them in practice but presently obeying them taking the first and best opportunity of performing those duties which it requires as when a fit opportunitie being offered it moves us to prayer either to beg the graces which we want or to give thanks for benefits received we are not to neglect this motion utterly nor to cool it by delayes but presently to put it in execution So in other duties either of piety to God or of mercy and charity to men we must not put them off to another time but presently set upon them making hay while the Sun shines c. which will much chear and comfort the Spirit being thus readily obeyed Fourthly We must be careful of maintaining our peace with God and our assurance of his love and favour which is best done by preserving peace in our own Consciences keeping them clear from known and voluntary sins whereby our Father may be angered and we exposed to his judgments For if God be offended his Spirit cannot be well pleased with us neither will he renew our strength nor send us fresh supplies of grace to strengthen us against our spirituall Enemies neither can our regenerate spirit with courage fight against the Divell the World and the Fesh when it wants the light of Gods countenance and its peace is interrupted with him Yea we must endeavour to have not only Gods graces habitually but to feel their severall actions and operations working our hearts to all good duties And these feelings of faith and comforts of the Spirit are best obtained and kept when as we preserve our communion and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances of Hearing Prayer receiving the Sacraments and frequenting the publick Assemblies where God is present by his spirit as Psal. 42.1 2. and 84.1 c. when we labour daily in the mortification of our sins which separate between God and us and exercise our selves in all holy duties of his service thereby glorifying his Name
worse then the life of a Dog for a Dog lives without mentall sufferings and dies and there is an end of him but a wicked man is alwayes upon the wrack whilest he lives and is never free from the lashes of an evill Conscience Quid prodest bonis plena arca si inanis sit Conscientia saith St. Austin what good is there in a chest full of goods when the Conscience is empty of goodnesse Such an one is like Naaman a rich man but a Leper or like Jesabel that no doubt had a cold heart under a painted face Such an one in the middest of his mirth hath many a secret gripe and little knows the world where his shooe pincheth him Every Fowle that hath the beautifullest Feathers hath not the sweetest flesh nor doth every tree that beareth a goodly leaf bear good fruit and many things glister besides Gold So is it with wicked men in the fulness of their sufficiency they are in straits Job 20.22 c. But I will enlarge no further I shall only tell you that in ordering these Cases of Conscience I proceed as you may easily perceive Alphabetically according to the method which I used in my Mirror where you may finde Examples sutable for these severall heads and by that little progresse which I have already made you may judge how much is yet behind which were enough to deter an old man as I am being in the sixtieth yâ—ar of my age but that I hope I am doing the Lords work and if my Master call me away before I have finished it I shall not much faile of St. Austins wish who often desired that when the Lord came he might finde him aut precantem aut praedicantem either praying or preaching I have one request more to the godly judicious that wherein they observe my failings they would be pleased either by Word or Letter to inform me of them that I may rectifie them for the time to come and if I finde these my poor labours usefull and acceptable to the Church of Christ I shall be encouraged whilst God continues life and health to go on in the same I am also to acquaint you that the Bookseller hath so ordered the Printing hereof that whosoever pleaseth may put in fair paper between each Chapter to make larger Additions to the same Thus begging thine earnest prayers for a blessing upon my Labors both publick and private I rest From my study in Thrid-needle-street London Mar. the 22. 1658 9. Thine and the Churches servant SA CLARKE A Table of all the Questions and Cases of Conscience that are handled in this Volume CHAP. I. About the abstinence in the use of Lawfull things WHether may a man sin in the use of Lawfull things p. 1. Why is there so much danger in the use of lawfull things p. 1. What instances may be given to shew how men abuse their lawfull liberty with the hazard of their soules p. 2. What meanes may we use to prevent our abuse of these lawfull things p. 3. CHAP. II. About actions Naturall Civill Recreative Religious c. What makes an action good p. 5. What are the ingredients requisite to make an action good ib. What things can make a good action to become evill p. 6. Can any thing we do be good when all our righteousnesses are as filthy rags ibid. CHAP. III. About Adoption How many sorts of sons are there p. 7. How manifold is Adoption ibid. How manifold is internall Adoption ibid. What is the manner of Adoption begun here in this world p. 8. What are the benefits and comforts that flow to us from hence ibid. How may we know our Adoption ibid. What duties are we taught from the consideration of our Adoption p. 9. What are the means of our Adoption both internall and externall ibid. What are the marks of the inward Baptisme ibid. How may the mistery of our Adoption be conceived of ibid. How may the glory of our Adoption appear to be so great ibid. What kind of persons must we be to attain to this Adoption p. 10. What are the marks whereby we may know our selves to be Adopted by God p. 11. How must the Adopted Children of God carry themselves here ib. What may we doe to attain the Spirit of Adoption and to keep the lively sense of it in our souls ibid. What are the signes that we have the Spirit of Adoption ibid. How may we preserve the witnesse of the Spirit of Adoption ibid. CHAP. IV. About Adoration or Worship What is Adoration p. 13. What are the principall grounds of it in the heart ibid How manifold is Adoration ibid. What is Religious Adoration and what is to be considerd in it ibid. VVhat is civill adoration and what is to be considered in it ib. To what things Adoration is due and in what manner ibid. What Adoration is due to God and what Caveats are to be remembred therein and why p. 14. Object But I intend not to worship the image but God therein ibid. Object God was worshipped before the Ark and Subjects kneele before the Chaire of State ibid. What vertues are required in Religious Adoration ibid. What Adoration is due to the Creatures ibid. Whether any be due to the evill Spirits what is due to good Angels and to men p. 15. May not Religious or mixt Adoration be given to them ibid. What Adoration is due to the Saints departed ibid. Whether any Adoration belongs to the unreasonable Creatures or to the works of the Creatures as to images c. ibid. CHAP. V. About Adultery What Adultery is and whether when the man or Wife commit Adultery the bond of marriage is dissolved p. 17. How tentations to Adultery may be prevented and withstood p. 18. By what means may we preserve our chastity p. 19. CHAP. VI. About Affections or Passions How many kinds of Affections be there and what are sensuall affections p. 21. Whether sensitive Affections are to bee abandoned or only moderated ibid. What are the rationall Affections ibid. How may it be proved that there are Affections in the highest part of the soule p. 22. How it may be proved that these rationall affections are motions of the will ibid. Are these so elevated above the body that they have nothing to do with it ibid. Why must our Affections be carefully looked to and ordered according to Gods VVord p. 23. How may we know to what Passions we are most inclined p. 24. By what degrees are the Affections wrought on ibid. Why wicked mens Affections may be farre wrought on and yet come short p. 25. How shall wee know whether wee are rightly Affected towards Christ ibid. Why we should be carefull to have our Affections set right p. 26. How to prove that Affections in themselves are not sinfull p. 27. How are unmortified Passions to be subdued p. 28. How may Affections be divided ibid. Wherein consists the sanctified exercise of those Affections which embrace their Object ibid.
meet with such scornfull persons as will not endure it ib. Why else should we so carefully shun evill company p. 378. What must we do that live in bad times and places ib. Whether is company better then solitariness ib. How may it be proved ib. What benefits redound hereby to the Chuch and each particular member p. 379. How must we prepare our selves before we goe into company ib. What must our carriage be in company p. 380. What if accidentally or of necessity we fall into ill company ib. Why at other times must we carefully shun it ib. Whom must we consort our selves withall p. 381. What other arguments may move us to make choice of good company ib. CHAP. XXXIX About Confession Is Confession a duty required by God p. 383. What is confession ib. What must we confess concerning Christ ib. What else in reference to Christ ib. When must we make confession p. 384. How are we called publickly to it ib. When by a Church ib. How are we called to it at the constitution of a Church ib. How at our admittance into a Church ib. How may this be proved ib. How are we called to it by a Magistrate ib. When are we called to it privately ib. Why ought we to confess with the mouth p. 385. How must this confession be made p. 386. But Paul saith Hast thou faith have it to thy self c ib. Whether may a man go to Mass reserving his heart to God ib. What is then to be thought of the case of Naaman p. 387. But if I goe not to Mass I shall give offence to the Papists ib. Whether may a man especially a Minister fly in persecution ib. But persecution is good therefore it may not be eschewed ib. Is it not sent of God how then may we fly from it ib. Is not flight a kind of deniall of Christ ib. Christ Bids us not to fear them that can kill the body ib. When may a Minister or other fly p. 388. What if his people will not suffer him to fly ib. When may we not fly ib. Whether being imprisoned may we break prison if we can ib. CHAP. XL. About Confession of Sin Is confession of sin a necessary duty p. 391. May not a wicked man confess his sins ib. How then shall we distinguish such from the confessions of the godly ib. VVhy must we remember and confess our sins ib. Must we confess in particular p. 392. VVhy must we do it ib. Is it a duty to confess to men ib. In what cases must this be done ib. Must we confess every sin to others p. 393. To whom must we confess our faults ib. But hereby we may lie under a blot ib. In what manner must we confess to men ib. VVhy are we so backward to confess our sins p. 394. VVhy should we confess it seeing it s not to be named amongst Saints ib. CHAP. XLI About carnal confidence What Carnal confidence is forbidden p. 395. What are the reasons against it ib. Why are we naturally so prone to it ib. Why are we so taken up with it ib. How shall we know our confidence to be carnal ib. How may we prevent or cure it p. 396. What is confidence ib. What is the onely subject proper for a mans confidence ib. CHAP. LXII About the Conflict between the flesh and Spirit How will it appear that there is such a Conflict in every regenerate person p. 397. What is this Spirituall conflict ib. What are the causes of it ib. Why doth not God perfect our sanctification at the first ib. How doth it make for Gods glory ib. How is it profitable for our good p. 398. What are the essentiall causes of this conflict p. 399. How then are we freed out of our miserable condition p. 400. What is the formal cause of this conflict ib. How can such utter enemies dwell together without destroying each other p. 401. VVhat is this combate and the manner of it ib. What doth the flesh aime at in lusting against the Spirit ib. VVhat is the manner of this conflict in the severall faculties of the soule p. 402. Hath not the Church a promise to be guided into all truth p. 403. What is this conflict in the affections and sensual appetite p. 405. VVhat are the effects of this conflict between the Flesh and Spirit p. 406. VVhat effects doth it produce in the will and desires ib. What in the action and works ib. How shall we distinguish between the fight in the unregenerate and regenerate p. 407. Whether is this conflict in every regenerate person p. 410. VVhat are we to think of Infants and Idiots ib. VVhether is it in all alike manner and measure ib. Is it not sometimes weak in strong Christians ib. What is the success of this conflict between the flesh and Spirit p. 411. What is considerable about the foils which the Spirit sometimes suffers ib. How far may the flesh prevaile against the Spirit ib. May not true saving grace be utterly lost at least for a time p. 412. Have not some of the Saints lost degrees of their graces as David Peter c p. 413. VVill not this Doctrine of Perseverance imbolden to security ib. What else is considerable in the success of this conflict ib. How is it that some Eminent Professors quite fall away ib. What may encourage us in this conflict against the Flesh p. 414. VVhat may move us to set upon this enemy ib. By what means may we be enabled to overcome it p. 415. VVhat Rules must we observe for this end ib. What tends to the weakening of the flesh ib. What passages must we stop to keep back provision from the Flesh p. 416. What sins do most strengthen the flesh which we must chiefly watch against ib. Is it enough to restrain the flesh from things unlawful p. 417. VVhat other extream is to be avoided ib. How else may the Flesh be subdued ib. With what weapons must we fight against it ib. How else may we secure our selves against the flesh p. 418. By what other means may the Fesh be subdued p. 419. How may the Spirit be strengthened to obtain the victory p. 422. What sins most wound and weaken the Spirit p. 423. How may we chear up the Spirit in this conflict p. 424. The Flesh and Spirit being but qualities how can they be said to fight together p. 426. How doth the lust of the Flesh shew it self ib. What are the contrary actions of the Spirit ib. Why is there such a contrariety between the flesh and Spirit ib. But naturall men also have a combate in them p. 427. Have all Believers this combate in them ib. What are the effects of it in the godly ib. Whether good works are sins Objections Answered ib. CHAP. XLIII About Conscience good and bad What is Conscience p. 429. What is the common subject of Conscience ib. What is the end or office of Conscience p. 430. What is the Scripture word
meditations affections The Actions of this life are spiritual growth and encrease in grace and vertue The maintenance of this life is hungring and thirsting after heavenly Manna and Water of Life the Word of God The very being of it is our union and communion with God by the Spirit which is as the soul to the body Examine the light of God in thee For he is light and in him is no darkness and if thou beest his childe thou art a childe of light As thou growest in understanding thy Fathers Will so thou growest in his Image and art like Christ thy elder brother and hast his Image renewed in knowledge c. See whether thou growest up in holinesse and righteousnesse whether thy light shine before men Mat. 5.16 2 Cor. 7.1 whether thou cleanse thy selfe from all filthinesse of flesh and spirit c. See Doctor Tailor on Tempt p. 93. Quest. What Duties are we taught from the consideration of our Adoption Answ. 1. To walk worthy of our Calling Be not vassals of Sin and Satan To carry our selves as Kings children ruling over the lusts of our hearts the tentations of Satan and the evil customes of the world To come often into our Fathers Presence doing all as in his sight seeking his glory by doing his Will Mal. 1.6 Strive to resemble Christ our elder brother in all vertues and holy conversation For 1 John 3.2 3. Love Gods Word that we may grow by it in grace and knowledge It s the food whereby our Father feeds us 1 Pet. 2.2 Expect afflictions and chastisements from our Father Heb. 12.7 c. Quest. VVhat are the meanes of our Adoption Answ. 1. Internal 2. External Quest. VVhat is the internal meanes Answ. Faith in Christ which hath three acts or effects 1. To believe Christ to be a Saviour 2. To believe him to be my Saviour 3. To put confidence of heart in him John 20.29 Quest. VVhat is the external meanes of our Adoption Answ. Baptisme yet not this alone but when it s joyned with faith Gal. 3.26 27. and thus it comprehends both outward and inward Baptism Mat. 3.11 1 Pet. 3.21 Quest. VVhat are the marks of the inward Baptisme Answ. The new birth whereby a man is washed and cleansed by the Spirit of God which hath three marks 1. The Spirit of Grace and Supplication Zach. 12.10 2. To hear and obey the voice of God in all things John 8.47 and 10.27 3. Not to live in the practice of any sin 1 John 3.9 Mr. Perkins on Gal. Quest. How may the mystery of our Adoption be conceived of Answ. A Christian by the Gospel is made a believer Now faith after an unspeakable manner engrafts us into the body of Christ then being engrafted into Christ who is Gods Son we thereby come to be the Sons of God and heires with Christ. Christ is Gods heire so are all that are grafted upon him John 1.12 Quest. How may the glory of our Adoption appear to be so great Answ. 1. If we consider by whom we are adopted viz. by God If it be such an honour to be heire to a great Prince in the world what a surpassing glory is it to be son and heire to God Rom. 8.17 the rather if we respect the excellency of God who is King of Kings or his eternity he lives for ever Hos. 1.10 Isa. 9.6 Other fathers that adopt may die before they passe the estate If we consider the great price that was laid down to make us capable of this honour to be heires viz. the blood of Christ Gal. 4.4 5. Heb. 9.14 15. never was there so much paid for all the inheritances in the world If we consider the great things we are heires to we shall inherit the earth Mat. 5.5 be heires of the world Rom. 4.13 yea we shall inherit eternal life yea we are co-heires with Christ Rom. 8.17 If we consider the great priviledges which Gods adopted children enjoy in this life which are 1. They have Christs spirit in their hearts called therefore the spirit of Adoption Rom. 8.15 16. Gal. 4.6 this drives away all legal terrors and testifies to them that they are the adopted sons of God enables them to pray with boldnesse and to call God Father leads them into all truth c. John 16.13 Isa. 30.21 2. By the right of their Adoption in Christ both their persons and works are accepted with God so that they are Gods Favourites what entertainment soever they have in the world Eph. 1.6 3. They have an honourable and everlasting name so that no preferment is like theirs Isa. 56.4 5. 