Medulla theologiæ, or, The marrow of divinity contained in sundry questions and cases of conscience, both speculative and practical : the greatest part of them collected out of the works of our most judicious, experienced and orthodox English divines, the rest are supplied by the authour / by Sa. Clarke ...

QUESTIONS, AND CASES OF Conscience About ABSTINENCE in the Use of Lawful things.

CHAP. I.

Quest. WHether may a man sinne in the use of Lawful things?

Answ. Yea, abuse of lawful things is damnable, as well as the use of unlawful. The abuse of lawful profits, pleasures, cares, and desires, choaks the seed of the Word, Mat. 13.22. So Mat. 24.38. As in the dayes of Noah they did eat, they drank, they married, and gave in marriage, until the day that Noah entred into the Ark, &c. What? was it a sin to eat, to drink, to marrie? No, but they sinned in the abuse of these things, they were so in∣tent upon these, that they cast off all admonitions, and predictions of judge∣ment. So Luke 14.18. What was more lawful then to buy a Farme, a yoke of Oxen, or to mar••y a Wife? Yet these shall never taste of the Supper: not because they did these things, but because they were so inordinately intent upon them, that they refused the Call to the Kings Supper. So 1 Cor. 10.7. The people sa••e down to eat, and drink, and rose up to play.

Quest. Why is there so much danger in the use of lawful things?

Answ. 1. Because in using lawful things men are most secure, and think them∣selves [ I] safe: and yet Satan is most where he is least suspected: As the Serpent lieth in the greenest grasse: so Satan lies in ambush against us in our most law∣ful

Liberties: As he laid his train against Christ himself, in the matter of meat, and drink, when he was an hungry, Mat. 4.3. So also against us, chiefly in things wherein God hath given us allowance. Wherein was it that Satan over∣came Lot? Was it first in Incest with his daughters? No: but he first foiled him in that which was lawful: He first abused himself with Wine, and then in Incest.

[ II] Whereas our Nature, Spider-like, turnes our best, and sweetest things to poison, Satan addes his poison too, putting us forward to abuse lawful things: because this both hinders God of his glory in the meanes of our good, and our selves in the end for which God alloweth them. God gives us these things as helps to heaven: but we make them hinderances. His grace puts them in∣to our hands as staves ••o help us in our way, we by our abuse make them clogs to cast us back: He allows us them as spurres to provoke us to cheerfulnesse in his service: we pervert them, and make them as thornes to choak, and hinder us in his service. And well knows Satan, that the best things abused, become evil to him that so useth them. Christ himself shall be a Rock of offence. The Word if it kill not our vices, kills our soules: The Sacraments are rank poison to the unworthy Receiver: He cares not if wealth flow in as waters from a full fountain, so they drown their soules in perdition: and so of the rest.

[ III] Because sins in lawful things are both more ordinary, and lesse discerned, both for the avoiding and preventing, as also for the recovery, and repentance from them. How many natural and indifferent actions doth a man perform in a day, into which creep a number of sins, because men judge themselves free to do as they lust in them, only contenting themselves that they have liberty from God to do the thing, whilest they are unwilling to hear of any of Gods restraints, or impositions in the manner, and fruition of that liberty.

Quest. What instances may be given to shew how men abuse their lawful Liber∣ties with the hazard of their soules?

[ I] Answ. 1. In eating and drinking, which is not only lawful but necessary: yet here Christians offend many wayes.

1. When they eat not their own bread, earned by their lawful labour, 2 Thes. 3.12.

2. When they feed themselves without feare, Jude 12. not as before the Lord.

3. When they corrupt themselves in the creatures, losing sobriety, modestie, chastity, health, and reason.

4. When they never taste the sweetnesse of God in the creature, more then beasts do: nor sanctifie themselves after feasting: as Job did his sons, Job 1.5.

5. When they waste the creatures, not remembring the afflictions of Jos••ph, Amos 6.6.

[ II] In apparel, then which nothing is more necessary decently to cover our na∣kednesse, to fence our bodies from the injury of the weather, and to put us in minde of sin. But what a number of sins do men and women put on with their apparel? And that

First, for the matter, which is not skins as Adams, but stately and costly beyond their rank.

2. For the manner, while they take liberty to disguise themselves in strange attire, and monstrous fashions, shewing no other hidden man of the heart but lightnesse, vanity, wantonnesse, and thraldome, to every new-fangled fashion, for which the Lord threatned to visit the Kings children, Zeph. 1.8.

3. For the measure whilest they passe all bounds of sobrietie, and prodigally

waste more on their backs, then would cloath a number of the poor servants of Jesus Christ.

In recreation: which are both lawful and necessary: yet how do men sin [ III] therein?

1. In respect of the matter, when with the fool, (Prov. 26.18) th••y make a sport of sin: as of Dice, Cards, lascivious Dancing, Playes, Interludes, and all other sports, wherein is neither praise, vertue, nor good report, Phil. 4.8.

2. In respect of the manner, when they turne their vocation into recreation, pouring out their hearts unto pleasure, being lovers of pleasure more then of God, 2 Tim. 3.4. when they waste their precious time in sports, hindring better duties, both in their general and particular callings: dishonouring the sacred Name of God by Oaths, blasphemous cursings, jesting upon the Holy Word of God, jeering his Ministers, Servants, Religion, &c. or when others are hurt by their sports, and gaine by winning their money to their prejudice: or their own estate, as Solomon saith, He that loves pastime shall be a poor man, Prov. 21.17.

In Marriage: what is more necessary for mans comfort, and for the conti∣nuance [ IV] of the World and Church by an holy seed? But many heap up sin by the abuse of this holy Ordinance: Some conceit that they may marry where they list, the sons of God to the daughters of men; forgetting that of the Apostle: Only in the Lord, 1 Cor. 7.39. Joyning themselves with Infidels, Hereticks, and enemies to the true Religion; as did Solomon to the turning away his heart from the Lord. Others use it rather to the stirring up of natural corru∣ptions then to allay them: Some rather to further each other to hell then to heaven, whilest the husband loseth his authority by unthriftinesse, bitternesse, or lightnesse: and the wise shakes off her subjection by fullennesse, and contempt both of his person, and commandments: Others sin more directly when the husband leaves the wife of his youth, and embraceth the bosome of a stranger: or the wife forsakes the guide of her youth, and loves a stranger bet∣ter.

In a mans calling, wherein its lawful and necessary for a man to busie him∣self: [ V] But how many sin herein? either by living in unlawful callings, or beta∣king themselves to no callings: or not being careful to sanctifie their callings, and the duties of them by the Word of God and Prayer: or not retaining hea∣venly affections in their earthly employments: or not sticking to gathet Manna on the Sabbath-dayes, which shall rot between their teeth: or by driving their Trades with as many glossings, lies and oaths, almost as words: or by turning their Trades into Crafts, and Mysteries of Iniquity, getting as much by Deceit and Injustice, as by faire dealing: or by choaking their general calling by their special, scarce allowing any time to Gods service, &c.

In providing for a mans family, which is lawful and necessary, and he that doth [ VI] it not is worse then an Infidel, 1 Tim. 5.8. yet herein many sin by carking cares: not seeking first the Kingdome of God for themselves and theirs, but becoming drudges to the world, and to their children, neglecting to bring them up in the nurture and instruction of the Lord, as they are commanded, Ephes. 6.4.

In company and society with men, which is sweet and necessary, man being [ VII] a sociable creature; but how many sins creep into the use of this mercy? as when men voluntary run into idle and vaine company; associating themselves with swearers, dtunkards, whoremongers, ••tc. when they spend their time in vain, profane, or rotten communication, neither doing nor receiving good, as they might and ought to do.

Quest. What meanes may we use to prevent our abuse of these lawful things?

[ I] Answ. 1. Consider that lawful liberty used to the full extent of it, is exceed∣ing dangerous, and therefore some restraint is necessary. He that will take all the liberty he may, will somtimes take that he ought not: and the more the flesh is pampered, the more the spirit is weakened and foiled.

[ II] Remember who is the Author of all thy libertie in these things, and be sure that whilest thou hast the sweetnesse and comfort of them, he may have the glory of them, Rom. 11.36. Of him, and through him, and to him are all things, to whom be glory for ever, 1 Cor. 10.31. Whether ye eat, or drink or whatsoever you do, do all to the glory of God.

[ III] With the use of natural things, labour to joyne a spiritual, and so whilest we cherish our bodies, we shall also refresh our soules: As in the use of meat, and drink, stir we up our selves to labour for the bread and water of life. In putting on our cloaths, labour to put on Christ, Rom. 13.14. In Marriage, meditate much on that sweet contract between Christ and the soul: and so in the rest. This is an holy Alchimy, that draws Gold out of Lead, Heaven out of Earth, and Grace out of Nature.

[ IV] Consider that the right use of peace and plentie, is to grow up in the feare of God, in peace of Conscience, and in the comforts of the Holy Ghost: So the Church used her rest and peace, Acts 9.31. For where the Lord affords more outward blessings, and with them, more time and meanes to serve him, he looks for the more service from them.

[ V] In our more free and joyful use of Gods good creatures, let us carry holy jealousie over our selves, lest sin creep in, and so we dishonour God: Job, when his sons feasted together, sanctified them, and sac••ificed according to the number of them, saying, It may be my sons have sinned, &c. Job 1.5. Do thou the like, mingle not thy joy with sin, lest it end in wo. Dr. Tailor on the Parable of the Sower, p. 164.

CHAP. II. Questions, and Cases of Conscience about our Acti∣ons, Natural, Civil, Recreative, Religious, &c.

Quest. WHat makes an Action good?

Answ. Every truly commendable and comfortable Action must consist of an absolute integrity of all concurrents, and requisites. For though some mix∣ture of infirmities and imperfections will cleave to the face of the fairest action (an absolute unstained purity being incompatible with mortality) yet every several Ingredient must be attended, and temper•• with its own particular goodnesse, and honesty, and seasonable conformity to the whole, or else the whole action, though right in other respects, is utterly disrobed of all true splendor, acceptation, and grace. Here a little leaven ••oures the whole lump: and the iniquity, defect, and exorbitancy of any one ingredient, denominates the whole action naught.

Quest. What are the Ingredients requisite to make an Action good?

Answ. 1. It must be good in its own nature, and warranted by Gods Word, by which all things must be sanctified to us, 1 Tim. 4.5. Otherwise let the per∣son [ I] be never so pleasing to God, his intentions never so good, his heart never so zealous, the meanes, circumstances, and end never so excellent, yet without this all is naught.

The Object about which the Action is exercised, must be qualified according to the Rules of Religion. As works of charity are sweet sacrifices to God: but [ II] amongst other cautions to season them, the Parties that are to partake of them, are to be singled out with godly discretion: For if we bestow our charity upon a sturdy begger, idle rogue, canting companion, we do not only lose the honour and comfort of our charity, but incur much guilt, &c.

We must look to the matter, else all may be marred. As for instance, the matter of our beneficence must be our own goods got lawfully, else in respect of [ III] divine allowance it will prove an abominable sacrifice.

The person must be pleasing to God, else his best deeds are but beautiful abo∣minations. If the person be not justified by faith, and accepted through [ IV] Christ, all his Actions, natural, civil, recreative, and religious are turned into sin, Prov. 15.8, 9. So in the Pharisee, Luke 18.14.

[ V] The heart must be sincere, else even the noblest duties of Religion are nothing worth. Judas preached and wrought miracles, yet was a desperate hypocrite: See how the Israelites sought God, and enqui••ed early after him, Psal. 78.34 &c. yet because their hearts were not upright God rejected them.

[ VI] The meanes must be good: otherwise let there be never so exact a concur∣rence of all other causes, yet the glory and comfort of the Action is quite da••k∣ned. As, suppose that by a lie thou couldst save thy neighbours life, yea, his soule, yea, the soules of all men upon earth, yet on thy part, all were naught: For we must not do evil that good may come of it, Rom. 3.8.

[ VII] The circumstances must be seasonable: As for example: Private prayer is a duty, but then it must be in a fit place, not in the Synagogues nor corners of the streets: but in a secret place, Mat. 6.5, 6. Meditation of divine things is an excellent duty: but not when the Preacher is praying, &c.

[ VIII] The end must be answerable in goodnesse: In all our undertakings we must have our eye principally at Gods glory: otherwise, let all the duty be carried on never so plausibly in the eyes of men, its no better then the cutting off a dogs neck: Jehu did excellent service▪ by rooting out the idolatrous house of Ahab; and destroying Baals Priests: yet it was but murther in Gods account, Hosea 1.4. because he sought himself, and not Gods glory therein. See Boltons General Directions for a comfortable walking with God, p. 149.

Quest. VVhat things can make a good action to become evil?

[ I] Answ. 1. Impenitency in any sin will staine any action, be it in it self never so good, Isa. 1.13, to 16.

[ II] An evil end will defile a good action: As, to be seen of men, &c. Mat. 6.2, 6.

[ III] Unbelief makes all actions evil: For Heb. 11.6. when we either know not our warrant for it, or believe not Gods acceptation of it.

[ IV] Rashnesse and indiscreti••n marrs good actions, Prov. 19.2. when we have not respect to the circum••ances of well-doing: when good duties are done rude∣ly, &c. whereas we should be wise to do good, Rom. 16.19.

[ V] Unwillingnesse doth the like, when it seems evil to us to serve God, Josh. 24.14, 15. when our works are dead works, Hebr. 9.14. Deuteronomy 28.47.

[ VI] When men bear not their own fruit, do not the duties of their own place, calling, and relations; as when a King will offer sacrifice: or a private person▪ or woman will preach, &c.

[ VII] Confidence in the flesh marrs good actions: when men trust to their own wits, reason, skill, gifts, and do not all in the Name and Strength of Jesus Christ, Col. 3.17. Phil. 3.3.

[ VIII] Inconstancy shames any good action: when we are weary of well-doing, or decline, and go backwards: our righteousnesse being as the morning-dew.

Quest. Can any thing we do be good, when all our righteousnesses are as filthy rags? Isa. 64.6.

Ans. Our works in themselves are not good, but by Gods indulgence assured unto us in the New Covenant they are: where God

1. Accepts the will for the deed: we do well, when we desire and endeavour to do as well as we can.

2. God beholds the work in Christ: and through his intercession passes by the evil that cleaves to our best actions.

3. God regards it, as proceeding from his own spirit in us, who causeth us to do good, and works our works for us: as in Ptayer, Romanes 8.26.

Mr. Byfield on Peter.

CHAP. III. Questions, and Cases of Conscience about Adoption.

Quest. HOw many sorts of sons are there?

Answ. Foure; 1. There is a son by eternal generati∣on: [ I] and so Christ is the Son of God.

2. By Creation; and so Adam, and the Angels are [ II] the sons of God.

3. By natural generation; and so Cain was the son of [ III] Adam.

4. By Adoption: and so Moses was the son of Pharaohs daughter. And [ IV] thus God takes us out of the family of Hell to be his adopted sons.

Quest. How manifold is Adoption?

Answ. Twofold: 1. External, whereby the Lord takes a people by outward Covenant and Dispensation to be his sons: and thus the Jewes were Gods first [ I] borne, Exod. 4.22. and unto them did belong the Adoption, Rom. 9.4, 5. and hence their children were accounted sons, as well as Saints, and holy, 1 Cor. 7.14. Ezek. 16.20, 21. but many fall from this Adoption, as the Jews did.

2. Internal, whereby the Lord out of everlasting love to particular persons in [ II] special, takes them out of the family of Satan, and by internal love, and special account reckons them in the number of sons: making them indeed sons, as well as calling them so. Isaac by special Promise was accounted for the seed, Rom. 9.8.

Quest. How manifold is this internal Adoption?

Answ. Twofold: 1. Adoption begun, 1 John 3.1, 2. Now are we the sons of God, to whom yet the Lord behaves himself for some time, and for some spe∣cial [ I] reasons as unto servants, exercising them with many feares, Gal. 4.1, 2. because some spirits will not be the better for the love of their Father, but the worse, and therefore he is faine to keep an hard hand over them. To others he behaves himself with more special respect, enabling them with more bold∣nesse to cry Abba Father, Rom. 8.15, 16. who are more easily bent to his will by love.

Adoption perfected, when we shall receive all the priviledges of sons, not one excepted, Rom. 8.23. where we are said to wait for the Adoption, the Re∣demption [ II] of our bodies. By the first we are sons, but not seen and known to be such, 1 John 3.1, 2. By the second, we shall be known before all the world to be so.

Quest. VVhat is the manner of Adoption begun here in this world?

[ I] Answ. 1. God loves Jesus Christ with an unspeakable love as his only Son, and our elder brother.

[ II] Hence when we are his sons in Christ, he loves us with the same love as he doth his own son.

[ III] Hence the Lord accounts us sons, Eph. 1.5, 6. His love is not now towards us as to Adam, his Son by Creation: but in loving his own Son imme∣diately, hence he loves us, adopts us, and accounts us his children.

Quest. What are the benefits and comforts that flow to us from hence?

[ I] Answ. If we are sons, then the Lord prizes and esteems us as sons: yea, the poorest, weakest, feeblest believer, is more esteemed by God then all the world, and the glory of it: yea, then all the Kings, and great men in the world, Isa. 43.4, 5, 6. not because they can deserve it, but because he hath freely made them sons.

[ II] If sons, then the Lord will certainly take care of us as of sons, and that both for our outward and temporal estate, that we shall want nothing that is good for us, Mat. 6.31, 32. and if at any time we fall into want, and straits, the Lord intends thereby our eternal good: Hence come all Gods corrections, Deut. 8.5. Heb. 12.8.

[ III] If sons: then he loves us as sons, as a Father doth his son. Indeed, Israel may say, My God hath forsaken, and forgotten me, Isa. 49.14. and yet no mother tenders her child, as the Lord doth his children. Yea, he freely ••hose us to be his sons, and therefore loves us notwithstanding all our sins, Psal. 89.32, 33. If he see Ephraim bemoaning his stubbornnesse, as well as his sicknesse: as Jer. 31.20. God cries out, Is not he my Son?

[ IV] If sons, then are we heires, and co-heires with Christ, Rom. 8.17. sons by nature are all heires, but all sons by Adoption are: We are heires, First, of the Kingdome of glory, 1 Pet. 1.4, 5. Secondly, of all this visible world, 1 Cor. 3.22. not that we have it all in our own hand; it would be too cum∣bersome for us: but we have the use and comfort of it. Thirdly, we are heires of the Promise, Heb. 11.9. and 6.17. whereby the Lord himself comes to be our inheritance and portion for ever.

[ V] If sons, then we have, and ever shall have the spirit of sons, Rom. 8.15, 16. And hereby 1. We shall be enabled to pray to God, who before could not do it, our mouthes being stopt with guilt. 2. To cry Abba, Father, and this spirit witnesseth that we are sons of this Father. 3. Hereby we are led and guided con∣tinually towards our last end: whence it is, that the same sins which harden o∣thers, at last humble us: the same temptations by which others fall, and perish, serve at last to purifie us: Hence our decay in grace, leads us to growth at last: Hence our feares and doubts serve to establish us at last: Our wandrings from God for a time, make us esteem more of the Presence and wayes of God at the last. See Shepherds Sound Believer, p. 277.

[ VI] God will bear with the infirmities of his children, if there be in them a care to please him, with a purpose of not sinning, Mal. 3.17.

Quest. How may we know our Adoption?

Answ. By our resemblance of God, as a natural childe is like his natural father.

Quest. But how may this be known?

[ I] Answ. 1. Examine the life of God in thee, who naturally art dead in sin. The breath of this life is heavenly thoughts, meditations, affections: The A∣ctions 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 com∣munion with God by the Spirit, which is as the soul to the body.

[ II] 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 un∣derstanding 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 [ III] 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 Ado∣ption?

Answ. 1. To walk worthy of our Calling; Be not vassals of Sin and Satan: [ I] 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 [ II] his glory by doing his Will, Mal. 1.6.

Strive to resemble Christ, our elder brother, in all vertues, and holy conver∣sation: [ III] For 1 John 3.2, 3.

Love Gods Word, that we may grow by it in grace and knowledge: Its the [ IV] food whereby our Father feeds us, 1 Pet. 2.2.

Expect afflictions and chastisements from our Father, Heb. 12.7, &c. [ V]

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 its 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 glo∣ry [ I] is it to be son and heire to God, Rom. 8.17. the rather if we respect the ex∣cellency 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. [ II] 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, [ III] 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.

[ IV] 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 Ado∣ption, 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 bold∣nesse, 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 so∣ever 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 Pro∣vidence, 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 world∣ly means faile, Isa. 43.18, 19, 20, 21.

[ V] 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, where∣by he became our brother: yea, we have communion with him in his divine na∣ture, 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. Com∣munion we have with him in grace in this life, and in glory in the life to come.

[ VI] 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 prede∣stinated 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?

[ I] Answ. 1. VVe must have a true justifying faith, John 1.12. as we said be∣fore.

[ II] 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.

[ III] 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 [ IV] 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 [ I] 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. [ II]

Such have the spirit of prayer, Rom. 8.15, 16. [ III]

Such serve God, not out of a slavish fear, but with a filial affection, Isa. [ IV] 56.6.

Such wil love them that hate them, and blesse them that curse them, Luk. 6.35. [ V] 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 [ I] of peace.

They must not revile such as revile them, but rather blesse them, seeing they [ II] are heires of the blessing, 1 Pet. 3.9.

They must live without carefulnesse, knowing that they have a heavenly Fa∣ther [ III] 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. [ IV]

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. [ I] 3.6, 8. for its the Ministry of the Spirit, because by it God offers and commu∣nicates his Spirit, Gal. 3.2.

We must beg this spirit of Adoption of God, Luke 11.13. [ II]

We must open the doores of our hearts that the Spirit may enter, Psal. 24.7. [ III] 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, [ I] 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. [ II] 1 John 3.1.

If we reverence and honour God as our Father, Mal. 1.6. 1 Pet. 1.17. [ III]

If we yield child-like obedience to him, 1 Pet. 1.14. Rom. 8.14. [ IV]

If we are made conformable to the Image of God our Father, and Christ our [ V] 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. [ VI]

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, [ I] 1 Thes. 5.19, 20.

If we do not grieve the Spirit by the filthinesse of sin, Eph. 4.30. [ II]

If we stir it up by our honest endeavours. [ III]

Ames. Cas. Consc.

CHAP. IV. Questions, and Cases about Adoration or Worship.

Quest. WHat is Adoration?

Answ. Its the part of Gods Worship, whereby a man, upon a vile and base esteem of himself, as be∣ing 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 [ I] selves to be meerly nothing.

Exaltation, or advancement of Gods Majesty, above all things in the world. [ II] So Gen. 18.27. Isa. 6.2. Dan. 9.7. Ma••. 15.27.

Quest. How manifold is Adoration?

Answ. Twofold, Religious, or Civil.

Quest. What is religious Adoration?

Answ. Its the Worship of God, in which Religion and Godlinesse is exerci∣sed, expressed, and signified.

Quest. What is to be considered herein?

Answ. The inward intention of the minde, wherein God is conceived [ I] 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, Pre∣server, 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. [ II]

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 Pow∣er [ I] and Government over us.

The Action, or outward gesture of the body, in token that the creature wor∣shipped is endued with excellent gifts, and graced with authority over us. So [ II] 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 Re∣ligious, which is due to him, and to him alone, Mat. 4.10.

Quest. VVhat Caveats are to be remembred herein?

[ I] 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 Tri∣nity, 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.

[ II] To worship God in, at, or before a creature, is superstition and idolatry: and God so worshipped is made an Idol.

Quest. VVhy so?

[ I] Answ. Because he that so worships him, binds his presence, operation and grace to those places, to which God never bound himself, nor his Pre∣sence, &c.

[ II] God hath not appointed Images to be Pledges of these things, eithet by Pro∣mise 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 crea∣ture [ III] in heaven or earth, Deut. 4.16, 17, 18, 19.

Obj••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, Ex∣od. 32.8. yet they are said to worship an Idol.

Obj. God was worshipped before the Ark, and there he promised to hear the pray∣ers 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 [ I] Mat. 15.8, 9. where feare and worship a••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.

[ II] 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.

[ III] Thankfulnesse to God, which shewes it self in two things.

• 1. In acknowledging that our selves and whatsoever we have is Gods, and pro∣ceeds from his blessing alone.
• 2. In consecrating our bodies, soules, callings, labours, and our lives to the ho∣nour and service of God▪

Quest. VVhat Adoration is due to the creatures?

Answ. The creatures are either, 1. Evil spirits. 2. Good Angels. 3. Li∣ving 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 ho∣nour 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 Re∣ligious 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. En∣joyned in the fifth Commandment. So we see in Abraham, G••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. Mor∣decai refused to give it to Haman, Esther 3.2. Kissing the Popes toe is there∣fore 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. I∣mages?

Answ. None at all: For

1. Its 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 I∣mage.

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 gene∣ration between a man and a woman, wherof one at the least is married, or betrothed to another.

Quest. Whether, wh••n the husband or wife commit∣teth Adultery, the bond of Marriage is thereby dissolved?

Answ. No: neither may the nocent, nor inno∣cent 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 ve∣ry 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 mani∣fold 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? Know∣ledge,

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 Adul∣tery?

Answ. Consider that the Adulterer makes himself the member of an har∣lot, 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.

[ II] Consider that Adultery gives a deadly blow to the knot of marriage: Its 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 Solomon the wise to run into idolatry against common sense: and Sampson the strong, though he knew the harlot would betray him, could not forbear.

It will damne men in hell except they repent, 1 Cor. 6.9, 10. No Adulterer shall enter into the Kingdome of God. So 2 Pet. 2.9, 10.

[ IV] Being convinced of the hainousnesse of this sin, in the next place the Mar∣riage-bed must be preserved in all purity. The tentation is strong to fornication, but stronger to Adultery: for the worser a sin is, the stronger is the impulsi∣on of Original lust unto it, and Satan is more eager to draw us to it.

[ V] Labour for an hearty love to thy yoke-fellow, which is a special means to pre∣serve conjugal chastity: Its not the having, but the loving of a yoke-fellow, that keeps us chaste. Hence Prov. 5.19, 20.

[ VI] Keep in with God in other matters: For that man with whom the Lord is angry for other things, shall fall into the hands of a filthy woman, Prov. 22.14. Eccl. 7.26.

[ VII] Married persons must be chaste between themselves: Beware of excesse or de∣fect in the use of the Marriage-bed, 1 Cor. 7.5. There must be quenching, not provoking of lust: Raging lust is a great enemy to love, and will not be content with one. Married persons must avoid also,

1. Words, and talk full of obscenity▪ they must not by words corrupt one anothers chastity, which is worse then corrupting the chastity of a stran∣ger.

What if no body be by, yet God is by.

2. Their eyes must be pure and chaste, else it will follow, that their eyes will be full of Adultery, 2 Pet. 2.14. Adam and Eve made coverings to hide their nakednesse each from other. Modesty is the best Preserver of Nuptial chastity Love doth no unsightly or unseemly thing.

3. The bed must be sanctified and kept undefiled by the Word and Prayer: The Word is a mighty healer of corruptions, to which we must joyne Prayer, or else we relie too much on the Physick. Prayer will keep us that we shall not surfet, and so come to a loathing: Nor fall into a defect: There must be a satisfying and drinking away of our thirst at our own Cisterne, Prov. 5.19. least we han∣ker after a strange fountain. Prayer will keep us from base and abusive dallian∣ces. It will keep the bed undefiled, and encrease love, and mutual affection. See Capell on Temptations p. 386.

[ VIII] Consider how the Lord approveth, and urgeth Matrimonial chastity, 1 Thes. 4.3. This is the Will of God, that ye should abstain from fornication, and every one possesse his vessel in holinesse, &c.

Remember how the Lord interposeth, and challengeth the Covenant between [ IX] persons at their Marriage as made to himself: so as she that forsaketh the guide of her youth, forgetteth the Covenant of her God, Prov. 2.17. yea, he professeth that he narrowly watcheth, and clearly sees when this Covenant is broken. For

Prov. 5.15, 17, 20, 21. this is made the reason of the Precept: The wayes of men are before the eyes of the Lord, though no other eye seeth it.

Remember, the Lord watcheth sinners of this kinde to destroy both their souls [ IX] and bodies, Pro. 5.22. He destroys his own soul: He shall be shut out of the heavenly Hierusalem, Rev. 22.15. and by Gods Law the Adulterer and Adul∣teresse should die, because he would not have the land defiled: nor the guilty person live to be an eye-sore to the innocent. Its worse then theft, Prov. 6.30.31.

Consider further the odiousnesse of this sin. [ X]

1. It directly corrupts the fountain of honest, civil, and godly life, which is the inviolable preservation of Gods Ordinance of Marriage.

2. Its infamous for the Church to be accounted an Assembly of har∣lots,

3. It brings confusion in the Common-wealth to have a bastardly brood inhe∣riting.

4. Its an injury to families to bring in unlawful and usurping heires.

5. All other sins are without the body: this is against the body, 1 Corinth. 6.18.

6. Whereas all other sins may be committed by one party, this winds in two into the sin: So that if one party repent, the other may not, which will be a great burden to the Penitent whilest he lives.

7. Its an high sin against the price of Christs blood, wherewith their bodies were bought to be members of Christ, that by this sin are made members of an harlot.

8. The curse of God follows this sin: 1. In the soul of the sinner, Hebr. 13.4. Whoremongers and Adulterers God will judge. 2. In his body, Prov. 5.11. He shall mourn, having consumed his flesh and his body. 3. In his Name Prov. 5.9. which precious thing is irrecoverably lost. 4. In his estate, It brings him to a morsel of bread. Pro. 6.26. Its a fire that consumes all his substance, Job 31.12. As we see in the Prodigal. 5. In his bastard-brood: we never reade of any that came to good besides Jephthah.

Quest. By what means may we preserve our chastity?

Answ. Get a pure heart, because out of it issue Adulteries, Mat. 15.19. Let thy soul become a pure Spouse of Christ, love him, and cleave to him, this [ I] is a good beginning.

Preserve in thy soul the feare of God, Eccl. 7.26. He that is good before God shall be preserved, Prov. 2.10, 16. Consider Gods Presence, who sees thee. [ II]

Get an hearty love to thy wife, Prov. 5.19, 20.

Avoid occasions of wantonnesse; As 1. Idlenesse: one of Sodoms sins: stand∣ing [ III] waters putrifie. 2. Intemperance and delicacie in meat and drink: the more [ IV] the fuel, the greater the flame; especially avoid wine and strong drink, for they are mockers. Avoid intemperance in sleep and apparel: Let thy diet be sober, and sleep moderate. 3. Avoid the company and sight of persons, that may be∣come snares: as Joseph avoided his Mystresses presence: Death oft enters by the windows of the eyes: Beware of amarous books, pictures, speeches, &c. 5. Use all good means appointed by God for this purpose; As first, resist lustful thoughts at first, and exercise thy mind in holy thoughts. Secondly, consider thy calling of a Christian, and remember that thereby thou art called to holinesse. 3. That the pleasure of sin is short, but the gnawing of a guilty conscience durable. 4. Apply the sword of the Spirit, the Word of God against it, which is a sharp two-edged sword, &c. 5. Fly to God by prayer; make thy case known to him, and crave his assistance. See Dr. Tailor on Titus p. 386.

CHAP. VI. Questions, and Cases of Conscience about Affections, or Passions.

Quest. HOw many sorts or kindes of Affections be there?

Answ. Two. 1. Sensual. 2. Intellectual, or Rational.

Quest. What are sensual Affections?

Answ. They are such as belong to the sensual ap∣petite: are sented in the body for the instruments of them; and are suited to the body for the obiects and ends of them, and are guided by the phancie, and are common with us to beasts: The objects of them are sensible things, as meats, drinks, marriage, recreations, &c. A natural or bodily good to be ob∣tained, or evil to be avoided.

Quest. How may it appear that these sensitive Affections are not to be abandon∣ed, 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 to∣wards [ I] his friend in misery: and a mother to be grieved when she sees her chil∣dren in pain or torment. Its 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, [ II] 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 [ III] Fortitude is a vertue, by means whereof we moderate excessive fear, and immo∣derate 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 [ IV] then suffer the sensitive Appetite to act according to its inclination; yet mode∣rating 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 go∣vern them by the rule of Reason.

[ V] 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?

[ I] 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.

[ II] 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 ex∣perience 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.

[ III] 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?

[ I] Answ. Because they are conversant about spiritual, coelestial, yea, eternal objects: as of God, Christ, Heaven, &c. Col. 3.2. of which the sensitive appe∣tite is uncapable.

They remain in the soul when its separated from the body: the Saints carry [ II] 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.

[ III] 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 Conversi∣on 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.

[ IV] 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 impart∣ed 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?

[ I] 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 [ I] 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 Rea∣son.

Passions seduce the Will: because the Understanding being the eye and dire∣ctor [ II] of the Will, which of it self being blinde, and without knowledge, fol∣loweth 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: [ III] 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 ••oy to great grief.

3. Passion is unsatiable, Covetousnesse encreaseth as riches encrease.

4. Inordinate Passions either prevent Reason, or are stirred up by a corrupt judgement, and therefore neither observe time nor place; but upon every oc∣casion would be leaping into action, importuning execution: yea, somtimes many greedy passions crowd in altogether, every one being more earnest then o∣ther to be satisfied: so that to content them all, is impossible; to content none is intolerable: to prosecute one, and abandon the rest, is to carry so many hun∣gry vipers continually gnawing upon our soules.