4. They have Gods Angels to attend them Heb. 1. ult 5. They may ask whatsoever they will of God and are sure to have it yea he complaines that they will not ask enough and oft enough John 16.23 6. When they fall into distresse they have such interest in Gods special Providence that an haire of their heads shall not fall to the ground without it Besides God will make himself marvellous in their deliverance when all worldly means faile Isa. 43.18 19 20 21. If we consider the wonderful manner of their communion with Christ and that foure wayes 1. Hereby we have communion of nature with him by his Incarnation whereby he became our brother yea we have communion with him in his divine nature 2 Pet. 1.4 2. We have communion of state with him which the Scripture calls a great mystery for so we are said to live with him to die with him to suffer with him to be buried with him yea to rise and ascend with him and to sit with him Eph. 2.6 only preserving the difference between the head and the members in all this 3. We have communion of offices with him For he hath made us Kings and Priests with him Rev. 1.5 6. 1 Pet. 2.9 4. We have communion in benefits with him For God our Father hath blessed us in him with all spiritual blessings in heavenly things Eph. 1.3 Communion we have with him in grace in this life and in glory in the life to come If we consider the assurance that we have given us for the right of Adoption For 1. We have an Act for it in Gods eternal counsel Eph. 1.5 we are predestinated to Adoption 2. Yea we have Gods oath for it that by these two immutable things the heires of Promise might have abundant consolation Heb. 6.17 18. 3. God hath put his Spirit into us as the seal and earnest of our inheritance Eph. 1.13 14. Quest. What kinde of persons must we be to attain to this Adoption Answ. 1. VVe must have a true justifying faith John 1.12 as we said before We must look to the sound mortification of the flesh Rom. 8.13 For none can inherit but such as overcome their corruptions Rev. 21.7 We must forsake all needlesse society and familiarity with the wicked and take heed of being corrupted with the sins of the times 2 Cor. 6.17 18. We must make
conscience of sanctifying the Sabbath and choosing the things which will please God c. Isa. 56.4 5 6. Quest. What are the marks whereby we may know our selves to be the adopted children of God Answ. Such are made like unto God their father in holinesse in some truth of resemblance 1 Pet. 1.15 and this they shew two wayes 1. By purifying themselves and sound humiliation for their sins that defaced Gods Image in them 1 John 3.2 3. 2. By employing themselves constantly in doing righteousnesse Hereby they are known from the children of the devil 1 John 3.10 Such love the brethren as their fellow-heires 1 John 3.14 Such have the spirit of prayer Rom. 8.15 16. Such serve God not out of a slavish fear but with a filial affection Isa. 56.6 Such wil love them that hate them and blesse them that curse them Luk. 6.35 Mat. 5.44 Quest. How must the adopted sons of God carry themselves in this life Answ. They must be Peace-makers Mat. 5.9 their Father is the God of peace They must not revile such as revile them but rather blesse them seeing they are heires of the blessing 1 Pet. 3.9 They must live without carefulnesse knowing that they have a heavenly Father to care for them Mat. 6.32 and being heires of a better they must not set their hearts upon this world 1 John 2.15 They must willingly submit to their Fathers corrections Heb. 12.9 Mr. Byfield on Peter Quest. VVhat may we do that we may attain the spirit of Adoption and keep the lively sense and feeling of it in our soules Answ. We must diligently attend upon the Ministry of the Word 2 Cor. 3.6 8. for its the Ministry of the Spirit because by it God offers and communicates his Spirit Gal. 3.2 We must beg this spirit of Adoption of God Luke 11.13 We must open the doores of our hearts that the Spirit may enter Psal. 24.7 Rev. 3 20. that is we must call off our mindes from earthly things and we must raise them up to attend to the motions of the Spirit Quest. VVhat are the Signes that we have the Spirit of Adoption Answ. If we have the Spirit of Prayer whereby we can call God Father Zach. 12.10 Rom. 8.15 26. Gal. 4.6 If we have an high esteem of that dignity which is in Adoption John 1.12 1 John 3.1 If we reverence and honour God as our Father Mal. 1.6 1 Pet. 1.17 If we yield child-like obedience to him 1 Pet. 1.14 Rom. 8.14 If we are made conformable to the Image of God our Father and Christ our elder brother Mat. 5.48 Rom. 8.29 1 John 3.9 If we have a lively hope of our future inheritance Rom. 8.17 Quest. How may we preserve the witnesse of the Spirit of Adoption in us Answ. If we do not extinguish it by contempt of the means of grace 1 Thes. 5.19 20. If we do not grieve the Spirit by the filthinesse of sin Eph. 4.30 If we stir it up by our honest endeavours Ames Cas. Consc. CHAP. IV. Questions and Cases about Adoration or Worship Quest. WHat is Adoration Answ. It s the part of Gods Worship whereby a man upon a vile and base esteem of himself as being but dust and ashes submits and subjects his soul to the Majesty and Glory of God Quest. What are the principal Grounds in the heart Answ. Two 1. Abnegation or denial of our selves when we esteem our selves to be meerly nothing Exaltation or advancement of Gods Majesty above all things in the world So Gen. 18.27 Isa. 6.2 Dan. 9.7 Maâ— 15.27 Quest. How manifold is Adoration Answ. Twofold Religious or Civil Quest. What is religious Adoration Answ. It s the Worship of God in which Religion and Godlinesse is exercised expressed and signified Quest. What is to be considered herein Answ. The inward intention of the minde wherein God is conceived as an absolute and omnipotent Lord knowing all things yea the heart of man hearing all our prayers at all times in all places and being the Author Preserver and Giver of all good The outward prostrating of the body as bowing the knee lifting up the hands c. to testifie our subjection unto God as our absolute Lord. Quest. What is Civil Adoration Answ. It belongs to the Second Table and is termed Sociall because its the Adoration or Worship that fellow-creatures give one to another Quest. What is to be considered herein Answ. The inward intention of the minde which must be this that the creature worshipped is endued with excellent gifts by God or that he hath Power and Government over us The Action or outward gesture of the body in token that the creature worshipped is endued with excellent gifts and graced with authority over us So that the bodily gesture both in religious Worship and this is and may be the same and the difference stands only in the intention of the minde Quest. To what things is Adoration due and in what manner Answ. The things are of three sorts 1. God the Creator 2. The creatures 3. The works of the creatures Quest. VVhat Adoration is due to God Answ. It must not be Sociall for we are not Gods companions but Religious which is due to him and to him alone Mat. 4.10 Quest. VVhat Caveats are to be remembred herein Answ. If Adoration be given to god with a false and erroneous intention it makes him an Idol As if our bodies be bowed to worship God out of the Trinity as the Turks do or if he be worshipped out of the Son as the Jews do we worship not the true God but an Idol For God must be so conceived of us as he hath manifested himself in his Word and not otherwise To worship God in at or before a creature is superstition and idolatry and God so worshipped is made an Idol Quest. VVhy so Answ. Because he that so worships him binds his presence operation and grace to those places to which God never bound himself nor his Presence c. God hath not appointed Images to be Pledges of these things eithet by Promise or Precept He therefore that worships God otherwise then he requires or looks to be heard where God will not hear is an Idolater God expresly forbids the VVorship of his Majesty in at or before any creature in heaven or earth Deut. 4.16 17 18 19. Objâ—ct But I intend not to worship the Image but God in the Image Answ. It matters not what thy meaning is seeing God detests that manner of Worship the Israelites worshipped not the Calfe but God in the Calfe Exod 32.8 yet they are said to worship an Idol Obj. God was worshipped before the Ark and there he promised to hear the prayers of his people Answ. They had an expresse Command from God to worship before the Ark and a Promise that they should be accepted and heard which the Idolater hath not Obj. Subjects kneel before the Chaire of State though the King be absent in token of their subjection due to him
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
profered to make restitution and was troubled when he heard his Mother curse and swear Judg. 17.2 Joab was vexed when David would number the people 1 Chron. 21.3 3. He may be so set against sin that money favour honours c. may not prevail with him to commit it as in Balaam Numb 24.13 4. He may be forward in Religion and so strict in his wayes that he may be persecuted for the truth-sake and for Christs sake and may endure persecution a good while 5. He may be ravished and enamoured with the joyes of the Spirit He may be in some extasies of spiritual joy Heb. 6.5 He may taste the good Word of God and Powers of the world to come Quest. VVhy may wicked mens Affections be so far wrought on and yet come short Answ. Because they are not kindly wrought on the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul but they were not kindly wrought on It s only the love of God shed abroad in the heart that kindly affects us They are not judiciously wrought on they are wrought on in a fit but not with judgement the heart must first be wrought on and the spirit moved before the affections can be judiciously wrought on They are not wrought on regularly He is affected with feare but it s with the feare of Gods judgements not of his goodnesse and mercy as Hos. 3.5 the true Israel of God are there said to feare the Lord and his goodnesse They are not wrought on universally Some affections are wrought on but not all Some sins he grieves under some he rejoyceth in Some commandments he delights in other he dislikes Quest. How then shall we know whether we are rightly affected towards Chrict or no Answ. He that is truly affected with Christ grace c. affects nothing so much as them A carnal man may be much affected with Christ but there is something that he affects more He that affects grace aright cannot but expresse it He can as easily carry fire in his bosome as conceal his grace He will expresse it in his speeches his actions his calling his company c. Psal. 39.3 He that affects it aright if he be never so little interrupted he is troubled It s like the stopping of a water-course that causeth it to swell c. Cam. 5.8 Tell him I am sick of love He hath his conversation in Heaven whence all grace descends A wicked man may be affected with grace in the Bucket and yet have no love to grace in the Fountain whereas the godly rejoyce in the Lord Psal. 33.1 as in the Fountain of all grace Quest. But why should we be so careful to have our Affâ—ctions set right Answ. Hereby only we are in a capacity of being married to Christ who will have our Affections before he will marry us When a man goes a wooing for a wife his care is to get her Affections He will never marry her if he be wise except he may have her affections So if our affections be to the world or the Strumpet-like things of the world Christ cannot abide us Know ye not that the love of the world is enmity with God James 4.4 Therefore the Apostle commands us to mortifie inordinate Affections Col. 3.5 Hereby only doth the soul set up Favourites in her heart Those are the hearts Favourites whom the heart most affects Now if Christ be not the hearts Favourite what a woful condition is that soul in If pleasures and vanities be in favour with thy heart Christ can have no command there no further then thy lusts will give leave when Hadad was in favour with Pharaoh he married his wives Sister to him 1 Kings 11.19 So if thou favourest the things of the world thou weddest thy soul to them and what an infinite indignity is this to Christ when such base and sordid things should have those affections which belong to him Hereby the soul is convertible and reconcileable to God Though a man be never so crosse and crooked yet so long as there be affections in him he may be won to God Though a man be violently set upon mischief and an enemy to all grace yet as long as there be affections in him he is not implacable his affections may be wrought on by the Word and Spirit therefore the Apostle yokes these two together without natural affections implacable Rom. 1.31 what a care then should we have of our affections because thereby we are reconcileable to God It stands us upon infinitely to set our affections aright because they are the hands of the soul Psal. 24.4 He that hath clean hands and a pure heart i. e. He whose affections aâ—e clean and heart pure Psal. 26.6 I will wash my hands in innocency c. i. e. I will purge mine affections and so pray 1 Tim. 2.8 Lifting up pure hands i. e. holy affections without wrath c. Now what a sad thing is it that these hands should be put out of joynt As long as our affections are out of order and set upon things below we can never take hold of grace or Christ. When the devil takes a man Prisoner he bindes him hand and foot He bindes up his heart and affections that he cannot weep nor repent of his sins He cannot rejoyce in grace nor goodnesse He cannot delight in the Word c. Above all things therefore be sure that thy hands be loose and thine affections at liberty to be set on heaven They are also the handles of the soul As we can take hold of nothing that is good unlesse by our affections so nothing can take hold of our hearts but by our affections Thus the Word first works upon the affections and were it not for our affections the Word could never catch hold of us Affections are the souls stomack that which the soul affects it fills and feeds the soul as meat doth the stomack such then as our affections are such is our food We should not therefore feed our souls with vanity trash and poison every thing is trash besides Christ yea every thing is poison besides Christ and his graces If we set our affections on things below we feed upon trash The Word is the milk and food of the soul and therefore the Apostle would have us set our affections and feed upon that 1 Pet. 2.2 Let us therefore â—et our affections upon the things which are above which is the wholesome food of the soul. Affections are the materials of grace the main work of grace is the ruling of the affections aright It takes them off from things on the earth and lifts them up to things in heaven So that when grace converts a man it doth not take away the affections but rules and rectifies them It takes not away anger but turnes it against sinne and the dishonour of God It takes not away cheerfulnesse but makes us merry in Gods service and to rejoyce in the Lord. It takes