5. There are none that follow the streams of their Passions, but expect and believe at last to get full rest and content to their appetites, which yet in the e∣vent is altogether impossible: for they keep neither sense, order, nor mea∣sure.

6. Inordinate passion it self is an extream tortute and vexation; God ha∣ving so ordained that they which will give way to them, should feel the burden of them: Thus anger, envie, pride, &c. more disquiet them that entertain them, then they can hurt any other man.

Rashnesse, Inconstancy, Craftinesse, are the companions of inordinate Pas∣sions. [ IV] The resolutions and determinations of the passionate are unripe, and inconsiderate: they are also inconstant, changing from those purposes, that they had prudently resolved upon in the calme of their Passions: and yet Pas∣sions breed craft, enforcing the minde to finde out new wayes and meanes for performance of what is affected.

Inordinate passions are hurtful to the body, impaire health, breed humours, [ V] nourish diseases, and shorten life.

Secondly, the second sort of Reasons, to shew that Affections should be rightly ordered are taken from the consideration of the profit, and benefit of

well-guided affections. For, 1. They rather serve as instruments of vertue, then foment vice: and as an occasion of victory, then a cause of foil. Christ, in whom were no inordinate affections, had his soul heavy even unto death, Mat. 26.38.

2. The Scriptures exhort us to love, fear, joy, &c. therefore it were blasphe∣mous to say that these Passions are absolutely evil.

3. If the motions of our Wills be vertuous, being guided by Gods Word and Prudence, if then the Passions concurre with the Will, vertuous actions are per∣formed with much more ease and delight.

Quest. How may we know to what Passions our soules are most enclined?

[ I] Answ. By our company that we most delight in: Like affecteth like; meet∣ings and manners for the most part sympathize together.

[ II] By our thoughts and words: If we desire to be praised, or insinuate our own praise, its a signe we are proud. &c. For the Minde thinks, and the tongue will speak according to the Passions of the heart.

[ III] Get a discreet friend to admonish us of our Passions, when we erre from the paths of vertue: for self-love blinds us, and others may see that by us, which we cannot see by our selves.

[ IV] God somtimes suffers our enemies to discover, and upbraid us with our Pas∣sions, whilest they pry into our actions more narrowlie then we our selves doe.

[ V] Long experience conduceth much to discover our inclinations of Minde, as well as the temperature of our bodies.

Quest. By what degrees are the affections wrought on?

Answ. By nine degrees: In the five first, a carnal man may have his affecti∣ons wrought on, and in the last foure of them he cannot. As,

[ I] When they are so far wrought on that the heart is enticed, and allured much by them. So the eloquent Ministers at Corinth wrought on the Affections of the Hearers that they flockt after them. Paul durst not so preach, 1 Cor. 2.4.

When the Affections are so wrought on, that the heart is somewhat touched [ II] therewith. Thus God turned the Affections of the Israelites to Saul, 1 Sam. 10.26. As a Needle touched with a Loadstone, turnes it self to the North: So a wicked mans Affections may be touched by the Word.

When Affections are so wrought on, that the heart is somewhat bowed there∣by: [ III] So David bowed the hearts of the men of Judah, as of one man, 2 Sam. 19.14.

[ IV] When they are so wrought on, that the heart is stollen away by them: Thus Absalom stole away the hearts of all Israel, 2 Sam. 15.6.

[ V] When they are so far wrought on, that the heart is enflamed by them. Thus Cities of Refuge were appointed, lest the Avenger of blood pursue the Slayer, whilest his heart was hot, i. e. whilest he was in a Passion, Deut. 19.6. So Saul had a great zeal to Gods Church, 2 Sam. 21.2. Jehu was zealous for God, 2 Kings 10.16.

[ VI] When they are so far wrought on that the heart is quite overturned from what it was before. So Lam. 1.20. Behold, (Oh Lord) for I am in distresse, my bowels are troubled, my heart is turned within me, &c. viz. with grief for their sins.

[ VII] When they are so far wrought on, that the heart is engaged for God. As a wo∣man engageth her heart to him whom she will make her husband, Jer. 30.21. VVho is he that engageth his heart to approach unto me?

[ VIII] When they are so far wrought on that the heart is glued to a thing by them. So was Davids, Psalme 119.31. I have stuck unto thy Testimonies.

[ IX] When they are so far wrought on, that the heart is quite given up to the thing

that it affects. Thus Solomon gave his heart to seek wisdome, Eccl. 1.13. No wicked man can have his affections thus wrought on, yet his affections may be raised a good way towards Christ. For,

1. By the sparks of right Reason, naturally implanted by God in the heart, he may so regulate his affections that he may be chaste, sober, kinde, liberal, just, patient, &c. and to observe the things contained in the Law.

2. Their knowledge by the Word may raise up their affections exceedingly: Knowledge may awe the heart with feare that it go not against its own know∣ledge: Herod feared, Mark 6.20. and did many things.

3. God may quicken their knowledge and conscience, and tell them the hor∣rour of their sins, which may raise up their affections many steps higher, to mourn and be sorry for their sins: As in Ahab, 1 Kings 21.27. He rent his clothes, fasted, and went softly.

4. They may have a deep sense and horrour for their estate: they may be a∣fraid to be damned, and of Gods judgements, which may make them weep, and sigh, and groan. So Mal. 2.13. They covered the Altar of God with tears, with weeping, and crying out; and yet were hypocrites.

5. Self-love may winde up their affections yet higher: For when a man knows that he cannot be saved unlesse he doth thus and thus; Oh how affectionate may he be to do it that he may be saved. For,

• 1. He may be loth to commit sin: He may wish affectionately to leave it. He may use some means to leave it. As Darius did to have deliveted Daniel from the Lions Den, Dan. 6.14. and Pilate to deliver Christ.
• 2. He may vomit up his dear sins, and be sorry that other men should com∣mit them. So Micha confessed the silver that he had stolne, and profer∣ed 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 perse∣cution 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 [ I] strongly wrought on when they would have pulled out their eyes for Paul, but they were not kindly wrought on. Its 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 [ II] with judgement, the heart must first be wrought on, and the spirit moved be∣fore the affections can be judiciously wrought on.

They are not wrought on regularly: He is affected with feare; but its with [ III] 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 good∣nesse.

They are not wrought on universally: Some affections are wrought on, but [ IV] not all: Some sins he grieves under, some he rejoyceth in: Some command∣ments 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 [ I] much as them. A carnal man may be much affected with Christ, but there is something that he affects more.

[ II] He that affects grace aright, cannot but expresse it: He can as easily car∣ry 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.

[ III] He that affects it aright, if he be never so little interrupted, he is troubled: Its like the stopping of a water-course that causeth it to swell, &c. Cam. 5.8. Tell him I am sick of love.

[ IV] 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 Aff••ctions set right?

[ I] 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.

[ II] 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 va∣nities be in favour with thy heart, Christ can have no command there, no fur∣ther 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?

[ III] 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 re∣concileable to God?

[ IV] 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 a••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 de∣light 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 [ V] 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 [ VI] 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 poi∣son: 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 there∣fore ••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 [ VII] 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 not away sadnesse, but makes us mourn for our deadnesse, bar∣rennesse, &c. Gratia non tollit sed attollit naturam: It takes not away nature, but lifts it up. Therefore Saint Paul calls our affections members, Rom. 6.19. Because by them grace worketh.

Affections are arguments what we are: As our affections are, so are our soules. The goodnesse or vainnesse of our affections shew that we are godly, [ VIII] or ungodly men. Affectus virum indicat. Our affections, shew what we are.

Quest. How may it be proved that affections in themselves are not sin∣full?

Answ. Because Adam and Eve had affections in innocency, who were created without sin. [ I]

Christ took our affections upon him, which if they were sinful he could not have done. He rejoyced, Luke 10.21. He sorrowed, Mat. 26.38. He [ II] was angry, Mar. 3.5. He desired, Luke 22.15.

God commands us to be angry, Eph. 4.26. and to mourne, Joel 2.12. to feare, Luke 12.5. to be ashamed, Jer. 3.3. which if they were sinful in [ III] themselves, he could not do. Yea, its a great blessing that we have affe∣ctions. For,

1. Had we no affections, we should be like stocks and senselesse stones; as is implied, Lam. 1.12. q. d. Are you such blocks that ye are not at all affected with my sorrowes, therefore its reckoned as a symptome of a desperately har∣dened heart, not to be affected with any thing.

2. Were it not for affections nature would be idle and lazie: For they are as winde to the sailes of a ship, as wheels to a Chariot: Hence Psal. 119.32. I will run the way of thy Commandments, when thou shalt enlarge my heart, i. e. my affections. Though a mans reason tells him, that he is bound to re∣pent, to be godly, to obey, &c. yet if he hath no affections thereto, he can∣not move towards them. Hence Cant. 1.4. Draw me, viz. by the affections of love, and I will run after thee. Affections are whetstones to good. Hast thou love? Its a whetstone to obedience. Hast thou grief? Its a whetstone to repentance. Hast thou anger? Its a whetstone to zeale, &c.

3. Affections are good channels for grace to run in. Art thou covetous and full of desires? Its easier for thee to covet the better things. Art thou cholerick? Its a fit channel for thy zeal for Gods glory to run in. Art thou melancholy? Its a fit channel for repentance to run in. Art thou fearful? Its a fit channel for the fear of God and his judgements to run in, &c. Jeremy was of a sad constitution, and see what advantage he made of it. Jer. 9.1. Oh that my head were waters, &c.

Quest. How are unmortified Passions to be subdued?

[ I] Answ. To bridle unlawful pleasures its good to accustome our selves to ab∣stain from lawful: He shall not fall in things unlawful, that warily restrains himself somtimes in things lawful. As if a man be given to drunkennesse, he shall the easilier overcome it, if he abstain from strong drink when he might use it. If a man be prone to pride, its best for him not to go so fine as he might do. He that takes his liberty in all things that are lawful, will quickly be a slave to his lusts. Hence 1 Cor. 6.12. All things are lawful, but all things ••re not expe∣dient, &c.

[ II] Fly the occasions which may incense the Passions whereunto we are encli∣ned: Occasions and opportunities oft make thieves: The Nazarite: to pre∣vent drunkennesse must drink no Wine, nor eat Grapes or Raisins, lest thereby they should be tempted to drink Wine, Numb. 6.1. &c.

[ III] When a vehement and rebellious motion assaults us, when we are almost yielding consent to it, then we should turne the force of our soul with our ut∣most endeavour to the contrary good: For as in Warre, the valiantest souldiers are best tried in the greatest encounters; So in the most vehement passions, the resolutest mindes are best proved. This ennobled Josephs chastity: Jobs pati∣ence: Abrahams faith, &c.

[ IV] Resist Passions at the beginning Principiis obsta, &c. Cure the wound whilest its green: Take Physick before the disease be rooted. As he that will be rid of an ill guest, the worser that he entertaines him, the sooner he will be gone.

[ V] To mortifie passions we must chasten the body: For he that pampers his body, feeds his enemy; and he that feeds it with dainties, will finde it rebelli∣ous, 1 Cor. 9.27. I keep under my body, and bring it into subjection, &c. He that would quell his passions whilest he pampers his body, is like him who would quench a fire by adding more fewel to it.

[ VI] We must arm our selves with a resolute VVill, and endeavour to attain to this perfect Government of a mans self: from whence will follow a diligent exercise of mortification: and such a man will be daily importunate with God by prayer for grace, to overcome his rebellious nature, and resist tentations, &c. For which end we should consider, that the pleasure which our Passions yield is short, wherefore its better for us to crosse them a while, and so winne a Crown of glory, then to please them for a moment, and to be condemned to Hell for ever.

[ VII] When passions are most vehement, humble thy self with shame and sorrow before God; seek for succour from Heaven: flie under the wings of Christ: beat at M••rcies Gate by the Prayer of Faith, and crave Grace to overcome them. Open thy sores to this good Samaritane, and he will poure wine and oyle into them: and so thy passions will melt, and fall away as clouds before the Sun.

[ VIII] By serious Meditation of the Death and Resurrection of Christ, we must work our hearts into the similitude of him, that his vertues may be stamped upon our souls. The healing vertue of Christs death applied to our hearts will heal our affections, and conform them to their first integrity.

Quest. How may affections be divided?

Answ. Into two kindes. First, some embrace their Object, as Love, Joy, [ I] Desire, &c.

Secondly, others shun and decline them, as Hatred, Fear, &c.

[ II] Quest. Wherein consists the sanctified exercise of those affections that embrace, or prosecute their Object.

Answ. In this, that they move to all good soundly, orderly, in fit season, [ I] and constantly at the command of a lively and well-rooted faith.

Quest. What Reasons may move us to affect that that is good?

Answ. By the Law of nature imprinted in our hearts, like a Lanthorn to [ I] direct us continually in the night of this miserable life.

In a well-ordered Common-wealth, vertuous men are exalted, therefore [ II] the desire of credit and reputation should quicken us unto vertue.

The consideration of the decayes of our body, and the approach of death [ III] should move us to lead a vertuous life.

By vertue we acquire peace, and tranquillity of minde, and a quiet and se∣rene [ IV] conscience.

Christ was nailed to the Crosse to draw us to vertue; He was crucified to [ V] kill sinne in us, and he rose again to quicken us to newnesse of life.

The internal Gifts of God, the Armour of Faith and Charity, with other [ VI] Graces wrought in us by the Holy Ghost, are to fortifie us against vice, and to en∣able us to a vertuous life.

All the good motions from God tend to perswade us to vertue, and to dis∣swade [ VII] us from vice.

God therefore gives us so many Teachers and Preachers to keep us from sin, [ VIII] and to allure us to Godlinesse.

The Scriptures were written, as letters of love from God, to invite us to ver∣tue, [ IX] and dehort us from vice.

The Sacraments (those Seales of the Covenant) were instituted for the [ X] spiritual refreshing, and watering of our soules, to the encrease of vertue in us.

God in infinite mercy besides his Word, hath given us the examples of god∣ly [ XI] and vertuous men, but especially of Christ himself, to draw us to the imita∣tion of their vertues.

By vertue of the Communion of Saints, we enjoy the prayers of all the faith∣ful, [ XII] who continually beg this mercy for us.

God, by his continual Providence, doth watch over us for our good, to su∣stain [ XIII] our weaknesse, to raise us when we fall, to direct us when we erre, to suc∣cour us in our wants, to mitigate the tempests of tentations, and to moderate the waves of wicked occasions.

Vertue of it self, if neither reward had been promised, nor judgments threat∣ned, [ XIV] because of her internal beauty, grace and excellency, might move us to love and follow her.

Remember the rare and precious Promises that are made to those that follow [ XV] after righteousnesse.

Quest. Is it not mercenary to yield obedience to God upon hope of re∣ward?

Answ. No: for if the Lord use such meanes and motives to quicken us in Heavens way, its not mercenary but lawful to make use of them for that end, So John 3.16, 18. Rom. 2.7. Heb. 11.26.

Quest. Wherein stands the sanctified exercise of those affections that flie from their object?

Answ. In that they shun all evil soundly, orderly, and constantly, according to the direction of Gods Word.

Quest. What Reasons may induce us to shun that which is evil?

Answ. The remorse and pangs of conscience in the very act of sinning, may [ I] deter us from it.

The infamy and disgrace which attends wickednesse: For no man can truly [ II] love a vicious man.

All well-governed Common-wealths appoint punishments for vices to root [ III] them out.

[ IV] By sin we deface Gods Image in us, and so are injurious not only to our selves, but to God, our Father and King.

[ V] Vicious persons profane their bodies and soules, the Temples of the Holy Ghost, whom they put forth of his just possession by their wickednesse.

[ VI] The dreadful judgments threatned in Scripture, and inflicted for sin, should deter us from it: It cast Adam out of Paradise: drowned the old world; cast the Angels out of Heaven, &c. But especially the bitter suffering of our cru∣cified Saviour in soul and body are the monuments of sin, and memorials of our wicked life.

[ VII] The extream wrong we offer to God by it, transgressing his Law, perverting his order, injuring his infinite goodnesse, despising his Majesty, and sh••wing our selves ungrateful for his love, should above all disswade us from sin.

[ VIII] By vice our soules are spoiled of their riches, their most precious robes, and heavenly attire, are made the very dens of devils, and therefore we should a∣void it.

[ IX] No day nor hour passeth, wherein appear not some silent Sermons to per∣swade us to avoid sin, and follow goodnesse. As sicknesses, plagues, pains, disea∣ses, &c. and death of others shew us what is the wages of sin.

[ X] By sin we abuse Gods mercies to his great dishonour: Like ungrateful deb••ois who oppose their Creditors with their own goods. By it we abuse our soules and bodies with all the powers and parts which we have received from God, by making them instruments of his dishonour.

All creatures made by God for our use, exclaim against a vitious life: the [ XI] Sun gives light to works of light, and not of darknesse, &c.

[ XII] The exquisite and eternal torments of Hell, and the losse of the beatifical vi∣sion should warne us to flie from sin, and pursue good.

Quest. But is it not servile to foregoe sinne for fear of punishment?

Answ. The Scripture commands the godly to fear him that is able to cast both soul and body into hell, Mat. 10.••8. Heb. 4.1. and 2.3. and 10.26. Feare of eternal wrath, as it makes men avoid sinne, may well stand with con∣fident assurance of eternal happinesse, and final perseverance.

Quest. May the state of our soul be discerned by our affections?

[ I] Answ. Yea: we may know our estate to be good, by our embracing of good things, by our joy and delight in them, and by our wonderment at them: As, Oh, how I love thy Law! Psal. 119.97. One day in thy Courts, is better th••n a thousand elsewher••, Psal. 84.10. Oh the depth of his Mercy, Rom. 11.33. One thing have I desired of the Lord, and I will desire it, &c. Psal. 27.4. when the soul stands in admiration of God and good things; ready to welcom Christ and heavenly things, and in comparison thereof to count all but dung, &c. A man is then in a good estate, when hearing of the excellency of heavenly things, he is exceedingly affected therewith, and gives them a room in his heart.

[ II] It shewes our faith to be true: For where there is true faith, there is alwayes love, joy and delight in the things believed: and on the contrary, deadnesse in affections, discovers Atheism and Unbelief in the heart.

Quest▪ How happens it then, that Gods children sometimes, even when their judgements are convinced, yet finde their affections so flat, crying out: Alas! that I should believe such happinesse as heaven, such glory, and yet should have my affections no more stirred in me? Can I be a childe of God?

Answ. Sometimes the Judgement may be convinced, and yet the affections [ I] not so quick,

1. Because there may be some division at the same time, as some present crosse, or some present thing lawfully loved that may take up our affections at that time.

Gods children are sometimes deceived in judging of their affections, but when opposition comes, then they are discovered: As for want of stirring up the grace [ II] of God in themselves, or for want of good means: or by bodily indisposition their affections may seeme dull: But let religion be disgraced, or opposed any way, and then you shall finde that their affections are deeply rooted towards hea∣venly things: but they appeared not before, because there was no oppositi∣on. [ III]

This is a certain rule, that a mans affections are as his perswasion is, and his perwasions as his ••ight is. As he hath a heavenly light, discovering heavenly things, so is his perswasion of a better state then the world can yeild: and answerable to his perswasion so is his soul raised up to delight in the best things.

Quest. What rules are to be observed for the better goverment of our affecti∣ons. [ I]

Answ. They must be guided by the word of God: If they have not this rule to guid them, they will wander out of the right way: These are good Servants but bad Masters. They must not run till Reason bid them goe. They are the feet of the soul, now the eye must guide the foot or else it will goe it knows not whi∣ther. Hereby affections are directed to right Objects, to love what should be loved, and to hate what should be hated: as Christ directs. Luke 12.3, 4, 5. and so Col. 3.2. 1. Pet. 2.2. 1. John. 2.15. Affections misplaced are like mem∣bers out of joynt which will one day cause paine. [ II]

Moderate affections, and keep them with in due bounds. Proportion them to their objects in measure more or less according to the kinde and degree of good, or evill wherein they are to be ruled by judgement. Grieve for the greatest evils most wherein God is dishonored, grieve for afflictions less which are less-evills. So for joy; Luk 10.20. Psa. 41. & 16.3. [ I]

Quest. Why should the affections be thus kept within their bounds.

Answ. Because whilst affections are kept within bounds, they are kept in order, every affection keeps his place, like soldiers in their ranks: but when they break their bounds, they break their bancks like a swelling wa∣ter. [ II]

Whilest they are kept within bounds they are kept in vse, ate helpful one to another, and obedient to reason, otherwise they hurt and devoure one another; as excessive grief devoures joy. &c when they exceed they make themselves un∣useful, and the man in whom they are, unfit either for the service of God, or man. yea they captivate reason, and draw us to doe things both contrary to judg∣ment and conscience.

Whilest they are kept within bounds they are kept in credit and esteem: but [ II] it is their shame to fall into extreams: To be much affected with small, and trivi∣all matters is great levity, to be little affected with great matters is stupidity. To have our affections deffective in spirituall things, and excessive in temporall ar∣gues an ill goverment of the soul▪ we see the contrary. Cant. 5.8.2. Cor. 5.13.14 Exod, 32.19.

Quest. How may these immoderate affections be prevented? or cur∣ed? [ I]

Answ. Forsee by prudence such things before they come which may prove great Provocations to our selves of joy, Grief, Anger, Fear, &c. and set bounds to them in our resolutions before hand how much we will be affected with them when they com to pass, and noe more. [ II]

Set up a Master affection in your hearts to rule all the rest, and keep them in awe, in order, and in measure, and let that be the holy fear of God▪ that your hearts may not dare to love any Creature overmuch, nor to grieve for any worldly loss too much. &c. and that because you fear God, who will reward and punish your af∣fections as well as actions.

[ II] When affections grow exorbitant, turne the streams of them into other Chanels wherein they may flow without prejudice to your souls, as Phisicians open a vein to divert the course of blood! As when you are angry overmuch at persons, or things, turne it against sin &c.

[ III] When one Affection is predominate, set an other to Check it, and tame it, as immoderate love by hatred of sin: excess in anger by shame and grief for it; O•• grief for temporalls by joy for spiritualls &c.

* 1.1Command affections so as to have them at your beck to make them come and goe when you bid them. For Prov 16.32. He is better than he that takes a City. Contrarily Pro. 25.18. Hence 1 Cor▪ 7, 30.31. Psa. 131.2.

To this end pray to God for stren••th: For to command our affections requires power as well as Skill. Eph. 3.10. Psa: 38.2. The weaker the person is in his un∣derstanding and parts, the stronger are his passions: and as Persons grow weak, their passions grow strong: the minde may out-reason affections, but strength must over-master them.

[ VI] Purg affections from all sinfull mixtures that rhey may be full of themselves & empty of all things that are heterogeniall to them: as

1 From mixtures of the flesh: as of spirituall, and carnall together: Hence, 1 Pet. 1.22. see that yee love one another with a pure heart &c.

2 Purge them from mixtures of self, as the people followed Christ, not for himself but for the loaves.

3 From mixtures of deceit: as of abundance of shew of affections, when there is little reality: as those hearers: Ezek. 33.31. Hence: Rom. 12.9. Let love be without ••ssimulation.

4 From all mixtures of corruption: As your zeale from passions, and bitterness; your anger from revenge: your joyes from levity &c.

4 Suit your affections to Gods Ordinances, and Providences: to Gods words, & [ V] works: to your conditions, and occasions: when the word threatens, tremble, when it speaks comfort, rejoyce. For this end God gives us variety of affections to an∣swer the diversity of his dealings: Contrary. Luke 7.32. &c.

The administrations of Gods providence call for suitable affections: as Jsa. 22.12. In that day did the Lord God call to mourning: &c. yea we should suit our af∣fections to the conditions of others Rom. 12.15. To weep with them that weep &c. So Psa, 17.1.6. Neh. 1.4. Psa. 119▪ 136. we should mourne for the sins of the times Ezek. 94. Jsa. 57.1.

Yea they should be suitable in degree: Great sins, or calamities call for great sorrow: great salvations for great joy &c. For which end.

1 We must sanctifie God in our hearts, and make him our feare, joy, hope &c.

2 To be affected contrary to our condition, or Gods dispensations makes a discord in Gods ears, and pulls downe judgement. Isa. 22.12.13.14. Amos 6.4. &c.

3. To be affected with things as God would haue us, is a means to make that good use of them God intends us by them.

Mingle affections, not onely to allay, and moderate them, but to corrobo∣rate [ VI] and make them mutually helpfull one to another: So with joy for your own Prosperity, mingle grief for others adversity; joy not allayed with sorrow is mad∣ness: with grief for afflictions mingle joy for comforts: with fear of evil, mingle hope in God: with love to the persons of others mingle hatred of their vices, and that,

1 Because, this will keep the heart whole, and entire, and prevent heart divisions, when the affections goe hand in hand, and flow together in one chanell.

2. It will the better vnite their forces, and make them more strong: what is spoken of persons, is true of affections: Eccles. 4.9. &c. Two are better then one, &c.

Seventhly, Spiritualize affections▪ as 1. Sorrow for affliction into sorrow for sin;* 1.2 turn worldly sorow into godly sorrow. So your delight in the creatures to promote your joy in the Lord, and in communion with Christ, and in holy duties: your hopes of favours from men to raise expectation of spiritual blessing from God: your fear of man into an awfull dread of God, Isa. 51.12.

Eighthly, Root and encrease good affections in you, as Eph. 3.17. and that [ VIII]

1. Because, when they are rooted in the heart they will be durable, and mould us into their likenesse: else they will be but flashes, and bear no fruit, as R••v. 2.4. Gal. 4.15. John 5.35.

2. Cherish holy affections, and blow them up from a smoke to a flame, by the bellowes of prayer, and fewel of the Word, 1 Thes. 4.9, 10.

Ninthly, Distinguish affections, and act them. [ IX]

1. Distinguish them by the Objects about which they converse, and by the Roots from whence they grow, and by the heads to which they rise.

1. The Objects about which affections are conversant, are either good or e∣vil, as apprehended so by the understanding: As when the understanding apprehends a thing to be good, the affections embrace it with love, Cant. 5.2, 5, 6. and this good is either present, and then we rejoyce in it: or absent, and then we desire it; If it be improbable to be attained, then we fear; If impossible, then we despair: If obstructed, it stirres up anger.

If the evil be future, we fear it, &c.

2. The Roots from whence the affections grow, are love or hatred. All the affections which arise from the apprehension of good grow from love: As desire is love in motion: the continual sallies of love: Delight is love acquiescing in the possession of it; Fear is love in awe of the beloved: Hope is love in expectation: Zeal is love in a flame.

All the affections which arise from the apprehension of evil, grow from ha∣tred.

3. The heads to which they arise, and are referred: Thus all the affections which are conversant about good, have some delight in them, as Love, De∣sire, Hope. All that are conversant about evil have some grief mingled with them: as Hatred, Fear, Repentance, Anger.

2. Act them according to the nature of them. For,

Affections are the first principles, or movers of actions, and action is the end or proper work of affections.

To act affections consider why God hath placed them in the soul, and act them accordingly: Concerning which see each particular affection under their proper heads.

Tenthly, try affections whether they be true or false, real or counterfeit;* 1.3 and that

1. By their properties. 1. Are they set upon right objects? as to love, de∣sire, delight in, and hope for God and good only. To hate, feare, flie, and mourn for, and be angry with that which is evil.

1. Are they sincere for their acts and ends? Are their acts real or feigned? as Mar. 12.30. 1 John 3.18. Do you hate and mourn for sin really? Do ye prefer God and his glory before self? Do ye prefer publick good be∣fore private?

2. Are they sincere for their ends? Do we affect goodnesse for goodnesse-sake? and God, his Word, Servants, &c. for the goodnesse that is in them? Do we hate evil for evils sake? Do we affect spiritual things for spiritual ends? Do we desire gifts and graces to glorifie God, subdue cor∣ruptions, &c?

3. Are they moderate? Do you keep them within bounds? Are you fearful of exceeding in them?

4. Are they seasonable for time and occasion? then they are good fruit, Psal. 1.3. unseasonable affections are like Snow in Summer, or Raine in Harvest.

5. Are they constant in their course? not sudden flashes, or fleeting motions, stirred up by fits, or upon extraordinary occasions, but the constant pulls of our soul.

6. Are they unchangeable and invincible in their bent? Can nothing take of our affections for God and goodnesse? our hatred and mourning for sin? our delight in Gods Ordinances, and Duties? &c. Unchangeable love is true love: Such is Gods to us: and invincible hatred against sin is right ha∣tred, John 13.1. Jer. 31.3.

2. Try them by their effects?

First, do they draw us nearer to God, Christ, Heaven, to walk with him, and wait on him for grace and strength? Do they further our Communion with God, and conformity to him.

Secondly, do your affections prepare you to holy duties, put you forward to them, in them, and further your obedience as the wheeles and sailes of your soul?

Thirdly, do they help you in eschewing and overcoming evil, as well as in the obtaining good? Do they turne you from, and set you against evil, so that you dare not sin, because you hate it, and feare God?

But on the contrary, if your affections,

1. Disturb Reason and hinder it, or cause you to call good evil, or evil good, or to stand in defence of evil, as Jonah did of his passion, Jonah 4.9. I do well to be angry, &c.

2. Draw you away from God to go a whoring after vanity.

3. If they indispose you to duties, take off your edge to them, or put you out of frame for them, as Exod. 6.9. 1 Pet. 3.7.

4. If they disquiet your souls, trouble and unsettle them, and cause a tempest in them, as grief did in David, Psal. 42.11. So Act. 16.27. Gen. 30.1.

5. If they put the body into a languishing condition, as Amons love, or lust rather did him, 2 Sam. 13.4.

6. If your affections misguide tongue, or hand, as passion did Moses tongue, Psal. 106.33. Jeroboams hand, 1 Kings 13.4. they are not right.

Quest. Why should we try our affections?

Answ. First, Because they are the pulse of the soul, and by the temper of them [ I] the state of the soul may be discerned.

Secondly, Because there is much deceit in them: For a great part of the hearts [ II] deceitfulnesse, lies in the cheats of the affections.

Quest. Why should we so diligently govern our affections?

Answ. First, Because such as the affections are, such is the man: Good affections [ I] are good treasure hid in the heart, which makes the Owner a good man. God accounts a man according to his affections, and describes him by them as he did Job, ch. 1.1. And so Ps. 112.1. Deut. 5.29.

Secondly, God accepts our persons and services according to our affections: As [ II] Abrahams willingnesse to sacrifice Isaac, Gen. 22.16, 17. and Davids to build him an house, 1 King. 8.18. 2 Sam. 7.11. For 2 Cor. 8.12. It is accepted if there be a willing minde, &c. 2 Cor. 9.7. So Eph. 6.7, 8. Col. 3.2••, 24. Yea, God is much taken with his peoples affections, 1 Cor. 8.3. Cant. 4.9.

Thirdly, Affections are the root of spiritual Worship in us, and of our Communi∣on [ III] with God therein: they make Ordinances profitable and comfortable to us, Luke 8.15. Mal. 2.2. Deut. 6.6. Act. 2.41. Isa. 66.2. Jam. 5.16. Eph. 5.19. Mal. 3.16.

[ IV] 4thly, Affections make the life either comfortable or miserable. What comfort

and solace of life lies in love, joy, desire, hope, &c. and how much discomfort in feare, grief, anger, hatred, envie, &c? The greatest troubles that ever be∣fel many, were procured by their own disordered passions. So 1 Tim. 6.9, 10. 2 Tim. 3.1. to 5. John 12.43.

The best men are subject to discover humane infirmities in their affections, as [ V] Moses, Psal. 106.33. Iob, ch. 40.5. David, 2 Sam. 1••.33. Abraham, Gen. 12.18, 19. Peter, Mat. 14.30, 31. Paul and Barnabas, Act. 14.15. Elias, 1 Kings 19.4.

Affections make us convertible to God, marriageable to Christ, pliable to [ VI] relations, and tractable to good or evil.

1. Convertible to God: for in the Conversion of sinners he works upon their affections, to draw and gain them to himself, as Acts 2.27. and 16.29, 30.

2. Marriageable to Christ: for Christ wooes our affections, when he would marry us to himself, by heart-charming compellations and arguments, Cant. 5.2.

3. Pliable to relations: for relations are founded in affections: as love is the glue that makes man and wife cleave each to other, Eph. 5.31. so of Parents and children, Masters and servants. So of friends, 1 Sam. 18.1.

4. Tractable, either to good or evil, to truth or errour. Hence

• 1. Satan to draw men from the Truth and Ordinances, labours to bring them in∣to distaste of their Ministers.
• 2. To draw them into errour, he labours to bring the broachers and teachers of errours into favour with their hearers, Eph. 4.14.
• 3. To draw men to sin he bewitches their affections, and by them blindes and corrupts their judgement, as he did Eves, Gen. 3.6, 12.

See Mr.

• ...Fenner.
• ...Ball.
• ...R••yner.

of the Government of Affections.

Quest. Whether may the strength of Grace consist with the want of those strong affections, which Christians have found in their first Conversion?

Answ. For answer hereunto these three things are to be considered.

First, When a man may be said to lose his first affections? [ I]

Secondly, in what cases a strong Christian may be said to want strong affecti∣ons? [ II]

Thirdly, whence it is that they which have strong grace may yet want such [ III] strong affections as they had at their first Conversion?

For the first, Affections are fitly compared to the pulses of the soul, by which judgement may be given of the state and temper of the soul; and that we may know when our affections beat low and are decayed, we may judge thereof by these signes.

1. When we have not such quick desires after duties. Mostly a Christian at his first Conversion, is so earnest and eager after holy duties, that he will scarce allow himself time for the duties of his particular calling. Yea, many times they tire themselves in hearing, reading, meditation, &c. But afterwards this heat abates, and they pray lesse, hear seldomer, &c. which usually proceeds from their multitude of worldly occasions.

2. Affections may be judged to be decayed, when men want those soul-ra∣vishing joyes which formerly they have had: which being abated, their affecti∣ons also are abated.

3. Affections are decayed, when sensible profiting by Ordinances is abated, In∣deed, a man may profit by Ordinances, and yet not be sensible of his profiting. He may grow at the Root in solidity of Grace, though it may not shoot up so much in blossome of affections.

Quest. For the second, In what cases may strong Christians want strong affe∣ctions?

[ I] Answ. First, If they have lesse sin in duties, though they have lesse affections: Young Converts have oft-times much affections in holy duties, but withal much corruption: they are subject to rashnesse, and precipitancie in their prayers, to be proud of their graces, and to be too apt to have ca••nal dependance upon their duties; but old experienced Christians, as they have oft lesse affection, so they have lesse sin in holy duties, and exercise more grace in them. So after duties, a weak Christian is apt to indulge his corruptions, thinking that he hath made a compensation for his sins by his duties; but an experienced grown Christi∣an, though he be not so affectionate in duty, yet he is careful afterwards not to spoil all by sin.

[ II] Secondly, A strong Christian may want strong affections, in case that he hath strength of judgement to recompence the want thereof. Young trees are more sappy, but old trees are more solid. Hence Paul prays for the Philippians, not only that their love might abound, but that their judgment might abound also, Phil. 1.9. Though old experienced Christians have not so much affection; yet they have more solidity and clearnesse of judgment, more experimental knowledge in the profound mysteries of the Gospel, and more distinct apprehension of the deep things of Christ; whereas affection without knowledge will be but rash∣nesse, yet such have a Promise made unto them, Isa. 32.4. The heart of the rash shall understand knowledge, &c.

[ III] Tbirdly, A strong Christian may want strong affections, in case it proceed from a natural temper, and not from a sinful carelesse distemper. Some are naturally of a soft and tender disposition, and these are naturally more affectionate: and of this temper are most women. Others are naturally more bound up in their affections, and are of a more reserved temper, who naturally shew no great affections, neither of joy nor sorrow. At Christs death they that expressed most affections were women, Luke 23.27. Some mens temper is like ice that easily thawes; others are like iron, and it must be a hot fire that will melt them down; But the lesse affectionate, are the more judicious.

[ IV] Fourthly, In case of sicknesse▪ old age, and bodily weaknesse, he that hath strength of grace, may yet want strength of affection: as the ebbing and flowing of the Sea depends upon the motion and influence of the Moon; so our affections do ebbe and flow much what, as the strength or weaknesse of the body hath an influence upon them.

Quest. Whence is it that they that hav•• strength of Grace, may yet want those strong affections which they had at their first Conversion.

[ I] Answ. First, Because at first Conversion, grace was but particularly employed, which afterwards is more diffused, and generaly employed. When much water runs in one channel, it makes the stream to run the stronger: but when there are many rivulets cut out, though there be as much or more water, yet there is not the same strength of the stream; So it is at our first Conversion, then all our affections made up but one stream, and therefore seemed the stronger. A new Convert hath not so many duties to perform as a grown Christian, because he doth not know so many. It may be at first, all his affections run out to pray, to heare, to reade, and whilest all the affections run in this one channel, they seem to be very strong: whereas a grown Christian hath, besides these, many particular duties of his calling, and relations to follow, and therefore its no mar∣vel though his affections seem weaker.

Secondly, This is from the newnesse of the condition. Naturally we are much af∣fected [ II] with new things; as a man that hath been many years in a dark dungeon, when he is suddenly brought into the light, is much affected with it. This is the state of our souls at our first Conversion; we are then brought from darknesse to light,

and from the power of Satan unto God. 1 Pet. 2.9. By the Grace of Conversi∣on, God brings us out of darknesse into his marvellous light: and because its so marvellous, therefore it doth so much affect. Our change at Conversion is very great: we become new men, and we are so affected therewith, that we are (as it were) astonished therewith. Yet in this case we must distinguish be∣tween solid affections, and transient passions, which weare off presently, and va∣nish 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 re∣tain: 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 [ III] usually gives in comfort according to the necessities of his people: Its 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? [ I]

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. [ II]

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 [ III] 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 [ IV] 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 its 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. Its easier to dissemble acts of grace, then gracious affections. A Painter may paint the colour, but not the heat of the fire.

3. Its 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 di∣stressed and afflicted?

Answ. He respects himself therein: For

First, God gaines glory many wayes by it; As first his power is seen in their [ I] 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 com∣fort.

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 [ II]

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, pa∣tience, 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 o∣thers; 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, hum∣bled, [ III] 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, no•• 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 hum∣bled 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.

[ I] First, because otherwise they would grow proud of their gifts and gra∣ces.

[ II] Secondly, lest others should over-value them, and account them Gods ra∣ther then men.

[ III] Thirdly, that Gods power might the better appear in their weaknesse.

[ IV] Fourthly, that their patience might be manifested, and made exemplary, as in Job.

[ V] Fifthly, to minde and assure us of the Resurrection. For if man suffer not any that hath taken paines for him to go away unrewarded: much lesse will God suffer such as have endured so much for him, to go away uncrowned, Rom. 8.17.

Sixthly, For the consolation of others, when they see that all things fall a∣like [ VI] to all.

[ VII] Seventhly, That we may the better imitate them in their vertues, when by their sufferings we see that they were Partakers of the same nature with our selves.

[ VIII] Eighthly, that we may be enabled to judge aright who are indeed happy, and who are truly calamitous and miserable.

[ IX] Ninthly, for the clearing of his own justice, as in David.

[ X] Tenthly, for purging out corruption by the rod of correction.

[ XI] Eleventhly, to wean them from the world by embittering it to them; as in the Prodigal.

[ XII] Twelfthly, to prevent sinne by hedging up the way with thornes, Hosea 2.6.

[ XIII] Thirteenthly, to make them flie to God, as the childe to the mother when its frighted.

See Stock on Mal. ch. 3. p. 236.

Quest. But what shall we say to extraordinary afflictions?

Answ. They are no good proofs of a bad person or condition, as in Job, &c.

Obj. But would God so afflict me if I were his childe?

Answ. So? How so?

Obj. I am crossed in a childe as never man was: so ungrateful: so unna∣tural?

Answ. Yea, except David: Eli▪ and yet they were beloved.

Obj. Oh, but I have such a beast to my husband as never woman had?

Answ. Yea, Abigail.

Obj. Oh, but my estate is so broken, that I am worth nothing?

Answ. So was Davids at Ziklag: So Naomies, and yet beloved.

Obj. Oh, but I have sold all, and now want bread?

Answ. So did the widow of Sarepta, 2 Kings 4.1. So Neh. 5.2. &c. and Lam. 5.6, 10.

Obj. Oh, but my body is smitten too?

Answ. So was Davids: Psal. 32.3. and Jobs: and yet beloved.

Ob. But I am disabled from all service: I can neither pray, nor read, nor heare, nor live, nor die.

Answ. So the Saints, Ps. 102.3. &c. the Church in Isay, and yet beloved.

Ob. Oh, but my spirit is wounded. I am scorched with hell-flames in my consci∣ence.

Answ. So Job, and David, and yet beloved.

Ob. Oh, but I am torn in pieces with hellish blasphemous tentations?

Answ. Christ had such offered from Satan, and yet beloved.

Ob. Oh, but I am haunted with lusts: now impure lusts: then covetous, revengful lusts, &c.

Answ. So was Paul, Rom. 7.14. &c. Gal: 5.17. yet beloved. Resolve therefore that neither things present, nor things to come, shall be able to seperate us from the love of God, in Christ. For no affliction forfeits our title.

Ob. Oh, but mine be sins, passions, tentations?

Answ. Let them be what they will. If they be afflictions to us: If they tire, wound; and make us cry to God, as Jehosaphat did, when they pursue us, they weak∣en not our title.

Ob. Oh, but the smart of them may cause that without the hatred of sin! they may make us weary because painful not sinfull!

Answ. 1. They may: but these two are not well opposed: painfulness comes af∣ter [ I] from the sinfulness: were they not sinful you could brook them well enough, for their pleasure and prosperity.

Secondly, If opposed; know the pains in hippocrites only follows sin com∣mitted, [ II] whereas thou arr distressed before hand, and art afraid to commit sin, and cryest as Paul, Rom: 7:24. Who shall deliver me from this body of death.

Thirdly, Only great sins are painefull, if nothing but pain be heeded, whereas [ III] thou art ••roubled with the First motions; with the whole body of sin.

Fourthly, Sin is onely painful to the unsanctified, whereas thou art as much [ IV] troubled for want of faith, love, humility, thankfulness, as for the overflowing of sin.

Fifthly, Paine makes an hyppocrite houle, but not to God, at least in the First [ V] place. But sin drives a Davia, First to God, then to men: It ends in prayer, not in fretting, dispaire &c. And is it thus with thee? Either thou must condemne David, or confess that a man may be crossed in wife, childe, house, goods, friends, Kinsmen, all at once: Nay, hazarded in his life, tempted in his soul, troubled in his conscience, yea plunged into a Sea of miseries, and yet be dear to, and beloved of God. Dr. Harris.

Quest. What other reasons may be rendered why Gods Children are exercised with grievous crosses?

Answ. Because they are so beset with corruption, and therefore must be purged. For

First, Gods children will sometimes venture on noisom meats, and hurtfull [ I] poison; they will feed on grosser sins; they will drink in the puddle of iniquity, and when the child hath so done what should the father doe? If David will lie, and commit adultery, and murther the innocent, what can God do less (Unless he would have him spoiled) then scourge him throughly, when he will be walking so near Hells-mouth, then take him by the heels, and make him believe that he will throw him in. Its bettet he should lose his sin them God his childe.

Secondly, If they fall not to deadly poison, yet will they surfet of lawful meats; and pleasures unlawfully: So childish we are that we cannot be turned lose to [ II]

delights, and keep a meane: we cannot have prosperity but we abuse it, swell, brag, snuff, look over our brethren, and forget our selves; It was so with David, Psa. 30.6.7. Hezekiah, Jsa. 39.2.

[ III] Thirdly, God hath but need to dyet the best of us sometimes, We are so lazie when we are full, as men after a Feast: we follow our calling as if we would drop a sleep: we performe exercises of Religion as children say their lessons, mind∣ing every thing rather then that in hand: We come to Gods ordinances as fed wan∣tons to a Feast: nothing pleaseth unless it be some cickshaw, or new invention, though the worst dish upon the Table; So one trick of wit doth more affect, then twenty gracious sentences. It stands the Lord therefore upon if he will provide for his harvest, and our good, to take some pains with us, lest he faile of his vintage whilest we want dressing.

[ IV] Fourthly, Crosses had need to come, and to come thick, and to come in strength to the strongest of us, because in the best there be many, and strong corruptions. Oh the pride, the pride, the unbelief, the ignorances, the self-love that lodges in the purest soul! So that the child would be spilt, if the rod were spared.

[ V] Fifthly, as God lays many crosses on us, so we may thank our selves for many too, not only because we deserve them, but in that we work them out of our own bow∣els: For many we draw upon our selves by riot, idleness, rage &c. and others, though heavy enough, we make more heavy through our own folly, whilst we rake into our wounds, looking no higher: and what with unbeleife, and impatience, we double the cross on our selves; when God afflicts us in measure, we make our crosses beyond measure, because we keep no meane in mourning; yea we provoke our father to give us the more for our muttering and strugling. Dr. Har∣ris. p. 210.

Now that God hath his great day for afflicting his owne people appeares by these texts. Jsa. 42.24. Jer. 10.25. and the reasons are,

[ I] First, Because there he doth more especially love, and therefore he will assured∣ly visit as occasion is justly offered for his so doing. Amos 3.2. you only have I known of all the families of the earth: therefore I will punish you, for all your iniqui∣ties. So Jer. 25.29. 1 Pet: 4.17.

[ II] Secondly, There God more especially hates: As he loves their persons, so he hates their sins, yea by how much the more he loves their persons, by so much the more, we may in a qualified sence say, that he hates their sins, as be∣ing the only enemies of the eternal welfare of their soules, and therefore though he corrects them in measure, yet he will not suffer them to goe altogether unpu∣nished. Jer. 30.11.

[ III] Thirdly, God is very tender, and jealous of his owne honour, it being to him as the apple of his eye, the richest jewell in his cabinet: But the transgressions of his own people asperse him with dishonour, Rom. 2.23. Through breaking the law they dishonor God: yea their sins in some respect are greater then the sins of others, being committed against greater light, sweeter motions of the Spirit, lowder cries of conscience, richer means of grace, more frequent purposes, promises, and vows of better obedience: and God hath said that such as honour him he will honour, and such as despise him shall be lightly esteemed, 1 Sam. 2.30.

[ IV] Fourthly, God hath still at hand a whole world of executioners, even all Crea∣tures who are ready to run at his command, Psa. 119.91. and therefore when the day of visiting his people comes, he cannot want either accusers, or executi∣oners. See Conants Parlament Sermon.

[ V] Fifthly, There is some thing of Adams filth even in the purest, which must be washed out with these waters of Marah. Jsa. 27.9. and afflictions puts them upon judging themselves, that they be not judged by God, 1 Cor. 11.30.31.

[ VI] Sixthly, Affliction is sometimes intended for the prevention of sin. Men

are apt to offend in prosperity, Iob. 1.5. Psa. 119.67. 2. Cor. 12.7.

Seventhly, Troubles drive men to God: as sickness, lameness, blind∣ness, [ VII] &c. brought many to Christ who otherwise had never sought after him.

Eighthly, God: by these trieth the spirits of men, as he led Israel 40 years in the wildernesse to prove them, Deut. 8.2. So Rom. 5.3.4. Prov. [ VIII] 24.10.

Ninthly Graces are much exercised by afflictions, Hence one said, Qui nescit••are are discat navigare: He that knows not how to pray let him go to Sea, and as afflicti∣ons [ IX] abound, so grace where it is once wrought abounds.

Tenthly, God intends to work glory to himself: thereby For

First, He justifies the power of his grace thereby against the slanderous ac∣cusations of Satan, who accuses our service to be mercenary, as he did Jobs, Job. [ X] 1.6.8, 9, 10, 11, but he found him the same upon the dunghill as when he was [ I] cloathed in scarlet.

Secondly, Saints are added to the Church daily, and so great honor brought to God by the examples of the patient sufferin•• of Gods people, Jam. 5.10 [ II] 1 P••t. 2.20.21. When the people saw the constancy of Cipryan in his Marty••dome, they cryed out, Let us also with our holy pastor die. Moriamur simul cum sancto Episcopo. & J••stin Martyr testifies of himself: that having been trayned up in the school of Pl••to, he was converted to Christianity by seeing the patience of the Christians in their Martyrdome. Sanguis Martyrum semen Ecclesia: the blood of Mar∣tyrs is the seed of the Church.

Thirdly, God shews then the glory of his power in drawing them out when [ III] they are sunke deep in sorrow. He casts them into extremities, that he might save them out of such doubtfull dangers. As with the blind man John 9.3. and Lazarus whom he suffered to lie Four days dead Iohn 11.39. So Exod. 14 13.

God also turneth the crosses of his people into Crowns, and so their afflictions make for their further glory. For

First, The readiest way to heaven is by weeping Cross. Christ who came from the noe could finde noe other way thither againe Luke, 24.26. So Acts 14.22. Heb. 12.6.8. Luke 16.22. His fatherly Correction keeps off the severity of his judge∣ments, fits thee for mercy, and so fo•• heaven too.

Secondly, As they are a way to glory, so they work a proportionable reward of glory, Q••o plus tormenti tanto plus erit gloria, .2. Cor. 4.17. Rom. 8.18. See Dr. 〈◊〉〈◊〉. Parlament Sermon.

So then thou mayst be assured if thou beest a son, thy heavenly father will correct thee yet for thy comfort remember that,

First, He never doth it till there be need. 1. Pet. 16. [ I]

Secondly, In wisdom, Heb. 12.9.10. [ II]

Thirdly, In measure Jsa. 27.8. & 28.26. &c. Jer. 46.28. 1. Cor. 10.13. [ III]

Fourthly, In love and tenderness, Prov. 3.12. Heb. 12.5.6. Rev. 3.19. Isa. [ IV] 63.9.40.11. Psal.: 103, 13, 14. Hos. 11 89.

Fifthly, for a moment only Psal. 30.5. & 103.9. & 125.3. Isa: 10:25. [ V] & 54.7.8. & 57.16. Jer. 10.12. Mich. 7.18.

Sixthly, To try thee what dross of corruption, and what found mettal is in thee [ VI] Deut. 8.2. Psal: 66.10. Prov. 17.3.3.. 1 Pet. 1.6.7. Jam. 1.2. &

Seaventhly, To purg out sin. Jsa. 25. and 27.9. Prov. 20.33. Psa: [ VII] 119.62.

Eighthly, To refine and make the virtues of Christ more stirring in thee Dan. [ VIII] 11.35. and 12.10. Zach. 13.9. 1. Pet. 1.5.9.

to refine and make the vertues of Christ more shining in this, Dan. 11.35. and 12.10. Zach. 13.9. 1 Pet. 1.6, 7.

[ IX] Ninthly, to stir up, quicken and encrease all saving graces in thy soul, John 15.2. Rom. 5.3.4, 5. Isa. 26.9. Ja••. 1.2, 3. and amongst all the rest, faith al∣wayes become most famous by afflictions, as Heb. 11.

[ X] Tenthly, to make thee blessed, Job 5.17. Jam. 1.12. and 5.11. Psal. 94.12.

[ XI] Eleventhly, to save thee, 1 Cor. 11.••2. 2 Cor. 4.17.

[ XII] Twelfthly, he will ever be with thee in trouble, Isa. 41.10, 11. and 43.2. Psal. 91.15.

[ XIII] Thirteenthly, he will deliver thee, Job 5.18, 19. Psal. 34.17, 18, 19. and 50.15. and 91.15.

[ XIV] Fourteenthly, nay, never was Goldsmith more curious to watch the very first season when his gold was throughly refined, and fitted for use, that he may take it out of the Furnace: then our gracious God waits with an holy longing, that he may have mercy upon thee, and deliver thee, Isa. 20.13.

See Boltons Preparation to death, p. 31.

Fifteenthly, by afflictions we are made conformable to our Head Christ.

[ XV] Sixteenthly, we cannot bear pro••perity. It is as strong waters to a weak sto∣mack. [ XVI] It makes us forget God, and the vanity of all earthly things, and our selves, and our own mortality, and to forget others what respect is due to them. Hence David confesseth, Psal. 119.75. In very faithfulnesse thou hast correct∣ed me.

Quest. What designe hath God in afflicting his children?

Answ. To teach them to know him and to trust in him, and to know them∣selves: [ I] Its a true ••aying of Luther, Schola crucis est Schola lucis, the House of Correction, is the School of Instruction. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. His rods when sanctified are powerful Sermons to teach us.

1. To know God: and this is life eternal to know him, John 17.3. Its said of Manasseh, 2 Chron. 33.13. Then he knew that the Lord was God: Affli∣ction teacheth us not only to know God in his power, anger, hatred of sinne, but also in his goodness and mercy. For God doth so sweeten the bitter Cup of affliction, that a child of God doth often taste more of Gods love in one moneths affliction, then in many years of prosperity, 2 Cor. 1.4, 5. and 7.4. Afflicti∣on also teaches us to know God experimentally, and affectionatively: so to know him, as to love and feare him, and to flie to him as to our Rock and hi∣ding place in the day of distresse, Cant. 3.1, 2, 3, 4. By night, i. e. in the time of divine desertion, &c.

2. Not only to know God, but to trust in him also, 2 Cor. 1.9.

3. To know our selves also: when the Prodigal was in adversity he came to himself, Luke 15.17. they teach us to know that we are but men, Psal. 9.2. yea, but frail men, Ezek. 21.17. and that God can crush us as easily as we do moths: which will make us to stand in awe of God, and to study to serve and please him.

Secondly, Gods aim in affliction is to keep us from sin. So 2 Cor. 12.7. or [ II] when we have sinned, to bring us to repentance for it, and from it. For

1. They open the eyes to see sin, as Gen. 42.21. Oculos quos culpa claudit, poe∣na aperit.

2. They open the eares to discipline, as Deut. 5.27. For Jer. 2.24.

3. They open the mouth to confesse sin, Judg. 10.15.

4. They command us to depart from iniquity, Iob 36.8, 9, 10. They are Gods Furnaces to purge our drosse: Gods Files to pare off our spiritual rust: Gods Fanns to winnow out our chaffe, Dan, 11.35. and 12.10.

Thirdly, Gods end is also to make us holy and righteous, Isa. 26.9. Hebr. [ III] 12.10.

Fourthly, to make the world bitter to them, and Christ sweet. For Prov. [ IV] 10.4.

Fifthly, to prove their graces, Rev. 2.10. Deut. 8.2. 1. The truth and sincerity [ V] of them. Hence he loaded Job with afflictions: and the strength of our graces; for it requires a strong faith to endure great afflictions.

2. To emprove our graces: For as the Palme-tree, the more its pressed, the hi•• her it grows, so do the graces of Gods people.

Sixthly, it is to put an edge upon their prayers, and all their other holy ser∣vices. [ VI]

1. Upon Prayer: what a fervent prayer did Manasses make when he was in fetters in the dungeon, 2 Chron. 33.13, 18, 19. When Saint Paul was struck off his horse▪ and smitten with blindnesse, then he prayed to the purpose, Acts 9.11. So Isa. 26.16.

2. Upon Preaching. Prosperity glutteth the spiritual appetite, Adversity whets it.

3. Upon the Sacrament. How sweet is the Sacrament to a true Saint, after a long and great sicknesse.

4. It makes God and his Word precious. If God set our corne-fields on fire, as Absalom did Ioabs, then we come running to him: and how sweet is a Scripture-Promise to a childe of God in his distresse, Hos. 5. ult.

Quest. What considerations may chear up our hearts in the time of affli∣ction?

Answ. First, that God never afflicts his people, but out of pure necessity, 1 Pet. [ I] 1.6. as a tender father never corrects his children, but when he is forced to it, Lam. 3.33. Isa. 27.9. Its sin that puts thunderbolts into Gods hand. God never scourgeth us, but it is with a whip made of our own sinnes, Prov. 5.22. Rom. 2.5. Hence Isa. 28.21. Its his strange work.

Secondly, he doth it out of his true and real love, Heb. 12.6, 7, 8.

Obj. Do not divine afflictions proceed from anger? was not God angry with Mo∣ses [ II] for speaking unadvisedly, Psal. 106.33. and with David for A∣dultery?

Answ. This anger was a fatherly anger rooted in love. It was not Ira quae reprobat, but Ira quae purgat: It was not Ira hostilis, & exterminativa, but Ira [ I] paterna, & medicinalis. As its sometimes a great punishment for God not to punish, Isa. 1.5. Hosea 4.14. So its a great mercy sometimes for God to with∣draw his mercy.

Thirdly, afflictions are a part of divine Predestination: that God that hath e∣lected us to salvation, hath also elected us to afflictions, 1 Thes. 1.3, 4, 6. Rom. [ III] 8.29.

Fourthly, they are part of that gracious Covenant which God hath made with his people, Psal. 89.31. &c. In which Text three things are observable. [ IV]

1. A supposition of sin? If his children forsake my Law, &c. For it is al∣wayes the cause sine qua non, the cause without which God would never chastise us, and mostlie its the cause for which he chastiseth.

2. A gracious Promise, Then will I visit their transgressions with the Rod, and their iniquiry with stripes.

3. A merciful qualification, Nevertheless, my loving kindnesse will I not take from him, nor suffer my faithfulnesse to faile, &c. So Psal. 119.75.

Fifthly, Consider that afflictions are part of the Saints blessednesse, Iob 5.17. [ V] Behold, happy is the man whom God correcteth, &c. Afflictions when sanctified are instructions, and so are evidences that we are in a blessed condition, Psal. 94.12. Job, when upon the dunghil, wonders why God should so set his heart upon him, as to visit him every morning, and try him every moment, Job 7.17, 18. Lazarus full of sores, and in his rags, was happier then Dives

in his robes: P••ilpot in his Colehouse, then Bonner in his Palace.

[ VI] Sixthly, consider the gracious ends, and designes that God hath in afflicting his children, mentioned before.

[ VII] Seventhly, the sweet and precious Promises that he hath made to them, to comfort and support them in the day of their affliction.

••i••••hly that all afflictions shall at last work for their good, Rom. 8.28. God [ VIII] beats his children as we do our cloathes in the Sunne, only to beat our dust and mo••hes: God puts them into the Furnace, not to hurt, but to untie the bonds of their sins, as D••u. ••.25. God will either deliver them out of afflictions, or send them to heaven by them.

Quest. What else may comfort us in the times of affliction?

Answ. First, consider that by afflictions we are conformed to the Image of [ I] Ch••ist, Rom. 8.29.

Secondly, that Christ himself suffers with us, nay, suffers in us. Act•• 9.4. Christ [ II] bein•• the head of that mystical body, whereof we are members.

Thirdly, he will 〈◊〉〈◊〉 then us with his grace, that we shall be able to say [ III] with the Apostle, Phil. 4.13. I can do all things, (yea, and suffer all things too) through Christ tha•• s••••••••g••neth me.

Fourthly, Christ will sweeten all those waters of Marah to us, that we shall [ IV] finde them most delicious in the clo••e, Cam. 1.13. A bundle of 〈◊〉〈◊〉 is my beloved to me, he shall lie all night between ••y br••••sts: though a bundle of bitter∣nesse, yet I'le lodge him as near my heart as may be.

Fifthly, as li••ht is to a man that hath lien long in a dungeon: as the Haven [ V] is to the M••••riner that hath been long tossed at the Sea: So shall Heaven be to that soul, that hath been under long and grievous afflictions.

Quest. What must we do to prepare for ••fflictions?

Ans••. First, get a stock of graces: For sicknesse is a time of spending, not [ I] getting grace. Wo to that man that hath his graces to get when he should use them.

Now the Graces to be stirred up before-hand are▪

1. A t••ue and a stron•• f••ith: for a little faith will faint under great afflictions: when the win••e blew fiercely▪ Peters little faith ••ailed, Mat. 14.30.

2. A great measure of patience to enable us to wait quietly and contentedly, till God comes in with help, who many times deferres till the fourth watch of the ni••ht, as Mat. 14.25.

3. A great stock of self-denial, humility, contempt of the world, heavenly mindednesse: Such will be as safe as No•••• in the A••k: and as those which had sufficient food in the seven years dearth in Egypt.

[ II] Secondly, a stock of assurance of salvation: For grace without assurance, and knowledge of it, cannot comfo••t in the day of distresse, ••ob 19.25. this was Jobs comfort. So Paul, Rom. 8.••8.

[ III] Thirdly, a stock of divine experiences, whereby we may argue from them in the day of adversity: So Moses, Numb. 14.19. and David, 1 Sam. 17.37. and Paul, 2 Cor. 1.10.

[ IV] Fourthly, a stock of Sermons: we should use Sermons as good husbands do their money: some they lay out for their present occasions, and some they lay up in case of sicknesse: Hence Isa. 42.23. we are commanded to hear for after∣time.

Fifthly, a stock of Scripture-Promises which will be as so many reviving cordi∣als, [ V] and spiritual Anchors to uphold us from perishing in the day of distresse. So D••vid, Psal. 119.92. I had perished in mine affliction, unlesse thy Law had been my delight.

Quest. But what may we do to know the meaning and voice of Gods Ro••?

Answ. Gods Rod ordinarily speaks three Languages. 1. It corrects for sin. 2. It tries and exercises grace. 3. It instructs in holinesse: sometime its for the two latter, and not for the former: as in Jobs, and the blinde mans case. But usually its for all three, Lam. 3.39. Isa. 42.24. Luke 1.20. 1 Cor. 11.30.

Quest. How shall we know whether our afflictions are only for trial and instructi∣on, and not for sin?

Answ. Its safest to believe that they are for sin also, when upon our selves, though out of charity we judge them not so to others, Rom. 5.12. For though all afflictions are not sent directly and specially for sin, yet sin is the original of all afflictions.

Quest. What course must we take to finde out that particular sin for which God corrects us?

Answ. First, Somtimes we may reade our sin in our punishment. As in A∣donibezek, [ I] Judg. 1.7.

Secondly, consider, what that sin is, for which thy conscience most accu∣seth [ II] thee.

Thirdly, what is the sin of thy constitution: what is thy dilectum delictum, thy peccatum in delitiis, thy beloved and bosome-sin, of which David speaks, [ III] Psal. 18.23. I have kept my self from mine iniquity.

Fourthly, when sick and near death, consider what sin doth most trouble and [ IV] perplex the conscience.

Fifthly, What those sins are, for which thy godly Minister, under whose charge [ V] thou livest, doth reprove thee, and of which thy true and real friend doth accuse thee. But if thou canst not hereby finde out the particular sin, labour to repent of all, and then we shall be sure to destroy that sin for which God afflicts us.

See Mr. Calamie's Godly mans Ark.

Quest. What means may we use to quiet our hearts in afflictions?

Answ. First, Remember that they are inflicted by the Decree of Heaven, and [ I] that God is the Author of all our afflictions implied, Job 5.6. So Jer. 51.53, 55. Psal. 39.9. &c.

Secondly, that they are sent to try thy patience: to shew how well thou [ II] canst suffer.

Thirdly, its the common state of all mankind: we are all borne to sorrow, [ III] Job 5.7. As a man we must beare what is common to man, and as a sinful man we bring troubles on our selves, and therefore should say with the Church, Mich. 7.9. I will beare the indignation of the Lord, because I have sinned a∣gainst him.

Fourthly, that God takes care for his children, and then especially when they [ IV] are in affliction, Psal. 40.17. I am poor and needie, yet the Lord thinketh of me. So Jer. 29.11. Isa. 49.13.14, 15.

Fifthly, that God intends us no evil but good thereby, Jer. 24.5. For Rom. [ V] 8.28.

Sixthly, when in affliction, be assured that it shall be better with thee then now, [ VI] and so let thy future hopes work thy heart to patience, James 5.6. the darkest night shall have a faire morning; The Rod of the wicked shall not alwayes rest, &c. So Isa. 54.11. and 62.3.

Seventhly, what we lose by afflictions are such things as may be spared, and [ VII] which God will make up in as good or better, God, and Christ, and Grace, and Heaven cannot be lost. Zach. 10.8. 2 Cor. 4.8, 9. Zeph. 3.19.

Eighthly, no affliction shall be too much, or too long, for that only is too [ VIII] much,

1. That exceeds our desert. Whereas Ezra 9.13. Thou hast punished us lesse then our iniquities deserve.

2. Nor too much in regard of our strength, for God proportions his bur∣dens

to our backs, and his stroaks to our strength, Isa. 27.7.

Obj. But Paul saith, 2 Cor. 1.8. that he was pressed out of measure?

[ I] Answ. First, Indeed he met with unreasonable men who knew no measure, and his afflictions were above his strength as a man; but he was able to do, and to suffer all things, through Christ strengthening him, Phil. 4.13. At such times God encreaseth their power, Isa. 40.29, &c.

[ II] Secondly, nor too long, though we are apt to cry, How long? and a little time seems long; But God who intends our good, must take a time answerable to his own intentions; when the sore is cured, the plaister will fall off; If we be not in the fault, usually thy time is short: A day: the evil day, Eph. 6.13. A night, Psal. 30.5. A peice of a night, Isa, 17.14. A moment, Isa. 54.8. A small moment, ver. 7.

Quest. How can this be when afflictions are oft much longer?

Answ. First, in the times of affliction there are many lucida intervalla, in∣termissions, [ I] partly, by ease from the pain and grief that oppresseth, and partly, because of the joy and sweet communion with God, which times being sub∣stracted, there remaines but a little time.

[ II] Secondly, when the affliction is past, and we look back to see what good came by it, how lusts were purged or prevented: how graces were cherished or encreased: how sweet mercies are when restored, we shall easily say that it was not too long, only our patience was too short.

[ III] Thirdly, if we consider the eternity, wherein we shall reap the fruit of our sufferings, we shall conclude that it was not too long.

See Mr. Valentines Parl. Sermon.

Quest. What are the benefits of receiving our afflictions as from God?

[ I] Answ. First, it will put us upon serious humiliation for our sins, whereby we have provoked him against us, the rather because no hand can heal us, but the same that hath wounded us, Hosea 6.1. 2 Chro. 7.14.

[ II] Secondly, it will bear up our spirits, not to sink when our afflictions come thickest, and lie heaviest upon us. For it is our Fathers Cup, and that only for correction, Psal. 76.10.

[ III] Thirdly, it would restrain us from using any unwarrantable meanes for our deliverance.