were astonished therewith Yet in this case we must distinguish between solid affections and transient passions which weare off presently and vanish suddenly The affections of some Christians especially of young ones are like colours which are not in grain they will soon fade It is with a new Convert as with a man going to execution whilest he is upon the Ladder a Pardon is unexpectedly brought how will he be transported with joy He will even leap for joy yet afterwards this torrent of his joy may he abated though his life be as dear to him as ever So when a soul hath been brought by the Law to a sight of its lost condition when the Gospel proclaimes a Pardon and the Spirit of God hath set on the comfort of that Pardon upon the heart Oh what ravishments hath that soul fot the present which perhaps he shall not long retain the violence of his joy is abated but the solidity of it remains A third Reason may be taken from Gods indulgence to young Converts who usually gives in comfort according to the necessities of his people It s with God our heavenly Father as its with natural Parents they are most tender over their new-born children The father of the Prodigal did not only receive him mercifully but bountifully too he gave him more then was for necessity He gave him not only Shooes but a Ring not only cloaths but the best Robe not only bread but the fatted Calfe and Musick at this Feast and all this was for his newly converted and repenting Son he did not entertain him so every day after At our first Conversion God expresses much bounty and indulgence to us and afterwards though we have the same love from God and the same love to God yet the expressions may not be the same now as formerly they were Quest. What must we do when we finde that we have lost our first affections Answ. First Labour to be sensible of and humbled for those decays A decayed condition is an uncomfortable condition Though thy grace may carry thee to Heaven yet by thy decayes thou wilt live uncomfortably on earth Secondly Labour to get those decayes repaired If thou hast lost thy first love repent and do thy first works Rev. 2.4 5. Thirdly Make up the want of former affections in solidity of knowledge and judgment and if the candle give not so great a blaze let it give a more clear and constant light Fourthly Labour to keep up the first vigour of your affections For 1. Remember that you may lose that in a short time which you may be long in recovering A man by one weeks sicknesse may lose more strength then he can recover in a moneth A wound may be soon made but is not so soon cured So it s far easier to lose our holy affections then it is to recover them 2. Labour to keep up your holy affections For the truth of grace is more discerned by our affections then by our actions It s easier to dissemble acts of grace then gracious affections A Painter may paint the colour but not the heat of the fire 3. It s very hard to retain the first vigour of our affections therefore we should take the more paines about it Flushing of spiritual joy is like the sea wherein the tide doth not flow so high but the ebbe falls as low Bernard speaking of them saith Rara bona brevis mora they come seldom and stay but a short time As the Fall follows the Spring and one day is clear and another cloudy so it is with the best Christian his affections are not always at the same pitch yet it should be our endeavour to maintain in our souls our first vigorous affections in and towards the wayes of God Mr. Love of Grace CHAP. VII Questions and Cases of Conscience about Afflictions Quest. WHat is Affliction Answ. Any trouble grief or evil whatsoever that happeneth either to soul or body name goods or estate for correction of sin or for trial as it doth to the godly or for punishment and vengeance as it doth to the wicked Rom. 2.8 Quest. Why doth God suffer his children to be distressed and afflicted Answ. He respects himself therein For First God gaines glory many wayes by it As first his power is seen in their distresses his love goodnesse truth c. Then the Saints can say with Job Mine eyes have seen thee Job 42.5 Secondly not only present power and mercy is then seen but former we see what power was used in preventing misery what mercy in giving comfort Thirdly Then God shall have their custome and company Children that care not for their Parents in prosperity will flie to them in adversity He aimes at his peoples good therein For 1. Whilest they are Spectators they lay about them in getting and exercising of grace Others deep sorrows make us see how needful it is to get much faith patience Scriptures c. in readinesse 2. They stir up to prayers mercies c. as when Peter was in prison they thought it high time to pray Acts 12.5 3. When themselves be afflicted they help themselves by the afflictions of others Such suffered this affliction and God loves them why not me also Such cried and sped well why may not I Psal. 32.5 6. God aimes at the Parties good in great distresses Hereby they are tried humbled have experience of their frailties and graces We know little of our selves till much distressed neither what our weaknesse nor what our strength in Christ is How poor our selves noâ— how great our God is 2. Hereby they are brought to receive often sentence of misery Death Hell in themselves and its good to taste these things before we feel any of them It will empty a man of himself and make him trust in the living God It will learn him those three lessons of Christianity mentioned by Paul Phil. 3.3 To worship God spiritually to make Christ his joy and to lay down all confidence in the flesh 3. Hereby they are made helpful to all For 1. We cannot pity others till experience hath taught us 2. We will not be serviceable till affliction hath humbled and broken us 3. We know not how to comfort others till our selves have been wounded and healed But when we have learned by experience we can make our plaister serve another man and comfort him in the same affliction with the same consolation 2 Cor. 1.4 See Dr. Harris's Davids comfort p. 56. Quest. Why doth God suffer holy men to be afflicted Answ. Saint Chrysostome hath set down eight Reasons to which more may be added First because otherwise they would grow proud of their gifts and graces Secondly lest others should over-value them and account them Gods rather then men Thirdly that Gods power might the better appear in their weaknesse Fourthly that their patience might be manifested and made exemplary as in Job Fifthly to minde and assure us of the Resurrection For if man suffer not
To manifest Gods love and our election Heb. 12.6 8. Eightly To make us partakers of his holiness and to bring forth the quiet fruits of righteousness Heb. 12.8 9. See practice of Christianity Quest. Are not all afflictions evil in their own nature Answ. Yes and so the Lord stills them Isa. 45.7 Amos. 3.9 Secondly They are of a contagious nature spreading their poison and making those things evil which are good in themselves Hencâ— Prov. 15.15 All the days of the afflicted are evil and Genesis 47.9 Few and evill are the days of my Pilgrimage c. Thirdly They are in their own nature punishments of sin fruits of Gods displeasure harbingers of death the First beginnings of everlasting torments and enemies to our joy peace and comfort Fourthly sense shews that they are evill For afflictions are the mother and nurâ—es of smart and sorrow terrible in their very sound fearful to look upon bitter to tast painful to our feeling and they torment us whilst they touch us Hence affliction and mourning are joyned together Lam. 3.19 Fifthly They bring forth evil fruit unless grace alter their nature For wicked men the more they are afflicted the more they hate God despair of his mercy murmure at his providence and use all unlawfull means to ease themselves Quest. Are afflictions then simply and absolutely evil Answ. No for thus sin is only evil but they are of an indifferent nature Quest. How then come they to be good Answ. First In respect of the cheif efficient or author whence they come they are good either as they are punishments inflicted by a righteous Judge or chastisements coming from the hand of a merciful Father Secondly Because they have had for their subject the cheif goodness even Christ God and man who whilest he lived in the world was exceedingly afflicted whose pure nature could not admit of any thing that was simply evil in its nature Thirdly As they help us to come to the cheif goodness For God hath ordained them as means to further his elect in attaining to salvation Rom. 8.29 1 Thes. 3.3 Fourthly As they are means to draw us nearer to God by true repentance and fervent Prayer Mat. 7.14 Act. 14.22 Quest. What rules are we to observe in preparing our selves unto the conflict with afflictions Answ. First We must hear read and study the word of God For First It s a speciall means to comfort and uphold us in our troubles without which we cannot stand Ps. 119.92 Secondly It s the sword of the spirit whereby we may defend our selves and repel the fury of our spritual enemies and get the victory over them in the day of battel It s our souls Armory wherein are stored up all our weapons which we must use in this spiritual conflict It s our Card and Compass to direct us through this Sea of miseries to our Haven of happiness our light to guide us in this hard passage and our thread to lead us through the Laborinth of troubles It s our quickner when we are wounded Psal. 119.25 50. It s our joy in all our sorrows v. 143. and it s our cheif comforter in all our miseries 2. We must be frequent and fervent in Prayer acknowledging our sins that all our affections are justly infflicted upon us beging pardon for Christs sake and the removall of our afflictions or that if he please to continue them that he will arme us with faith and patience that we may meekly beare them come more pure and approved out of this fiery furnace and brought nearer unto God both in respect of the illumination of our mind and the reformation of our lives and then God will forgive us Prov. 28.13 1 John 1.9 Thirdly In our prosperity we must labour diligently in the moderating and and mortifiing our inordinate affections and unruly passions that we may bring them in subjection to the good will of God and make them serviceable to holy reason Especially we must mortifie the passions of Fear which doth much aggravate the weight of misery and is oft more intollerable then the evil suffered both as it deformes the minde of resolution and as it anticipates the griefs before they come Yea many times such as are only faigned in the imagination never befall us We must also in our prosperity limit our hopes for the further they are extended the more are we directed when they faile us and commonly when there have been no bounds to our expectation there will be no measure in impatiency when things so much desired and expected answer not our hopes The like may be said of immoderate desires after earthly things inordinate lusting after superfluities which will set us on the rack of discontent when they are not satified making lesser comforts great crosses and the lightest afflictions intollerable burdens So in prosperity we should exercise our selves in mortifiing rash anger for if a man be froward when he is pleased in his desires he will be stark mad when he is crossed c. So also we should subdue pride which is the nurce of impatiency c. Fourthly we must not fain unto our selves afflictions in our conceit and imagination laying crosses upon our selves by a false opinion when God lays none upon us Many through conceit become wretched before their time and are onely miserable because they are so in their imagination Thus some torment themselves because they have not the upper hand at meetings respect and observance from their Inferiors Commendations and applause for their good parts Others grievously afflicts themselves because they have lost part of their superfluities Yea so powerfull is opinion in producing these effects that not only a false apprehension causeth a true affliction but it is able also to turn comforts into Crosses benefits into miseries and that which this mans opinion makes his Hell another mans opposite conceit would make his Heaven and happiness Fifthly We must not by feare anticipate afflictions making our selves miserable before our time Thus some are more tormented with the feare of evils than with the evils that they fear and suffer longer and greater sorrows with the expectation of their miseries before they come then they doe after they are come and lie upon them Thus some excruciate themselves with fear and grief when they heare but uncertain rumors of great calamities as though they were already overtaken by them whereas it may be they will never happen So in the time of Pestilence and warre and decay of trading c. Sixthly With wise and Christian providence we must forsee crosses and in the time of peace and prosperity continually expect when we shall be called forth to encounter with afflictions that so we may be the better armed for the conflict For though we are not with a cowardly apprehension to torment ourselves with crosses before they come yet must we wisely forsee them that we may prevent those that may be lawfully avoided and with patience beare those which will
oâ— goodnesse Quest. What are the effects of hatred which may make it hateful Answ. First many of them are the same with the effects of anger For there is no anger without some degree of hatred if not to the person yet to the action But there is some hatred without anger when in cold blood men premeditate the destruction of an adversary Secondly all the destructions in the world wherein mans Will is an Agent are immediately wrought by hatred For though they may have remote causes of ambition covetousnesse carnal love emulation and all the violent Passions yet these destroy not but by accident till some opposition hath driven them into hatred which is the Executioner and Avenger of wrongs Thirdly unto hatred all the cruelty of Tyranny and malice must be imputed and therefore it s no marvel if by hating our neighbours we become Gods enemies 1 John 4.20 If a man say he loves God and hates his brother he is a liar Fourthly hatred is a bitter venome which being once diffused and soaked into the soul turnes a man into an Hell-fury makes him contrary to all good and ready and industrious to all evil yet doth it more harme to a mans selfe then to any other consuming his spirits with a continual malignant Feaver and banishing from his soul serenity and meeknesse which should nourish other vertues and give rest to the soul. Fifthly it s often seen that whilest men consume themselves with hatred of others the person hated is healthful merry and quiet as if imprecations made him prosper Ill-grounded hatred drawing Gods blessing upon the party unjustly hated and persecuted as David hoped Psal. 109.28 Let them curse but blesse thou Quest. What means may we use to prevent or cure hatred Answ. Consider that hatred is conceived for one of these two ends First either to avenge our selves or Secondly to avenge injustice which is the cause of God First Now before we think of revenging an injury we must consider whether we have done or received the greater wrong For its ordinary that the offender is harder to be reconciled that it may not be thought that he is in the wrong Secondly calmly consider whether the revenge may not do us more harme then the injury Foâ— besides that there is no enemie so despicable but it is better to let him alone then provoke him the harme that hatred doth within us cannot be recompenced by any sweetnesse of revenge though there were no other harme in it then to delight in robbing God of that which he hath reserved to himself seeing he challengeth revenge as due to him excluding all others Heb. 10.30 Thirdly strive against the tendernesse which makes you quick to pick offences and slow to make satisfaction Be also ingenuous to devise arguments for patience Art thou condemned being guilty acknowledge Justice Art thou innocent bow under Authority Art thou lately offended It s too soon to resent it Is the Sun gone down since It s then too late Art thou wounded look to thy cure not to revenge Art thou well again let not thy minde be harder to heal then thy body Art thou offended by a friend Remember the friendship more then the offence Is it done by an enemy Labour to make him thy friend by returning good for evil Is he too strong for thee It s folly to contend with him Is he too weak It s a shame to do it Is he thy Superiour Thou must yield â—o him Is he thy Inferiour Thou must spare him c. Fourthly since pride represents our enemies to us under a vile and unworthy notion let us fetch some good out of that evil Let contempt help patience to bear their provocations For if 〈◊〉 dog bite me should I bite him again Or if an Asse did kick me should 〈◊〉 kick him again Fifthly when another offends thee remember thaâ— thou hast offended others It is too great a flattery of self-love to think to be excused by others whilest we will excuse none we must therefore put on a resolution of mutual forbearance Sixthly above all we must remember that we are all guilty before God and stand in need of his mercy and unlesse we forgive we pray against our selves and beg condemnation every time we say the Lords Prayer Seventhly meditate often upon death which will conduce much to the laying down of hatred Let us not be so hot in our dissensions death will quench our heat within a few dayes as when two little fishes are contending for a Fly the Pike comes and devoures them both so whilest we quarrel about small things death is coming which will swallow up him that is in the right and him that is in the wrong the Vanquisher and the vanquished and send both to plead their causes before the great Judge and it will go ill with us if we appear in Judgement without Repentance and Faith and without charity to our neighbours they cannot be sound why should our hatred be long since our lives are so short Ira mortalium debet esse mortalis Secondly to temper our hatred against injustice and sin let us consider that for the most part this is but a pretence whereby we cozen our selves and others to palliate personal hatred If we take Gods cause sincerely in hand we must conforme our selves to his Will and Wisdom expecting till he send his Messenger Death to attach and bring the wicked before his Tribunal Psal. 37.8 Cease from anger and forsake wrath Fret not thy self in any wise to do evil for evil doers shall be cut off v. 10. yet a little while and the wicked shall not be If we hate wickednesse we may be sure that God hates it more and will punish it but in his own time to satisfie his Justice not our humours Certainly if we hated iniquity in good earnest we would hate it more in our selves If our enemies be wicked we must love them for Gods sake and for our own because we also are subject to the like infirmities Dr. Peter du Moulin of governing the Passions Quest. How is immoderate anger a sin Answ. First in regard of the impulsive cause of it when a man is excessively angry where he hath no just reason for it Mat. 5.22 Secondly in regard of the degree and measure of it when though we have a just cause yet our anger exceeds the cause Gen. 49.7 Thirdly in regard of the end when it is not directed to Gods glory and the restraint of sin but that therein we seek our own glory or profit or the satisfying of our proud mindes Prov. 13.10 and 21.24 and 28.25 Fourthly in regard of the direct effects of it as when we break out into curses execratious and reviling speeches in our Passion Ps. 106.33 Fifthly in regard of the indirect effects of it as when we thereby lose the use of our reason Prov. 16.32 Luke 21.19 or when it works not the righteousnesse of God that is when by our anger we are