Quest. What is especially to be feared when afflictions are heavy, and long upon us.

[ I] Answ. First, then especially fear, and look to the seeds of rage and madnesse which are in thy heart. Never more need to look to the banks, then when a tempest is upon the sea. Have you seen a beast break his teeth upon the chaine that ties him? or a dog poure forth his revenge upon the stone that hurt him, then have you seen some dark shadowes of that fiercenesse and fury that is apt to rise out of our hearts, when Gods hand lies close upon us. When thou hearest of the strange impatience of Jonah, at the beating of the Sun upon his head, un∣to whom yet it was a wonder that he did now see the Sun: when thou hearest of those deep expostulations of David with God, Psal. 77.9, 10. Hath he forgotten to be gracious? forgotten his Promises? forgorten his Truth? forgotten his Pow∣er and Mercy? and shut up all his kindnesse in displeasure? when thou hearest the impatiencies of Job, yet a man renowned for his patience, Jam. 5.11. expo∣stulating and charging God, Is it good for 〈◊〉〈◊〉 that thou shouldest oppresse? Iob 10.3. when thou hearest of those deep curses of Jeremy against the day of his birth, Ier. 20.14, 18. of those froward expostulations and debates of the people of Israel with Moses, and of Moses with God, VVhy hast thou evil entreated this people? why hast thou sent me? Exod. 5.28.22. Oh then reflect upon thy selfe, and be afraid of thine own evil heart, which is farre more likely to break out against God, then any of those were; and for prevention hereof keep in

thy sight the history of thy sins, make them as hainous to thy own view as they are in their own nature. The way not to rage against afflictions is to know our selves a∣right; that will make us to confess as Ezra, That the Lord hath punished us less then our iniquities have deserved. Ezr. 9.13. The way to bear the hand of God with pa∣tience is to confess our sins, and to be humbled for them. Levit. 26.40, 41. Wherein is shewed that the sight of our sinne and humiliation for it, is the way to make us accept of the chastisements of God: so Lament. 3.39. Wherefore doth the living man complain? a man for the punishment 〈◊〉〈◊〉 his sins. Where are three strong reasons why we should not murmure in our affliction. First, We are men, and what an impudency is it for the clay to swell against the Potter that formed it, and complaine why hast thou made me thus? Secondly, We are sinners all the punishments we suffer are the wages of our owne iniquities, an•• what a mad∣ness is it to complaine against the justice of our Judge? Thirdly, We are living men, and therefore God hath punished us less then our sins deserve: for the wages of sin is death: Rom. 6.23. and what ingratitude is it to repine against mercifull, and moderate punishments? and yet we are prone hereunto; But it is the cure; See v. 40. Let us search, and try our wayes, and turne again unto the Lord our God, the more that we grow acquainted with our sinful estates, and mar∣vellous provocations, with the patience, and promises of God, the more we shall justifie God, and wait upon him; the more we shall judge our selves less then the least of Gods mercies, forbearances; as Mich. 7.9. q. d. I have pressed, and vexed, and wearied him with my sins without any care of his glory, but he hath vi∣sited me in jugdment not in fury: In wrath he hath remember mercy, and not con∣sumed me as he might have done, he hath not rewarded me according to my sins, &c. but hath spared me as a son, when I dealt with him as a Traytor. See Dr. Ray∣nolds sinfulness of sin, p. 175.

Quest. How shall we beare afflictions rightly?

Asw. First, If we count it no strange thing to lie vnder it, 1 Pet. 4.12. but rather that it is that whereunto we are ordained of old, to be conformed to Christ in [ I] afflictions that we may be like him in glory. Rom. 8.29. Yea, if we esteem them as the beaten path, by which God will have all his Children to enter into heaven. Acts 14.22. 2 Tim. 3.12.

2ly, If we observe the example of all, or the most excellent of Gods servants, and especially of his only Son, from the beginning of the world to this day, Heb. 12.1.2 [ II]

Thirdly, If we inure and accustome ourselves: to beare the yoak from our youth, it will tame our proud and rebellious hearts, and frame us to beare afflicti∣ons [ III] the better ever after. Lam. 3.27.

Fourthly, If we consider that Satan every day invents new mischief against us, Job. 1.6. &c. [ IV]

Fifthly, if we remember that it's a sign of Gods love, Heb. 12.7. Rev. 3.19. and [ V] that the issue will be good and blessed, Psal. 37.5. Esth. 4.16.

Sixthly, If we remember the many good uses of afflictions. For hereby Gods power appears in our weakness: and we have the better proofe of his grace dwel∣ling [ VI] in us: 2 Cor. 12.9. as Faith, Hope, Love, humbleness of minde, patience, &c. that these light, and momentany afflictions work an exceeding, and eternall weight of glory. 2 Cor. 4.17.

Quest. How shall we be sure to profit by afflictions?

Answ. First by the confessions of the Saints, who have experimented it: as Da∣vid, Psal. 119.67, 71. Manasseh. 2 Chron. 33.13.

Qu. How come we by wisdom not only patiently to bear, but to profit by afflictions?

Answ. First, it's obtained of God by prayer, Jam. 1.5, 6, 17. [ I]

Secondly, by a due consideration of the end, fruit, and uses of afflictions. [ II]

Quest. What are the ends of afflictions?

Ans. First, To keep us from wandring, or to bring us back when we have erred, & [ I]

to make us tractable schollars in the school of Christ. Ps. 119.67.71. 2 Cor. 1.10.

[ II] Secondly, To make us know God, and our selves as they did Manasseh: 2 Chron. 3 & 13.

[ III] Thirdly, To give us experience of Gods gracious hand in our deliverance. Psa. 34.17, 19.

[ IV] Fourthly, To discover to us our faith, and patience, Rom. 5.4.5. Jam. 1.3.

[ V] Fifthly, To keep us from being condemned with the world. 1 Cor. 11.31, 32.

[ VI] Sixthly, To purge out our dross of profanness, and unbeliefe. Dan. 12.10. and as mustard laid upon the breast, to weane us from the world. Psal. 131.2.

[ VII] Seaventhly▪ To manifest Gods love, and our election, Heb. 12.6, 8.

[ VIII] 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?

[ I] Answ. Yes, and so the Lord stills them, Isa. 45.7. Amos. 3.9.

[ II] Secondly, They are of a contagious nature, spreading their poison, and mak∣ing those things evil which are good in themselves. Henc••, 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.

[ III] Thirdly, They are in their own nature, punishments of sin, fruits of Gods dis∣pleasure, harbingers of death, the First beginnings of everlasting torments, and en∣emies to our joy, peace and comfort.

[ IV] Fourthly, sense shews that they are evill: For afflictions are the mother, and nur••es of smart and sorrow, terrible in their very sound, fearful to look upon, bit∣ter to tast, painful to our feeling, and they torment us whilst they touch us: Hence affliction, and mourning are joyned together Lam. 3.19.

[ V] 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, mur∣mure 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.

[ I] 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 chastise∣ments coming from the hand of a merciful Father.

[ II] 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 [ III] 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 [ IV] 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

[ I] First, Its a speciall means to comfort and uphold us in our troubles, with∣out which we cannot stand, Ps. 119.92.

[ II] Secondly, Its 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. Its our souls Armory wherein are stored up all our weapons which we must use in this spiritual conflict. Its 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. Its our quickner when we are wounded, Psal. 119.25, 50. Its our joy in all our sorrows, v. 143. and its our cheif comforter in all our miseries.

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2. We must be frequent, and fervent in Prayer, acknowledging our sins, that all [ II] 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 pu∣re, 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 [ III] 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 common∣ly 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 light∣est 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 imagi∣nation, [ IV] 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 grie∣vously afflicts themselves, because they have lost part of their superfluities: Yea so powerfull is opinion in producing these effects, that not only a false appre∣hension 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, ano∣ther mans opposite conceit would make his Heaven, and happiness.

Fifthly, We must not by feare anticipate afflictions, making our selves misera∣ble [ V] 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 expe∣ctation 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 [ VI] 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 our∣selves: 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 necessarily be fall us. Luke. 14.28.31. Mat. 16.14.

Seventhly, We must not fix our hearts upon any thing in the world, but use these outward blessings as though we used them not, and enjoy them as those [ VII] that may presently lose them, For what we possess with immoderate love, we

lose with immoderate grief: and if we look upon these things as perpetuities, we shall be subject to much sorrow and finde small patience when they prove mova∣bles. So we should look upon Honor, riches, relations, health, &c.

[ VIII] Eighthly, We must not be secure in prosperity promising to our selves, immunity from future crosses, and the continuance of our delights: This world that is a val∣ley of tears will not be a Paradise of pleasure to us. Consider that our providence, and foresight of afflictions will prevent many, and lessen all. Wise men make themselves acquainted with future evills by thinking on them before they come, and make those afflictions light by meditating on them, which are made light to others by their customable bearing of them.

[ IX] Ninthly, Having in our meditations discovered these enemies approaching, we must neither securely contemn them, nor faintly yield to them before we are as∣saulted. The former of these evils is to be avoided, because there is scarce any force so weak which will not vanquish a secure enemie, and therefore that we may not be endangered hereby, when we see afflictions approching, let us intertaine a va∣lorous fear which may excite us to arme against them, not a cowardly fear which would make us faint, and run away: Hence. Heb. 12:6: Psla. 119.120. and in∣deed we have small cause to contemn afflictions if we consider our own weak∣nesse and want of patience &c. The latter of these evils is to be avoided; because we should be couragious in the power of Gods might, and not faint. Heb. 12.6. we should resolve with Job: Though thou kill me, yet will I trust in thee, Job. 13.15. such resolution was in the three Children, Dan. 3.18. In Peter, and John, Act. 5.29, & In Paul, Act. 21.13. Hence Rom. 8.35.38. Remember his promise. 1 Cor. 10.13.

[ X] Tenthly, We must not wilfully run into afflictions, but use all good meanes either to avoid them before they come, or to be freed from them when they are come. As we must not hide our selves from them under the covert of sinful shifts when they are sent of God to finde us; so we must not voluntarily seek them, and dare them to encounter us when they would be quiet, and mean us no harm. We must not fill this bitter Cup to our selves, but only drink of it, when God puts it into our hands, John 18.11.

[ XI] Eleventhly, As we may not take upon us voluntary afflictions, when we may lawfully escape them: so neither may we lie under them still, when we may by good and lawful meanes be freed from them; for this is to tempt the Lord, when we needlesly desire to make experience of his Power, Providence, and promised Assistance, either for our delivery, or for strength and patience to undergo these wilful trials. For herein we resemble stubborn children, who wilfully fall that their Parents may catch hold of them, and being down, lie still and cry, that others may help them up. This is to tempt the Lord, Mat. 4.7. Jacob used all good meanes to escape his brothers fury, Gen. 32.11, 13. Mo∣ses fled from Pharaoh, Exod. 2.15. David from Saul and Absalom, 1 Sam. 19.12. 2 Sam. 15.16. — Joseph and Mary from Herod, Mat. 2.14. Paul from the Jewes, Acts 9.25. and 22.21. and 23.

Quest. What considerations may move us, patiently and quietly to bear those afflictions which God layes upon us?

[ I] Answ. First, that afflictions are not laid upon us by God as punishments to satisfie his justice: For,

1. Christ bore all our sins in his body upon the Crosse, 1 Pet. 2.24. Isa. 53.5, 6, and had not Christ done this, he had not been a perfect Saviour, nor had offered to his Father a full and al-sufficient price for our Redemption. But he was a perfect Saviour, Luke 1.74. Heb. 7.25. and 9.12, 26. Mat. 20.28. John 1.29. 1 John 1.7.

2. Christ taking upon him our debt, by being our Surety, he hath discharged it to the uttermost farthing. Yea, he hath also cancelled the hand-writing of

Ordinances, and the obligation of the Law by nailing them to his Crosse, Col. 2.14. Gal. 3.13. and therefore God cannot require a new satisfaction by our sufferings, &c. Yea, God is so far off from punishing, where his Justice being satisfied, willeth him to spare, that when he corrects his people, its called his strange work, Isa. 28.21. and he is grieved for it, Judg. 10.16.

3. Where there is no sin, there is no place for punishment: but in the faith∣ful there is no sin, because it is not imputed to them: their sins are washed away by the blood of Christ, and being justified for his righteousnesse and obedience, they are accepted as righteous in Gods sight, Col. 1.14. and 2.13. Rev. 1.5. 1 John 1.7. John 3.29. Jer. 31.34. Isa. 1.18. Jer. 50.18. Mich. 7.19. Psal. 31.1, 2.

4. Afflictions tend to our good, to the mortifying of our sins, and to the mul∣tiplying and encreasing Gods graces in us, and furthering our everlasting happi∣nesse, Rom. 8.18, 28. 1 Cor. 11.32. Heb. 12.10, 11. 2 Cor. 4.17. Lam. 3.27. therefore they are not punishments for sin, not being inflicted for our hurt, but for our good.

5. That which is either a cause, or meanes of eternal blessednesse, cannot be a punishment for sin: but so are afflictions to the godly, Psal. 94.12, 13. and 23.4. and 16.11. and 119.67.

Secondly, that afflictions are to the godly the chastisements of a gracious Fa∣ther, [ II] wherewith out of meer love he corrects them as his children, not for any displeasure he hath against their persons, nor for any pleasure he takes in their pain, but only for their profit both here and hereafter. And that,

Because we have testimonies and examples in Scripture to make this out, Ier. 25.29. 1 Pet. 4.17. Amos 3.2. Prov. 3.11, 12. Heb. 12.5, 6. Rev. 3.19. 1 Cor. 11.32. So we see in the examples of Job, David, 2 Sam. 12.25. 2 Sam. 7.14. of the Church, Psal. 89.31, 32, 33. Ps. 99.8. Rom. 8.35, 38.

Quest. How is this love of God manifested unto them in their affli∣ctions?

Answ. First, by the measure of afflictions, and that

1. In general, in that he corrects us in measure, when our sins have been out [ I] of measure, both in their greatnesse and number, as also having been com∣mitted against so infinite a Majesty, Isa. 64.9, 12. Jer. 30.11. and 46.28. Mat. 10.30 So we see in Job 1.12. and 2.6. and Israels bondage, Exod. 12.40, 41. Jer. 25.11. and 29.10. Rev. 2.10. and 12.6.

2. In that all our afflictions are small and light, far inferiour to the desert of our sins, Lam. 3.22. 2 Cor. 4.17. 1 Cor. 11.32. 2 Cor. 6.9.

3. In that they are momentany, and of short continuance, 1 King. 11.39. 2 Sam. 7.14. Isa. 57.16. Lam. 3.31, 32. Mich. 7.18. Psal. 103.8, &c. Mal. 3.17. Ps. 30.5. Hos. 6.1, 2. Isa. 54.8. Ps. 71.20.

Secondly, In that our afflictions exceed not our strength: In anger he remem∣bers [ II] mercy, Hab. 3.2. He corrects in judgment, Jer. 10.24. and 30.11. 1 Cor. 10.13. yea, he proportioneth them according to the scantest mea∣sure of necessity, laying no more upon us then he is necessarily enforced to do, having therein respect to his own glory, and our benefit.

Thirdly, in that God the Father hath committed the tempering of our Cup [ III] to Christ our Saviour, who as he hath manifested his love to us, in giving his life for our Redemption; so hath he no lesse skill in tempering a Cup fit for our strength. For he remembreth whereof we are made, &c. Psal. 103.14. Yea, he himself began to us of this Cup, and drank it all off, and hath left us only some few drops. His was given him in anger for the purging away of punish∣ment in respect of sin: but ours in love, either to purge out sin, or to prevent sin, Isa. 53.4, 5. Heb. 4.15, 16. and 2.17, 18. and 5.2. Job 5.18, 19. Mat. 12.20.

[ IV] Fourthly, in that the Holy Ghost is present with us, and powerfully assisteth and comforteth us in all our afflictions, whereby we are enabled both to bear and overcome, Mat. 8.24. Exod. 2.23. and 14.10. Psal. 118.18. 2 Cor. 4.8, 9. Rom. 8.35. 2 Cor. 1.5, 7. Psal. 94.19. and 46.4. and that he gives strength also, See Isa. 40.29, 30, 31. Psal. 41.1, 3. 2 Thes, 3.3. Isa. 41.10, 13, 14. Psal. 46.1, 2, 3. God uses to moderate our grief for world∣ly crosses, by giving us spiritual comforts, Rom. 5.3. Act. 7.76.

[ V] Fifthly, God afflicts us no more then is necessary for his own glory and our salvation. For

• 1. He takes no delight in our sufferings, but uses all means to prevent our punishment, Lam. 3.33. Isa. 28.21. Mich. 7.18.
• 2. The measure of our afflictions exceeds not necessity, and therefore first he corrects us gently, and if that prevail, he proceeds no fur∣ther.
• 3. By Gods corrections and medicines we may guesse at the greatnesse of our faults and grievous diseases,
• 4. Our great afflictions argue that our sins are great, either in their own nature, or as they are aggravated by circumstances.

[ VI] Sixthly, Gods love appears in the ends of our afflictions, which are his own glo••y, and our good. For the first,

• 1. As a Souldier, behaving himself valiantly in fight, the honour returnes also to his Captain: so when we fight manfully against temptations and afflictions, God our General is glorified thereby: and that in the mani∣festation of his power and goodnesse, assisting us in our afflictions, 2 Cor. 12.9. and 4.7. Ps. 44.3, 5, 6, 7, 8. 2 Cor. 10.17. Isa. 25.3, 4. 1 Sam. 2.6. Psal. 50.15.
• 2. God is glorified in our afflictions, as they are trials of our spiritual gra∣ces, John 21.19. Psal. 44.22.

[ III] Thirdly, that God by our afflictions doth much advance the good of our neighbours, and that

1. As they learn by them to feare God in his judgments, 1 Pet. 4.17.

2. As they serve to restrain them from committing the like sin, which they see punished in us: Thus God severely chastened Moses and Aaron for their distrust, that others might be aware of the like: so David for his adultery: Lots wife for looking back, Luke 17.32. So 1 Cor. 10.6, 11.

3. As they serve to manifest Gods graces in us, and so make us examples of piety unto them, and Presidents for their imitation. So Abrahams trial in of∣fering Isaac, Gen. 22.2. Moses was tried both with prosperity and adversity, Heb. 11.25. So Jam. 5.11. Acts 5.41. Jam. 5.8, 10. Mat. 5.12. Phil. 1.13, 14.

4. As they are Partners of humane frailty, whilest in our afflictions we bewray impatience: For this will comfort a man when he beares his Crosse with much weaknesse and imperfection, in that he observes that Gods dear children, yea, and great Worthies have shewed the like frailty, as Job 3. Jer. 20.18.

5. As they are occasioned hereby to acknowledge and magnifie Gods power, appearing in our weaknesse, his wisdom in our foolishnesse, and his goodnesse, and the vertue of his graces in our frailty, and natural corruption, 2 Cor. 1.11.

6. As our hearts are made tender by afflictions, so that we are apt to pity others in the like miseries: as also because after we are delivered, we are the bet∣ter able from our own experience, to comfort others with those consolations, wherewith ourselves have been comforted. So Psal. 34.4, 5. 2 Cor. 1.4. So it was in Christ, Heb. 2.18.

Quest. How will it appear that afflictions cannot hurt the children of God?

Answ. First, because the afflictions of this life do neither deprive us of any of [ I] those things which are of chiefest excellency, not bring upon us any of those evils which are principally to be avoided. They cannot separate us from the love of God, Rom. 8.38, 39. Heb. 12.6. they do not extinguish no•• diminish in us Gods sanctifying Graces, but rather they are encreased by them; they do not make us more slack in the service of God, but rather kindle our affecti∣ons in them. Nor do they hinder our heavenly happinesse, but rather further it. Again, they bring not upon us the chiefest evils that are to be avoided: For they do not empair our spiritual estate: for though the outward man decay, the inward man is renewed daily: they defile us not with sin, but rather (like files) scoure off our rust; they do not subject us to the Curse of the Law, or to the wrath of God, or to the torments of Hell: but rather by bringing us to a fight of our sin, and sense of our misery, drive us to Christ the great Physician of our soules, they hurt us not in the day of death, but by our being inured to suffer them, death becomes much more tolerable, &c. Psal. 34.19, 22. and 129. 2, 3. 2 Cor. 4.8, 9. Exod. 3.1, 2, 3.

Secondly, because God not only aimes at, but powerfully effects our good [ II] by afflictions. He b••ings honey out of this gall: blessings out of these curses, Rom. 8.28. Deut. 8.16. Lam. 3.27. Ps. 119.71. So Gen. 50.20.

Quest. How doth God intend, and work our good by afflictions?

Answ. First, in this life, whether we consider them as trials, or as fatherly [ I] corrections.

1. As trials, for they are not alwayes chastisements for sin, but somtimes gra∣cious trials, whereby God trieth us for his glory, and our own good. So Deut. 8.2. Zach. 13.9. 1 Pet. 4.12, 13. Job 1.9, 10, 12. and 23.10. Psal. 139.1, 5. and this God doth, not to better his own knowledge: for, Psal. 139.1, 2. Jer. 17.10. Heb. 4.13. but to make us known better, both to our selves and others. Again, God tries us by afflictions, whether we are true Christians or no, lest we declare ourselves to others as the stony ground did, Mat. 13.5, 6. So Mar. 10.22. Christ tried the young man. Yea, God by afflictions trieth what measure of grace we have attained unto, as what measure of faith and affiance we have in God. So Acts 21.13. Rom. 8.35, 38. Job 13.15. So also of our love, patience, humility and obedience, Acts 20.19. 2 Cor. 6.4, 5. 2 Sam. 15.26. Mar. 14.36.

2. He trieth us for the advancing of our credit, and esteem also, through the manifestation of his graces in us, Prov. 17.3. Ars tua Typhe jacet si non sit in aequore fluctus, &c.

3. He tries us likewise for the discovery of our infirmities, and corruptions for our further humiliation, Psal. 81.7. Mat. 26.70, 71.

Quest. VVhat comfort may the consideration hereof afford us in our affli∣ctions?

Answ. First, this consideration may justly move us to bear all our afflicti∣ons, not only with patience and humility, but also with thanksgiving, and spi∣ritual [ I] rejoycing; and that

1. Because nothing should seem too difficult to be attempted, nothing too grievous to be borne, if it tend to the advancement of Gods glory, which should be the supreme end we should aime at in all we do, and suffer.

2. Because hereby we may get assurance that we are Gods children; for God trieth, and in trying purifieth us, that we may be vessels of glory for his own use, Isa. 48.10. Psal. 11.5. Iam. 1.2, 3.

Quest. How may we know that our afflictions are trials, and not punishments for sin?

Answ. First, when by them we are purified, and made to shine more glori∣ously in the eyes of God and men, through the brightnesse of those saving graces which are manifested by them.

Secondly, when we a••e not overcome in the conflict, so as to murmure a∣gainst the dispensations of God, but shew Christian fortitude notwithstanding, and overcoming all these assaults.

Thirdly, When they prove profitable to us in humbling us for sinne, and quickening us in prayer for pardon and reconciliation through the blood of Christ.

Secondly, we may be comforted in our afflictions, because they have always [ II] a good issue, and tend to our great profit both in this life, and in the life to come. For what end soever the devil and his instruments have in afflicting us, yet God tempts no man to evil, Jam. 1.13. but he tries us to do us good, Deut. 8.16. 1 Pet. 1.6, 7. and that after victory we may receive the Crown of eternal life, Rev. 2.10. Job 23.10.

Obj. But my afflictions are great, and my strength small, so that I feare I shall be overcome?

Answ. God knows how to fit his trials to thy strength, and he hath bound himself by Promise to do it, 1 Cor. 10.13.

Obj. Yea, but in the mean time I am so pressed, that I discover many corru∣ptions?

Answ. Happily this is necessary and profitable for thee, that thou mayst be humbled by the sight and sense of thy corruptions, brought to unfeigned repentance for them, and an hearty endeavour in the use of all good meanes, to be freed from them.

[ III] Thirdly, we may be comforted, as our greatest trials bring greatest comfort, because they are signes of greatest grace bestowed upon us: for where there are abundance of afflictions, there God bestows abundance of patience, faith, and other graces, whereby we are enabled to bear and overcome them, as we see in Abraham, Iob, David, Paul, &c.

[ IV] Fourthly, we may be comforted because God much honoureth us by these trials; and that

1. By enriching us first with his graces, and then trying them, whereby their excellency is manifested to all that behold them.

2. By crowning his graces in us, when as by trial they are approved: as the Armorer first graces his armour by good Workmanship, and then brings it to the proof, and lastly employes it in his Princes service.

Fifthly, we may be comforted, because God uses afflictions as an effectual [ V] meanes to further our Conversion, Hosea 5.15. and 6.1, 2. Isa. 17.7. Ps. 83.16. and 78.34, 35. Isa. 26.16. 2 Chron. 33.12. Act. 9.5.

1. For by afflictions he fits, and prepares us to hear the Word, Hos. 2 6, 7. Job 33.16, 17. and 36.15.

2. By afflictions he works in us contrition and humiliation, 2 Sam. 15.26. 1 Chron. 21.17. Lam. 3.22.

3. Afflictions are usually the last meanes that God useth to convert obstinate sinners, Jer. 8.5, 6. Amos 4.6, 12. If they profit not by these, their case is desperate as in those foregoing texts. So Isa. 1.5. and 9.13.

[ VI] Sixthly, we may be comforted, as God useth our afflictions as an effectual meanes to prevent our falling into sin, as also to mortifie and subdue our cor∣ruptions, Heb. 12.10. Job 33.16, 17. Isa. 4.4. Ezek 24.11.

[ VII] Seventhly, we may be comforted as God useth afflictions to encrease all his spiritual graces in us.

1. First, those which are seated in the understanding; as saving knowledge, and spiritual wisdom, Prov. 19.15. Isa. 28.19. Hos. 6.1, 3. Job 33.16, 17. and 33.15. Psal. 119.71. and the benefit of this spiritual wisdome, doth much ex∣ceed our hurt by afflictions, Prov. 3.11, 19. and 3.15. John 17.3. Psal. 94.12.

2. They much confirm, strengthen and encrease our faith. So in Abraham, Heb. 11.9. and this they do through the experience which we then have of the truth both of Gods threatenings and gracious Promises. So 1 Sam. 17.36, 37. 2 Cor. 1.9, 10. As also by causing us to renew our repentance, and as∣suring us that our sins, for which we are thus corrected, shall not rise up to our condemnation, 1 Cor. 11.32. They also strengthen our faith as they are signes of our Election, Rom. 8.29. Luke 24.16. 2 Tim. 2.12. Acts 9.15, 16. Amos 3.20. and as they are signes of our effectual calling, 2 Tim. 3.12. Luke 9.23. 1 Pet. 4.17. ••er. 25.29. John 15.19. and as they are signes of our Adoption, Gal. 4.1. Heb. 12.6, 8. 2 Sam. 7.15, 16. Gal. 4.29.

3. They confirm and encrease in us affiance, love, hope, feare, and humility. Our affiance, Jer. 10.6. Psal. 23.4. and 46.1, 2. 2 Cor. 1.9, 10. Job 13.15. So for our hope, Rom. 5.4. and 4.18, 21. and our love, Cant. 8.6, 7. and our feare, Psal. 119.120. Heb. 12.31. Isa. 57.11. Psal. 111.10. and our humility, Psal. 115.1. Dan. 9.7. Deut. 8.2. 2 Cor. 12.7. 2 Sam. 15.26. 2 Chron. 12.6. and 33.12. Lam. 3.28, 29, 30.

4. They encrease in us repentance and new obedience, as they put us upon self-examination to see our sins, and to bewail them with greater grief, Gen. 42.21. Psal. 32.4, 5. 1 Kings 8.35, 36. God by them encreases in us obedience to his Will, Heb. 12.11. 1 Pet. 4.1, 2. John 15.1, 2. 2 Chron. 12.8.

5. They make us more devout and zealous in his service: as in prayer, Isa. 37.1, 2, 3. Psal. 18.1, 2. 2 Chron. 33.12. Isa. 26.16. Psal. 78.34. and 81.7. and 107.6, &c. and 108.12. In thanksgiving, Psal. 103.8. Lam. 3.22. Exod. 15.1. Jude 5.1. Psal. 30.11, 12. and 59.16, 17. and 9.13, 14. They encrease our patience, Rom. 5.3. Jam. 1.3. 2 Sam. 15.26. Heb. 5.8.

2. Secondly, God by afflictions worketh and encreaseth in us all those ver∣tues, [ II] which concern either our neighbours, or our selves. For,

1. Hereby we are moved to do justice unto all men.

2. We are made more merciful, and compassionate towards others in misery, Heb. 5.2. and 2.18. and 4.15, 16.

3. We are by them made more humble and courteous towards our neighbours, Prov. 18.23. 1 Kings 20.10, 18, 30, 31.

4. Afflictions bring us to a knowledge of our selves, Psa. 30.6. and 104.29. Hag. 1.9.

5. By the exercise of afflictions our strength is encreased to bear them, Prov. 24.10.

6. By afflictions God works and encreaseth in us temperance, sobriety, mode∣sty, and chastity.

Thirdly, God useth afflictions as meanes to convey to us divers worldly be∣nefits [ III] and advantages. As

1. By afflictions we profit much in civil wisdom and policy.

2. By them we are enabled to discerne our friends from our foes; He who is a friend in need, is a friend indeed.

3. By them we come the better to relish Gods blessings and benefits, Prov. 27.7.

Quest. What further helps are there to comfort us in, and under affli∣ctions?

Answ. First, if we compare our lesser and lighter afflictions with those [ I] greater and heavier, that many of Gods Saints that were dearest to him, have suffered. As Abraham, Gen. 12.1, 2, 10. and 13.7, 8. and 14.12, 14.

and 16.2. and 20.2. and 21. Of Isaac, Gal. 4.29. Gen. 25.35. Of Jacob, Gen. 27. and 34. and 35.22. and 37.35. Of Moses, Heb. 11.25. Of Job, David, Jam. 5.11. 1 Sam. 30▪ 2 Sam. 18.33. Of Paul, Act. 9.15, 16. 1 Cor. 4.10. &c. and 2 Cor. 4.9, 10. and 6.4, 5, 6. and 11.23, &c. And its the lot of the whole Church militant to suffer afflicti∣ons, Isa. 41.14. and 54.11. 1 Thes. 2.14. The Scripture often foretels the manifold afflictions of the faithful, Luke 9.23. John 16.20. Revel. 3.19. 2 Tim. 3.12. Heb. 12.6, 8. Acts 14.22. 1 Pet. 5.9. Heb. 10.33, 34.

[ II] Secondly, if we compare our light and small afflictions with those grievous and intole••able punishments which Christ suffered for us, Isa. 53.2, 3. Heb. 2.10. and 5.8. Luke 24.16. and 8.3. and 9.58. Mat. 27.38, &c. 46. and consider further.

1. That Christ suffered all those miseries being innocent, Isa. 53.9. 1 Pet. 2.22. 1 Iohn 3.5.

2. Yea, he suffered them for us who are sinners, dead in our sins, children of wrath, and enemies to God, Isa. 53.4▪ 5. 1 Pet. 2.24.

3. That we shall be adjudged unworthy to reigne with Christ, if we be not con∣tent to suffer with him, Matth. 10.38, 39. and 16.24, 25. Luke 14.13.

4. That God hath pre-ordained those to be like Christ in sufferings, who shall reign with him in glory, Rom. 8.29. 1 Pet. 2.21. 2 Cor. 8.9. Mat. 20.22, 23.

Eighthly, we may be comforted▪ by comparing our afflictions with the punish∣ments [ VIII] of the wicked, which Christ hath freed us from. For,

1. The wicked endure many and great miseries in this life, for the attaining of earthly vanities, J••r. 5.9. Hab. 2.13.

2. But especially their intolerable torments in hell, do infinitely exceed all the miseries of Gods people in this world.

[ IX] Ninthly, we may be comforted if we compare our earthly afflictions with our heavenly joyes, Luke 6.21. John 16.20. Rom. 8.18. 2 Cor. 4.17. 1 Pet. 1.4, 6, 7. 1 Cor. 2.9.

[ X] Tenthly, we may comfort our selves from the assurance we have of deliver∣ance out of all our afflictions, Psal. 118.18. Psal. 34.17, 19. and 147.3. Heb. 12.10. Psal. 125.3. Isa. 57.16. For,

1. God takes notice of all our afflictions to deliver us out of them, Psal. 34.15. and 94.7, 9. and 33.18, 19. 2 P••t. 1.9. Psal. 40.17.

2. God is present with us in all our afflictions to help and relieve us, Job 5.15, 16. and 36.15. Psal. 34.18. and 121.5. and 145.18, 19. and 91.14, 15. John 14.18. Isa. 43.1, 2. and 41.10, 13, 14. and 46.1, 2, 3. 2 Chron. 32.7, 8. and our God is Omnipotent, and therefore able to help us, Psal. 18.31. Isa. 63.1. Nahum 1.6, 7. Isa. 26.4. Yea, he loves us, and therefore will deliver us, Deut. 7.6. and 32.9. Tit. 2.14. 1 Pet. 2.9. Jer. 31.3. Psal. 103.13. Isa. 49.15. and he never shewes his love more then in the time of affliction, Isa. 63.9. Judg. 10.16. Jer. 31.20. Lam. 3.31, 32, 33.