because thou art a sinner fear not thou art free from damâ—ation Christ died for thee Answ. Is a poor drunkard a villaine that never believed in a state of condemnation Rom. 8.1 Paul saith there is no condemnation to them that are in Christ but where are they freed that are out of Christ who are by nature the children of wrath whil'st dead in sin Eph. 2.1 c. much lesse are such to believe because they are such Are not such Ministers therefore that preach this doctrine like the false Prophets Isa. 48. ult and 57. ult that cry peace peace when God saith there is no peace to the wicked and saith not Christ John 3. ult He that believes not the wrath of God abides on him It was upon him before and when he believes not it abides still on him Must the Ministers of the New Testament preach lies and tell drunkards and villains before they reject the Gospel by unbelief that the Lord loves them and there is no condemnation to them Object To judge of Justification by sanctification is a doubtful evidence a carnal and inferior evidence Answ. If to be under the power and dominion of sin be a certain evidence of condemnation so that he that says he knows Christ and yet walks in darkness is a liar 1 John 1.6 and 2.4 then sanctification whereby we are freed from the power of sin is a clear and full evidence of our actual justification 1 â—oh 2.3 Hereby we know that we know him if we keep his Commandments So Act. 3. ult Christ is sent to blesse his people by turning theâ— from their iniquities then they that are turned from them by him may know certainly that they are blessed So 1 Tim. 4.8 Godlinesse hath the promise of this life and that which is to come therefore sanctification is a clear evidence of Gods love to us sanctification is always an evidence in it self of a justified estate though it be not always evident unto us Now to prove that it s no carnal and inferior but the first evidence and a principal one take thâ—se propositions First the free offer of grace is the first evidence to a poor lost sinner that he may be beloved Secondly the receiving of this offer by faith relatively considered in respect of Christs spotlesse righteousnesse is the first evidence that sheweth why he is beloved and what hath moved God actually to love him Thirdly the work of sanctification which is the fruit of our receiving this offer is the first evidence shewing that he is beloved See Shepheards morality of the Sabbath Object That which revealeth any evidence of assurance that I am Christ and he is mine is the Spirit speaking personally and particularly to my heart with such a voice Son be of good cheer thy sins are forgiven thee and this is that broad seale of the Spirit making an immediate impression on my heart without any begged testimony from works of sanctification which is the revealing evidence of my interest in Christ and the receiving evidence is faith believing this Testimony of the spirit only because the spirit saith so not because I have evidences or particular works of sanctification such as are universal obedience sincerity of heart and love of the brethren Answ. The Papist is the black devil taking away all certainty of assurance the Antinomian is the white devil a spirit of hell clothed with all heaven and the notions of Free-grace they say Free-grace in us is a dream sanctification inherent is a fiction Christ is all there is no grace existent in the creature Grace is all in Christ and nothing but imputed righteousnesse But if works of sanctification can give no assurance then First the joy and rejoycing which we have in the Testimony of a good conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we have our conversation in the world 2 Cor. 1.12 must be but a dream David Job Moses Samuel the Prophets and Apostles their joying in a good conscience must arise from doubtful and conjectural evidences yea then none can say in any assurance I beleeve in Christ In the inward man I delight in the Law of God I am crucified to the world My conversation is in Heaven c. for all these are inherent qualifications in a childe of God but they are doubtful and uncertain How then hath God promised to love the righteous to give the prize to him that runneth c. Secondly the testimony of the Spirit bearing witnesse to our spirit that we are the children of God Rom. 8.16 is in this sense an immediate act of the Spirit because the reflex acts of the soul are performed without any other medium or meanes but that whereby the direct acts are performed I know that I know and I know that I believe my sense by the same immediate operation of the Spirit by that which I know God without any other light teacheth me to know that I know God As by light I see colours and my common sense needs not another liâ—ht to make me know that I see colours so when I believe in Christ that habitual instinct of the grace of God actuated and stirred up by the Spirit of God makes me know that I know God and that I believe and so that I am in Christ to my own certain feeling and apprehension but this doth not hinder but the assurance of my interest in Christ is made evident to me by other inferiour evidences as 1 John 2.3 Hereby we know that we know him if we keep his Commandments By keeping Gods Commandments we do not simply know that we know him by certainty of faith but we know that we know God these two wayes 1. We know the instinct of the new man being stirred up to action by the winde which bloweth when and where it lusteth our knowing of God to be sound saving and true we do not so much know our knowing of God by this supernatual sense as we know the supernatural qualification and sincerity of our knowing of God so that we rather know the qualification of the act that the work is done according to God then the act according to its substance though we do also know it in this relation So 1 John 3.14 We know that we have passed from death to life because we love the brethren i. e. our love to the brethren doth evidence to us both that we are translated to the Kingdome of grace and also we know that that translation is real true sincere and effectual by love and all the fruits of the Spirit 2. By these works of sanctification we have evidence that we have interest in Christ not as by formal light suggesting to us that the immediate impression of this great and broad Seal of God and his personal and particular testimony is true for Gods Spirit needeth not another witnesse to adde authority to what he saith but because this Conclusion thou John
take a false delusion for the light of the Spirit Thirdly the Spirit of God witnesseth according as the Word witnesseth Try the spirits To the Law and to the Testimonies c. the Scripture was endited by the Spirit and the Spirit cannot contradict himself so that whosoever rebels against the light of the Word shall never have the light of the Spirit Quest. Seeing as the Spirit breaths when it pleases so it shines when it pleases whether then may a Christian that hath but the single Testimony of his own Spirit be assured of his salvation Answ. The witnesse of our own spirit is a true assurance though it be not so clear an assurance I may see a thing certainly by the light of a Candle yet I may see it more clearly by the light of the Sun The light of the Spirit may and doth often withdraw it self and leave us only the witnesse of our own spirit and yet then the soul hath assurance Quest. But what if I have not the witnesse of Gods Spirit norâ— of my own neither Answ. Have recourse to former assurance Doest thou remember that once thou hadst a sweet serenity of soul that an enlightned conscience upon good grounds did speak peace to thee Didst thou never see the light of the Spirit crowning thy soul with satisfying beams then be sure that thou art still in the same condition for there is no total falling from grace Gods love like himself is immutable The Spirits testimony is of eternal truth So did David when his joy was extinguished and he would faine have it lighted again Psal. 51.12 Restore unto me the joy of thy salvation and uphold me with thy free Spirit whence are implied 1. That for the present it was taken away 2. That he had it 3. He remembred that he had it and therefore prayes to have it restored Davids own spirit was now very unquiet and Gods Spirit had withdrawn it self and now his best refreshing was his former assurance Remember this that the least drop of true grace shall never be exhausted the least spark of true joy shall never be extinguished Quest. But suppose we have neither the Testimony of Gods Spirit nor of our own nor can recal former assurance what shall the soul do then Answ. In such a time look to the beginnings of grace Look now to the soules prizing of a Christ to the whimperings after the breast to the longings and breathings after its beloved thoughts upon him desires after him endeavours for him there 's much comfort and sweetnesse in these I and some kinde of Assurance For First God that hath begun this great and good work in thee will never give it over till it be full and compleat He uses not to leave his works imperfect The very first motions are of his own planting and shall lack no watering for encrease Secondly the least seed of grace as its choice and precious so its vigorous and active it will never leave working till Christ be formed in thee Who hath despised the day of small things Zach. 4.10 He that is richest in grace began with a small stock Improve but present strength and God will send thee in fresh supplies that thou mayest walk from strength to strength Thirdlie if thou canst not spie out any grace in thy self borrow light of another Lay open thy soul to an Interpreter one of a thousand that may explain thy condition better then thou canst thy self Job 33.23 He 'll shew thee here is grace and there is grace and there 's an evidence c. Quest. But what if after all this there is a total eclipse all clouds and blacknesse and darknesse and the very valley of the shadow of death Answ. First when there is no certainty of evidence yet even then have a certainty of Adherence and Recumbency Now graspe a Promise roll thy self upon the free grace of God in Christ. Say If I perish I perish and though thou kill me yet will I trust in thee Like men ready to be drowned take fast hold Cast Anchor though in the dark Secondly Study self-denial Though thou long and breath after assurance yet resigne up thy self wholly to Gods Will and be content to want it if he see it best for thee Take heed of murmuring Throw thy self at Gods feet and say O my God I 'le blesse thee for those eternal treasures of sweetnesse that are in thee though I should never taste of them I 'le blesse thee for those smiles of thy face which thou bestowest upon others though thou wilt not cast one gracious look upon my soul I 'le blesse thee for those rich offers of grace thou makest to me though I have not a heart to lay hold of them Thirdly put thy soul into a waiting posture and stay till he please to display some of himself to thee The patient expectation of the poor shall not perish for â—ver Psal. 9.18 One beame of his countenance is worth waiting for all thy life-time yet wait upon him in Prayer in his Ordinances where the Spirit breaths and God shews his face Thus wait upon him in his own way yea and in his own time too think not time tedious He that believes makes not haste Isa. 28.16 Consider that God is all this while preparing thee and making thee more capable of his love yea suppose the worst that thou shouldest die under a cloud as Christ did yet thy condition is safe thou shalt then come to a full assurance nay to a full possession of thine inheritance Quest. VVhat are the special sealing times wherein Christians have this Assurance Answ. First sometimes at their first Conversion when the spirit of bondage hath past upon the soul and by a strong conviction hath applied particularly guilt and wrath unto it then the Gospel brings welcome newes of a pardon and the Spirit of Adoption applies grace and mercy to the soul this makes strong impressions of joy and causeth them to cry out I am my Beloveds and my Beloved is mine Cant. 2.16 Hos. 11.1 When Israel was a childe then I loved him I taught Ephraim also to go taking him by the armes c. God hath a special care of tender plants and Christ doth the rather reveale his love to young Converts for their encouragement in the wayes of grace He oiles the wheels of the soul and imprints the sense of his love which constrains them to obedience And hence it is that young Converts are usually so active in the wayes of Religion so forward and vehement Secondly Sacrament-times are sealing times For in the Lords Supper we have the New Covenant sealed up to the soul the soul hath not only his graces encreased but they are printed clearer there we have plain and visible demonstrations of the love of a Saviour and have the sense of this love given into our hearts we feed not only upon Sacramental bread but upon hidden Manna too Here 's a feast of fat things the soul is satisfied as
punished all the sins of his Elect in their Surety Christ and therefore cannot again punish it in them Rom. 3.25 and 4.25 Ob. But I have so many doubts and feares that I cannot have assurance Answ. First doubts exercise faith but do not extinguish it Christs disciples had many doubts Secondly a trembling hand may receive a Gift from a Prince and know it hath it though it holds it but weakly 3. Endeavour to beleeve more firmly and strive against doubtings and God will accept it as perfect in Christ. Ob. But Ezek. 18.24 A righteous man may fall from his righteousnesse and therefore can have no assurance Answ. First Suppositions are no positions he doth not say that a righteous man may fall from his righteousnesse but if he do fall c. Secondly we must distinguish of a righteous man Some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in appearance only and in the judgement of charity and these may fall away from their righteousnesse and die in their sins others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in deed and in truth now there is a righteousnesse of Profession that may be lost of which this text speaks but the righteousnesse which is by faith in Christ it can never be lost An Argument from appearance to being is not true Thirdly if it be meant of a truly righteous man then I answer that such a righteous man may fall from the acts of grace but not from the habits from some degrees of grace but not from the seed of it Quest. But how can assurance stand with the humble and base esteem which a Christian should have of himself Answ. First humility fights not with certainty being an effect of it Psal. 130.4 Secondly Gods children have two eyes with one they look upon themselves and are humbled with the other they look upon Christ and free grace and are assured with the first Paul looking upon himself cries out that he was the least of Saints and chiefest of sinners with the other he looks upward and triumphs with assurance Rom. 8.38.39 Ob. But this is a doctrine of liberty If men may be assured that they shall be saved then they may live as they lust Answ. First no such matter for God will not put new wine into old bottles God never prints his love upon the heart till it be renewed and prepared with Evangelical meltings and the same seale that prints his love prints his Image also A flinty heart will not take the seale of the Spirit The white stone with the new name is never given till the heart of stone be taken away The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it Indeed if God should seal up his love to an unregenerate man whilest he hankers after his lusts he would make such an ill use of it as to turn the grace of God into wantonnesse when the Sun shines upon dunghils they send forth the greater stink but when it shines on sweet herbs and flowers they send forth a more fragrant smell God sets his seal on none but such as have an happy conformity to him and a full compliance with him Such as have the same interests and the same glorious ends with himself such as delight in his Law and feed upon his Precepts as upon an honey-combe such as have an antipathy against sin yea against the very appearance of it such as are ready to pull out their right eyes and cut off their right hands for him and therefore there is no danger that such will abuse their assurance to liberty Secondly Sons of God that have this assurance are led by the Spirit of God Rom. 8.14 and therefore cannot walk after the flesh Rom. 8.1 They are borne of God and cannot sin i. e. wittingly and wilfully as wicked men do 1 John 3.9 they hate it as God hates it they hate it more then hell and therefore there is no danger that they will abuse mercy to liberty Thirdly nothing is more industrious then saving faith It looks so to the end Salvation as withal its most industrious in the use of meanes to attain it as reading hearing meditating praying innocent walking patient bearing of crosses holy living conversing with the godlie shunning the society of the wicked c. Fourthly love is a sweeter surer and stronger principle of obedience then feare The Law indeed is an hammer to break the heart but the Gospel is a Key to open hearts A soul assured of Gods love how will it twine about a Precept suck sweetnesse out of a command catch at an opportunity long for a duty How doth it go like a Bee from flower to flower from duty to duty from ordinance to ordinance and extracts the very spirits and quintessence of all such a soul will send back the streams of its affections into the Ocean Indeed such as are frighted into obedience by feare would soon abuse such love But love returnes love and the love of Christ will constrain such to obedience 2 Cor. 5.14 Fifthly Experience manifesteth that none walk more exactly and closely with God then such as are most assured of his love If we look into Heaven there we may see the glorious Angels and glorified Saints that have not only a full assurance but a full possession of the love of their God and yet where hath God more universal and cheerful obedience then from these Hence we pray Thy VVill be done in earth as it is in Heaven and whereas they say there is more danger in fraile men that dwell in houses of clay we answer 1. They should entertain more honourable thoughts of the excellent ones of the earth whom God now steeps in his own nature and love to prepare them gradually for Heaven 2 Though there may be some unworthy dealing by them with their God yet these flow only from those reliques of slavish principles that remain in them from some fragments of the old leaven that was not purged out not by vertue of a Gospel Plerophorie Doth the knowing that we are the sons of light dispose us to works of darknesse 'T is true the sons of God may provoke him but must they therefore needs do it under this very notion because they know that they are sons nay must they do it the more for this Truly this were greater malice then the devils themselves are capable of it involves also a flat contradiction because they know that they are friends therefore they will deal like enemies and because they know they are sons therefore they will deal like slaves But if they yet doubt whether assurance doth advance obedience let them compare men assured of their salvation 1. With others in the state of grace that want assurance and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar What faintings and palenesse is there in the one what vigour and livelinesse in the soul of the other one