Mr. Downhams Christian Warfare.

[ I]

CHAP. VIII. Questions, and Cases of Conscience about the Angels.

Quest. WHat are Angels?

Answ. Created good spirits sent forth by God to minister for the good of the Elect, and for the pu∣nishment of the wicked, Heb. 1.17, 14. 2 Kings 19.15.

Quest. What titles doth the Scripture give to them?

Answ. First, they are called spirits, to shew their nature, which is spiri∣tual. [ I]

Secondly, Ministers, to shew their Office, which is to [ II] Minister to God, to Christ, and to the sons of men. [ III]

Thirdly, Men of God: So Judg. 13.6, 9. The Angel is called a man, because he appeared in the shape of a man: and a man of God, because he came from, and was sent by God. [ IV]

Fourthly, Sons of God: So Job 1.6. Because they received their being, and are sustained by God, as also for that being made after his Image, they still re∣tain the same. [ V]

Fifthly, Gods. So Psal. 8.5. to set out their excellency, Psal. 82.1, 6. For so in Scripture••language excellent things are stiled Gods, Psal. 97.7. [ VI]

Sixthly, Cherubims, Gen. 3.24. Ezek. 10.1. which signifies a Figure or I∣mage: most usually a resemblance of a young man: for so they appeared as a man, to shew that they had knowledge and understanding, (as men have rea∣sonable soules) and as a young man, to set out their beauty, vigour, strength, &c. [ VII]

Seventhly, Seraphims, Isa. 6.2, 6. which comes from an Heb. word that signifies to burn: and they were so called, either from this particular act in touching the Prophets lips with a burning cole: or from their fervent zeale in executing the Will of God.

Eighthly, Watchers: So Dan. 4.13, 17. and its attributed to Angels.

1. Because of their nature, being spirits they are not subject to drowsinesse and sleepinesse: but wake and watch day and night.

2. Because of their office, which is alwayes to behold the face of God, Mat. 18.10. and to be ever ready to do his Will, Psal. 103.20. which requires watch∣ing.

3. Because of the constant and continual care that they have over the Saints to keep them from the manifold dangers, whereunto they are subject. Hence they are said to be full of eyes round about, Ezek. 1.18.

[ IX] Ninthly, Holy ones; So Dan. 4.13, 17. because of that holinesse wherein they were at first created, and in which they still abide: Hence called holy An∣gels, Mar. 8.38. Mat. 25.31.

[ X] Tenthly, Gods Host. So Gen. 32.2. Psal. 103.21. Luke 2.13. because God useth them as an Host to protect his Saints, 2 Kings 6.17. and to de∣stroy his enemies, 2 Chron. 32.21. Rev. 12.7.

[ XI] Eleventhly, Thrones. So Col. 1.16. because of their dignity and excellency, being fit to sit on thrones, at least in comparison of other creatures.

[ XII] Twelfthly, Dominions: So Col. 1.16. because God hath given them dominion and rule, whereby as Lords under God they order and govern matters and persons in the world.

[ XIII] Thirteenthly; Principalities; as Dominions note indefinitely and generally, such as have authority without respect to any peculiar jurisdiction; So Princi∣palities are such as have a special and peculiar jurisdiction: So Tit. 3.1. Its at∣tributed to Angels, Eph. 3.10. Col 1.16. because God sets them over parti∣cular Policies, Kingdomes and Persons.

[ XIV] Fourteenthly, Powers: the word properly signifies that right which Gover∣nours have to exercise their authority. So John 10.18. Acts 5.4. It shewes therefore that Angels have a good right to that Government which they take upon them.

[ XV] Fifteenthly, Mights: this title imports strength and abilitie to accomplish what they undertake. Hence they are said to be mighty in strength, Psal. 103.20. So they are called, Rom. 8.38.

Quest. What are the principal properties of the Angels?

Answ. First, they have great knowledge: for they are understanding crea∣tures [ I] able to understand any mysteries that are revealed; they understand accord∣ing to the spiritual power of an Angelical minde, comprehending all things that they will together most easily, Mat. 18.10. In Heaven they alwayes be∣hold the face of God, implying, that they are privy to the whole Counsel of God revealed in Heaven. On earth also they frequent the Assemblies of Saints, whereby they know the whole counsel of God made known to the Church, Eph. 3.10. 1 Pet. 1.12. And this gift is necessary, because their maine function, is to be Gods messengers to declare and execute his Will, which they could not do without knowledge thereof.

[ II] Secondly, Prudence: For Knowledge works Prudence, and Prudence directs Knowledge. Hence Jam. 3.13. they are coupled together. And this is neces∣sary, because the evil Angels, against whom the good Angels defend the Saints, are exceeding crafty and subtile.

Thirdly, Purity: which is perfect without the mixture of any impurity and [ III] sin. Signified by the pure white linnen wherewith they are said to be cloathed, Rev. 15.6. Hence they are stiled holy Angels, Mar. 8.38. under which is comprised their sincerity, Rev. 14.5. and their integrity in execuring Gods Will, Psal. 103.20. and these are necessary to make them fit to appear in the Presence of the pure and holy God; For Rev. 21.27. Hab. 1.13. Psal. 5.4.

Fourthly, Glory: such is the brightnesse of their glory, that its resembled to [ IV] lightening, Mat. 28.3. so that men on earth cannot endure the bright∣nesse of Angels, Numb. 22.31, 33. Mat. 28.4. Yea, good men cannot en∣dure it, Luke 1.12. and 2.9. Rev. 19.10. and 22.8. Dan. 8.17. and this is ne∣cessary for the glory of the Lord whom they serve, as Courtiers attending upon Kings are gorgeously attired, Mat. 11.8.

Fifthly, Power: Hence they are called mighty, 2 Thes. 1.7. Strong, Rev. [ V] 5.2. to excel in strength, Psal. 103.20. Resembled to horses and charets of fire, 2 Kings 6.17. See what one Angel did, 1 Kings 17.35. and this is ne∣cessary, because the Church and children of God whom they defend, have here against them, not only many, mighty, cruel, malicious men, but Principali∣ties, Powers, &c. Eph. 6.12.

Sixthly, Speed: Hence they are said to have wings, Isa. 6.2. Dan. 9.21, 23. [ VI] they are swifter then any corporeal substances in these respects.

1. They cannot be hindered by any bodily impediments, no corporal sub∣stance can stay thei•• course; they can passe through, and passe over Castles, Ci∣ties, Stone-walls, Iron-gates, Woods, Rivers, Seas, &c.

2. They have no corporal gravity to slaken their motion.

3. They need not such space of time to passe from place to place, as bodies need. They can suddenly move from heaven to earth, or into any place of the world.

4. They have great forwardnesse to do any task enjoyned by their Lord, more then any other creatures. Its necessary for them.

1. Because heaven and earth are so far asunder, and they have oft occasions to passe from one to the other.

2. Many Saints in the world, (whose distresse requires present succours) are far distant one from another.

3. Devils are very swift to mischief: and its meet that good Angels be as swift to protect, as evil ones to annoy.

Seventhly, Zeal, which is most fervent; Hence Seraphim; such as burne [ VII] with zeal, and a flame of fire, Heb. 1.7. Its necessary because of the fiery fu∣ry of the devil and his instruments in plotting against Gods glory, and his Saints good, therefore the good Angels must be as zealous in maintaining the cause of God and his Saints, as the other are furious against them.

Eighthly, Constancy in good: and this with respect both to their condition [ VIII] and disposition.

In respect of their condition they are immortal, and without decay; Hence after the Resurrection we are said to be equal to the Angels, Luke 20.36.

In respect of their disposition: It alwayes temains good, and ever will do: they never yielded to any evil, nor were weary of good, nor never repented of doing good. Hence Rev. 7.15. they serve God day and night: And Mat. 18.10. Its necessary, because the Lord whom they serve is Jehovah that chan∣ges not, Mal. 3.6. Jam. 1.17. God established the good Angels that stand, and this is the true cause of their unalterable constancy.

Quest. What are the Offices of the Angels?

Answ. They may be ranked under three Heads.

First, such as they perform to God, which are these. [ I]

1. They attend in his Presence for the honour of his Majesty, and to set out his magnificence. So 1 Kings 22.19.

2. They follow the Lord whithersoever he goes. Hence stiled Charets of God, Psal. 68.17.

3. They are his Messengers to be sent on his Errands, Psal. 104.4. Dan. 7.10.

4. They are oft employed in declaring his Will, as in delivering the Law, Acts 7.53. Gal. 3.19. Heb. 2.2. So in divers other particulars: As Gen. 16.7, 9. and 19.1. 2 Kings 1.3. Dan. 7.16. Luke 1.13, 26▪ and 2.10. Acts 1.11. and 5.19, 20. and 8.26. and 10.3. Revelat. 1.1.

5. They are his Ministers, to do what God appoints them, Psal. 103.20. Gen. 19.1. Numb. 20.16. Numb. 22.22. Dan. 6.22.

6. They are Executioners of Gods judgements, as 2 Sam. 24.15, 16. 2 King. 19.35. Rev. 15.7.

7. They are special instruments of praising God, Rev. 7.11, 12. and 4.8. Hence they are called on to do it, Psal. 103.20. and 142.2.

[ II] Secondly, such as they perform in relation to Christ, and that especially as Son of man: As, In general, they ascended and descended on him, John 1.51. G••n. 28.12. Heb. 1.6. Psal. 91.11. More particularly,

• 1. They foretold his conception, Luke 1.30, 31.
• 2. Declared his birth, Luke 2.9. &c.
• 3. Prevented his danger, Mat. 2.13, 14.
• 4. Ministred to him in his need, Mar. 1.13.
• 5. Protected him from enemies, Mat. 26.53.
• 6. Comforted him in his Agony, Luke 22.43.
• 7. Opened his Grave at his Resurrection, Mat. 28.2.
• 8. Witnessed his Resurrection, Luke 24.5, 6, 23.
• 9. Confirmed his Ascension, Acts 1.10, 11.
• 10. Accompanied him to Heaven, Ps. 68.17, 18. Eph. 4.8.
• 11. Reveal what he will have done, Rev. 1.1. and 22.16.
• 12. Fight with him against his enemies, Rev. 12▪ 7.
• 13. Gather out of his Kingdome all things that offend, Matth. 13.49, 50.
• 14. Accompany him at his last coming, Mar. 8.38. Mat. 25.31.
• 15. Execute his last judgement, Mat. 13.49, 50.

[ III] Thirdly, such as they perform in relation to mens bodies and soules, in this life, and hereafter. In general, they are said to attend on the Saints, and to minister to them, Heb. 1.14. Hence, Mat. 18.10. In particular,

• 1. They are Stewards to provide for them in their need, 1 Kings 19.5, &c.
• 2. As Physicians to cure their maladies, John 5.4.
• 3. As Nurses to bear up and keep them from hurt, Ps. 91.11, 12.
• 4. As Guides to direct and keep them from wandrings, Gen. 24.7. and 32.1.
• 5. As souldiers to guard them, Psal. 34.7. 2 Kings 6.17. and to destroy their enemies, 2 Kings 19.35.
• 6. Rescuers and deliverers to pull them out of dangers, Acts 5.19. and 12.7, &c. Dan. 6, 22. In reference to our soules in this life:
  • 1. They are as Prophets or Teachets to instruct them, Dan. 8.16, 17. and 9.22. Luke 1.15, 34, 35. Act. 1.11.
  • 2. They are Comforters to them in their feares and perplexities, Gen. 21.17. Isa. 6.6, 7.
  • 3. Coadjutors to stand with them against Satan, Zach. 3.1, 2. Judg. 9.
  • 4. Fellow-members to rejoyce with them at the Conversion of sinners, Luke 15.10
  • 5. Tutors to punish them for their offences, that they may be brought to re∣pentance, 2 Sam. 24.16. In the life to come they are,
    • 1. Watchers, to carry their soules at the separation of them from their bodies into Heaven, Luke 16.22.
    • 2. As Keepers at the last day to gather all the Elect together, Matth. 24.31.
    • 3. Fanners or Fishers to separate the evil from the good, Matth. 13.49.
    • 4. Companions in Heaven to joyne with them in praising God, Rev. 7.9, 10, 11.

Dr. Gouge on Heb.

Quest. Why doth God use the Ministery of the Angels about us?

Answ. Not for any necessity, for he can do it of himself without them; but to declare his abundant love to, and care of us in providing for our comfort, and making farre more excellent creatures then our selves our Keepers.

Quest. Why are the Angels such tender Keepers of Gods children?

Answ. First, because Christ our Head (who is their Lord and Head also) hath [ I] reconciled things in Heaven and Earth, Col. 1.20. viz. Angels and men▪ so that whereas they hate us for our sinnes, now they tender us as hi•• members.

2. They love us as Nurses their children, now that they see that God loves us [ II] so dearly, as to give his own and only Son to death for us.

Thirdly, because he hath given them charge and commandment so to do, Ps. [ III] 91.11.

Quest. What comfort doth the consideration hereof bring to Gods chil∣dren?

Answ. First, When we see our own weaknesse and impotency on the one hand, and the multitude, power and policy of the enemies on the other. When [ I] we see a whole Army of sins besieging us, and a whole Legion of dangers ready to oppresse us, we may be comforted when we consider, that not only Gods Pro∣tection, like a wall of fire is round about us, but that he hath also set his Angels to pitch their tents about us, so that there are more with us then against us, and the blessed Angels are stronger then the powers that are against us: and when we consider that God hath not only charged one or two Angels with us, but the whole blessed company of them, to defend and pro∣tect us.

Secondly, when we neglect the Watch over our selves, through sleep of [ II] soul or body, what a comfort is it that the Angels watch over our safety? as Mat. 2.13. when Joseph slept, dreaming of no danger from Herod, the Angel admonisheth him in a dream, and tells him how to escape.

Thirdly, when we see great difficulties between us and our desires, what comfort is it that we have Gods Angels ready to do it to our hands? as Mar [ III] 16.3. They can rowle away all stones, and make our way smooth for us to all good duties.

Fourthly, when Satan begins to insult, and makes as if he would t••ample up∣on [ IV] us, what comfort is it that we have so strong a guard about us, one Angel being able to shut the mouth of this toaring Lion, as he did those in Da∣niel. Dr. ••ailor.

Fifthly, that their care and attendance on us will be perpetual, because their love to us is founded on their love to Christ our Head, whose Members and [ V] Spouse we are.

Ob. But Gods children oft fall into inconveniencies, how then are they attend∣ed by the Angels?

Answ. First, they are preserved by the Angels from many inconvenien∣ces [ I] that they know not of: as we have devils about us continually, so cer∣tainly there is a conflict between the good Angels, and them about us conti∣nually.

Secondly, if at any time we fall into inconveniences, its because we are out [ II] of our way, and then they have no charge over us. For Ps. 91.11.

Thirdly, if we suffer in the custody of Angels any inconvenience, it is that we [ III] may be tried by it, exercised and made better by it: For if they keep us not from ill▪ they keep us in ill, and deliver us out of it at length: so that there is nothing in the world that befalls Gods children, but they are gainers by it at last, whatso∣ever it is, Rom. 8.28.

Quest. What may this Guardianship of the Angels teach us?

[ I] Answ. First, Not to grieve these good spirits: Its wondrous humility in them that they will stoop to be our servants that are weaker, and baser then they: and its wonderful patience that they will continue to guard us, though we grieve them by our sinnes: this consideration would keep us from secret sinnes where no eye of man sees us, but God and our conscien∣ces, and the blessed Angels see us, and grieve when we fall into sinne.

[ II] Secondly, to blesse God that hath thus honoured us, not only by taking our nature on him, but giving us his own guard of Angels to attend us: which shews that in Christ we are advanced above the Angels: indeed they stand, and are confirmed by Christ, hence called the Elect Angels, 1 Tim. 5.21. but they are not the Spouse of Christ as we are; he hath honoured our nature more then the Angelical.

Quest. But what need we the guard of Angels, since God can guard us with∣out them?

Answ. It is not by reason of any defect in God to supply his want of power, but further to enlarge and demonstrate his goodnesse: God could do it of himself, but having ordained such ranks of creatures, he makes all to serve for his own ends.

Quest. What may we learn further from hence?

[ I] Answ. First, to take an holy State upon us, and to think our selves too good to abase our selves to sin, to be slaves to men, seeing we have Angels to attend upon us; we are Kings, and have a mighty guard, therefore we should carry our selves answerable.

[ II] Secondly, despise not the meanest Christian, seeing Angels despise not to at∣tend upon them.

Quest, What excellencies are attributed to the Angels in Scripture?

Answ. They are said to be excellent for holinesse, Mar. 8.38. excellent for beauty, Acts 6.15. excellent for strength, Psal. 103.20. excellent for wisdom, 2 Sam. 14.17. excellent for swiftnesse. Hence Isaiah 6.2.

Quest. Wherein should we imitate the Angels?

[ I] Answ. First, rejoyce at the Conversion of sinners as they do, Luke 15.

[ II] Secondly, Reverence the Majesty of God as they do, by covering their fa∣ces, Isa. 6.2, 25.

[ III] Thirdly, Stand ready prest to execute the Will of the Lord as they do, Psal. 103.20, 21.

[ IV] Fourthly, execute it for manner as they do, viz. with chearfulnesse, sinceri∣ty, and without wearisomness.

Quest. What further comfort may the Nature and Offices of the Angels af∣ford us?

Ans. First, In regard of their readinesse they stand before the face of God, ready [ I] to take a Commission from him to execute vengeance on the enemies of the Church, or to do service for the heires of grace.

[ II] Secondly, here is comfort when we are solitary: when Jacob was alone, the blessed Angels were with him.

[ III] Thirdly, in respect of our weaknesse: the Angels are Nurses to uphold and keep us from dangers.

[ IV] Fourthly, in respect of contempt: If the world contemn us, yet God ho∣nours us in giving us such servants.

[ V] Fifthly, in respect of evil spirits, though they maligne us, yet the good Angels love us, and are for us.

Quest. How are the Angels imployed?

Answ. First, in respect of God they stand before him to execute his Will, [ I] Psal. 103.20, 21: and to praise him, Isa. 6.3.

Secondly, In respect of man they are employed. [ II]

1. By way of punishment, and that

• 1. To blinde them that they cannot see, Gen. 19.11.
• 2. To stop them that they cannot go, Num. 22.26.
• 3. To slay them that they cannot live, 2 King. 19.15. Acts 12.23.

2. In mercy to the godlie, and that

• 1. To defend them from dangers, Ps. 34.8.
• 2. To comfort them in troubles, Luke 22.23.
• 3. To encourage them in duties, 2 King. 1.15.
• 4. To reveal to them hidden mysteries, Dan. 9.22, 23, 24.
• 5. To carry their soules to heaven, Luke 16.22.

Quest. How else doth God use the Ministery of Angels?

Answ. First, in the swaying of the Kingdomes of the world, and wherein we [ I] live: For Eph. 3.10. they are called Principalities and Powers, because God gives them a preheminence under him, and a power of ordering th••se inferiour things; As the devils are called, Powers of darknesse, Eph. 6.12. because the wickednesse of the world doth set them up as Kings and Princes: So Dan. 10.13. the Angels are called Great Princes. They are made to he above Kings and earthly Powers, as God is above them, Eccl. 5.8. Marvel not at the oppres∣sion in a Province; for there is an high one above the High on earth: and there is the Father, Son, and Spirit, higher then both. A created Angel led the Isra∣elites into Canaan, as may be gathered by comparing the 20. and 31. Chapters of Exodus together.

Secondly, they are Gods Warriours and Ministers of his manifold decrees. [ II] Hence they are often called Chariots, 2 Kings 2.11. and 6.17. Hab. 3.8. Ps. 68.17.

Thirdly, they are Spirits of Heaven, Mat. 24.36. Gal. 1.8. resembling [ III] their Creator as children do their father: Hence they are called, Sons of God, Job 1.6. and 38.7. both in regard of their substance, which is incorporeal: and in regard of their excellent properties, life, and immottality, blessednesse and glory, a part whereof is their just Lordship, and Command over the inferiour Creatures. For as they stand before the Lord, who sends them out at his pleasure to serve his Providence, so they have no small stroak in ordering and mana∣ging natural and civil affaires. Hence Ezek. 1.6, 7. they have faces to look e∣very way, when as Gods Watchmen, they stand Sentinel in Heavens Turret: their feet are like Calves feet, round, and ready to go either forward or back∣ward with greatest facility. For as they see every way, so they are ready to go e∣very way, for dispensing Gods benefits, or executing his chastisements on the E∣lect, and his vengeance on reprobates. Let us labour to obey God as the Angels do; else we may be Angels for gifts, and yet go to Hell.

Angels wait for Gods commands, and are ready to run on his errand, Mat. 18.10. Dan. 7.10. Jacob saw them at Bethel, ascending to contemplate and praise God, and to minister to him; and descending to execute Gods Will up∣on men for mercy or judgement?

Quest. What other employment have they?

Answ. They are eye-witnesses of what is done in the Church of God, 1 Cor. 11.10. The woman ought to have power on her head, because of the Angels. This was shadowed out in the old Church? Exod. 36.8. the Curtaines were wrought with Cherubims, to signifie that about us, who are the true Tabernacle, and Church of God, there are troops of Angels. Hence 1 Timothy 5.21.

Quest. How manifold is the knowledge of the Angels?

Answ. Its fourfold.

[ I] 1. Natural, whereby they know the Works of Creation, and the invisible things of God in it, all the truth in which they were created.

[ II] 2. Supernatural, which is such a sight of God, whereby they are confirmed in their estate, for there was in them some further apprehension of God, than in them that fell. Now they could not have it, unlesse they had receiv∣ed it.

[ III] Thirdly, a knowledge of Revelation, Dan. 7.16, &c.

[ IV] Fourthly, a knowledge that they get by observing things that come to passe, both spiritual and natural; For beholding the graces of the Spirit, and work∣ing of them, they gather an habitual knowledge, whereby they can discern, both the Worker of them, and persons in whom they are wrought effectually: So, observing the course of things casual, they can probably foretel things which in part are casual.

Now the knowledge which the Apostle speaks of, that they have acquired, Eph. 3.10. is this knowledge of experience, beholding that which the Go∣spel wrought in the Church, they did more fully see the work of Redemption. For,

• 1. They did see accomplished before their eyes things which they had known in some sort; as we know things absent unaccomplished.
• 2. They did thus grow to a more full and confirmed enlightening, in the wise work of our Redemption.
• 3. And, which is the principal, they did thus come to a more full know∣ledge, and acknowledgment of the deep riches of the wisdome of God, the fountain of the former. For though the Angels had alwayes a blessed knowledge of God; yet not a perfect, either in regard of themselves seeing, or of God seen: they did not see him totaliter, so as there was no further thing in him to be seen; nor yet with such a sight in regard of themselves; so perfect, that no further light could be lent to it then it had.

Baines on the Eph.

CHAP. IX. Questions, and Cases of Conscience about Anger, Wrath, Passion, Malice, Hatred, and Revenge.

Quest. HOw many sorts of Anger be there?

Answ. Two. 1. Good. 2. Bad.

Quest. What is good Anger?

Answ. Its a displeasure not against the person, but against the sin of our neighbour, or of our selves: this anger being moderate, and joyned with com∣passion is an holy anger: Commanded, Eph. 4.21. Commended, 2 Cor. 7.11. Or,

Its a displeasure at that which stands in our way, and hinders good. Thus Moses was angry, Exod. 11.8. Lev. 10.16. &c.

Quest. What is bad Anger?

Answ. Its a desire to be revenged upon the person of our neighbour, either by words or deeds, threatned, Mat. 5.22.

Quest. Why is Anger placed in the heart?

Answ. First, to be an Harbinger, or Usher to prepare the way, for obtaining some good desired, and to remove the obstacles that lie in the way.

Secondly, to be as it were the hearts dagger for the defence of love, desire, de∣light, [ II] and hope.

Quest. How must we act Anger?

Answ. First, against sin as the open enemy, and grand Obstructer of Gods glo∣ry, [ I] and good to our selves, Isa. 59.2. especially against sin in our selves: and in those that are near and dear to us. So Moses, Exod. 32.19. Nehemiah, ch. 13.17, 21.

Secondly, For the removal of the impediments of Gods glory, and our [ II] good.

Thirdly, for the Reformation of the person, and the abuse. [ III]

Quest. How may it be proved that there is a good and lawful Anger?

Answ. First, because its attributed to God himself, Rom. 1.18. John [ I] 3.36.

Secondly, it was made by God, and was in man before the fall. [ II]

Thirdly, yea, it was in Christ himself as man, Mar. 3.5. Mat. 10.14. Joh. [ III] 2.15.

Fourthly, many holy men in Scripture are commended for it, Exod. 16.20. [ IV] Act. 8.20. Act. 7.24. and 13.11, 12. Neh. 5.6.

Fifthly, in true repentance there must be anger and revenge, 2 Cor. 7.11. [ V]

[ VI] Sixthly, the Scripture commends it, Eccles. 7.3. and commands it, Ephes. 4.26. Mat. 5.22.

[ VII] Seventhly, there be just occasions for anger, and if we be not angry at them, we fail in our duty to God and man.

Quest. When is anger rightly ordered?

Answ. When it's moved, quickned and guided by faith, stirring up godly sor∣row for sin in our selves or others, joyned with an holy and just desire of re∣venge, to the saving of the person, appeasing of Gods anger, and promoting the Kingdome of Christ.

Holy anger must have a just and weighty occasion: so we read of Moses, he was angry, when contrary to the command of God Mann••h was reserved till the next morning, Exod. 16.20. when they tempted God in worshipping the golden calf, Exod. 23.19. When Corah &c. rebelled, Numb. 16.15. The causes of just anger are,

[ I] First, when we see God dishonoured, and his glory defaced. So in Phineas, Numb. 25.7, 8. and Elias, 1 King. 19.14.

[ II] Secondly, when injury is unjustly offered to our selves: For by Gods law we are bound to seek the preservation of our own good name, and estate. So in Paul, Acts 23.2. and in Christ, John 18.23. But this gives no place to private revenge, when out of bitternesse of spirit we seek the hurt of them that wrong us. Forbidden, Matth. 5.39. Rom. 12.17. yet when wronged we may implore the aid of the Magistrate, yet without a desire to hurt him that wrongs us, as Luke 18.3.

Thirdly, when injury is offered to our brethren; for by the law of charity we [ III] are bound to love them as our selves: so in Moses, Acts 7.24. in David, 2 Sam. 13.21. in Nehemiah, ch. 5.6. hence, James 1.9. we are commanded to be slow to anger: For the object of holy anger is sin, not the person: so in David, Ps. 119.139. in Jeremy, ch. 6.10, 11.

Quest. What are the properties of holy anger?

[ I] Answ. First, It must begin at home: we must be most angry with our own sinnes.

[ II] Secondly, it must be mixed with love: God himself in wrath remembers mercy, Hab. 3.1, 2. So in Moses, he prays for those with whom he was angry, Exod. 32.31, &c.

Thirdly, anger for an offence must be mixed with sorrow for the offence. So in [ III] Christ, Mark 3.5. Hence Gal. 61.

Fourthly, we must shew Christian modesty in our anger, by abstaining [ IV] from malicious speeches, and unjust actions: So in Michael, Jude 9.

[ V] Fifthly, We must observe a due decorum, and fit respect in it, and that,

1. In regard of our selves, we must have respect to our place and calling: A Magistrate must shew his anger, not onely in countenance and words, but in his actions also: and so must a father, the contrary was Eli's sin; but a private person must onely shew it in countenance and words.

2. The offenders are not to be used all alike: A mean man must not shew his anger to a noble man, or Magistrate as he may to his equal; the sonne must not shew his anger to his father as the father may to the son. Moses, a Ma∣gistrate useth the sword, Exod. 32.27. John Baptist, a Minister, useth onely the sword of the Spirit, Matth. 3.7. Jacob a private man towards Laban, useth on∣ly mild and gentle admonitions, Gen. 31.36. Jonathan by rising from the Table, and going out, 1 Sam. 20.34. The three children in humble and respective words to the King, Dan. 3.16. Paul the like to Festus, and Agrippa, Acts 25.10, 11. and 26.25, 29.

[ VI] Sixthly, it must be contained within the bounds of our particular cal∣lings,

so as that it make us not to neglect our duty either to God or man.

Seventhly it must be moderate, rising and falling according to the nature of [ VII] the offence: It will not favour sin in one, and detest it in another: slie out against one offence, and connive at another.

Eighthly, it must be seasonable for time and continuance: It must not con∣tinue [ VIII] longet then the cause continues, our safest course is quickly to be ap∣peased if the party offending repent of his sin against God, and his wrong against us, or our brethren. For reformation is the aim of holy anger.

Ninthly, the ends of holy anger must be just and holy: which are, [ IX]

1. The glory of God which is set forth by our anger, when being private per∣sons we manifest our detestation of sin in word and countenance: Being Magi∣strates we punish sin, and execute justice.

2. The good of Church and Common-wealth, which most properly belongs to Magistrates who are to punish sin, not onely that civil justice may be main∣tained, but that Gods anger which hangs over whole countreys where sin is coun∣tenanced, or not justly punished, may be averted.

3. The good of the party: For hereby the offender is restrained from the like future miscarriages.

Quest. How are we to stir up just and holy anger in our selves?

Answ. We are to stir it up by the exaggeration of the injury done, or received, and that by the consideration of these foure circum∣stances.

First, from the person that doth the wrong: his basenesse, wisdome, gravity, [ I] and office: if he hath pretended former friendship, received from us many kindnesses, which he repays with injury and ingratitude: if he hath often done us wrong, which we never revenged, or greatly endamaged himself to endamage us: In all which respects we have much more cause to be angry with our selves for sinning against God: Think with thy self that if a base Peasant should buffet a Prince, what an injury it would be? how much more abominable is it for me so vile a wretch to rebel against God? That I should sin against him who hath enriched me with such wisdome and understanding; that hath adorned me with so many gifts, afforded me such means to keep me from sin: that I should abuse my talents, and his mercies, so as to fight against him with his own wea∣pons. As he hath laden me with his mercies, I have pressed him with my sinnes, &c.

Secondly, the second circumstance is the injury it self, as if we be injured in [ II] our soul, body, name, goods, &c. and as the thing wherein we are wronged is the greater▪ so is our anger which we conceive against it: This we should consider in the wrong we do against God: We injure him in his glo∣ry which is most deare to him: impeach his sovereignty, deny him ho∣mage, and all this to satisfie our fleshly lusts, and to enlarge the Kingdome of Satan.

Thirdly, the person injured; as if he be a person of great authority, esteem, and vertue: If one that was then endeavouring the offenders good, &c. In [ III] these particulars we have great reason to be angry with our selves for sinning against God: For hereby we have done intollerable injury to the Lord of glory: To whom we are indebted for inestimable favours, who hath been always ready to do us good, &c.

Fourthly, the mannner of injuring: as if we be esteemed as friends, and yet [ IV] secretly injured as enemies: If the injurie was premeditated long afore∣hand: If in place where we ought to be loved, and honoured, we be wronged, and disgraced: If the injury be publick before many: If often reiterated, &c. In which respects we have the more cause to be angry with our selves for sinne:

For in words we professe our selves Christs servants, but in deeds we deny him: We lightly regard his presence: sin against knowledge, and conscience, &c. If ever we had just cause of indignation, it's against our selves for sinning a∣gainst God.

Quest. Why is anger rightly to be ordered?

[ I] Answ. First, because of all passion: it's deepliest rooted, and extends its branches farthest; For no age, condition, or nation are free from it: other passions onely trouble some particular persons. Lust enflames one, ambition another, covetousnesse another, &c. But whole states are enflamed by anger, and fury.

[ II] Secondly, Inordinate anger is most infamous: an argument of shameful le∣vity, infirmity, madnesse. An angry person hates truth, embraceth errour, opposeth them that admonish him; entertains perverse counsel: forgets his own credit: is an enemy to his own safety: against himself is untameable: a∣gainst his neighbours is intollerable: under a weak pretence of revenge anger makes men violate all bonds of friendship; tread under feet all Laws both Di∣vine, and Humane: Other passions will hearken to Reason, but this to none.

[ III] Thirdly: as of all infirmities there are none worse, or more dangerous then those which disfigure the face of a man: so of all Passions none are more per∣nicious then anger: for the eyes of such a man sparkle: his face is enflamed with blood which flows from the heart: his hair stares with horrour: his mouth foames: his tongue falters; his feet and hands are in perpetual motion: he vo∣miteth out nothing but threats; speaks of nothing but blood and re∣venge, &c.

[ IV] Fourthly, It's a deceitful passion: An angry man sees not the thing as it is, and yet swells and boils inwardly.

Fifthly, it's the character of a fool, Prov. 12.16. and 14.17, 29. Eccles. [ V] 7.9.

Sixthly, it makes a man unmindful of his own condition: If poor, yet hee'l [ VI] waste his goods: Being a private man, he would rule: being weak, he becomes a lion: where delay is requisite, he makes haste: where haste is necessary, he doubts.

Seventhly, an angry person can neither please God nor man: He regards [ VII] no commandments; doth nothing in order, but all rashly and without dis∣cretion.

Quest. What are the several kindes of disordered anger that must be shunned?