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
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
hearts Joh. 15.10 1 Cor. 2.10 Rom. 12.2 Psal. 4.3 Tit. 2.14 1 Pet. 2.9 Illi terrena sapiant qui promissa coelestia non habent Cyprian 2. They are sinful in regard of their causes which are principally two 1. Inordinate lust or coveting the running of the heart after covetousness 2. Distrust of Gods providence for those desires which spring from lust can never have faith to secure the heart in the expectation of them Jam. 4.3 3. They are sinful 〈◊〉 their effects For 1. They are murthering cares 2 Cor. 7.10 they work sadnesse suspicions uncomfortablenesse and at last death 2. They are choaking cares Mat. 13.22 they take off the heart from the Word and thereby make it unfruitful 3. They are adulterous cares Jam. 4.4 they steal away the heart from God and set us at enmity against him Quest. How may we arm our selves against them Answ. First make the creature no vexing creature For which end 1. Pray for conveniency for that which is sutable to thy minde not to thy lusts but to the abilities of thy mind Labour ever to sute thy occasions to thy parts and thy supplies to thy occasions A ship out of greedinesse overladen with gold will be in danger of sinking though the capacity of the sides be not a quarter filled on the other side fill it to the brim with feathers and it will still tosse up and down for want of ballasting so is it in the lives of men some have such greedy desires that they think they can run through all sort◠of businesses and so never leave loading themselves till their hearts sink and be swallowed up of worldly sorrow and security in sin Others set their affections on such trivial things that though they should have the fill of their desires their minds would still be as floating and unsettled as before therefore if thou livest in the calmest times 1. Fill not thy self only with light things and such are all things in this world of themselves but get thy heart ballasted with faith in Gods promises love and fear of his name a foundation of good works and then whatever becomes of thy other loading thy ship it self shall be safe at last thou shalt be sure in the greatest tempest to have thy life for a prey 2. Consider the burden of thy vessel as all ships are not of equal capacity so all men have not the same abilities some have such a measure of grace as enables them with much wisdom and improvement to manage such an estate as would puff up another with pride sensuality superciliousnesse and forgetfulnesse of God Some again are fitted to some kind of imployments not so to others and in these varieties of state every man should pray for that which is most sutable to his disposition and abilities which may expose him to fewest tentations or at least make him most serviceable in the body of Christ and bring most glory to his Master Hence Prov. 30.8 9. Mat. 6.11 Give us our daily bread 2. Labour to get Christ into thy ship he will check every tempest and calme every vexation that grows upon thee When thou considerest that his truth and person and honour is imbarked in the same vessel with thee thou mayest assure thy self that either he will be thy Pilot in the ship or thy plank in the sea to carry thee safe to land Say if I suffer in his company and as his member he suffers with me and then I may triumph that I am any way made conformable to Christ my head If I am weak in body Christ my head was wounded If weak in minde Christ my Head was heavie unto death if I suffer in my estate Christ my head was poor If in my name he was called Beelzebub 2 Cor. 8.9 Mat. 12.24 Again have I a great estate this takes away all the vexation that I haue Christ with me his promise to sanctifie it his wisdom to manage it his Glory by it to be advanced his Word by it to be maintained his Anointed ones by it to be supplied his Church to be by it repaired in one word his poverty to be by it relieved 3. Cast out thy Jonah every sleeping and secure sin that brings a tempest on thy ship and vexation to thy spirit Examine thy self impartially and when thou hast found it out though thy choicest pleasure or chiefest profit yet cast it out in an humble confession unto God in an hearty and willing restitution to men in opening thy close and contracted bowels to those that never yet enjoyed comfort from them then shall quietnesse arise to thy soul c. 4. To remove the vexation of the creature keep it from thy spirit suffer it not to take up thy thoughts and inward man These things are not thy business but thy accessories and a mans heart should be on the first not on the latter Psal. 62.10 when the creature hath raised a tempest of vexation in your souls poure out your corruptions by confession abate your lusts and the provisions of them live by faith and say It 's the Lord let him do what seems good to him The Lord giveth the Lord taketh Blessed be his Name Thirdly use the creatures as vexing things For which end 1. Let not earthly things bear rule over thy affections least they emasculate all the powers of thy soul Let grace sit in the Throne and all earthly things be subordinate to the wisdom and government of Gods Spirit in thy heart They are excellent servants but pernicious masters 2. Be armed when thou touchest or medlest with them Armed against the lusts and against the tentations that arise from them Get faith to place thy heart upon better promises enter not upon them without prayer to God that since thou art going amongst snares he would carry thee through with wisdom and faithfulnesse and teach thee how to use them as his blessings and as instruments of his glory Make a Covenant with thy heart be jealous of it least it be surprized or bewitched with sinful affections 3. Touch them gently Do not hug them love and dote upon them nor grasp them with adulterous embraces The love of money is the root of mischief and is enmity against God 1 Tim. 6.10 Jam. 4.4 1 Joh. 2.15 3. Use them for hedges and fences to relieve the Saints to make friends of unrighteous Mammon and to defend the Church of Christ. By no means have them in thy field but only about it mingle it not with thy corn lest it choke all 5. Use them as Gideon for weapons of just revenge against the enemies of Gods Church to vindicate his truth and glory and then by being wise and faithful in a little thou shalt be ruler over much c. See Dr. Reynolds Object But I should not take so much care were it not for my children Answ. Paul saith 1 Cor. 7.29 Let those that are married be as though they were not meaning in regard of this scraping of wealth
be a receiver Answ. He is a receiver that accepts as his own that which is given him from a right owner either out of bounty as when Solomon received gifts from the Queen of Sheba or out of misery as when the poor receive from the rich Mr. Abbots Christian family c. CHAP. XXVII Questions and Cases of Conscience about Chastity Quest. HOw many sorts of persons may be said to be chast Answ. First such as are borne with some natural impediment This is natural chastity Secondly such as are gelded or made chaste by men This is artificial chastity Thirdly such as are fitted by God for the gift of continency This is Christian chastity All mentioned by Christ Mat. 19.22 Quest. What are the things that hurt and hinder chastity Answ. They are of two sorts either inward or outward Quest. What are the inward things Answ. Filthy imaginations unchast thoughts and inward lusts and motions of the heart to uncleannesse whereunto the heart gives consent or purposes of the heart to any act of uncleannesse Matth. 5.28 Col. 3.6 Quest. When are these inwards lusts most vile Answ. When they are so violent and strong that they continually boile and burn within us giving us no rest but continually provoking to some filthy act of uncleannesse 1 Cor. 7.9 Col. 3.5 Hos. 7.4 Quest. What are the outward things that hurt or hinder chastity Answ. They are either such things as precede the act of uncleannesse or the act of uncleannesse it self Quest. What are they that go before it Answ. Either such things as more remotely provoke lust or things neerer to it Quest. What are the remoter provocations to it Answ. First gluttony or excesse in eating and pampering the belly with meats or when we use curious and dainty meats deliciously and unseasonably especially such as have greatest force to provoke lust purposely to encrease it in us Jer. 5.8 Ezek. 16.49 Rom. 13.13 Hos. 7.6 Secondly drunkennesse and immoderate drinking using wine and strong drink unseasonably and wantonly principally to stir up lust Isa. 5.11 Rom. 13.13 Eph. 5.18 Thirdly lustful dreames proceeding from surfeiting drunkennesse causing nocturnall pollutions mentioned Deut. 23.10 Fourthly idlenesse when we spend our time in immoderate sleeping ease and doing nothing but following sensual delights 2 Sam. 11.1 2. Ezek. 16.49 1 Tim. 5.13 Quest. What are the neerer provocations unto lust Answ. First Light vain and immodest setting out of the body oâ— carriage of it as by gayrish wanton and new fangled attire Curling frizling and powdering the haire painting and spotting the face laying out naked breasts mincing with the feet Ezek. 16.49 Prov. 7.10 1 Tim. 2.9 1 Pet. 3.3 1 Cor. 11.14 2 King 9.30 Jer. 4.30 Isa. 3.16 c. Zeph. 1.8 Quest. May not such as have some deformity in the body labour to cover it Answ. Yea so as they set not a new form upon the body for dissembling is as unlawful in deed as in word Secondly keeping company with wanton and unclean persons frequenting of lewd houses especially at unseasonable times Gen. 39.10 Psal. 50.18 Prov. 5.8 and 7.7 8 c. Eph. 5.5 7. Thirdly immodest and filthy speaking or singing unclean songs Eph. 4.29 and 5.3 4. Col. 3.8 Fourthly reading unchast and filthy books fitter to be burnt as those were Acts 19.19 Fifthly idle and curious looking of men upon women or women upon men Gen. 6.2 and 39.7 and 34.1 2. Sixthly looking upon lascivious and filthy pictures or unseemly behaviour used in Stage-plays c. Numb 25.1.2 3. Ezek. 23.14 Eph. 5.3 4. Seventhly mixt dancing of men and women together wherein light and immodest behaviour is used Exod. 32.6 Job 21.11 12. Mark 6.21 22. Eighthly wearing of apparel not fit for the sex that they may the more easily commit filthinesse Deut. 22.5 Job 24.15 Gen. 38.15 Ninthly wanton kissing and unchast dalliance Gen. 39.12 Prov. 7.13 Deut. 25.11 12. Tenthly moving entising and perswading to the act of uncleannesse as Gen. 39.7 10. Prov. 7.13 c. Elton on the Commandments Quest. What means are we to use for the preserving of our chastity Answ. First a constant and conscionable performance of private religious exercises as reading praying meditating c. will so purifie the heart and sweeten the soul with divine comforts and mortifie the flesh and confirme the Spirit of grace and beat down tentations by meanes whereof a Christian shall be conquerour over them Secondly painfulnesse in ones calling will divert the mind from all inflaming fancies and find the soul and body so much imploiment in things of a lawful and useful nature that there will be no leasure for wicked and unlawful conceits Otia si tollas c. Thirdly Temperance in diet is a great furtherance to the chastity of the body as withdrawing the fuel puts out the fire Fulnesse of bread will make a man an unclean Sodomite Ezek. 16.49 beat down thy body by abstinence 1 Cor. 9.27 Fourthly to prevent uncleanness we must shun the corner of the harlots house and resolutely avoid the society of such as may entice us to wickednesse we must pull out the right eye Mat. 5.29 for Prov. 6.29 Dalliance will breed whoredom Fly fornication 1 Cor. 6.18 as Joseph did Gen. 39.10 12. Fifthly if these prevaile not we must have recourse to marriage and to the due and lawful enjoyment of it 1 Cor. 7.2 Whatelies Brid-bush Sixthly because from the heart issue adulteries we must get a pure heart making the inside first clean and let thy soul become the Spouse of Christ to love and cleave to him Seventhly preserve in thy soul the fear of God Eccl. 7.28 He that is good before â—od shall be preserved Prov. 2.10 16. If knowledge enter into thy soul thou shalt avoid her snares Consider Gods presence who sees thee Eighthly hearty love betwixt married persons is a great preserver of chastity Prov. 5.19 20. Ninthly use all good means appointed by God for the preservation of thy chastity As 1. Resist lustful thoughts at first busying thy minde in holy thoughts Prov. 23.26 27. 2. Consider thy calling to and profession of Christianity by both which thou art called to holinesse 3. Remember that the pleasure of sin is short but the gnawing of a guilty conscience will continue to eternity 4. Apply the Word which is the sword of the Spirit especially such places of it as tend directly to the cutting down of this sin 5. Fly to God by prayer and if thou beest strongly assaulted complain to him as a woman tells her husband to be rid of a tempâ—eâ— 6. If these prevail not see whether thou hast not been guilty of uncleannesse before marriaâ—e if so thou must truly repent of it for marriage without repentance abates not the power of lust and therefore thou must with many prayers and tears beg pardon thou must as it were wash thy selfe in the tears of true repentance 1 Cor. 6.9 11. 7. Get sound knowledge in the Woâ—d of God which is an excellent
the Church of God and the Churches of Christ 2 Tim. 2.20 1 Cor. 11.16 Rom. 16.16 Indeed there are other Ministerial builders whom Christ imploys in that service which he bestowed upon his Church for that end Eph. 4.11 12. who receive their power from him Mat. 28.18 Such was Paul 1 Cor. 15.10 and 3.9 10. yet there he acknowledged that they were Gods building as well as Gods husbandry so v. 5.7 Two things therefore we find in our great Prophet that differences him from all the other prophets 1. That no man knows the Father save the Son and he to whom the Sonne will reveal him Mat. 11.27 John 1.18 Being in his Fathers bosome he knows his secrets and thereby is able to reveale the whole will of his Father to us whereas all other even Prophets and Apostles have their knowledge at the second hand according to the grace given them by the Spirit of Christ 1 Pet. 1.10 11. John 16.13 c. 2. All other Prophets and Apostles can do no more then plant and water but God onely gives the encrease they could not save one soul unlesse Christ were with them by the powerful presence of his Spirit John 5.25 Eph. 5.14 Psalme 13.3 without whose assistance we are altogether ignorant For 1 Cor. 2.14 wherefore Paul concludeth concerning himself and all his fellow-labourers that all is of God 2 Cor. 4.6 7. Our Mediatour therefore must not want the excellency of power whereby he may make us capable of this high knowledge of the things of God propounded to us by the Ministry of his servants and so must be God as well as man that he may save to the uttermost all that come to God by him Heb. 7.25 Quest. What are we to consider about Christs Kingly Office Answ. That he hath a Kingdome Isa. 9.7 Dan. 7.13 14. Luke 1.31 c. He is that new David our King which God hath raised up to his Israel Jer. 30.9 Hos. 3.5 Ezek. 34.23 and 37.24 who was in truth both the Sonne of man and the Sonne of the Highest that in one respect we may say to him as they did to David 2 Sam. 5.1 we are thy bone and flesh and in the other sing of him as David did Psalme 110.1 The Lord said to my Lord c. so that the promise made to our first parents Gen. 3.15 may well stand with Pauls saying Rom. 16.20 the God of peace shall bruise Satan under our feet For he came for this end 1 John 3.8 1 Tim. 3.16 and still that foundation of God remaines unshaken Isaiah 43.11 Hos. 13.4 besides me there is no Saviour Quest. What are the special branches of this Kingdom of our Lord and Saviour Answ. First the one of grace whereby that part of the Church is governed which is here militant Secondly the other of glory belonging to that part which is triumphant in heaven Quest. How doth he work upon this on earth Answ. As by his Prophetical office he works upon our minde and understanding so by his Kingly office he rules our will and affections casting down imaginations c. 1 Cor. 10.5 working in us both to will and to do Phil. 2.13 That he sanctifieth us wholly 1 Thes. 5.23 we are taught likewise to believe that both he that sanctifieth and they that are sanctified are all of one i. e. of one and the same nature Heb. 2.11 that as their nature was tainted in the first Adam so it might be restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might be transmitted to the heirs of salvation Quest. How doth Christ exercise his Kingly Office towards the Church triumphant Answ. In that the same God that giveth grace is he also that giveth glory yet so that the streams of them must run to us through the golden pipe of our Saviours humanity For 1 Cor. 15.21 since by man came death it was fit that by man also should come the resurrection of the dead even by that man who hath said that he will raise us up at the last day John 6.54 who shall then come to be glorified in his Saints c. 2 Thes. 1.10 and shall fashion our vile bodies to his glorious body Phil. 3. ult See Dr. Ushers Incarnation of the Son of God Quest. When doth Christ first live in a Christians heart Answ. When the heart gives a firme assent to the gracious promises made in Christ for the pardoning of sinnes and acceptation to the favour of God and title and interest to life everlasting For as Christ was conceived in the womb of an humble and beleeving Virgin so if we will conceive Christ in our hearts we must be humble to deny our selves in all things and believing to go out of our selves to the promises of God in Christ. Quest. Why must our Saviour be Emanuel God with man Answ. First in regard of the greatnesse of the good which we are to have by him For 1. He is to be God and man together to satisfie the wrath of God to undergo the punishment due to sin as our Surety He must give us title to heaven and bring us thither which none can do but God 2. He must know our hearts wants griefs infirmities and must be every where to relieve us and none can do this but God Secondly in regard of the evils which we are to be freed from He is to defend us in the midst of our enemies and who is above the Devil and sin and the wrath of God and all the oppositions which stand between us and heaven but God He must be man For man had sinned and man must suffer for sinne and without blood there is no remission and then that he might be a merciful Saviour there must be a sutablenesse in the nature that there may be a sympathy Quest. Why must this God and man be one person Answ. Because if each nature were a distinct person then there would be two Christs and so the actions of the one could not be attributed to the other Quest. How doth Christ make us friends with God Answ. First by satisfaction taking away the wrath of God Secondly by the Spirit for God sends his Spirit into our hearts to fit us for friendship and communion with him when we have something of God in us Quest. How shall I know that this Emanuel is God with me Answ. If by the same spirit of his that sanctified his humane nature he works in me desires to be nearer and nearer to him to be liker to him If I am on his side If I be near him in my affections desires and understanding If I finde an inward desire to be more with him and like to him If outwardly in the place where I live I side with him and take part with his cause it s a sign I have an interest in him Quest. What benefits accrue to us by Gods taking our nature upon him Answ. First