Answ. It's disordered when it's not moved by faith, ariseth not from love, keeps not within its bounds, and is not directed to a right end. The kinds of it are many.

[ I] First, devilish, which rageth against vertue and godlinesse; is incensed by inno∣cent and vertuous actions; as in Caine, Genes. 4.5. In Saul, 2 Sam. 20.30. In Asa, 2 Chron. 16.10. In the Jews, Luke 4.28. In Nebuchadnezzar, Dan. 3.13.

[ II] Secondly, rash, and unadvised: the branches whereof are,

1. Unjust anger that proceeds from our own suspicion and imagination only, as in Eliab, 1 Sam. 17.28.

2. When we are provoked without cause, or upon every smal occasion con∣trary to the law of love, 1 Corinth. 13.7. Prov. 10.12. and it's a mans glory to passe by a Transgression, Proverbs 19.11. And so sudden an∣ger which is admitted without deliberation; condemned, Eccles. 7.9. Its a foolish thing, Prov. 14.17.29. such abound with transgressions, Proverbs 29.22.

Thirdly, immoderate, and immodest anger: which may be discerned by [ III] these signes.

1. When men utter words dishonourable to God by blaspheming, swearing, cursing, &c. or opprobrious to their neighbours, as when their anger break∣eth out into bitter and reviling speeches, as Shemei did against Da∣vid, 2 Sam. 16.5. the Jewes against Steven, Acts 7.54. Forbidden, Ephes. 4.32.

3. When we have no regard of order, and comelinesse, either in respect of our selves, or those with whom we are angry: In respect of our selves, when (though private men) we take revenge, which belongs to God, Rom. 12.19. In respect of the party with whom we are angry; as when a sonne being angry with his father (though upon just cause) useth him unreverently: and so of servants towards their Masters, &c. and all inferiours towards their superiours.

4. When it makes us forget any duty of love which we owe to them, as to pray for them, and endeavour their reformation: So in the Disciples, Luke 9.54.

5. When it stirs us up to violent and unseasonable reproofs, Psalme 106.32, 33.

6. When its not mixed with sorrow proportionable to the displeasure that we conceived: He that is rightly angry, though he be displeased with the offence, yet he pities the offender.

Fourthly, when anger is partial its disordered: and that is, [ IV]

1. When its hot against some sins▪ and can brook others as bad, either be∣cause they suite with our disposition, or that we have little wrong by them.

2. when we are zealous against sin in our enemies, but ••avourable to it in our selves or friends.

3. When we are as angry for small as for great offences: whereas our anger should be proportioned to the offence.

Fifthly, when it's directed against the person of the offendor, not against [ V] his offence, and aimes at his hurt, and destruction, but seeks not the glory of God, the good of the Church, or Common-wealth; the private benefit of our selves, or neighbours, or the reformation of the offendor. Such was Cains to∣wards Abel: Sauls towards David, Nebuchadnezzars towards the three chil∣dren, but Christs rule is otherwise, Mat. 5.44.

Sixthly, when being long retained it turns to hatred. [ VI]

Quest. What Motives may disswade us from sinful anger?

Answ. First, consider the sinful causes of it, which are [ I]

1. Unbelief in Gods Word; David tells us that he was so patient towards his adversaries because he waited upon God, Psal. 38.13, &c.

2. Folly, for Eccles. 7.9. it resteth in the bosome of fools.

3. Self-love which makes us so to prize our selves as never to think on the in∣juries and indignities we do to others; and hainously to aggravate every small wrong done to our selves.

4. Pride, which makes us more sharp-••ighted in apprehending a wrong, and more furiously insolent in taking revenge, Prov. 13.10. so in the Ephramites, Judg. 8.1. and 12.1, &c. so Psal. 10.2. This set Haman against Mordecai, and the Jews, Esth. 3.5, 6.

5. Covetousnesse: For if the hope of a covetous man fail his expectation, their unquiet thoughts prepare a lodging in their hearts for anger; they trouble their own house, Prov. 15.27.

6. Impotency, and effeminatenesse of mind which makes men unable to bear injuries: Hence women, children, sick, and aged persons are so waiward.

7. Luxurious nicenesse; If the houses of such are not kept neat; their diet cooked to their mindes: if a spot be on their cloaths, they are so enraged that the house will not hold them.

8. Curiosity: For when men have an itching desire to see and heare all things: How friends, and foes speak of them: what servants do, and say, &c. they come to hear, and know many things which provoke them to anger. Hence Prov. 20.3. Eccles. 7.21, 22.

9. Lightnesse in believing reports, and listening to tale-bearers: Hence, Prov. 26.20. and 16.28. so in Saul, 1 Sam. 22.19. yea, in David, in hearken∣ing to Ziba, 2 Sam. 19.29. Hence Jam. 3.6.

10. Inordinate love, or excessive sorrow: For the powers of the soul, being weakened by these passions, are made unable to beare any burden.

11. Want of meditating on the common imperfections whereunto we are all by nature subject: For if we consider that our selves have as great, or greater faults as those we are angry for in others, we would not be so easily provoked for every trifling occasion, Eccles. 7.21, 22. Titus. 2.3. If we would look more at home, and lesse abroad, it would prevent much anger.

12. Tendernesse of education, and foolish cockering of mothers, begets anger, making their children more teasty then wasps, more proud then peacocks, more wanton then the Asse-colt, &c. whereas severer education would pull down their stomacks, and make them more patient.

13. Idlenesse, unthriftinesse, and voluptuousnesse nourish anger. Hence, Proverbs 26.17. 1 Thes. 4.11. 1 Tim. 5.13. Proverbs 16.12, &c. and 20.1.

[ II] Secondly, consider the mischiefs of this passion above others: Other pas∣sions do but draw men to evil: but this precipitates them into it; those do but shake, but this overthrows them▪ Love is stronger then death, yet anger o∣vercomes it; the father in anger forgets his love to his child, the childe to his fa∣ther, &c. Yea, anger makes a man forget the love of himself: as appeares by those, who to satisfie their anger violently thrust themselves into imminent dangers of death: Covetousnesse is a violent passion, as apppears by those who venture body and soul to get riches, yet anger makes them hazard the losse of their estates, and to spend all amongst Lawyers to be revenged on their ene∣mies. Voluptuousnesse makes men plunge themselves into particular pleasures; but choler makes them of so bad a disposition, that they rejoyce in other mens miseries: It's worse then envy; for as envy desires to see any one mi∣serable, it's choler that procures their misery. Feare is a cruel tyrant which makes men thrust themselves into danger to avoid danger, and to kill them∣selves for fear of greater torment, yet anger vanquisheth fear, causing them, who tremble to see another mans wound, contemne their own death: so that as o∣ther affections lead a man, this draws him: others entice him, this compels him: others make us prone to evil, but this casts us headlong into the gulf of all wickednesse.

[ III] Thirdly, consider the manifold evil effects of anger which are produced of it self, or are caused from others: As

1. It blindes reason, and makes men for the present as though they were distract of their wits. It's a short madnesse, and in this respect worse; for that mad∣nesse is involuntary▪ but this passion is entred into willingly and wittingly. Mad∣nesse is an evil of punishment, but this is an evil of sin: So in Simeon, and Le∣vi, Gen. 34.25. In David, 1 Sam. 25.13, 22. in Saul, 1 Sam. 22.18, 19. in Theodosius.

2. As it springs from, so it causeth infidelity, and fretting against God,

as in Moses, Numb. 20.10, &c. Prov. 19.3. 2 Sam. 6.8.

3. It extinguisheth the love of God, which cannot kindle in such an unquiet breast. How should we love God whom we have not seen, if we love not our neighbour whom we have seen, 1 John 4.20.

4. It's an hindrance of holy prayer. An angry man cannot call upon God, or if he should, God would not hear. Hence, Psal. 26.6. 1 Tim. 2.8. Mat. 5.23. and 6.12, 14, 15. 1 Pet. 3.7.

5. It makes the Word of God unprofitable: Hence, Jam. 1.19. Be swift to hear, slow to wrath. It hardens the heart that the Word cannot take root.

6. It so fills, and swells the minde that there is no room for good thoughts, and meditations, it's so full of thoughts of revenge, &c. so that it stops communion with God, and disturbs the peace of con∣science.

7. It makes men impatient of admonition, which is ordained by God as one means to recover us from sinne: so in Abner when justly reproved, 2 Sam. 3.8.

8. It grieves the Spirit of God, and lets the Devil into mens hearts, to whose image they are conformed by unjust anger, Ephes. 4.27.30, 31.

9. It disfits a man for society. Hence, Prov. 22.24, 25. make no friendship with an angry man, &c.

10. It macerates, and vexes the soul with fury, so that they become self-tor∣mentors; Rage, and fury, tortures more then wrong, and injury.

11. It exposeth to infinite dangers, by provoking men to enter into private quarrels so as wholly to neglect themselves, that they may hurt their enemies: Like the Bee that looseth her life to sting others. It oft ruines the body; some being extraordinarily moved have broken their veins, and vomited out their souls with their blood. Others have fallen into mortal diseases, as Apoplexies, frenzies, madnesse, palsies, falling-sicknesse, &c. These are its effects in regard of our selves; now in regard of our neighbours.

1. It overthrows all friendship: for there was never friendship so inviolable, but anger hath dissolved it. Hence, Prov. 27.4. Anger is cruel, and wrath raging: they will fall from words to blows, then to wounds, then to death.

2. Yea, it makes men hurt whom they should most love, as wife, children, servants, who being necessarily conversant with them, are most exposed to their fury.

3. It's the gate of vice whereby it enters. Hence, Psal. 37.8. Cease from anger, leave off wrath, fret not thy self to do evil; so Prov. 29.22. A furious man abounds in transgressions: so Jam. 1.20.

The effects of anger which are caused by others as a deserved punishment of it, are,

1, It subjects a man to the wrath of God, and brings his curse upon him, Mat. 6.14, 15. Hence Job 5.2. Prov. 19.19. Mat. 5.22.

2. Such are a prey to Satan, whilest they plot, and devise that mischief which pleaseth him; and when once by passion he hath blinded the eye of reason, he can easily lead us into all wickednesse. As Crows first pick out the sheeps eyes, and then prey upon them.

3. It brings contempt from men, whence by it they blaze abroad their folly, whereas wisdome procureth honour and respect.

4.. An angry man lies open to the malice, fraud and violence of his adver∣sary: For having no power over his passion when provoked, he rush∣eth himself head-long into danger, not caring what he saith, or what he

doth, though tending to his own prejudice, and to his adversaries ad∣vantage.

[ IV] Fourthly, consider the high account the Lord makes of a heart well fortified, and purged from this base passion, Prov. 23.26. God calls for the heart, i. e. a heart well drained from sinful affections; and a Christian may fetch a surer e∣vidence of his spiritual estate from his reformation herein, then from any particular duty to the affirmative Commandments of the morall Lawe.

Object. But I am chollerick by nature and cannot expel it?

Answ. This excuse is no better then Adams fig-leafe to hide the nakednesse of thy sin. It will not excuse us before a temporal Judge to say, we are prone by nature to such a sin: much lesse before God, God gave us not such a nature, but it comes from original sin, therefore we must not excuse one sin with an∣other; and what serves grace for but to reforme nature. If thou beest rege∣nerate by the Holy Ghost, he makes of a Leopard a Lamb, &c. Esay 11.6, 7.

Object. Though I be somewhat hot for the time, yet it's quick∣ly gone?

Answ. Eccles. 7.9. Be not of an hasty spirit, for anger rests in the bo∣some of fools: Many are the mischiefs of sudden anger: as it begins without son, so it ends without shame, and repentance: Gods children should resemble their heavenly father, who is slow to anger, Exodus 34.6, 7.

Object. I say nothing in my passion, what would you have me doe?

Answ. Concealed anger, (if nourished in the heart, and hidden to have a better opportunity for revenge, or being dissembled for credits sake) is worse then professed anger. First, in respect of the party that is angry, because turbu∣lent affections kept in, torment the more, like a raging fire that hath no vent, or a violent streame that is stopped. Secondly, in respect of the person with whom we are angry; because it makes him lesse wary, and more secure. Hence a secret enemy is more dangerous then a professed enemy: Prov. 12.20. and 14.17. as we see in. Caine, Gen. 4.8. In Ab∣solon, 2 Sam. 13.22, 23. in Joab, 2 Sam. 20.9. in Judas, Luke 22.47.

Object. But he hath often offended me; I can bear no longer.

Answ. Love covers a multitude of sins, Prov. 11.12. we must forgive to seven∣ty times seven times, Mat. 18.22. as David did to Saul; Joseph to his bre∣thren.

Object. But except God give us the gift of patience we can never put up injuries contentedly?

Answ. Such would have God do all, and will do nothing themselves: For if they sincerely desired the grace of patience, they would use Gods meanes to get it.

Quest. But by what means is corrupt anger to be subdued, and mor∣tified?

Answ. First, faith, as it moderates all passions, so this of sinful an∣ger: [ I] and that

1. By stamping Gods image of goodnesse, patience, and long-suffering up∣on the soul: A man cannot have fellowship with God by faith, but he shall be like him: Faith teaches us to imitate our heavenly father, as Exod. 34.6. Psal. 103.8, 9. see his long-suffering, 1 Pet. 3.19▪ 20. Ezek. 4.5. therefore Col. 3.12. Look upon Christs example, and imitate him.

2. By acknowledging the providence of God, without which the least injury

could not befal us: the least being a portion of that cup which Gods hand reacheth out to us: So in Job, chap. 1.21. in Joseph, Gen. 50.20. in David, 2 Sam. 16.10, 11. This perswasion that all our sufferings come from God, is a forcible motive to patience. For

• 1. It constraines us to confesse that all our chastisements are just, yea, lesse then our sins deserved, being but light and momentany: we have cause therefore to admire Gods goodnesse in such gentle rods, rather then to be angry at them.
• 2. It teacheth that the manner of Gods dealing is exceeding tender, and compassionate, Psal. 25.10. when we deserve to be cast into hell fire, he doth onely lop and prune to make us more fruitful, therefore we have more cause to be thankful then to be offended.
• 3. It shews that God in his infinite wisdome will dispose of every thing for our good, as he hath promised, Rom. 8.28. why then should we be an∣gry, seeing God will turn the injuries of men into blessings? say therefore with Christ, Iohn 18.11. shall I not drink of the cup, &c.
• 4. It acknowledgeth the present course that God taketh to be best, and most behooful for us: For God is wisest, and his prescriptions most safe and healthful: we have therefore no reason to be angry unlesse we will fight a∣gainst God.

3. It looks up to Christ, and imprints the vertues of his death upon the soul: He that believes in Christ crucified, is made like unto Christ in love, meek∣nesse, and all other graces that he manifested in his death. For it thus plead∣eth; Christ endured scoffs, reproaches, railings, revilings, buffetings, scourgings, yea, and death it self: not for any demerit of his but for our sakes; and shall we grudge to suffer small injuries from men at our Saviour Christs request, seeing we have deserved far greater?

4. It submits to the absolute sovereignty of the Lord, and will not encroach upon his Prerogative Royal: Now all revenge is Gods right, and he hath not given it to man, Rom. 12.19. A private man in the Common-wealth may not usurp the place of a Judge, nor a servant of a Master: much lesse may a Christian, by revenging his own quarrel in word or deed, intrude himself into Gods office.

5. Faith works humility, and lowlinesse, and banisheth self-love, and pride: For it minds a man of his sin, and the desert thereof: and that whatsoever good he enjoys, he holds as an almes of grace; whatsoever he suffers, he ac∣knowledgeth lesse then his desert, and a just chastisement of love, and therefore is patient.

6. It raiseth the heart to an earnest desire of spiritual things, and treadeth under feet all vaine and transitory things, and therefore a believer is not much disquieted when he is crossed in them. As the upper region of the aire is not molested with winde, raine, haile, &c. so a heavenly minded Christian is lifted up far above these sublunary things, and cannot be afflicted with them.

7. Faith begets soundnesse of spirit, and Christian hardinesse: But a sound mind is not easily disturbed with wrongs that are offered, no more then sound flesh is when handled.

8. It seeks the approbation of God, but is not vainly inquisitive what others think, or speak, or do; whereas he that basely enquireth what is said against him in every company, disquiets himself with anger, and makes his faults more publick.

9. It acquaints us with the common frailties of all man-kinde; discovers the filthinesse of original sinne which hath infected all the sons of Adam: It puts us in minde how often we have provoked God, and offended our brethren, the

remembrance whereof is a great curb to carnal anger, seeing we do many things that need pardon both from God and man.

10. It kindles in us just indignation against our own sinnes, which restraines carnal anger from breaking out against others: For he that is zealous against his own sins, hath no leasure to quarrel with others for petty wrongs and injuries.

11. Faith proceedeth with counsel and deliberation: It considers before it judge, and judgeth before it proceed to execution: It defers to censure till time hath revealed the truth.

12. Faith worketh by love, which is of more force to restrain us from re∣venge, then injury to provoke unto ange••: For love suffers long, yea, suffers all things, 1 Corinth. 13.4, 7. It makes us look upon him with whom we are angry as a brother: To remember that we would have other men to forgive us when we wrong them, and therefore we must do the like.

13. It's the property of faith to receive the whole Word, and to diffuse the saving vertue thereof into every power of the soul, which changes us in to the nature of it self: But the Word requires meeknesse, long-suffering, and patience: the Word is compared to leaven that leaveneth the whole lump.

14. Faith obtaineth of God by prayer the spirit of meeknesse whereby our nature is renewed after the image of God; and our affections sancti∣fied that they may further Gods glory, the good of our brethren, and our own salvation.

15. It shews the danger of retaining anger which is a high degree of murther. It shewes that the promise of forgivenesse is made onely to them that forgive, Matth. 6. that judgement mercilesse belongs to them that shew no mercy, James 2.13. that with what measure we mete it shall be measured to us, Mat. 18.23.

Quest. What further meanes may a Christian use to subdue an∣ger?

[ I] Answ. First, shunne all businesses above thy reach, least being opprest with an unsupportable burden, it makes thee froward and teasty.

[ II] Secondly, yea abstaine from multitudes of businesses, because amongst so many, some will certainly miscarry, and so inflame thy distracted minde with anger.

[ III] Thirdly, shun the society of chollerick persons, least thou beest infe∣cted by them, and learn their wayes, Prov. 22.24, 25. As one stick kindles many.

[ IV] Fourthly, avoid contentious controversies: For if thou canst not bring o∣ver men to thy opinion thou wilt be apt to be angry, thinking that it will derogate from thy wit, and understanding, if thou prevail∣est not.

Fifthly, take heed of medling with the strife that belongs not to thee, [ V] especially of medling with foolish and indiscreet persons, Proverbs 26.17. and 29.9.

Sixthly, look often upon the admirable examples of the patience of Gods [ VI] Saints which have been before thee, as of Abraham, Gen. 13.8. of Moses, Exod. 17.4, 11. of David, 2 Sam. 16.10. of Stephen, Act. 7.60. especially of Christ himself, 1 Pet. 2.22.

Seventhly, look also upon the examples of such as have given themselves [ VII] over to fury, whereby thou shalt see the uglinesse, and brutishnesse of this sin. Is not his countenance disfigured? his words absurd: his actions rude? &c.

Eighthly: flie jealousies and surmisings which fill us with choller as much as just grounds: causing us to make a bad construction of a look, a smile, &c. and so to [ VIII] grow hot against the innocent.

Ninthly, be not light in giving credit to reports, seeing the many practices [ IX] which are used to abuse the credulous: Flatterers will seek to insinuate them∣selves by accusing the innocent.

Tenthly, make the best construction of every thing: If the party that hath [ X] wronged thee be a young man, impute it to his rashnesse, and want of experi∣ence: If a Father? let the remembrance of former benefits mollifie thee to∣wards him: If they be persons under the command of others? it may be they have been forced to it: if good men? believe they had no will to hurt thee: if wick∣ed? its no more then we expected from them.

11. Remove the ocasions of anger: As Cotys King of Thrace, when one brought him curious vessels, but brittle, he commended their rare workman∣ship, [ XI] yet presently brake them, least (being of an hasty nature) when his servants by any accident brake them, he should be excessively angry.

Quest. But when anger hath seized upon us, what means may we use to sup∣plant it?

Answ. First, yeeld not obedience to it: believe it not when it would pro∣voke [ I] to revenge: In other passions giving them liberty brings some ease, but anger, the more we give way to it, the more it is enflamed.

Secondly, remember that it's a dishonest thing to revenge an injury, Prov. [ II] 12.16. and 20.3. and 16.32. and shews a short wit.

Thirdly, do not multiply words which are the fuel of anger: we may as well [ III] think to quench fire with wood, as anger with words.

Fourthly, when angry, make some delay before thou speakest, or doest any [ IV] thing: Anger smothered will languish, but let out, will flame to further mischief. Besides thou mayest in a moment do that in thy anger that thou mayst repent of whilest thou livest.

Fifthly, get out of the company of such as have offended thee, as Jonathan [ V] did, 1 Sam. 20.34.

Sixthly, Remember that daily thou sinnest often against God; and there∣fore [ VI] thou hast reason to turn thine anger against thy self.

Seventhly, consider whether thou purposest ever, or never to lay aside thy [ VII] anger. If ever? it's better that thou should'st presently quench it with the water of the spirit, then that it should burn out of it self. If ne∣ver? remember that thou nourishest a viper in thy bosome that will eat out thy bowels.

Eighthly, Consider how much precious time thou spendest about a [ VIII] bad matter, which being so short, and precious, should be better im∣ployed.

Ninthly, we should by earnest and hearty prayer beg the assistance of Gods [ IX] Spirit, whereby our affections may be so ruled, and sanctified, that they may be serviceable to Gods glory, the good of our brethren, and the furtherance of our own salvation.

Tenthly Meditate on the unbounded mercy of God, whose vertues thou must [ X] imitate if thou bee••t his childe; God forgives that man that injureth thee much more then thou canst: He forgives him infinite sins, and canst not thou forgive him one offence? and yet thou hast more reason: for thou knowest not his heart; it may be he meant better to thee then thou imaginest: Thou art not acquaint∣ed with the strength of his tentation, which perhaps was so violent as would have overthrown thee; nor the reason why God suffers him to be overcome by it. Consider also that thy self stands in need of infinite mercy for washing away

thy many foule offences: and wilt thou not let one drop fall upon thy brother to forbear, and forgive in trifling wrongs?

Quest. How may we cure anger in others?

[ I] Answ. First, if thou livest with those that be furious, the best way to winne them to kindnesse, is for thy self truly to repent of thy sins. For Prov. 16.7. If a mans wayes please the Lord, he will make his enemies to be at peace with him, Isa. 11.6. &c. He makes the Wolfe to feed with the Lamb, &c. the hearts of men are in his hands, and he turnes them as he pleaseth: as he did Esaus to Jacob, Gen. 32.9. &c. and 33.4, 5. Remember his Promise, that if we humble our selves, he will grant us compassion in the sight of them that ha∣ted us, 2 Chron. 30.9. 1 Kings 8.47, &c. 2 Chron. 7.11. &c. Solomon prayes for it.

[ II] Secondly, keep silence: for as fire cannot continue long if the fewel be taken from it, so anger cannot long endure if crosse answers be not multiplied. Hence Prov. 26.21. and 30.33. Jam. 3.5, 6. As Cannon-shot lo∣seth its force if it light on earth, or soft wooll, but dasheth the stone-wall in pieces: so the violence of anger is abated, when not resisted: but furiously ra∣geth when it meets with opposition.

[ III] Thirdly, give a soft and milde answer, either excusing thy fault by shewing thy innocency, or in all humblenesse confessing it, and craving pardon, Prov. 15.1. and 25.15. Gen. 50.17. Jude 8.1. &c. as milk quencheth wilde fire, and oile lime, so doth a milde answer anger.

[ IV] Fourthly, administer grave and wholesome admonition, with seasonable coun∣sel and advice, as we see in Abigail to David, 1 Sam. 25.24. But this must be done when the heat of anger is somewhat asswaged, and with mildnesse and moderation, else it may provoke more.

[ V] Fifthly, humble submission allayes choler: the Lion tearrs not the beasts that prostrate themselves: As we see in Jacobs case with Esau, Gen. 33.3, 4.

[ VI] Sixthly, benefits and kindness asswage anger; so it did Sauls anger against David, 1 Sam. 24.17. and 26.21. Hence Prov. 25.21. If thine ene∣my hunger, give him bread, &c. A great fire melts the hardest iron: so said Jacob, Gen. 32.20. So Prov. 21.14.

[ VII] Seventhly, mark diligently the disposition of angry persons, and by all lawful meanes conform thy self to them: shunning all occasions of offence by thy milde and courteous carriage. So Eccl. 1.3. and 10.4.

See Mr. Balls Power of Godlinesse; Dr. Tailor on Tit. Mr. Bolton, Mr. Rein••r, and Dr. Harris.

Quest. How are vicious and vertuous anger differenced?

Answ. Chiefly in the object: the vertuous regards the interest of God, the vicious the interest of a mans self; but both proceed from glory, and have their motions for the vindication of glory: For a religious anger hath for its mo∣tive the glory of God: but the motive of vicious anger is a mans particular glory, and the resenting of private contempt either true, or imagined. Hence the proudest men are most cholerick, for being great lovers of themselves, and valuing themselves at a very high rate, they deem the smallest offences against them to be unpardonable crimes. But he that knows himself, and apprehends how small a thing he is, will not think the offences against him to be very great, and therefore will not be much moved at them.

Quest. What other causes be there of sinful Anger?

Answ. First, weaknesse contributes much to it: For though a fit of anger look like a sally of vigour and courage, yet its the effect of a soft spirit. Great and strong spirits are patient, but a weak nature can suffer nothing. The winde stirres leaves and small twigges, seldome the bodies of great trees.

Secondly, all things that make a man tender and wanton, make him also [ II] impatient and cholerick, as Covetousnesse, Ambition, passionate Love, Ease, and Flattery.

Thirdly, anger is produced by giving way to the wandring of thoughts, curi∣osity, [ III] credulity, idlenesse, and love of sports.

Fourthly, its sometimes stirred up by contrary causes, as by prosperity and ad∣versity, [ IV] the reply of an adversary, or his silence: too much or too little busi∣nesse; the glory to have done well, and the shame to have done evil: there is nothing but will give occasion of anger to a peevish and impotent spirit.

Quest. What are the evil effects of it, the more to make us shun and hate it?

Answ. First, its dreadful, when assisted by power, like an impetuous storme, that overthrows all that lies in its way: How often hath it razed Cities, ruined [ I] Empires, and extirpated whole Nations? One fit of anger in Theodosius, (the best of Emperours) slew many thousands of innocents amongst the nocents in Thessalonica. How many have been massacred by wicked Princes? and what slaughters would there be in the world, if mean fellows had as much power as wrath?

Secondly, its dangerous to the angry man himself; for by the overflowing of the gall, wrath overflows all the faculties of the minde, which discovers it selfe [ II] by the inflammation of the face, the sparkling of the eyes, the quick and disor∣dered motion of the limbs, the injurious words, the violent actions, &c. wrath turnes a man into a furious beast: yea, in the heat of such fits many get their death, or do such things as they repent at leisure.

Thirdly, there is no cause so good, but its marred by impetuous anger: The [ III] great plea of anger is the injustice of others: But we must not repel one in∣justice by another; For though an angry man could keep himself from offending his neighbour, yet he cannot excuse his offence against God and himself, by trou∣bling the serenity of his soul, and therefore expelling Gods Image, and bring∣ing in a storme and confusion, which is the devils Image. As when a Hogshead of Wine is shaken, the dregs rise to the top; So a fit of raging choler doth thrust up all the hidden ordure, which before was setled by the feare of God or men.

Fourthly, the wrong done to Piety or Justice, is no just reason for our im∣moderate [ IV] anger: for they have no need of so evil a Champion, which is rather an hinderance then a defence of their cause, and in stead of maintaining them transgresseth against them. To defend such reasonable things as Piety and Justice are, there is need of free reason: and whether we be incensed with the injury which is done to them, or the wrong done to us, we must be so just to our selves, as not to lay the punishment upon us for the faults of another, or make ourselves miserable, because our neighbours are wicked.

To which end we must remember, that in the violation of Justice, God is more interessed then we are, and knows how to punish it when he sees it expe∣dient: and if God will not punish as yet, our wills must not be more hasty then his, and it becomes not us to be impatient for our own interest••, when himself is patient in the wrong done to his own: Let the cause of our anger be never so holy and just; yet that of James is a perpetual truth, chap. 1.20. The wrath of man works not the righteousnesse of God. If it be the cause of God that we defend, we must not use that good cause to bring forth evil effects, and the evil of that which incenseth us can hardly be so grievous as the losse of hu∣manity and right reason, of which a man is deprived by excessive wrath. For Prov. 27.4. VVrath is cruel, and anger is outragious. It resteth in the bosome of fooles, Eccl. 7.9.

[ V] Fif••hly, the good opinion and love of our selves, which (when all is said) are the chief causes of anger, ought also to be motives to abate or prevent it: For would any man that thinks well of himself, and loves his own good, make him∣self vile and bruitish? But this is done by letting the reines loose to our chol∣ler: whereas the way to deserve the good opinion of our selves and others, is to maintain our selves calme and generous, never removed from the Imperial Power over our selves by any violence of Passion. Prov. 16.32. He that is slow to anger is better then the mighty, and he that rules his spirit, then he that takes a City: Alexander M. deserves not the name of a great Conquerour, who was a slave to his anger.

Ob. But I have many provocations from those with whom I must necessarily live, servants esp••cially, th••y are so bad, &c?

Answ. Anger is a remedy worse then the disease, and no houshold-disorder is worth the disordering of our soules with passion. Better were it for us to be ill served, or not served at all, then to make our servants our Masters, giving them power of dispossessing us of the Command of our selves, whensoever it pleaseth them to provoke us to anger. Yet a wise man may expresse in∣dignation without anger, making others tremble, himself standing un∣moved.

Quest. How may we from seeing anger in others, learne to cure it in our selves?

[ I] Answ. First, learne to hate it, and take heed of it, by observing how imperu∣ous and servile it is together: How ugly, unbecoming, unreasonable and hurt∣ful it is to others, and more to a mans self.

[ II] Secondly, mark carefully the wholesome warning which an angry adversary will give us: For he will be sure to tell us all the evil that he seeth in us, which our selves see not. A benefit not to be expected from our best friends.

[ III] Thirdly, Study the Science of discerning mens spirits, considering with a ju∣dicious eye the several effects of every mans anger. For no passion doth so much discover mans nature as this. If a man be a contemner of God, as soon as he is angry, he will wreak his teen upon God with blasphemies: If he hath Piety and Ingenuity, he will make them plead for him, yet but lamely, as discom∣posed by anger: If he be a Coward, he will insult over the weak: and if he find resistance, you shall see him threaten, and tremble together, like base dogs, then barking most when they run away. If he be haughty, he will expresse his anger by a scornful smile, and will boast of his blood and valour, as Lamech did. And from hence let us reflect upon our selves: He that mindes well how wrath betrayes a man, and layes open his infirmities, and that a man that hath no rule over his own spirit, is like a City that is broken down, and without walls, Prov. 25.28. will fence himself against that treacherous passion, by Christian meeknesse and moderation, and will learn to be wise by his neighbours harmes: and will observe Christs Precept, Mat. 11.29. Learn of me, for I am meek and lowly, &c.

Quest. What is hatred?

Answ. It is an indignation for an injury received or imagined, or for an ill opinion conceived of a person or action. It differs from anger in this: An∣ger is sudden, and hath a short course, but hatred is more durable and lasting; An∣ger seeks more a mans vindication then the harme of others, but hatred stu∣dies the hurt of his adversary.

Quest. Whence doth hatred proceed?

Answ. Its a compound of pride and sadnesse: and it proceeds out of Igno∣rance of ones self, and the price and nature of things: Hence 1 John 2.11. He that hates his brother is in darknesse, and knows not whither he goes, because

that darknesse hath blinded his eyes; As then blinde men are commonly te∣stie: so the blindnesse of ignorance makes men prone to hate their neigh∣bours.

Quest. Is there no good use of hatred?

Answ. Yes, First, its naturally good, serving to make us avoid things that [ I] are hurtful.

Secondly, its morally good, when we use it to oppose that which is contra∣ry to the Sovereign good, which is God: For when we hate that which God [ II] hateth, we cannot do amisse, so we be sure that God hates it: as when we hate the unjust habits and actions which are condemned by the Word of God. But as for mens persons, because God hath not declared his hatred, or love to this or that man, we must love them all, not fearing to offend God thereby, though he should hate any of them; for we cannot offend him by obeying his Com∣mandment, which is, that we should love our neighbours as our s••lves. There is indeed an hatred of iniquity in God against those that oppose his glory, which obligeth us also to hate them with that hatred of iniquity, and to oppose them so long as they oppose God. So David, Ps. 139.21. Do not I hate them that hate thee, &c? I hate them with a perfect hatred, I count them mine ene∣mies; But we must take heed lest the hatred of iniquity, bring a hatred against the person. For to love our enemies, and to overcome the evil with good, is the most ingenuous imitation of God himself. Hence Mat. 5.44. Love your enemies, &c. that you may be the children of your heavenly Father, &c. There is need of a great measure of wisdom, and grace to observe these two Precepts together, Psal. 97.10. Ye that love the Lord hate evil; and Thou shal•• love thy neighbour as thy self, Mat. 22.39. Hating iniquity in the wicked, and lo∣ving their persons, and both for Gods sake.

Quest. What is the chief use of hatred?

Answ. It is to be incited to good by the hatred of evil; For which end it is not necessary that the greatnesse of hatred, equal the greatnesse of the evil: We are not obliged to hate evil things as much as they deserve; for then the great current of our affections would run into the channel of hatred, and leave the channel of love dry: whereas the hatred of evil is not requisite of it self but by accident, as a consequence of the love of good: For if the hatred of vice perswade us to vertue, we shall be yet more perswaded to it by the love o•• 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 [ I] 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 pre∣meditate 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 [ II] 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: [ III] and therefore its no marvel, if by hating our neighbours we become Gods ene∣mies, 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, [ IV] 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 ver∣tues, and give rest to the soul.

Fifthly, its often seen that whilest men consume themselves with hatred of [ V] 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.

[ I] First, either to avenge our selves, or

[ II] Secondly, to avenge injustice: which is the cause of God.

[ I] First, Now before we think of revenging an injury, we must consider whe∣ther 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 [ II] then the injury: Fo•• 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 reser∣ved to himself: seeing he challengeth revenge as due to him, excluding all o∣thers, Heb. 10.30.

[ III] Thirdly, strive against the tendernesse, which makes you quick to pick offen∣ces, 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? Its too soon to resent it. Is the Sun gone down since? Its 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? La∣bour to make him thy friend by returning good for evil. Is he too strong for thee? Its folly to contend with him. Is he too weak? Its a shame to do it, Is he thy Superiour? Thou must yield ••o him, Is he thy Inferiour? Thou must spare him, &c.

[ IV] Fourthly, since pride represents our enemies to us under a vile and unwor∣thy notion, let us fetch some good out of that evil: Let contempt help pati∣ence to bear their provocations: For if 〈◊〉〈◊〉 dog bite me, should I bite him a∣gain? Or if an Asse did kick me, should 〈◊〉〈◊〉 kick him again?

Fifthly, when another offends thee, remember tha•• thou hast offended others: [ V] 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 forbear∣ance.

[ VI] 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.

[ VII] Seventhly, meditate often upon death, which will conduce much to the lay∣ing 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.

[ II] 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 Messen∣ger, 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 excessive∣ly [ I] 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 [ II] 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 [ III] the restraint of sin: but that therein we seek our own glory, or profit, or the sa∣tisfying 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 cur∣ses, [ IV] 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 righte∣ousnesse [ V] of God: that is, when by our anger we are disfitted for those duties which God hath prescribed, and requires of us.

Sixthly, in regard of the duration of it, when it continues longer then it [ VI] ought to do, Eph. 4.26.

Ames. Cas. Consci.

CHAP. X. Questions, and Cases of Conscience about Anger in God.

Quest. WHat is anger in God.

Answ. It's the inward displeasure which he hath against sin, and his purpose to punish it, accompa∣nied with threatnings upon his purpose, and execu∣tion upon his threatnings.

Quest. How may it be proved that there is an∣ger in God?

Answ. First, by his judgements executed upon sinners: as upon the lapsed Angels: the old world: Sodom and Gomorrah: the ten Tribes: the two [ I] Tribes, &c.

Secondly, by his threatenings against sinne, Isaiah 63.6. Job [ II] 42.7.

Thirdly, by the Saints complaining of it, and praying against it, as Psal. 6.1. and [ III] 38.1, 3. and 74.1. and 90.11.

Quest. Why is there anger in God?

Answ. First, because of that antipathy which is in him against sin, as it's con∣trary [ I] to his pure nature: opposed God and would turne him out of his Sover∣eignty: For by sin we cast out God, and admit the devil into our hearts, and pre∣fer our lusts before Gods will, and our carnal reason in contriving sinne before Gods wisdom in his Word.

Secondly, Sin is the onely object of Gods anger, though foolish persons make a [ II] sport and trifle of it: For it, Adam was cast out of Paradise, Gen. 3.23. the old wo••ld destroyed, Gen. 6.13. 2 Pet. 3.12. yea, it made God in a sort angry with his own dear son, so that he cried out, My God, my God, why hast thou for∣saken me, Mat. 27.46. and if God shewed anger against sin by punishing it in our Surety, Christ, who was made sin for us, and yet had no sin in himself: what will become of wicked and ungodly sinners.

Quest, Why are judgements called Gods anger?

Answ. Because they issue from his anger: For its not the judgements, but the anger in them which lies heavy upon the soul: whereas when we suffer ill, knowing that it is not from anger, but for trial of our graces, or for exercise of them we take it patiently. Hence, Deut. 28.27. The Lord will smite thee with the botch of Egypt, and with the Emrods, and with the scab, and with the itch, whereof thou canst not be healed: What is a scab, or the itch (which now are so light set by) such a terrible judgement? O yes, when it comes with Gods dis∣pleasure:

what is it that blows the coals of hell, and makes that fire so hot, but Gods anger? Isa. 30.33.

Quest. How will it appear that Gods anger is so terrible?

[ I] Answ. First, we may see it in the earnestnesse of Davids suit to have Gods wrathful countenance turned away from his sins, and from him because of his sins, Psal. 51.9. As also in that of the Church, Psal. 85.4, 5. Turne us O God of our salvation, and cause thine anger towards us to cease: Wilt thou be angry with us for ev••r? wilt thou draw out thine anger to all generations? &c.

[ II] Secondly, in the expressions whereby the Scripture sets it forth, as Psal. 76.7. Thou, even thou art to be feared, and who may stand in thy sight when once thou art angry. Psal. 18.7. The earth shook and trembled: the foundations of the hills also moved, and were shaken because he was wroth. Psal. 2.12. and ye perish from the way, when his wrath is kindled, yea but a litle. It was time for Moses to call upon Aaron to make haste, and go quickly to make an attonement, when there was wrath gone out from the Lord, Numb. 16.46. It's called Gods fierce wrath, Jer. 3.9. his sore displeasure, Psal. 2.5. Oh! rebuke me not in thine anger, saith David, Psalm 6.1. He cared not what God laid upon him, so it were not in anger.

[ III] Thirdly, the greatnesse of Gods anger may be estimated by the greatnesse of his mercy. Patience abused turns into fury. What is blunter then iron, then steele in it self? But let it once be sharpened, and nothing is keener: Nothing so calm naturally as the Sea, but when once flirred, nothing is more tempestuous. The best wine makes the sharpest vineger. So nothing being so merciful as God is in himself; if he be once provoked, nothing is more terrible, Heb. 12.29. Our God is a consuming fire, Heb. 10.31. It's a fearful thing to fall into the hands of the living God.

[ IV] Fourthly, the bitternesse of Gods wrath may be concluded out of our Saviours agony: It was no small thing that made even him standing in our roome, To offer up prayers, and supplications with strong crying, and teares, to be saved from that which he feared, Heb. 5.7.

See Mr. Hieron. on Psal. 51.

Quest. What means then may we use to divert this fierce anger of God?

Answ. Repentance is the best means we can use to pacifie Gods displeasure. When the Lord hath threatned many grievous judgements, and plagues for sinne one upon the neck of another, denounced with variety of expressions in the most terrible manner, yet after all that terrible thundring. See Deut. 30.1, &c. It follows: It shall come to passe when all these things are come upon thee, the blessings, and the curses which I have set before thee, and thou shalt call them to minde a∣mongst all the Nations whither the Lord thy God hath driven thee, and shalt re∣turn unto the Lord thy God, &c. that then the Lord thy God will turn thy capti∣vity, and have compassion upon thee, &c. Not that repentance is the meritorious cause of pardon, but God will have an order in things: where there is no sense of sin, and humiliation, with prayer for pardon, and reformation, trusting in God for mercy, there the anger of God abides still. Again, 2 Chro. 7.14. If my peo∣ple that are called by my Name shall humble themselves, and pray, and seek my face, and turn from their wicked ways: I will hear from heaven, and will forgive their sin, and heal their land: and no marvel; for he is gracious, and a sin-pardoning God, Exod. 34.6, 7. so Ezek. 18. and ch. 33. Manasses was a very great sinner, being enabled by his authority to do the greater mischief, yet upon his humiliati∣on, and prayer, he found mercy, 2 Chron. 33.12, 13. so in the Prodigal, Luk. 15.20. David, Psal. 32.3, 4. confesseth that whilest he neglected repentance, Gods hand was heavy upon him, so that his moisture was turned into the drought of Summer, &c. But when he confessed; God forgave the iniquity of his sin.

Quest. Why is repentance such an effectual means to divert anger?

Answ. Because it's Gods nature so to do: His nature is more inclined to mer∣cy then to anger. For God to be angry, its upon the supposition of our sins; but to be merciful, it always proceeds from his own bowels. Micah 7.18. Who is a God like unto thee, that pardoneth iniquity, and passeth by the transgressions of the remnant of his heritage: He retaineth not his anger for ever, because he delighteth in mercy. What comes naturally, comes easily, without pain, as beams from the Sun, water from the spring, heat from the fire: Hence, Psal. 9.10. They that know thy Name will put their trust in thee, for thou Lord hast not forsaken them that seek thee.

Quest. How can Gods anger be said to be turned away from his children, when yet oft-times they finde the effects of it in the course of their lives?

Answ. There is a double anger in God,

• 1. Vindicative.
• 2. Fatherly.

Now God after our first conversion removes his vindicative anger from us: af∣ter which, though he sometimes threatens and frowns upon us, yet it is with a Fa∣therly anger: and this is that which God removes, together with the shame, and cor∣rection attending it, when we repent of our sins, and reform our ways. Or

There is

• A childe of anger.
• A childe under anger.

Now Gods children after their conversion are never children of wrath, and an∣ger, though sometime, they be children under anger, if they make bold with sin: so that then, though they have the right of Sons, yet they cannot make use of it, to go boldly to the Throne of grace, conceiving God to be angry with them, and so continue till they humble themselves, & reform their ways: God was so angry with Moses that he suffered him not to go into the land of Canaan, Numb. 20.12. so he was with David when he had numbred the people. 2 Sam. 24.1. and with the Corinthians for their unworthy receiving the Sacrament of the Lords Supper, 1 Cor. 11.30. These were all children under wrath, but not children of wrath.

Quest. How may we know Gods anger to be removed, when yet we ••ndure the affli∣ctions?

Answ. God is infinitely wise, and in afflicting hath many excellent ends: as

First, when he afflicts us, it's to correct us for our sins▪ after which when we have [ I] pulled out the sting of sin by confession and humiliation, though the affliction doth continue, yet his anger doth not.

Secondly, affliction somtimes is only for the exercise of our faith, and patience, [ II] and trial of our graces, and for the exemplary manifestation unto others of Gods goodnesse to us. But even then we may know that afflictions come not in anger to us, when after repentance God speaks peace to our consciences, so that though the grievance continue; yet it's attended with peace and joy in the Holy Ghost

See Dr. Sibs his returning Back-slider.

Quest. How is God said to be angry with his children? Isa. 64.5.

Answ. Gods anger toward his children doth not exclude them out of his love, seeing it is not the anger of an enemy, but of a gracious father, who is not angry with their persons to destroy them, but with their sins to convert and save them. As children by their miscarriages may anger their parents, and provoke them to frown upon them, yea, sharply to correct them, and yet at the same time their pa∣rents entirely love them, and seek their amendment: So Gods children, when they sin, provoke him to anger, and are said to be out of his favour, not that God changes his fatherly affections, or purposes utterly to reject them: but only chan∣ges the effects of his love, into effects of hatred by suffering them to be vexed with terrours of consciences, and outwardly scourges them with temporary afflictions, not out of hatred to their persons, whom he hath once loved in Christ, and there∣fore for ever loves them: but for hatred of their sins, and love to their persons whom by this means he brings to repentance, and reformation of their ways.

Quest. What is anger in God?

Answ. The ancient Fathers do unanimously agree that anger in God is no∣thing but the Divine revenge or punishment that he inflicts for sin: For there are no perturbations, or troubled affections in God as there are in men: Hence St. Austin saith, Ira Dei non est perturbatio concitati animi, sed tranquilla con∣stitutio justi supplicii. And again, Cum irasci dicitur Deus, non significatur per∣turbatio, qualis est in animo irascentis hominis: sed ex humanis motibus vindicta ejus irae nomen accepit: So then Gods anger being nothing but his revenge or pu∣nishment that he inflicts for sinne, it must needs follow that the anger of God is always provoked by sinne: so Gen. 6.11. with 17. and 18.20. Job. 31.3.

Quest. Why doth God poure out his anger upon sinners?

[ I] Answ. First, because of his justice: for though God be not delighted with our suffering, yet he is delighted with his own justice, according to which pu∣nishment is due to sin. It is not evil therefore in God to punish wicked men, because it proceeds from his love of justice. But its evil for men to deserve punishment, because it proceed from the love of wickednesse.

[ II] Secondly, because its for our profit. For this is the principal end of all Gods punishments, that they amend the sinner: Hence St. Austin saith, Quicquid Divinitus ante ultimum judicium vindicatur, non ad interitum hominum, sed ad medicinam valere credendum est. Neither will it weaken this argument to say, that wicked men are so far from being warned by their punishments to avoid sin, as that they are hardened by them to the aggravation of their condemnati∣on: because notwithstanding this, they have this profitable effect on the godly; For by the punishment of fooles wise men are reformed. As Cyprian saith; sup∣plicia imprudentium prudentibus conferunt sanitatem.

[ III] Thirdly, because of the ordination of Divine providence. For God is the Author of order in the world, and suffers nothing that wants order: But sin is in its own nature nothing but disorder. Hence Aquinas saith rightly. Aequum & ordinatum est, ut qui contra voluntatem Divinam percipere voluit peccati volup∣tatem, ut contra voluntatem propriam cogatur experiri supplicii acerbitatem. It's but just and equal that those which will needs solace themselves with the plea∣sures of sin contrary to the will of God, should taste of the bitternesse of punish∣ment contrary to their own wills.

D. Daunant on Col.

CHAP. XI. Questions, and Cases of Conscience about some of the Antinomian Errours.

Quest. THe Antinomians say▪ That through the blood-shed and righteousnesse of Christ in their free Justification. God sees no sin in them, and therefore they should see no sin in themselves; Or if they do see it with the eye of Reason, yet they should not see it with the eye of faith.

Quest. Is this true Doctrine?

Ans. No; for the blood of Christ was never shed to destroy all sense and sight of sin in believers. But he died rather to make them sensible of their sins: For he died to save his people from their sins, 1 John 3.5. Tit. 3.14. but by the sight of sin they come to be weaned from it, and so saved out of it: and hence it is, that the greatest and deepest spirit of mourning for sin is pou∣red out upon believers, when God hath poured upon them the Spirit of grace, Zach. 12.10, 11. and godly sorrow works repentance, &c. 2 Cor. 7.10. The blood of Christ which was shed for the killing of sin, makes them sensible of their sin, with the aggravations of it, being now not only against the Law of God, but against the blood and love of the Son of God. The contrary doctrine is very false and pernicious.

Quest. VVhether is the Law given as a Rule to believers under the Go∣spel?

Answ. Yea, as may be proved by these Arguments.

First, if sin be the transgression of the Law, as the Apostle affirmes it to be, [ I] 1 John 3.4. then a believer is bound to attend the Law as his rule, that so he may not transgresse it: as David did, Psal. 119.11. For whosoever makes conscience of sin, cannot but make conscience of observing the rule: and they which lay aside the rule, cannot make conscience of sin, which is down∣right Atheism and Profanenesse. P••rquius, a great Libertine in Calvins time, makes this only to be sin, viz. to see, know, or feel sin, and that the great sin of man is to think that he doth sin, and that the old man is put off by not see∣ing sin. But these are liars, 1 John 1.8, 10.

Secondly, a true believer, though he cannot keep the Law perfectly as his [ II] rule, yet he loves it dearly, and blames himself when he cannot keep it, and

cries out with the Apostle, Rom. 7.12. The Law is holy and good, though I am carnal: He loves his Copy, though he can but scribble after it.

[ III] Thirdly, had believers been free from this directive power of the Law, Paul would never have perswaded them to love upon this ground, Because its the fulfilling of the Law, Gal. 5.13, 14.

Ob. But the Law written in the heart and the spirit, is the rule of life: there∣fore not the written Law?

[ I] Answ. First, the Law written in the heart, is called a Law, not in respect of perfect direction, (which is essential to the rule) but in respect of ••ighty and effectual operation, 〈◊〉〈◊〉 being a power in it as of a strong Law effectually, and sweetly compelling ••o ••he obedience of the Law.

[ II] Secondly, for the spirit, he is indeed the principle of our obedience, whereby we conform unto the rule, but not the rule it self. Only this is true,

1. That the Spirit enclines the heart to the obedience of the rule.

2. It illuminates the minde many times to see it by secret shinings of prevent∣ing, as well as brings things to remembrance which we knew before.

3. It acts them also sometimes: as when we know not what to pray, it prompts us. Rom. 8.26. when we know not what to speak before our adver∣saties, it gives it in to us, M••t. 10.19 when we know not whither or how to go, its a voice behinde us, and leads us to the fountain of living waters, Isa. 30.21. Rev. 7.17. But all these quickening acts proves it not to be a rule by which we ought to walk, but only by meanes of which we come to walk, and are enclined, directed, and enabled to walk according to the rule.

[ IV] Fourthly, the Spirit of God which endited the Scriptures, and this Law, is in the Scriptures, and in the Law as well as in the Believers heart, and therefore to forsake or reject the Scriptures, or this written rule, is to forsake and reject the spirit speaking in it as our rule; nay, it is to forsake that Spirit, which is the Supream Judge, according to which all private spirits, nay, all the actings, di∣ctates, movin••s and speakings of Gods Spirit in us, are to be tried, examined, and judged, as Isa. 8.20. John 5.39. For which the men of Bereah were com∣mended, Act•• 17.11.

Ob. The diff••r••nce between the Old and New Testament is this: That of Moses was a Ministery from without, but that of Christ from within, and therefore the letter of the Scriptures is not a Law to a Christian, but the Law writ∣ten in their hearts, &c?

Answ. If this be the difference between the dispensation of the Old and New Testament Ministry, then we may all burne our Bibles as uselesse: and then its a marvel why the Apostles preached, or why they wrote the Gospel for af∣ter-times; that men mi••ht believe, &c. as it is, John 20.31. 1 John 5.13. For either their writing and preaching was not an external Ministry, which is contrary to sense: or it was not Christs Ministry, which is blasphemous: where∣as Christ in the Spirit, leads us to Christ in the letter; the Spirit within to the Word without, by which we shall be judged at the last day, John 12.48. and therefore certainly we are to be regulated by it now.

Ob. But the faithful receive an Unction of the Spirit, which teacheth them all things?

Answ. This teaching is either immediate or mediate: If immediate, why doth St. John tell them that he writ to them, that they might hereby know that they had eternal life, 1 John 5, 13. But if mediate, to wit, by the Word exter∣nally preached, or writ, then that external word is still to be our rule, which the anointing of the Spirit helps us to know: when therefore he saith, 1 John 2.27. that being taught of the Spirit, they need not that any man should teach them, he speaks not of the immediate teaching of the Spirit, but explains his meaning in the words following; Ye need not that any man should teach you,

(i. e. otherwise, or after another manner of way then the Spirit taught them) but as the anointing teacheth you all things, and is truth. For if Ministers are to preach in demonstration of the Spirit, then they that hear them, and are taught by them, need no man to teach them otherwise, then as the same spirit in the same demonstration teacheth them all things. As therefore the Spirit leads us to the Word, so the Word leads us to the Spirit, but never to a spirit without or beyond the Word, whereby the outward administration in the Word, or letter should cease, when the inward administration of Christ in the Spirit comes.

Ob. We are not to be led or guided by any outward commands in our obedience unto God, because God is to work all our works for us, and we are not to live, but Christ is to live in us?

Answ. Its vain to think that we are not to look at any Promises, because Christ is to accomplish all Promises for us: If the question therefore be, by what we are to live? the Apostles answer is full, Gal. 2, 19, 20. We are to live by the faith of the Son of God: But if the question be, According to what rule are we to live; the answer is given by David, Psal. 119.4, 5. Thou hast commanded us to keep thy Precepts diligently, &c. So v. 17.77. If any de∣mand what is the rule of faith by which we live? Answ. The Gospel, Phil. 3.16. But if you demand, what is the rule of life it self? Answ. The Moral Law, and of this is the controversie.

Ob. But we are neither subject to the Law, nor to sin: Because all things both good and evil come from Gods VVill, and all things that are done are wrought by him, and all that he doth is good, and therefore all sinful actions are good, be∣cause he works them?

Answ. The commanding Will of God, called Voluntas mandati, is to be our Rule, and not the working Will of God, called Voluntas decreti; For we cannot sin by fulfilling the one, but we may sin in fulfilling the other: Gods se∣cret, and working Will was fulfilled when Josephs brethren sold him into E∣gypt, and when the Babylonians afflicted Israel seventy years, and when the Jewes caused Christ to be crucified, yet in all these they sinned, and provoked God against them, Acts 4.28. Gods Will is his own rule to work by, not ours: and therefore Samuel convinced Saul, when he spared Agag, that his disobedience against Gods command, was rebellion, and as the sin of witchcraft, though therein he fulfilled the decree of God, 1 Sam. 15.23.

Fourthly, a fourth Argument to prove that the Law is our tule, is this: If the love of Christ is to lead us, then the commands of Christ (wherein he dis∣covers [ IV] one chief part of his love) are to guide us, and to be a rule of life to us; He that believes that a Christian under the rule of the Law, is under bondage, may justly be feard that himself is still under the bondage of sin, and Satan, and never knew what the true love of Christ is: For it's a great part of the love of Christ to command us to do any thing for him. A poor humbled Prodigal will account it great love to be made an hired servant.

Object. The Law indeed requires doing, but not the Gospell, and there∣fore Believers that are under the Gospel are under no Law of doing?

Answ. As the Gospel requires ••o doing that thereby we may be just, so it re∣quires doing also when by Christ Jesus we are made just: For it commands us to be holy as God is holy, 1 Pet. 1.15. and perfect as our heavenly Father is perfect, Mat. 5.48. The Law and Gospel require the same perfection of holinesse, onely here is the difference, the Law requires it that thereby we may be made just, and therefore accepts of nothing but perfection: but the Gospel requires it, because we are already perfectly just in Christ: Hence though it commands as much as the Law, yet it accepts of lesse, even the least measure of sincerity, though mixed with the greatest measure of imperfection.

Object. A Believer hath repented in Christ, and mortified sin in Christ: so that mortification, and vivification is nothing but a b••lieving that Christ hath mortified sin for us, and been quickned for us, and sanctification that is inherent in Christ, and not in us, is the evidence of our justification?

Answ. First, this principle confounds a Christians justification, and sanctifi∣cation, [ I] as it casts the seed of denying all inherent graces in a believer, and lays the basis refusing to do any duty, or conform to any Law in our own persons; and it will follow, that as the perfection of Christs righteousnesse to our justifi∣cation, should make us abhor any righteousnesse of our own to our justificati∣on: so if we be perfectly sanctified in Christ, then perfection of Christs righte∣ousnesse to our sanctification, should make a beleever not only renounce the Law, but abhorre all personal righteousnesse through the spirit to our sancti∣fication: and then a Believer must abhor to seek any love, or feare of God in his heart, which directly is an inlet to all manner of prophan∣nesse.

[ II] Secondly, Christ indeed is our sanctification, as well as our righteousnesse, 1 Cor. 1.30. but not materially, and formally, but virtually, meritoriously, and (with meet explications) exemplarily. Our righteousnesse to our justification is inherent in him, but our sanctification is inherent in our selves, though de∣rived from him: Hence we are never commanded to justifie our selves, unless it be instrumentally, and Sacramentally, but we are commanded by faith to wash ourselves, Isa. 1.18. Act. 22.16. we are exhorted to repent, to believe, to mor∣tifie our earthly members, to walk in newnesse of life, &c. because these things are wrought in us by Christ to our sanctification, but not wrought in Christ for us as our righteousnesse to our justification.

Object. They that are in Christ are said to be compleat in him, Col. 2.10. and that they receive all grace from his fulnesse, John 1.16. therefore they have no grace in themselves; but its first in him, and consequently their sanctifica∣tion is perfected in him?

Ans. Though the perfection and fulnesse of grace is first in Christ, yet beleevers have not all in him after one, and the same manner, nor for the same end: For our righteousnesse to our justification is so in him as never to be inherent in us, neither here, nor in heaven; but our righteousnesse to our sanctifica∣tion is so far in him as it is to be derived to us, and hence it's formally in us, but virtually and meritoriously in him.

Object. A Christian must do what is commanded, but not by vertue of the com∣mand, for the spirit will binde their hearts to the Law, but they are not bound by any authority of the Law to the directions thereof; For the Spirit (say they) is free, and they are under the government of the Spirit, which is not to be control∣led by any Law?

Answ. If their meaning be that a beleever is not bound by the command∣ing power of any Law to conforme thereunto, only the spirit will conforme their hearts to it, so that perhaps they shall do the thing which the Law re∣quires, but not because the Law commands it, then it will follow, that in case a beleever fall into any sin: as whoredome, drunkenness, murder, &c. these wicked acts though they be sins in themselves; yet they are not so to him, because he is now free from the Law, and not bound to obe∣dience by vertue of any command, and where there is no Law, there is no trans∣gression.

Object. The Law is our rule as it was given by Christ, and not as it was given by Moses?

Answ. The Law may be considered, either materially, as it contains the mat∣ter of the Covenant of Works, and thus a believer is not to be regulated by it: or it may be considered finally, or rather relatively, as it stood in relation to

the people of the God of Abraham, who were already under Abrahams cove∣nant, which was a Covenant of Grace, Gen. 17.7. And so the Law as it was given by Moses, was given by Christ in Moses: Hence it is that the Law of love commanded by Moses is called the Lawe of Christ, Gal. 6.2. therefore we must not set Christ, and Moses together by the eares.

Object. The written Law is not to be a Christians rule, but so far as its written in the heart?

Answ. This is a cursed assertion: For did not Christ himself resist tentations to sin by cleaving to the written word, Mat 4.4, 10. and was not this done for our imitation: So David, and Christ delighted to do Gods Will, because it was so written of them, Psal. 40.7, 8. Paul exhorts children to obedience, because it's the first Commandment with promise, Eph. 6.2. Paul preached what was in the Old Testament, Acts 22.20. what is it but Popery to make the spirit within to be the supream Judge, and superior to the Spirit of God in the written Word without? The grace of God appearing in the Gospel will have us to walk worthy of God in all well-pleasing according to the Law, Tit. 2.12, 13. and to mourn bit∣terly that we are so unlike the will, and image of God revealed in the Law, Rom. 7.23, 24.

Object. Paul speaks of a Law written and engraven in stone, and therefore of the Moral Law, which yet he saith is abolished by Christ in the Gospel? 2 Cor. 3.6, 7, 11, 13.

Answ. The meaning of this place, as also Gal. 3.25. is, that the Apostle speak∣ing of the moral Law by a Synecdoche, comprehends the ceremonial Law also, both which the false Teachers urged as necessary to salvation, and justification, at least together with Christ, against whom the Apostle here disputes: The moral Law therefore is abolished, First, as thus accompanied with a yoke of ceremonies. Secondly, as it was formerly dispensed, the greater light of the Gospel obscuring that lesser light of the Law, as ver. 10. Thirdly, he may speak of the moral Law as a Covenant of life, which the false Teachers urged, in which respect he calls it a Ministry of death, and a letter which killeth; and thus its abolished by Christ, that with open face we may behold the glory of the Lord, as the end of the Law for righteousnesse to every one that doth believe.

Object. The Gospel under which Believers are, requires no doing, for doing is proper to the Law, which promises life, and requires conditions; But the Gospel promiseth to work the conditions, but requires none, and therefore a beleever now is fully free from the Law?

Answ. The Gospel and the Law are taken two wayes. 1. Largely, the Law is taken for the whole doctrine contained in the Old Testament, and the Gospel for the whole doctrine of Christ, and the Apostles in the New Testament. 2. Strictly, the Law pro lege operum: for the Law of Works: the Gospel, pro lege fidei: for the Law of faith: The Law of Works is strictly taken for that Law which promises Gods favour, and life upon condition of doing, or of per∣sonal obedience: the Law of faith is strictly taken for that doctrine which re∣veals remission of sins, and reconciliation with God by Christs righteousnesse on∣ly, apprehended by faith: Now the Gospel in this latter sense excludes all works, and requires no doing in point of justification, but only believing: but take it largely for the whole doctrine of Gods love, and free grace, and so the Gospel requires doing: For as it's an act of Gods free grace to justifie us with∣out calling for our works: so it's an act of the same free grace to require works of a justified person, to serve him in righteousnesse, and holinesse all the days of our lives, Tit. 2.14. and to think that the Gospel requires no conditions, is a dreame against multitudes of Scriptures, which contains conditional, yet

evangelical promises. There are indeed no conditions required of us in the Gospel, but what the Lord himself hath, or shall work in us: but it doth not therefore follow that no conditions are required of us; for requiring the condi∣tion is the means to work it, and the means and end should not be separated: As Christs righteousnesse must go before as the matter, or moving cause of our justification: so faith must go before this righteousness, as an instrument, or applying cause of it by which we are justified: 'Tis true, God justifies the ungodly. But not im∣mediatly without faith, but mediately by faith, Rom. 4.5. when the Apostle affirms that we are justified by faith without works, he doth hereby plainly give that to faith which he denies to Works: so then as he denies works to be the antecedent condition of our justification, so he affirms the contrary of faith which goes be∣fore our justification. Believe, and live.

Object. There is no sin now but unbelief, which is a sin against the Gosp••l onely; therefore there being no sin against any Law, Christ having abolished it by his death, the Law cannot be our rule?

Answ. Are drunkenness, whoredome, theft, &c. then no sinns to be repent∣ed of, or watched against, but only unbelief? will not the Lord judge men, not only for unbelief, but for all the works done in the body, as Rom. 2.16. 2 Cor. 5.10 Is not the wrath of God revealed from heaven against all unrighte∣ousnesse, &c? Rom. 1.18. If there were no sin but unbelief, how can all flesh, Jews and Gentiles become guilty before God, that so they may believe the Gos∣pel? as Rom. 3, 21, &c. if they be all guiltless till unbelief comes in? No sin indeed shall condemn a man if he believe, but it will not hence follow that there is no sin but unbelief; sin is before unbelief comes: a sick sinner, before an healing Saviour: sin kills the soul, as it were, naturally, unbelief, morally: No sin shall condemn us if we believe: but it doth not hence follow that there is no sin before, or after faith, because there is no condemning sin, unlesse we fal by unbelief.

Object. But now to preach the Law savours of an Old Testament spirit, which was wont to wound, then to heale, to humble, and then to raise: But now we are to be Ministers of the New Testament, and no Law is to be heard of?

Answ. Indeed to preache the Law as the means of our justification, and as the matter of our righteousnesse without Christ, or together with Christ, as they did, 2 Cor. 3.6. is a Ministry of the letter, not of the Spirit: But to preach Christ plain∣ly, as the end of the Law, & to preach the Law, as the means to prepare for, and ad∣vance Christ in our hearts is no Old Testament Ministry, neither doth it put a vaile upon mens hearts that they cannot see the end of the Law, as 2 Cor. 3.14. but it takes away the vail of all conceit of mans own strength, and righteousnesse by seeing his curse, that so he may flie to Christ, and embrace him for righ∣teousnesse.

Object. Indeed the children of the Old Testament were under the Law as their School-master to lead them to Christ, Gal. 3.24, 25. But now (saith the Apostle) we are no longer under this School-master?

Answ. Be it so that the sons of God are now no longer under the terrour of this School-master, is it not therefore a Ministers work to preach the Law unto the slaves of sin?

Object. No, but we must say: Thou poor drunkard, &c. here is a God that hath loved thee, and a Christ to die for thee: here is salvation by him only, because thou art a sinner, fear not; thou art free from dam••ation, Christ died for thee.

Answ. Is a poor drunkard, a villaine that never believed in a state of con∣demnation? 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 be∣lieve 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 be∣fore, and when he believes not, it abides still on him. Must the Mi∣nisters of the New Testament preach lies, and tell drunkards and villains, be∣fore 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 ••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 the•• 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 its no carnal, and inferior, but the first evidence, and a principal one, take th••se propositions.

First, the free offer of grace is the first evidence to a poor lost sinner that he [ I] may be beloved.

Secondly, the receiving of this offer by faith (relatively considered in respect [ II] 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 [ III] 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 evi∣dence 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 eviden∣ces or particular works of sanctification, such as are, universal obedience, since∣rity 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 consci∣ence, 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 de∣light 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.