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
of our hearts against the first motions and inclinations unto sin and if they be entred at unawares we must repell them presently upon our first discovering of them It s good to crush this Cockatrice in the shell Fourthly We must take heed of nourishing in our hearts such corruptions as are most dangerous to our souls health as 1. Watch against those sins to which through our natural corruption we are most inclined and that 1. Because of all others wee have most cause to abhor them seeing by them we have most dishonoured and displeased God 2. They have most often wounded our consciences and given us the greatest foils 3. They have most disturbed our inward peace and deprived us of spiritual joy in the assurance of Gods love 4. We are still most prone to fall into them our corrupt natures being so much inclined to them and our carnal love doting upon them 2. We must most heedfully watch against those sins which do most ordinarily attend our special callings because being daily conversant in them they make daily and dangerous assaults against our souls and by reason of our many falls and foils they become customable and hearden our hearts in them Hence are these exhortations Luke 3.12 13 14. and 12.15 Acts 20.28 1 Pet. 5.2 3. We must watch over our hearts that they be not drawn away with the sins of the times and Countries wherein we live because we are apt to follow a multitude to doe evill and are easily led aside by bad example and being faln into them we are apt to continue in them without remorse the multitude of offenders taking away the sense of sin Fifthly We must keep the like watch over our sences which are the gates of our souls by which all things enter which watch doth chiefly consist in two things 1. In restraining them of their liberty and not suffering them to rove at their pleasure nor to satisfie themselves even to satiety with sensuall delights and full fruition of their several objects but sometimes stopping them in their course we should call them to an account whether the things about which they are exercised are as profitable to our souls as pleasant to our sences 2. When we allow our sences to take their pleasure we must carefully take heed that they delight themselves only in things lawful both for matter measure and manner so using these sensual pleasures as not abusing them as helps to make us to go on more chearfully in our way and not as impediments to hinder us in our journey Quest. How must we watch over our eyes Answ. By not suffering them to rove about at pleasure and to glut themselves with delightful sights and restraining them as much as we can that they do not behold that in this kind which is not lawful to covet For of seeing comes loving and of loving lusting and desiring Matth. 5.28 we must keep them from gazing upon any thing that may be to us a ground of tentation whereby we may be drawn into any sin or which may be a distraction to us in Gods service Thus Job watched over his eyes Job 31.1 and this is Solomons meaning when he saith that the wise mans eyes are in his head but the eyes of a fool are in the ends of the earth Eccles. 2.14 because a wise man leaves not his eyes to their own liberty but governs them by discretion whereas fools suffer them to rove every where Into which folly David fell when he suffered his eyes to gaze upon the beauty of Bathshebah and therefore afterward he kept a surer watch over them and intreated God to turn away his eyes from beholding vanity Psal. 119.37 Quest. How must we watch over our ears Answ. To keep them from hearing any thing that is vain and sinful tending to the corrupting of our souls or the hindring of them in their growth in grace All filthy speeches tend to Gods dishonour and to our own and our neighbours hurt So doth all unsavory talk bitter taunts unchristan jests whisperings backbitings and slandering and all such discourses as feed the flesh and starve the Spirit wed us to the world and wean us from God we must therefore stop our ears against these bewitching sorceries and not for the pleasing our carnal sence hazard the destruction of our precious souls The ears like Conduit-pipes convey into the soul either the clear streames of the water of life or the filthy puddles of sin and death Quest. How must we watch over our pallates Ans. That we do not to please our pallat use such excess in our diet as will disenable us to Christian duties knowing that the end of our eating is to refresh and strengthen our bodies that they may be fit for Gods service that hath fed them and not the pampering of the flesh with sensual delight To give way to our appetite is to bring innumerable evils upon our selves As upon our bodies sickness and death upon our soules and bodies both sloth and idleness unfitness to any good action drowsiness or vain mirth shortness of memory dulness of understanding wanton dalliance and inflamation of our hearts with unlawful lusts Quest. How must we watch over our sence of touching Answ. That to please it we do not enslave our selues to effeminate daintiness thinking our selves undone if we cannot rowle our selves upon our beds of down and go in soft raiment and Dives-like be cloathed in purple and fine linnen every day But we should so inure our selves that we may not think it strange and intollerable to lie hardly and go hardly if Christ who suffered so much for us call us to suffer a little for the testimony of his truth Much more must we restraine this sence from unlawful objects as unchast kisses lascivious imbraces and wanton daliances which tend to the inflaming of our hearts with unclean lusts and defiling our bodies which should be the Temples of the Holy Ghost Quest. How must we watch over our tongues Answ. We must resolve with David Psal. 39.1 I will take heed to my wayes that I sin not with my tongue For the well ordering thereof is a matter of great moment for furthering or hindering us in our Christian conversation Prov. 15.4 A wholsome tongue is a tree of life c. If we use it well it will be our glory it being a notable instrument of glorifying God by speaking to his praise and then if we honour God he will honour us 1 Sam. 2.30 but if we abuse it to sin it will become our shame seeing thereby we dishonour God who hath given it us and all good things Hereby we may edifie our brethren Prov. 15.7 and 25.11 But if we vent froth and filthiness we shall corrupt them 1 Cor. 15.31 By the well using of it we shall have comfort Prov. 15.23 and 18.20 It evidenceth that we are upright in Gods sight Psal. 37.30 Perfect men Jam. 3.2 but the contrary is a sign of a rotten and wicked
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
16.20 22. 3. Of God the Holy Ghost It s his proper work to apply comfort to the hearts of Gods children from the Father and the Son Hence he is called the Comforter He is prayed for by the Son to the Father and promised to be sent from both for this end Joh. 14.16 26. and 15.26 and 16.7 Quest. How is God the Father the authour of Comfort Answ. By destination and appointment of it to us For he hath appointed us to obtain as salvation so consolation by Jesus Christ. Hence it s said to abound by Christ 2 Cor. 1.3 4 5. Quest. How is God the Son the author of comfort Answ. First by redemption or purchase as of us so of joy and comfort for us by his blood as the price thereof Secondly By reception of it as Christ bought it so he took it and keeps it for us when he ascended on high he received as gifts so comforts for men Psal. 68.18 It pleased the Father that all comfort should be laid up in Christ as in a treasury and that he should send forth the same to his people as the fountain doth water Thirdly by dispensation or office as he is our Prophet which he executes and so comforts us by his Spirit which he hath given us Quest. How is the Holy Ghost the author of consolation Answ. By applying it to us which is his proper work even all that comfort which the Father hath appointed to us and the Son hath obtained and kept for us Yea to comfort others hath been the practice of the godly as of Job ch 4.3 4. Of the Prophets Isa. 40.1 2. Of the Apostles Philem. 21. Fourthly from the equity of the duty we ought to do it for these reasons 1. Because we would be comforted by others in our distresse and therefore we should do to others as we would have them do to us 2. All true Christians have an interest in comfort it s their portion and therefore in comforting them we give them but their own 3. It s the end why God gives us abilities and experiences that we may use them to comfort others so that hereby we are debtors to others 2 Cor. 1.4 4. It s our office as we are members of the same body with them Eph. 4.16 hereby we edifie our selves in our most holy faith Judg. 20. Love knits Christians together and makes them communicative of good one to another CHAP. XXXIV Questions and Cases of Conscience about Comforting afflicted Consciences Quest. HOw may we comfort afflicted consciences that are wounded and dejected with the sence of sin and of Gods wrath and want of grace Answ. Set before them and apply to them these eight grounds of consolation 1. The boundlesness and freeness of Gods pardoning reconciling accepting and healing mercies to sinners infinitely exceeding all their sins and unworthiness both in multitude and magnitude in all dimentions and duration Psal. 103.11 12 17. therefore to doubt or despaire is to forsake our own mercies and so to sin against mercy which is one of the highest and most confounding aggravations of sin Set also before them the bowels of Gods compassions which are most tender and fail not Lam. 3.22 The riches of Gods free grace which can neither be exhausted nor diminished and the freeness unchangableness and everlastingness of his love to poore sinners which deserved nothing but wrath and judgement Hos. 14.4 Jer. 31.3 2. The infiniteness of Christs merits of his death passion and obedience which is sufficient to satisfie Gods justice to pacifie his wrath and fulfill his Law perfectly more able to save us then our sins are to condemn us His sufferings being the obedience of a God as well as of a man Acts 20.28 Set before them also the plenteousness of redemption that is in Christ that he can and will deliver them from all their sins the prevalency of his intercession to make application of his redemption and the benefits thereof to sinners on earth whereby he is able to save to the uttermost all that come to God by him Heb. 7.29 3. The free gracious and general tender of Christ and of pardon peace grace joy and glory with him to all and every one that will receive him without respect of persons as Joh. 3.16 Mar. 16.15 16. 2 Cor. 5.19 20. and Christ sends his Ministers as Ambassadours to beseech men to be reconciled to him For as Moses lifted up the Serpent in the wilderness so is Christ lifted up upon the pole of the Gospel that whosoever believes in him should not perish therefore we must take heed of rejecting these tenders of grace and mercy 4. Set before them Christs gracious invitation of all to come to him that feele any want of him or have any desire to him Matth. 11.28 Isa. 65.1 Set also before them Christs promise of reception and of not rejecting any that come to him Joh. 6.37 and his complaint that men will not come to him Joh. 5.40 5. Set before them the experiences or examples of Gods mercy manifested and of Christs merits applyed to the greatest of sinners as to Manasseh 2 Chro. 33.2 3 11 12 13. with 2 Kin. 24.4 To Paul 1 Tim. 1.13 14 15. To Mary Magdalen Mar. 16.9 To the woman who had been a notorious sinner Luke 7.37 38 48. To some of the Corinthians 1 Cor. 6.9 10 11. 6. Set before them that some of Gods dear servants have drunk deep of the cup of soul-troubles and of the wine of astonishment in inward anguish and horrour and gone down in their apprehensions even to the gates of hell when yet God raised up and filled them with joy as we see in Job chap. 13.24 26. and 7.14 15 20. and 30.28 with chap. 42.4 12. In Heman Psal. 88.3 6 7 14 15 16 17. In David Psal. 143.4 and 42.11 119.25 and 38.2 3 4 6 8. In Christ himself Math. 26.38 Luke 22.44 In Mr. Peacock Mr. Glover Mis. Katherine Bretergh See these in my book of Examples 7. Set before them and apply to them Gods promises of healing quickning inâ—ightning and of returns of peace and joy to such 1. Gods promises of healing wounded spirits and broken hearts Deut. 32.39 Psâ—l 1â—7 â— Job 5.18 Luke 4.18 Isa. 57.19 1 Pet. 2.24 with Hos. 6.1 2. Gods promises of quickning made to dead souls buried in the grave of desertion to revive and raise them up Deut. 32.39 1 Sam. 2.6 7. Ezek 37.11 12 13 14. Gods promises of giving his Spirit to be a Comforter Joh. 6.36 For which end he dwells in broken hearts Isa. 57.15 This was the confidence of Gods people Hos. 6.1.2 and of David Psal. 71.20 3. Gods promises of inlightning made to such as walk in darknesse and that 1. Of causing his face to shine upon them after he had hid it from them Isa. 54.8 2. Of making Christ the Sun of righteousnesse to arise with healing under his wings Mal. 4.2 Isa. 50.10 Mich. 7.8 4. Gods promises of returns with peace
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
resurrection Quest. What then is the formall cause of this Spiritual conflict Answ. Sanctification only begun and not perfected in this life not for want of sufficient vertue in Christs death and resurrection but through the weakness of our faith we being in part spirituall and in part carnal and though Satan being thrust from his throne cannot rule in us as a Tyrant yet is he not so wholly expelled but he molesteth us as an enemy So that there may be two main and effectuall causes given of this conflict between the spirit accompanied with Gods graces and the flesh attended with many sinfull lusts 1. The one is the antipathy and contrariety which is between which is as unreconcilable as light and darkness heat and cold c. so that the prospering of the one is the ruine of the other and the victory of the one is the others overthrow 2. The second is their cohabitation in the same place and subject which ministreth to them occasion and imposeth a necessity of their continual opposition as when fire and water meet together c. Neither do these opposite enemies dwell in diverse parts but in the same parts and faculties in the same understanding will body and affections so that the whole soul in respect of its diverse faculties is partly flesh and partly spirit Quest. But how can such utter enemies dwell together without the utter destruction of the one party Answ. Though these contraries cannot dwell together in their prime vigour and full strength yet they may when their degrees are abated and their vigour deadned Quest. What is this combate and the manner how it s fought in us Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition our sleeping consciences are awakened our hard hearts are throughly humbled and softned so as our former carnal security being shaken off we mourne in the sight of our sin and misery Then being thus humbled the Lord by the preaching of the Gospel makes known to us his love in Christ the infinitenesse of his mercy together with that singular pledge thereof the giving of his dear Sonne to death for our redemption the promises of the Gospel assuring us of the pardon of our sins deliverance out of the hands of our spiritual enemies whom Christ hath vanquished by his death and of the eternal salvation both of our souls and bodies if we lay hold upon Christ and his righteousnesse by a lively faith and bring forth the fruits thereof by forsaking our sins and turning to God by unfeigned repentance all which being made known unto us we begin to conceive that there is some possibility of our getting out of the bondage to sinne and Satan and attaining to salvation which inflames our hearts with an earnest desire to get out of this bondage and to be made partakers of Christ and his righteousnesse who alone can help us and hereupon we resolve to deny our selves and all other means as vain and unprofitable and to cast our selves wholly upon Christ for justification and salvation From whence ariseth a constant endeavour in the use of all good means for the attaining hereunto c. which desires are no sooner wrought in us by the ministry of the Word but the Lord who is rich in mercy by the same means doth satisfie us sending his Spirit and all his graces to take possession of us for his use to rule in us to thrust down Satan from his Sovereignty to subdue and mortifie our sinful lusts so that they shall not hereafter raign in us which army of graces under the conduct of Gods spirit do no sooner enter and encounter their enemies but presently they put them to the worst giving them such deadly wounds in the first conflict that they never recover of them but languish more and more till at last they be wholly abolished Quest. What manner of conflict or combate is this Answ. It s not corporal but spiritual 2 Cor. 10.3 4 5. For as the enemies are spiritual so is the fight by inward lusting and concupiscence whereby motions and inclinations either good or evil are stirred up in heart and soule and so there is a contrary lusting between these enemies the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5.17 Quest. What are the ends that the flesh aimeth at in lusting against the Spirit Answ. First to stirre up and incline us to such lusts desires and motions as are sinful and contrary to the Law of God as infidelity impenitency pride self-love c. It endeavours to beget and stirre up evil thoughts in the minde wicked inclinations in the will and sinfull affections in the heart Hence James 1.14 15. its compared to a filthy harlot which entices men to commit wickedness with her upon which follows the conception and birth of sinne and death Hence also Christ makes it the fountaine of all wickedness Mat. 15.18 19. But on the contrary the Spirit endeavours to stirre up and cherish good motions in us as good meditations in the minde good resolutions in the will and good affections in the heart So 1 Joh. 2.20 We have received an unction from God whereby we know all things and Saint Paul exhorts 1 Thes. 5.19 Quench not the Spirit Hence David also Psal. 16.7 My reines also instruct me in the night season i. e. those sweet meditations and motions which the Spirit secretly puts into my mind So Isa. 30.21 Thine eares shall heare a voice behinde thee c. So Joh. 16.8 13. Secondly to repress and smother the good motions which the Spirit stirs up in us or else to poison and corrupt them that they may become unprofitable and turned into sin Gal. 5.17 So that we cannot do the good that we would and Rom. 7.22 23. Hence it is that our righteousness is become as a menstruous cloth and that our best prayers have need to be perfumed with the sweet odours of Christs intercession but on the contrary the Spirit labours to expel and subdue those evil motions and moves us to take the first and best opportunity to serve God It also purifies our hearts by faith and makes us strive against our infirmities that we may with fervency and cheerfulnesse perform all holy services to God and wherein we come short it moves us to bewaile our imperfections and to labour in the use of all good means to attaine to greater perfection as Paul 1 Cor. 9.27 and lamentably to complaine of it as Rom. 7.23 24. and to presse after the mark Phil. 3.12 and thus the Spirit at last masters the flesh as 1 John 3.9 Quest. What is the manner of this spiritual conflict in our several faculties and parts and that both in our superiour and inferiour faculties Answ. First our minde being but in part renewed the relicts of our sinful corruptions remain in it which continually fight against the renewed graces of the Spirit labouring to expell and thrust
our Christian liberty about things indifferent to raise in our minds superstitious fears or causelesse doubts that being affrighted we may be hindred in our Christian duties or discouraged when we have done them It plays also the false Judge condemning where God and a good conscience justifies and justifying where they condemne which false sentence is the cause of carnal security when we continue in sin and of needlesse fears when we are careful to perform our duty Yet if at any time that sentence be reversed by the good conscience enlightned by the word and spirit and the uglinesse of sin be discovered then the corrupt part of conscience which before seemed senseless being thus awakened fills the minde with loud cries and grievous accusations and hideous fears and now as eagerly moved to despaire as it did before to security and presumption telling us that our sins are unpardonable and that it s too late to repent But then again the good conscience silenceth it and quiets the fury of it by witnessing to us that our hearts are upright though we have been overtaken and have fallen through infirmity or at least by bathing it self from the filth of sin in the precious blood of Christ which is sufficient to purge us even from presumptuous sins it thereby quiets our hearts again Secondly come we now to the fight which is between them in the will which is much moâ—e sharp and sensible For it likewise being partly regenerate and partly unregenerate there is a continual combate between these contrary factions whilst the regenerate part wills and affects that which is good and the unregenerate part wills and chooseth that which is evil and refuseth that which is good As for example the regenerate part being guided by the sanctified understanding chooseth God as the chiefest good and refuseth the world and earthly vanities the service of Satan and the momentany pleasures of sin which in the end bring death though the former be bitter to the flesh and more imbittered by afflictions and the latter be sweet and delightful to the carnal appetite But on the contrary the unregenerate part of the will being directed by that wisdome of the flesh which is worldly sensual and devilish neglecteth and refuseth the present comforts of grace which it relisheth not and the future hopes of heavenly happinesse which it knoweth not and chooseth this present world with the vain honours and uncertain riches and sinful pleasures of it because they are subject to the senses and may be had in present possession and in this conflict sometimes the one and sometimes the other prevails and causeth the adverse party to give ground So Rom. 7.15 c. Thirdly having seen the conflict between the flesh and the spirit in the understanding and will severally come we now to that conflict which is in them being joyntly considered as between faith and infidelity on the one hand and vaine presumption on the other and this is referred to both these faculties because as the least degrees of faith are chiefly in the will so the highest degrees of it are in the understanding For after the Law hath brought a man to the sight and sense of his sins of the punishment due to them and of his utter inability to get out of this forlorn condition and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sinnes and by his righteousnesse and obedience to justifie sinners then the Spirit of God assisting the Ministry of the Word works thereby in his heart some earnest desires to be made partaker of Christ and these benefits which we call hungring and thirsting after his righteousnesse and this is the first degree of justifying Faith and not only a preparation to it For they are pronounced blessed who thus hunger and thirst after righteousnesse Matth. 5.6 but there is no blessednesse to those who are in the state of infidelity Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour and to relie upon him only for his salvation which is the second degree of true faith unto which when a Christian hath attained by the lively and experimental feeling of Gods love in his Ordinances of the vertue and power of Christs death and resurrection for the mortifying of his sins and the renewing and quickning him in all saving graces and lastly by his daily walking with God in the works of holiness and righteousnesse and that sweet communion he hath with him in spiritual exercises he groâ—s from one degree of Faith to another till at last he attains to a full perswasion of Gods love the remission of his sins and of his own salvation But yet the fâ—esh and relicts of corruption even when we have attained to the greatest perfection as in the part regenerate there is full and certain perswasion so in the unregenerate part there dwells doubting infidelity and vain presumption which continually assault one another sometimes the one and sometimes the other prevailing and getting the victory although in the conclusion Faith alwayes overcomes So we see in the example of Abraham and Sarah Heb. 11.11 Rom. 4.19 of Peter Mat. 14.30 The Father of the possessed child Lord I believe help my unbeleif Job Ch. 31.3 and 6.4 and 7.20 and 13.15 and 19.25 So in David Psal. 42.6 and 73.13 and 77.10 and 23.4 and 31.23 and 46.2 Having seen the conflict between the flesh and Spirit in the superiour faculties of the soul come we now to it in the inferour seated in the heart of man Quest. What is the conflict between them in the affections and sensuall appetite Answ. Though these be no more corrupt then the other yet the corruption in them is more sensible and though the conflict be no more dangerous yet 〈◊〉 much more turbulent and violent For as outward objects move and affect the sences and there the heart and affections so they being thus moved do move the will and the will draweth also the judgment and understanding But though these sensual faculties are more grosly poysoned and therefore seem more desperately incurable Yet the spirit of God working also upon these parts doth purge them from their contagious humours and comforts the heart with such spirituall cordials and strengtheneth it with such heavenly antidotes that spirituall health is in some measure recovered yet is there a continuall combate in the heart and affections as they are renewed and sanctified and as they remain corrupt and unregenerate For the heart of stone striveth with the fleshly heart rebellion with obedience corruption with grace and whilst the spirit draws the heart to God and heavenly and spirituall things the flesh pulls it back and labours to keep it still fixed on the earth and worldly vanities Hence springs a continual conflict between the affections and passions wherein sometimes the same affections being divided between grace and corruption
violence of the inferiour will carnall appetite and unruly passions it hearkens unto them and stops the ears to reason and Conscience So we see in Laban though reason and conscience told him that he ought to use Jacob well and to reward him richly for his service because for his sake the Lord had blessed all that he had yet his will being corrupted and his affections wholly carried away with the love of the world he changed his wages ten times So Pharaoh in his dealing with Israel Exod. 9.27 34. Thus Saul with David 1 Sam. 24.17 and Pilate with Christ. Secondly They differ in the moving causes of this conflict For the Spirit is moved to assault the flesh by the true love of God which causeth it to make war against carnall lusts because they are odious to God Enemies to his grace and contrary to his holy will And by a filial fear of God which makes a regenerate man loth to yield to any motions of sin least he should displease his heavenly Father But the combate between the conscience and affections ariseth from self-love and servile fear which makes the unregenerate man to withstand the motions of sin in the will and affections for fear of punishment and horror of conscience shame corporall pain eternall death c. They differ also in their ends For the end at which the regenerate aimeth in fighting against the flesh is that he may glorifie God by his victory and be more assured of his love and his own salvation But the end which the unregenerate mans Conscience aims at herein is that he may the better compasse his worldly desires either in the obtaining of som earthly good or avoiding some imminent evil Thirdly They differ in respect of the combatants for in the conflict between the flesh and Spirit there is a combate between grace and corruption in the same faculties Knowledge and ignorance spirituall wisdom and carnal wisdom in the same understanding So willing and nilling good and evill in the same will Accusing and excusing in the same conscience Love of God and of the world fear of God and of men trust in God and in the creature in the same affections Temperance and intemperance in the same appetite c. but in the conflict which is in the unregenerate the combate is between â—ivers faculties which are all carnall and corrupted one of them fighting against another as between the reason and the will the Conscience and the carnall concupiscence passions and affection in which what party soever prevails still the unreâ—enerate man is drawn unto sin They differ also in the manner of the fight For that which is between the Spirit and the flesh is done by a contrary lustinâ— of one against the other in a practicall reall and effectuall manner But that which is between the reason and the will the Conscience and affections is maintained by Logicall disputes and mentall discourses whilst the Conscience infers fearfull conclusions of punishments and Gods ensuing judgements upon the wicked choice of the will and their yeilding to satisfie carnall affections For whilst reason is earnest in perswading by arguments and the will rebellious and violent in crossing it the conscience being rowsed up comes in to the rescue of reason restraining the will from embracing the evill it likes by fear of punishments whereby it begins to stagger and faint but then enters in a troop of tumultuous passions and affections as fresh aids to strengthen the will in rebellion which being themselves first hired and corrupted to do Satan service with the present pay or expected wages of worldly vanities they do by the same profers perswade the will to be obstinate and with all resolution to oppose itself against Reason and Conscience Yet in all this conflict betwixt divers faculties there is no enmity no contrariety in their natures neither is there more grace or lesse corruption in the reason and Consciences then in the will and affections for they all like and love sin with the pleasures and profits of it only they are affriâ—hted with the terror of Gods judgements which they perceive will necessarily follow upon such sinfull premises Fourthly They differ in their contrary effects For by the conflict between the flesh and the Spirit our Faith is confirmed in the assurance of our regeneration seeing Gods Spirit that is one of the combatants dwells in us Of Gods love and favour seeing he hath chosen us for his souldiers and of our own salvation seeing Gods Spirit fighting in us and for us assures us of victory and of the Crown of everlasting glory But from the conflict of Conscience in the unregenerate ariseth doubting and incredulity fears and despaire in the apprehension of Gods wrath and those dreadfull punishments which sin hath deserved 2. From the combate of the flesh and Spirit unfeigned repentance is begun or renued and encreased in the regenerate for there is a change in them principally in their wills hearts and affections whereby in all things they oppose the flesh hating that which it loves and loving that which it hateth willing what it nills and nilling what it wills upon which follows the purifying of the heart from all all sinfull corruptions the hating and forsaking of all sin and an hearty desire and endeavour to serve the Lord in holiness and newness of life yeilding universall obedience both in affections and actions renouncing all sinne and embracing all good duties and that in the whole course of our lives 3. The war between the Spirit and the flesh causeth the most secure peace even peace with God when as becoming his Souldiers we fight undet his Standard against his and our enemies Peace between the faculties of our soules when as the inferiour faculties are subject to the superiour the affections hearkning to and obeying the conscience the will yielding to reason as Gods Vice-roy and all to God as their supreme Soveraign It brings also with it unspeakable comfort and joy in the Holy Ghost because it assures of Gods love and gracious assistance of a full and finall victory over all our enemies and of the crown of everlasting glory But the conflict of the conscience in the unregenerate causeth continuall tumults tyranny in the superiour faculties ruling only by servile fear and rebellion in the inferiour when as they have power to break the yoke of Government horror and anguish of mind disconsolate sorrow and hellish despair when the affrighted conscience bears sway or the mad joy of frantique men when the wild affections and disordered passions by silencing the Conscience get the upper hand which oft times lasting no longer then a blaze of thornes leave behind redoubled grief and desperate despaire 4. The conflict between the Spirit and the flesh makes the regenerate man with more care and diligence to observe his own heart to watch over all his wayes that he give no advantage to his sinfull flesh It causeth him earnestly to endeavour in the use of
and everlasting damnation Lastly consider that if we maintain the fight against it we shall be sure to obtain the victory and not only overcome the flesh but with it the world and the Devil and all the Enemies of our salvation Quest. What are the meanes whereby we may be enabled to overcome the flesh Answ. They are principally two First We must take unto us and put upon us the whole Armour of God The battell is against the Flesh and therefore the weapons of our warfare must not be carnall seeing they will rather strengthen and cherish then wound mortifie fleshly corruptions Now this Armour is described Ephes. 6.13 c. And herein we must be sure not to put it on by piece-meal for death may enter by one place unarmed but we must be Armed Cap a pe at all points that all being covered none may be indangered 2. We must be perswaded not to trust in our own strength but in the power of Gods might nor in the weapons themselves which in themselves are too weak to bear the mighty blows of our Spirituall Enemies but in the promises of God which assure us of the victory and in his gracious assistance which we are daily to beg by prayer and by which alone we shall be enabled to get the victory Secondly We must carefully observe and put in practice divers Rules fit for this purpose Quest. What are those Rules Answ. They are of two sorts For they either tend to the weakning and subduing of the flesh or to the strengthening of the Spirit Quest. Which are those that tend to the weakening of the flesh Answ. They also are of two kinds As first that we withdraw and withhold from the Flesh all meanes whereby it may gather strength 2. That we use the contrary means whereby it may be weakened Quest. What is observable concerning the formâ—r Answ. It s the care of all that are to fight against potent Enemies to deal with them as the Philistines did with Sampson curiously to search wherein their chief strength lies and then to use all means to disable and deprive them of it which course must also be held by us in this conflict with the flesh For which end First We must not nourish and strengthen this our Enemy we must not feed our flesh with sinfull pleasures and carnall delights nor give it ease and contentment by glutting it with superfluities we must not pamper it with ease and delicacy with unlawfull sports or immoderate use of lawfull recreations c. for this would strengthen it against the Spirit Neither are we to nourish the flesh nor to leave it to its own liberty to cater for it self remembring that its far unfit to have the liberty of a Son or friend seeing its a base slave and bitter Enemy and if we give it the least liberty it will draw us from one degree to another till at last it bring us to all manner of licentiousness Secondly When the flesh would take its liberty whether we will or no we must forcibly restrain it otherwise it will wax proud and insolent foile the regenerate part and make it live in miserable bondage Hence Cyril saith Si carnem nutriatis ipsam frequenti molitie ac jugi deliciarum fluxu foveatis insolescet necessario adversus spiritum fortior illo efficitur It fares with the flesh and Spirit as with two mortall enemies in the field For he that by any means aids and strengthens the one doth thereby make way for the vanquishing of the other There are saith one two committed by God to thy custody a Nobleman and a Slave on this condition that thou shouldest feed the Slave like a Captive with bread and water and entertain the Nobleman with all provision befitting his dignity Object But what passages must we stop to keepe back provision from the flâ—sh Answ. The provision which we are to with-hold from it are all the meanes whereby it may be nourished and enabled to resist the Spirit and seeing the flesh is resident in all the parts and powers of our bodies and soules we must therefore use our best endeavour to keep from our corrupt minds all sinfull cogitations and from our phansies all vain imaginations we must not entertain ungodly counsels pernicious errors and false Doctrines but cut them off when they are approaching and cast them out when they are entred And on the contrary we must furnish our minds in the regenerate part with holy thoughts and divine meditations with Religious counsels wholesome instructions and pure Doctrine out of Gods Word Col. 3.3 So must we keep our Consciences free from sin and purge them daily from dead works that they may serve the living God Heb. 9.14 endeavouring to keep them pure peaceable and tender we must keep or blot out of our memories the remembrance of sinful pleasures unless it be to repent of them ribald speeches profane jests injuries received with a purpose of revenge with all other lessons of impiety imprinted in them either by Satan the World or our own corruptions and engrave in them all holy lessons which have been taught us out of the Word We must preserve our hearts from all unlawfull lusts wicked desires unruly passions and ungodly affections especially from covetousness ambition and carnall pleasures and labour to have them fixed on spirituall and heavenly things and to have them wholly taken up and constantly possessed with sanctified affections and holy desires we must keep out from our appetite intemperance and all desires of excess and nourish in it temperance sobriety modesty and chastity We must keep our tongues from all corrupt communication 1 Pet. 5.8 9. our ears from ungodly discourses our eyes from wanton objects and lastly our bodies from sloth and idleness effeminate delicacy excessive sleep and all manner of sinfull pleasures and on the contrary entertain watchfulness sobriety c. and when being two full fed it begins to be wanton we must keep it under with fasting and painfull labour Quest. What principall sins be there which most strengthen the flesh which must especially be watched against Answ. First Ignorance of God and his will whereby the eyes of our understanding being hoodwinckt or blinded we may be easily misled into all by-paths of sin Secondly Infidelity which nourisheth the flesh in all impiety whilst neither believing Gods promises nor threatnings we neither care to please him nor fear to offend him Thirdly Security impenitency and hardness of heart which mightily confirms the flesh in all wickedness because hereby it goes on quietly in sin without all check or remorse and puts the evill day farre out of sight Fourthly Especially take heed of the love of the world and setting our affections on earthly things Jam. 5.5 1 Joh. 2.15 For this weakens the Spiriâ— and quencheth all good motions which would cross us in the fruition of this momentary vanities of honour riches and pleasures and roots out of our heart the love of
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
he is scrupulous As when one hath got gravel in his shooe he cannot set his foot on the ground without complaint The Apostles rule will help such Rom. 14.5 Let every one be fully perswaded in his own minde i. e. rid himself of unnecessary and unprofitable scruples unnecessary scruples are when a man makes a stirre about things wherein Gods word is silent and makes sin where the Scripture makes none as the Priests did about going into the judgement Hall Joh. 18.28 lest they should be defiled ceremonially but made no scruple to defile themselves morally by bringing upon them the guilt of innocent blood Again they made a great scruple of putting the money into their holy Corban because it was the price of blood but questioned not the giving money for the same and taking the blood it self upon themselves and children Mat. 27.25 such are condemned by Christ Matth. 23.23 Mark 7.11 Unnecessary and vaine scruples the Apostle would have us lay aside 1 Corinth 10.25 asking no question in such cases for conscience-sake 3. When he is of too facile and flexible a spirit so as to yeeld to every one that counsels and entises him to sin For this Ephraim was broken in judgement Hos. 5.11 Thus tender-hearted was Rehoboam 2 Chron. 13.7 and Zedekiah Jer. 38.5 4. When the conscience is weak and sickly as Paul calls it 1 Cor. 8.12 and is easily cast down and discouraged This was the disease of the stony ground it was so tender as to be offended at the Crosse Matth. 13.21 Outwardly tender and inwardly hard whereas the good ground was inwardly soft to give rooting to the seed but outwardly hardy to endure all weathers This picks a quarrel at the Gospel for some circumstances Mark 7.2 Such was the conscience of the mixt multitude Numb 11.4 and of the spies Numb 13.31 that started at the â—ight of the Anakims and would not have the people endanger themselves The properties of it are 1. It s apt to scruple things lawfull It eates nothing but herbs Rom. 14.2 2. It puzzles and perplexes it self about things of no great moment as Days mâ—ats c. Col. 2.21 3. It s apt to judge him that upon better grounds is not of his minde and practise Rom. 14.3 4. He is apt to stumble Rom. 14.21 5. Or to be grieved and distasted Rom. 14.21 5. Wheâ— the conscience is so awakened that it cannot take any more rest Psal. 77. â— 3 4. So Psal 51.3 my sinne is ever before me and Psal. 38.17 This is a sad and painful if not sometimes also a sinful tenderness when the soul sees nothing but sin guilt and misery in it self nothing but anger wrath and frowâ— in God and no hopes of redemption by Christ or of recovery by the spirit of grace But the right tenderness is that due proportion of sense in an awakened conscience which labours to keep the soule guarded and unmolested Taking up Jobs resolution Job 27.6 This tendernesse shewes it selfe 1. In respect of God In every thing to which God is intituled and hath interest in Moses stands for an hoof Exod. 10.26 Christ is tender for the least tittle of the Law Matth. 5.18 He is all on a flame with the zeale of Gods house and would not endure to have it profaned in the least Joh. 2.17 Yea 1. Principally he is tender of those things wherein Gods glory is concerned Joh. 17.18 and 8.49 50. This makes a man regardless of self in respect of name credit family estate yea and of life Act. 20.24 so the Martyrs and Nehemiah ch 13.15 18 19. 2. He is tender in respect of Gods truth which must be bought not sold. So was Paul Gal. 2.11 So Rev. 2.2 He shews his tenderness in retaining and contending for old truths and in taking heed how he vents any new doctrines So 2 Cor. 13.8 and 2.17 2 Pet. 1.16 3. He is tender of whatsoever doth proceed from God as to submit to every command of God for he trembles at his Word Isa. 66.2 So Christ Luk. 2.49 John 6.39 4. He yeelds melts and breaks under any threat of Gods Word or sense of Gods displeasure So Josiah 2 King 22.19 contrary in Jehoiakim Jer. 36.24 5. He much more yeelds and humbles himself under the afflicting hand of God He comes forth of the furnace like gold all melted and refined Job 23.10 and 42.6 whereas others walk contrary to God Lev. 26.41 6. He kindly thaws and melts under the sense of the free favour and abundant love of God as the ice before the warme Sun So Ezra 9.14 This was the gracious temper of that poor woman Luk. 7.38 so we are required Hos. 3.5 2. In respect of men this tenderness must shew it self to all in general and to each in particular To the godly to the wicked to strong to weake 1. To the godly and that 1. By not grieving them and forbearing to offend them He is ever tender of the peace and studious of the satisfaction of every honest man If his meat apparel haire company c. make his brother to offend he will eat no such meat wear no such apparel or haire keep no such company whilest the world stands rather then to make his brother offend 1 Cor. 8.13 2. He is tender of their reputation not to expose them or rather Religion in them to reproach So Joseph would not bring a reproach upon Mary Mat. 1.19 3. He is tender of disagreeing with or dividing from any that is godly upon unnecessary and frivilous grounds Enters not upon doubtful disputations falls not out about questions that nourish jangling but destroy edification the common sin of our times contrary to the Apostles precept Eph. 4.13 32. 4. He is especially tender of weak Christians no wayes to discourage them despise them or impose any burdens much less to lay stumbling blocks before them but to bear their infirmities Rom. 15.1 To condescend to their terms Rom. 12.16 This makes us like Christ who is tender of all his little ones Mat. 8.17 Isa. 40.11 Mat. 12.18 19. Luke 22.27 2. To the wicked who must see that we are tender of his good more then he is of his own So 2 Tim. 2.26 1 Pet. 2.15 and we are to endeavour to take away occasion from them that seek it to speak reproachfully of us 1 Tim. 5.14 3. We must be tender of the good of those that are nearest to us that we and our houses may serve the Lord Jos. 24.15 So Job 1.5 and Paul of the Corinthians whom he had espoused to Christ 2 Cor. 11.2 and 6.11 3. In respect of self and that 1. In respect of sin already committed for which his heart smites him 1 Sam. 24.5 2 Sam. 24.10 and gives him no rest till he hath made his peace with God by repentance and with man by restitution or other satisfaction as Zacheus Luk. 19.8 2. In respect of sin not yet committed He fears and departs from evil and shuns all occasions and
they are ever after cashiered from Gods service and delivered up by him to Satans custody and an evill Conscience's mercy either to be misled by an erroneous Conscience or terrified with an accusing Conscience Zach. 11.9 Rev. 22.11 2 Thes. 2.10 11 12. Quest. Is it so hard then to get and keepe a good conscience and to escape a bad Answ. Yes truly as will appear in these three respects First in respect of Satan all whose spight is at a good Conscience and all his aime is to make it bad He envies us not riches nor honour nor learning nor parts nor duties c. but only a good Conscience he envied not Pharaoh his Kingdom nor Achithophel his policy nor Absolon his beauty nor Haman his honour and Offices nor Dives his wealth c. he could make use of all yea he will offer his help to men to get these things so they will quit a good Conscience But if a man be plundered of all his estate and stormed out of all his out-works of his riches friends children power places yea out of his nearer comforts out of his Faith and hope out of his prayers and promises if he retreat to a good Conscience and make good this last refuge Satan will be repelled with shame and loss Job when he had lost all else manfully defending this piece he recovered all again at last and his last state was double ro his first Job 42.12 13. Secondly In respect of thy self or the work it self thou shalt finde it a hard task It requires the greatest skill and utmost diligence Acts 24.16 Herein exercise I my self always c. i. e. I use all my skill diligence and constancy together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly In respect of others its still more difficult many miscarry in it who is sufficient for this work 1 Tim. 1.19 Quest. May a mans Conscience be quiet yet not good Answ. Yea there are four sorts of quiet Consciences and never a one of them good First An ignorant Conscience For as a blinde man eats many a haire and drinks many a fly so these know not that they doe evill and therefore are not disquieted but commit all uncleanness with greediness Ephes. 4.18 19. Abimelech boasts much of his integrity Gen. 20.4 5. when it was but morality or ignorance therefore glory not of such a blinde deafe and silent Conscience the dumb and deafe Divell was hardest to be cast out Mar. 9.25 26 29. Secondly A Conscience that was never yet well awakened But sin lies at the door like a Lion asleep This Conscience is either given over to sleep a perpetuall sleep as God threatens Jer. 51.39 40. Or else it will awake and cry out like a travelling woman it will destroy and devour at once Isa. 42.14 the Consciences of Josephs brethren were long asleep but awaked at last and made them tremble So with Jonas ch 2.2 Thirdly A deluded Conscience by Satan or his instruments which dreams of nothing but visions of peace Luke 11.21 when the strong man armed keeps possession all is at peace Lam. 2.14 Ahab deluded speaks of nothing but peace 1 Kin. 22.27 So Zach. 1.11 many live and dye in this condition the world saith they dye like Lambs Psal. 73.4 when its tather like Solomons Oxe Prov. 7.22 So Jer. 51.38 39. But it s better to dye the most dreadfull death of the righteous then the most hopefull and peacefull death of the wicked These dye so securely not because the sting of death is taken out which were their happiness but because the Conscience is taken out which is their misery Fourthly A hardened Conscience This treasures up wrath against the day of wrath Rom. 2.4 5. Job 36.13 there is no greater plague on earth then this no judgment in Hell beyond it Quest. How manifold is this hardness of heart Answ. It s sixfold as appears by the severall expressions in Pharaohs hard-heartedness as 1. A naturall hardnesse and insensibleness of Conscience which is part of the sin and punishment of Originall sin which is alike in all called the heart of stone Ezek. 36.25 2. An attracted and acquired hardness through frequent reiterations of sin and the secret curse of God upon it Hence Heb. 3.13 Ephes. 4.17 18 19. where are eleven steps by which the poor soule goes to hell as 1. Vanity of minde wherein men think there is little hurt but it s the first step to Hell 2. Darkness of understanding which follows the former 3. Alienation from the life of God Alienation actively on their part they loathing God a sinfull alienation and passively on Gods part his soule loathing them a judiciall alienation 4. Blindness of ignorance one sinne begetting another in infinitum 5. This blindnesse leads to further hardnesse viz. judiciall because of the hardness of their heart 6. Then they are insensible and past feeling 7. Then desperate giving themselves over to sin as Ahab 1 Kin. 21.25 then they are quite lost 8. Then they are bruitish turned into beasts they give themselves over to lasciviousness So 2 Pet. 2.14 Jer. 5.8 Rom. 13.13 Philip. 3.19 9. Then they worke uncleannesse they draw sinne with Cartropes c. Isa. 5.18 10. Then they are insatiable in sinning So Rom. 1.23 25. 11. Then the delight in it committing all uncleanness with greediness Thus a man is trasnformed into a beast at first and into a Divell at last 3. A judiciall hardness as Then the Conscience or heart is further hardened by Impostors or Seducers So Exod. 7.22 God gives them over to strong delusions to believe a lye 2 Thes. 2.11 Hence God is said to lay a stumbling block before Apostates Ezek. 3.20 to deceive false Prophets Ezek. 14.9 and to put a lying spirit into their mouthes 1 King 22.23 4. A Ministeriall hardening God lets them enjoy the Gospell and means of grace but they having added to naturall voluntary hardness of heart and to contempt of the truth a love of Error God sends leannesse of soule under fatnesse of Orninances Hence Isai. 6.9 10. then preaching proves the savour of death 2 Cor. 2.16 So Pharaoh grew worse and worse under Moses Ministery 5. A Divine hardening a penall hardening by Divine vengeance called Gods sending all his plagues upon the heart Exod 9.14 A heart hardened by the curse of God is an Epitome of all plagues in the world yea of all the plagues of Hell Yet here in God doth not infundere malitiam poure in malice but non infundere mollitiem not put in softnesse Hence Rom. 1.28 6. A Satanicall hardening Indeed Satan hath his first or second hand in every sinfull act and an hand from the first hardening to the last He perswades and prevailes 1 King 22.22 Quest. VVhat are the marks of an ill troubled Conscience Answ. First Troubles are then evill when the root whence they spring is evill Thus Ahab was troubled till he was sick not because his lust of covetousness was unmortified but because it was unsatisfied
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