[ II] 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 medi∣um, 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 li••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 o∣ther 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, Thomas, &c. hast interest in Christ to thy own feeling) must be proved by Scripture, (except with Enthusi∣asts, we separate the Word and the Spirit) therefore these works of Sanctificati∣on prove the Conclusion consequently by Scripture and sense, and so lead us to the word of Promise, thus. He that believeth, and maketh sure his belief by walking not after the flesh, but after the Spirit, hath a clear evidence to his own feeling that he hath interest in Christ. But I John, Thomas, &c. do believe, and do make sure my belief by walking, not after the flesh, but after the Spirit; therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture, John 3.36. and 5.24. and 11.25, 26. Rom. 8.1, 2. 1 John 1.4. and 2.3. The Assumption is made sure by sense, not at all times, but when the Spirit is breathing upon the soul. For though I do believe, and walk after the Spirit, yet to my own feeling I have only evidence of my in∣terest in Christ, when the Spirit stirs up my sense to compare my faith, and walk∣ing with the Promises of God in Christ.

Ob. If this be so, then all the certainty that I have of my interest in Christ, is ultimately and principally resolved into this weak and rotten foundation of my own good works, which being examined by the Law of God, will be found so sinful, that they must needs involve me under the Curse of God?

Answ. This will not follow for if our works of Sanctification were the causes of our peace and comfort, then it might have some colour of truth: but, though these works have sin cleaving to them, yet because our supernatural sense of the Spirit suggesteth that these works are the fruits of faith, and are done in some measure of sincerity, and flow not from the Spirit of the Law, but from the Spirit of the Gospel, therefore they lead us to Christ, and drive us upon a clear Gospel-Promise, thus.

First, That the adherent sinfulnesse of our works are purged by the blood of [ I] Christ.

Secondly, That our peace and assurance depends not upon our works, but upon the [ II] Promises of the Gospel in such Scriptures as these, 2 Tim. 4.7, 8. 1 Cor. 9.24. Rev. 22.14. Only our inherent qualification leads us, as a moral mo∣tive, to look to the Promises of God, which is the foundation of our peace.

Thirdly, if works of sanctification be no sure marks of our interest in Christ, [ III] because sin cleaveth to them, which involves us in the curse, then neither can faith in Christ be a sure mark of our interest in Christ, because it is mixed with sinful doubtings: But as faith justifies, not because its great and perfect, but because its lively and true, (as a palsie-hand may receive a piece of gold as well as a strong one) so also do our inherent works of Sanctification evidence to us that we are in Christ, and so lead us to the Promises of the Gospel, as signes, not causes of our interest in Christ, and that under this notion, because they are sincerely performed, not because they are perfect, and without sin.

Fourthly, in exalting Christs righteousnesse one way by making Christ all, they [ IV] make Christ nothing another way, by vilifying the glory of sanctifying grace. For we are not by good works to make our calling and election sure to our selves, and in the evidence of our own consciences, if our good works be no signes of our interest in Christ.

Fifthly, the Spirit which they make the only witnesse, must be known to us [ V] by Scriptures, not to be a deluding Spirit: For if this Spirit cannot be known by those things which are called the fruits of the Spirit, Gal. 5.22. Love, Joy, Peace, &c. as the fruits are evidences of the life of the tree, then men are to labour for faith, and the raptures, impressions, and the immediate and personal influence of a Spirit from Heaven without making any conscience of holy ving, and so this is the high-way for men void of all sanctification to believe that they are in Christ; and they may live after the flesh, and yet believe the Testi∣mony of the broad Seal of an immediate working Spirit.

Mr. Rutherfords Parl. Sermon.

Ob. But Rom. 4.5. Its said that God justifies the ungodly?

Answ. First, Some answer it thus: that these words are not to be understood [ I] in sensu composito, but diviso, and antecedenter: He that was ungodly, is, being justified, made godly also, though that godlinesse doth not justifie him; and so they compare these passages with those of making the blinde to see, and the deaf to hear, not that they did see whilest they were blinde, but those that were blinde do now see; which is true and good. But

Secondly, Ungodly here is meant of such, who are so considered in their [ II] nature, having not an absolute righteousnesse: so then the subject of Justifica∣tion is a sinner, but withal a believer: Now its impossible that a man should be a believer, and not have his heart purified, Acts 15.9. For whole Christ is the object of his faith, who is received not only to justifie, but also to san∣ctifie.

Ob. But Rom. 5.10. Christ died for us whilest we were enemies?

Answ. If Christ died for us whilest we were enemies, why do they say, that if a man be as great an enemy as enmity it self can make him, if he be willing

to take Christ, and to close with him, he shall be pardoned, which includes a contradiction: For how can an enemy to Christ close with Christ? But Christ died, not only to justifie, but to save us: now will they hence infer, that pro∣fane men living and dying so shall be saved; and indeed, the grand principle, that Christ hath purchased and obtained all graces antecedently to us, in their sense, will as necessarily infer, that a drunkard abiding so, shall be saved, as well as justified.

Ob. But its said that Christ died, and rose again for sinners?

Answ. We must know that this is the meritorious cause of our pardon and salvation; but besides this cause there are instrumental causes, that go to the whole work of Justification; therefore some Divines, as they speak of a Con∣version Passive and Active; so also of a Justification Active and Passive: and they call that Passive, not only when the meritorious cause, but the instrument applying it is also present, then the person is justified. So then to that grand mercy of Justification, something is requisite as the efficient, viz. the grace of God; something as meritorious: viz. Christs suffering: something as instru∣mental: viz. Faith: and one is as necessary as the other.

Mr. Burges Vindiciae Legis.

CHAP. XII. Questions, and Cases of Conscience about Apostasie, or Falling away.

Quest WHat is Apostacy?

Answ. It's a leaving or forsaking that good way and course which men had once taken for the obtaining of grace: so Gal. 5.4. Ye are fallen from grace.

Object. How many sorts of Apostacy are there?

Answ. First, there is a falling from God, either secret, when the heart by [ I] 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 [ II] repented of: Or a final of such as die in their Apostacy: as Juli∣an did.

Thirdly, there is a spiritual defection from some part of Doctrine and obe∣dience: [ III] 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 superstiti∣ous [ IV] 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 Pro∣testants; 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, [ V] 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, [ I] 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.

[ II] Secondly, he may lose all his affections which are the wings of the soul: as it was with Sardis, R••v. 3.2. so with Asa, 2 Chron. 16.10. and David, 2 Sa••. 11.25.

[ III] 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.

[ IV] Fourthly, he may grow to be notoriously vain and worldly: so Paul complains of some of his dear friends, Phil. 2.21.

[ V] 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 w••ll-doing.

Sixthly, he may be so dead that nothing can quicken him: and so it may fare with [ VI] 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 a∣gaine?

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,

[ I] First, there is a seed of God still remaing in him, 1 John 3.9. so that he can∣not commit sin with that full swinge as wicked men do. Regeneration is an im∣mortal seed, 1 Pet. 1.23, 25.

[ II] 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 ha∣bits do never actually incline, but upon concurrence of special grace.

[ III] 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 Or∣dinances, and all sin, and iniquity with an heavenly eye, which can never be ta∣ken 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.

[ IV] 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 [ I] 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 [ II] 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 [ III] 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 [ IV] Christ, Heb. 9.14. It knocks off a mans fingers from laying hold of the Pro∣mises, 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 holi∣nesse.

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: [ V] 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 backsli∣ding?

Answ. First, the niggardlinesse of Gods children in his service: when they [ I] 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 spiritual watch; This caused deadnesse in the [ II] Church of Sardis, Rev. 3.12. Such lie open to the tentations of Satan. Hence 1 Pet. 5.8. So we see in Eve, Noah, Lot, David, &c. Hence Paul, 1 Cor. 2.3. I was amongst you with much feare.

Thirdly, contenting our selves with a low kinde of Religion, that will never attain to any quickening: whereas Religion is an high thing, Prov. 15.24. [ III] It, an high calling, Phil. 3.14. So we see in Jehosaphat, 2 Chron. 17.6. We (saith the Apostle) have our conversation in Heaven, Phil. 3.20.

Fourthly, vanity of mens mindes is another cause of great deadnesse. Hence [ IV] David prays against it, Psal. 119.37. when a man gives way to vain thoughts, vain speeches, vain expence of time.

Fifthly, evil examples is another cause: when we live amongst dead and de∣clining [ V] Christians, and think all well if we be not worse then they.

Sixthly, covetousnesse and wordlinesse: whereas while we keep off our affe∣ctions [ VI] from the world we are full of life: But when we dote upon the world, it layes bolts and fetters upon our soules, as we see in Demas, and 1 Tim. 6.10. See how heartlesse those heaters were from this cause, Ezek. 33.31. Hence Eph. 5.3. Let not covetousnesse be once named amongst you, &c.

Seventhly, idlenesse and spiritual sloth, when men let their mindes go as a [ VII] ship without a Pilot: See the danger of idlenesse. Prov. 19.15. so when we do not lay forth our talents, and improve our gifts and graces.

Eighthly. contenting our selves with what we have attained to, and not [ VIII] growing, and going on towards perfection, as Heb. 6.1. where there is truth of grace there will be growth, 1 Pet. 2.2. and so we are exhorted to it, 2 Pet. 3.18.

Quest. What meanes may we use to prevent this backsliding, and to be quick∣ned in grace?

[ I] Answ. First, we must go to Christ for life and quickening grace: He came for that end that we might have life, &c. John 10.10. Now to attain here∣unto we must believe in him, John 7.38. and then he invites us, Isa. 55.1. Believe in the Lord Jesus Christ, set your hearts upon him, seek after him, and you shall have all good, even life it self.

[ II] Secondly, carefully to attend upon the Ministery of the Word. So 2 Cor. 6.11, 12. You are not straitened in us, but in your own bowels: For our mouth is open to you: q. d. In our Ministry there is abundance of grace, life, &c. we come with our armes full, you may be enlarged sweetly thereby, but that you are straitened in your own bowels.

[ III] Thirdly, A careful shunning of all those cause of deadnesse and backsliding, which were before-mentioned.

[ IV] Fourthly, be earnest with God to quicken thy heart to pray for his grace, that God would be pleased to put life into thee. Pray as Elijah did, that fire from heaven may come upon thy sacrifice to warme and heat thy heart, and to stir thee up to that which is good, as the Church doth, Psal. 30.18. Quicken us, and we will call upon thy Name. Of all Petitions we should pray most for life and zeale, next to Gods glory and our own salvation, (nay, indeed as the very meanes of both): For indeed there is no grace that we have more need of then this, for it sets all other graces on work, and its most acceptable to God: yea, its the greatest blessing God can bestow upon us. Hence Psal. 119.156. Great are thy tender mercies, quicken me, O Lord, &c. where he takes the quickening of his heart as a gracious effect of Gods infinite mercy to his soul.

[ V] Fifthly, be diligent to take earnest and effectual paines in this work, and in all Christian duties in all the Worship of God: There is a secret blessing upon all those that take paines even in the meanest calling, Prov. 10.4. So it is in regard of spiritual life, there is a secret blessing upon those that are diligent a∣bout the meanes of grace: as in prayer, striving against sin, hearing the Word, sanctifying the Sabbath, receiving the Sacraments, &c. such shall thrive in grace, when others shall be like Pharaohs lean kine, Prov. 13.11. He that gathers by labour shall encrease: so is it here. Paul though he came late into the vineyard, yet by his diligence he out-went all the rest of the A¦postles.

[ VI] Sixthly, we must exercise that grace we have, and then we shall never fall. If a man have but a little knowledge, and useth, and improves it, it will much encrease. If we make use of our relentings and meltings, and strike whilest the iron is hot; If we act and exercise any grace, it will prove like the loaves in the disciples hands, which whilest they were distributing, encreased. Grace is like a snow-ball that encreaseth by rowling.

[ VII] Seventhly, and lastly, consider the examples of Gods Worthies in all Ages, which will much quicken us to be as forward as they: when James would quicken them to patience, he proposes the examples of Job and the Prophets, Jam. 5.10. So when he would quicken them to Prayer, he proposeth the ex∣ample of Elias, v. 17, 18. The zeale of others will provoke us, 2 Cor. 9.2. So when Christ would exhort his disciples to suffer persecution, he saith, Con∣sider the Prophets which were persecuted, Mat. 5.12.

Quest. What motives may perswade us to avoid that deadnesse which accompa∣nies, or precedes backsliding?

Answ. First, consider the woful Ingredients of this sinne, which [ I] are

1. A dulnesse and blockishnesse to learne any thing that is good; as its

said of the Jewes, Acts 28.27. when we enjoy excellent meanes, and profit not by them.

2. An awkardnesse and listlesnesse to the wayes of Jesus Christ, as is said of the Jewes, Mat. 15.8. when we go about duties as having no heart to them.

3. Senselesnesse of conscience, when it feels not little sins, and is little sen∣sible of great ones.

4. Coldnesse and lukewarmnesse of affections: when we neither pray, nor hear, &c. with affections: we can finde teares upon other occasions but not for our sins: Our love waxes cold, as foretold, Mat. 24.12.

5. Weaknesse, and faintnesse of endeavours: as Solomon saith, Prov. 13.4. we would feigne have heaven and salvation, but we will not be at paines, and cost to get it, far unlike to John Baptists hearers, Mat. 11.12.

6. Dulnesse and drowsinesse of the whole man; though we are very careful, and industrious about the world, yet we are extream carelesse of our soules; If our hearts were contrite we should soon be quickned, Isa. 57.15.

Secondly. consider that so long as we are dead hearted, we cannot pray. Implied, Psal. 80.18. nor hear profitably, implied by Christ, Mat. 11.16, [ II] &c.

Thirdly, whilest we are dead we can have no comfort, no assurance to our [ III] soules, that we have the truth of grace in us. When Christ gives grace, he is said to quicken that man, John 5.21. True repentance is from dead works, and unto life. Faith is not faith if it do not quicken. Hence Galat. 2.20 Our sinnes are not forgiven; if we be not quickned, Col. 2.13.

Fourthly, we cannot grow in grace except we are quickened; Implied, Hosea [ IV] 14.7. the Philippians love to Paul was dead till it was quickened, and then it flourished, Phil. 4.10.

Fifthly, as long as we are dead, we shall be so far from growing that we shall not be able to keep our own. Hence Rev. 3.2. Such men pine away, as E∣zek. [ V] 33, 10. And no marvel, when it makes them neglect the meanes to keep life in them.

Sixthly, this sin of deadnesse is worse then other sins, and that in six re∣spects. [ VI]

1. Other sins for the most part are but in one part of a man: as pride in the heart, drunkennesse in the appetite, &c. but deadnesse is in the whole man: It heaps all miseries upon a man, as Rev. 3.17. Such a man is like Judah. Isa. 1.6. hath no sound part. Its like the deluge, that drowned the whole world.

2. Other sins are against one or two of the Commandments: but deadnesse is against all: Its a sin against prayer, hearing, all Ordinances and Sabbaths: For in all these we should have life.

3. This sin is deeper in the soul then any other sin: A man will be wil-linger to part with any sin then deadnesse, and to take up any duty then quicken∣ing: Judah was content to turne to God, but not with her whole heart, Jerem. 3.10.

4. Other sins may be but acts, and we may not have an habit of them, as we see in Noah, Lot, David, &c. But deadnesse is an habit, Eph. 2.1. and an estate of sin is worse then any act of sin.

5. Other sins are the first death of the soul: we are all by nature the chil∣dren of wrath, and were once dead: but if after we are Christians we grow dead again, we are twice dead: and it causeth the second death, not of damnation, but of being dead after we are quickned.

Sixthly, though God threatens hell and damnation against other sins, yet [ VI] more especially against deadnesse, when we receive not the truth in the love of

it: as 2 Thes. 2.10, 11, 12. Its a most woful thing when we do not love the Truth, Ordinances, Obedience, Duties, &c. See also Rev. 2.4, 5. and 3.16.

Now further to quicken us, let us consider

1. We have life, and why should not God have it? In him we live, move, and have our being: He gives us life and breath: why then should we not give it him again? the Rivers that come from the Sea, return to it again. We should therefore with the Macedonians, 2 Cor. 8.5. yield our selves to the Lord.

2. All the world is alive in their courses: O let Christians be alive in theirs, as Mich. 4.5. Every man walks in the Name of his God: Let us walk in the Name of God. They whose belly is their God, or their pleasures, pro∣fits, preferments, &c. their minde and affections run all that way, why should not we be as forward in our wayes.

3. Consider the worth of the Kingdome of Heaven, eternal life, the Gospel, Prayer, Ordinances, &c. Are they such poor beggerly things, that they are scarce worth looking after? Yea, they deserve our best affe∣ctions.

4. If we be quickened, nothing will be difficult: for nothing is hard to a willing minde: the difficulty of Religion is over if a man be quickened. To such an one Gods Commandments are not grievous, 1 John 5.3. whereas if our hearts be dead, there is the greater labour required, Eccl. 10.10. Its hard for such to overcome lusts, to perform duries: whereas quickning is as oyle to the wheeles, it makes it go easie.

5. It will yield a great deal of peace, joy and comfort, as Psal. 85.6. Revive us again, O Lord, and we shall rejoyce in thee▪ Such as follow God with an earnest heart, have such joyes as none else can meddle with, God gives them unknown comfort, joy and peace.

6. It would make Heaven it selfe to rejoyce: as the Father of the Prodigal: This my son was dead, and doth live, Luke 15.32. therefore its meet we should rejoyce. So when a poor soul that was dead before, is now quickened in his wayes, the Angels in Heaven rejoyce at it.

7. If we were quickned, we should not only do our selves good, but others al∣so. So it was with David, Psal. 34.8. himself being quickened: O taste and see (saith he) that the Lord is good, &c. O feare the Lord ye his Saints. And v. ••1. Come children, hearken unto me, I'le teach you the feare of the Lord, &c. So it was with Paul, Acts 26.29. VVould that thou, and all that hear me this day, were not only almost, but altogether such as I am, &c. Fenners Alarm. Second Part.

Quest. How do temporary believers wither, and fall away from grace?

Answ. First, in judgement, when they fall from the grounds of sincerity, [ I] and truth whereof they were once perswaded; as many, who for by-respects are carried from the truth which they once embraced; such was Demas, who for∣sook the truth to embrace the present world: The Galatians, who by little and little fell to another Gospel, Gal. 1.6. At first through weaknesse, and in part: af∣terwards in whole, and by obstinacy. Hymenaeus and Philetus, who once held the truth concerning the Resurrection, but in short time erred from the faith, and destroyed the faith of many, 2 Tim. 2.18. As this was prophecied of these latter Ages, so our eyes have seen it abundantly fulfilled in numbers in these our dayes, who have departed from the faith, and given heed to the spirits of Errour, and doctrines of Devils, 1 Tim. 4.1. by turning Anabaptists, Anti-Scripturists, Antitrinitarians, Seekers, Quakers, Ranters, &c.

[ II] Secondly, in affections, whereby they fall from their first love and zeal which

once they had for God and goodnesse. Thus many who seemed fervent in spirit, and forward maintainers of religion, are now cooled and come to a state of in∣differency, if not of neutrality, framing themselves to the times for their own pro∣fit, preferment, &c.

Thirdly, in practice, as the Galatians who did run well; but something letted [ III] them, and cast them back, Gal. 5.7. Thus many who began in the spirit, end in the flesh: who having scaped the filthiness of the world, are again entangled therein, returning with the Dog to his vomit, and with the washed sow to her wallowing in the mire, 2 Pet. 2.20.

Fourthly, in respect of means which should preserve them from Apostacy. Some [ IV] have seemed to make conscience of hearing the Word preached, and tasted sweet∣ness in it, so that nothing could hinder them from taking all opportunities of hear∣ing, but now they distaste the wo••d, dislike, and cry down the Ministry, or heap to themselves Teachers after their own lusts, 2 Tim. 4.3. Others that used to pray much, and often, and fervently, but now they wholly, or in great part neglect it. Others that were diligent in instructing their families, watching over their beha∣viour, &c, wholly lay it aside.

Quest. What is the danger of these Apostates?

Answ. First, in regard of God they are most hateful to him, seeing they can find [ I] nothing more worthy forsaking then the good way, and esteem every thing more worthy keeping then Gods image, and graces: Hence he stiles them dogs, and swine, 2 Pet. 2.23.

Secondly, in respect of the Church, they scandalize the weak, and make them∣selves [ II] and all professors a scorne to the wicked: they wound the hearts of the godly, who in them are made vile to the world: they open the mouths of the wicked to speak evil of the ways of God, and harden the wicked in their loose courses.

Thirdly, in respect of the sin it self, none more dangerous: For, 1. Relapses are [ III] more dangerous then the first diseases. 2. Satan returning, brings with him seven worse spirits and so he is for ever held under the power of them. 3. This sinne is commonly punished with other sins, which is Gods most fearful stroke. 4. It's a degree of the sin against the Holy Ghost, Heb. 10.26.

Fourthly, in respect of the judgements which attend this sin. 1. The house not [ IV] founded on the rock must fall, and the fall is great and irreparable, Mat. 7.27. 2. The judgement is certain, being already in part inflicted: The talent is already taken away, and in the next place the unprofitable servant is to be cast into hell fire, Mat. 25.28.

Quest. What are s••gnes and notes of a man thus Apostatizing in grace?

Answ. First, a resting in a common and general hope of a good estate, without a desire and endeavour to get special assurance. [ I]

Secondly, an opinion of sufficiency: that he hath grace enough, and needs seek no more: and so not to go foreward, is to go backward. [ II]

Thirdly, a comparing of a mans self with those of inferiour graces, or means of [ III] resting contented if he be but as good as they.

Fourthly, a shunning or slighting Gods Ordinances, and forsaking [ IV] the Assemblies of the Saints; or if he use publick, yet he neglects private duties.

Fifthly, secret sins ordinarily committed, not bewailed, nor reformed: or al∣lowing a mans self in lesser oaths, idle speeches, roving thoughts▪ expence of time [ V] wastfully, &c.

Sixthly, hatred of Gods children and their wayes whether openly or secretly: Hence, Psalme 129.6. They that hate Sion shall be as grasse on the house-top [ VI] that withereth, &c.

Quest. What means may we use to keep us from this Apostacy?

Answ. First, get sound judgement to discern the truth ftom errour, which is [ I]

attained by the publick ministry. If we would not quench the spirit, we must not despise prophesie, 1 Thes. 5.19, 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles: we must attend upon read∣ing, meditation, and conference, which notably begets, and confirms soundness of judgement: and by Prayer, which obtains the Spirit, called the Spirit of judg∣ment, Isa. 4.4.

Secondly, Sound perswasion of the truth thou professest, and that by getting [ II] expe••ience of it in thy heart: If a man once tasts the sweetnesse of Christ, and his merits, he will never be a Papist in the point of me••it, but abhor his own works as dress and dung: get experience of Gods love in Christ, and it will be stronger then death, &c. Cant. 8.6, 7.

Thirdly, sound affections and love to the truth: esteeme it as a Pearl worth [ III] selling all to buy it: but if thou lovest the world, or any thing better then the truth, with D••mas thou wilt forsake it: So, 2 Thessal. 2.10, 11.

[ IV] Fourthly, sound conscience, to which is required, 1. Sincerity. 2. Ten∣dernesse.

1. Sincerity, when a man is inwardly a true Nathanael, without guile.

2. Tenderness; whereby we fear and dislike all sin, the least, the closest, the dearest bosome sin; whereas an evil conscience makes shipwrack of the faith, 1 Tim. 1.19.

Fifthly, sound conversation. Fruitfulnesse in our life fastens our faith, where∣as [ V] a barren life hath little stability. We must hear the word and do it, if we will be built upon the rock, Matth. 7.24. God useth to recompense practice of grace with encrease of grace. Hence John 17.7. If ye do these things ye shall know my doctrine, and Psalm 15. ult. He that doth these things shall n••ver fall. The Talent used increaseth, like the meal in the barrel, 1 Kings 17.16.

Sixthly, sound fellowship in the communion of Saints: In receiving, and [ VI] communicating Christian admonition, reprehension, counsel, comfort, &c. Hereby we stirre up the gift of God in our selves and others: Hence, 1 Thes. 5.11. Heb. 12.12.

Quest. What motions may encourage us to the use of these means?

Answ. First, consider how heresies and errours encrease daily in all places, [ I] amongst all degrees, and our trial may be at hand, we know not how soon.

Secondly, this decay, and withering is fatal to reprobates, and befals them [ II] onely, but cannot betide Gods Elict, Matth. 24.24. the Elect cannot be deceived.

Thirdly, experience tells us that we may say of some great Professors, as [ III] it's said of the fig-tree, Matth. 21.20. How soone are they withered? which is a shrewd argument that the sentence is out against them: Never fruit grow on thee any more, ver. 19.

See Dr. Tailor, on the Parable of the Sower.

Quest. Seeing many who have been once zealous for Gods way, afterwards decline it totally, what is it to set rightly forth at our first owning of Christ, and to lay a sure foundation to prevent Apostacy?

[ I] Ans. First, then are our beginnings hopeful when the Spirit of God in the Mi∣nistry of the Word, or other meanes of grace did work upon us: when it was not meere education under good governours, nor the acquaintance, and company which we had with those that fear God, but an inward, experimental work of grace upon our hearts.

We read, 2 Chron. 24.22. of Joash, who in his latter days did most wickedly degenerate, when yet in his former time he had been very forward in repairing the Temple, and had shewed more zeal for Gods glory then the Priests did: But what was the ground? Jehoiadah the High Priest had a great hand over him,

he helped him to his Kingdome, and engaged him to God several ways: but when this good man was dead he became a wolf, and put Zacharie, Iehoiadahs son, to death, and that meerly because he reproved him for his sins: So that though Joash had some external restraint upon him, yet was there no internal renovation by Gods Spirit. Look therefore what put thee upon a forwardnesse in the ways of God: was it the Spirit of God through the Word? then it is of God, and will endure: Otherwise a child mishapen in the conception wil ever after be a Monster.

Secondly, then will beginnings and endings be alike, when grace is rooted, and [ II] enters deep enough into the soul. Though thou hast never such affections, such enlargements, yet if there be not a rooted, and deep work of grace upon thy soul, it will never hold out, Mat. 13.21. the seed that grew hopefully miscar∣ried, because it had no rooting: and the house upon the sandy foundation fell, because the builder digged not deep enough: Hence the promise of regeneration is, Ier. 31.33. to put the Law of God into their inward parts: therefore grace is called the inwa••d man, the hidden man of the heart: If therefore thy repentance hath been deep enough? If thy faith, and love be rooted? the gates of hell shall never prevail against thee.

Thirdly, good beginnings will end well when we professe Christ out of love to [ III] Christ, and sincere intentions, not from sinister and worldly respects: The wolf will at last discover himself for all his sheeps cloathing: as we see in Judas. To follow Christ for the loaves, or to know him only after the flesh, will never endure. Jehu begins with zeal as hot as fire, yet his latter end was like Jeroboams, and all because his ends were not pure. Observe therefore thy heart diligently in the motions and intentions of it. Is it to get applause? to be reputed of? to compasse great things for thy self? If so the time will come that, thy build∣ing will fall, though so many did admire it.

Fourthly, thy beginnings will end coldly, when thy judgement is not well in∣structed, [ IV] and informed in the truth. Hot affections, but a weak judgement will quickly stagger, and is apt to be carried up and down with every winde of doctrine; Christ therefore prayeth, John 17.17. that they may be sanctified through the truth: Hymenaeus and Philetus, when they made shipwrack of the faith, they then cast away a good conscience: so that a sound mind and judgement is a spe∣cial help to perseverance: they which are tossed up and down with every new doct••ine, are called children, Ephes. 4.14. because their understandings are weak.

Fifthly, they that will persevere must be well advised about the nature of grace, [ V] & how dear it wil cost them to be Disciples of Christ? what they must do and suffer for his Name: This Christ expresseth under two Parables: One of a King going to war: the other of a man undertaking a great building, Luke 14.31. &c. so think thou with thy self: shall I joyn my self to those that fear God? am I fit for such a great work? Am I mortified to all sin? Can I endure to lose all for Christ? Do I love him better then my relations, then my life it self? &c. Mr. Burges on Joh. 17. p. 383.

Sixthly, if thou wouldst not Apostatize, practice so much as thou knowest, and [ VI] the more thou practisest, the more thou knowest, and the more thou knowest thus, the more thou lovest, and the surer doest thou bind it upon thy self, and this is the surest hold, John 7.17.

Seventhly, call no grounds of Divine truth into question: suspect not that [ VII] which thou canst not reach, but rather accuse thy own weaknesse, and ignorance: Our first Parents by questioning the truth of Gods threatning, lost Gods image, which consisted in truth as well as holinesse.

Eighthly, beware of indifferency in the matters of God; many think it better to [ VIII] be like the flexible willow, then the sturdy Oke, or as wax, to take all forms of Re∣ligion: These can never hold out when trials come. Dr. Taylor on Tit.

CHAP. XIII. Questions, and Cases of Conscience about Apparel.

Quest. HOw are we to use Apparel?

Answ. Men and Women are to cover their bodies with decent and comely Apparel, and so to atti••e themselves, as that in their Apparel they do expresse the vertues of their mindes, and the graces that be in their hearts, especially modesty, shamefastnesse and frugality.

Quest. Wherein stands d••cency and comelinesse of Apparel?

Answ. First, in covering the whole body with it, except such parts as are left bare for necessities sake, as the face, and hands, Gen. 3.10, 21. By sin came [ I] shame upon the whole body, and the Lord made and appointed the wearing of garments, for the covering of the deformity of our naked bodies, Deut. 28.48. Nakednesse is threatned as a curse, therefore affected nakednesse is monstrous and vile.

Secondly, in the fashion making our garments in a decent manner, which is, 1▪ When its fitted for the sex, Deut. 22.5. 2. According to the condition, [ II] office and calling we are in, and according to our estate, and after the ancient customes of the Countrey, and place we live in, and to the example of the most grave, godly, and sober men and women of our own rank, Mat. 11.8. Zeph. 1.8. 1 Cor. 11.14, 15. Phil. 4.8. 1 Pet. 3.3, 4, 5.

Quest. May not ornaments of gold, silver, pearles, precious stones, lace, silk, sattins, velvets, &c. be used?

Answ. Yea, some necessary cautions in using them being observed, as may be proved, Gen. 24.22, 47. and 41.42. Exod. 32.3. Psal. 45.13, 14. Mat. 6.29.

Ob. But the Prophets seem to condemn and threaten such ornaments, Isa. 3 18, &c.

Answ. Some of those ornaments were indeed meer vanities, and therefore not to be used. Others were in themselves lawful, and are not simply con∣demned, but only in the abuse of them as they were made instruments and

ensignes of pride, wantonnesse, and the lightnesse of the women, as appears, v. 16.

Ob. But 1 Tim. 2.9. 1 Pet. 3.3. the Apostles forbid the wearing of gold, or costly Apparel?

Answ. In these texts the Apostles do not simply forbid the wearing of such things, but the abuse of them in riot and excesse, directing their speeches to wo∣men, who it seems were excessive in adorning their outward man, and neglected the inward ornaments of modesty and humility, the chief ornaments of Christians. Hence 1 Tim. 2.9, 10. 1 Pet. 3.4. the latter are chiefly com∣mended.

Quest. VVhat are those cautions to be observed in using these orna∣ments?

[ I] Answ. First, they must be used sparingly, and with moderation, according to the rank, place and calling wherein God hath set us, and the example of the gravest and godly persons of our own rank and place, Dan. 5.16, 17, 29. with Mat. 11.8.

[ II] Secondly, they must not be used alwayes alike; but according to the times and seasons, Jer. 2.32. Luke 16.19. It was the rich mans fault to weare them e∣very day.

[ III] Thirdly, they must be used to a right end; not to get honour and esteem a∣mongst men: much lesse to inveigle others, (as the harlot did, Prov. 7.10, 16.) but to the honouring of the body, that therein God may be honoured, G••n. 24.15. 1 Cor. 12.23. 1 Thes. 4.4.

Quest. How do men and women sin in their Apparel?

[ I] A••s. First, When they weare strange fashions and guises: threatened even in Kings children, Zeph. 1.8. the general rule is, whatsoever things are of good report, these do, Phil. 4.8.

[ II] Secondly, When with their Apparel, they cover not their nakednesse, but as having put off all shame, they discover those parts which modesty requires to be covered.

[ III] Thirdly, when they have their Apparel so made, as disfits them for employ∣ment, and makes them like pictures in a frame, you cannot stir one part ex∣cept you stir all: they can scarce feed themselves: Solomons good Huswife was not so clothed, Prov. 31.13, &c.

[ IV] Fourthly, when by their Apparel they confound Sexes: forbidden, Deut· 22.5.

[ V] Fifthly, when they weare any garment in religious or civil employments to the scandal and offence of their brethren.

[ VI] Sixthly, when they prank up themselves beyond their calling, estate, and de∣gree.

[ VII] Seventhly, when they distinguish not between times of mourning and rejoyc∣ing: whereas the like garments are not fit for all seasons.

Quest. VVhat are the proper uses of Apparel?

[ I] Answ. First, to cover our nakednesse, and to hide our corporal shame and de∣fects.

[ II] Secondly, to defend our bodies from the injury of winde and weather, both of the Summers heat, and the Winters cold. Hence Garments, quasi Gardments.

Thirdly, to preserve and cherish natural heat and life, which otherwise would [ III] spend too fast,

What shall we say then to those that make them the ensignes of vanity, and incentives to lust and luxury? whence else are those bushes of haire and peri∣wigs, those frizlings, crispings, curlings, powdrings, paintings, patchings and spot∣tings, especially of womens faces? What are the toyes they call fancies? Are

they not such as an old Writer calls Satanae ingenia, the devils fancies? whereas there is nothing more foolish, did we rightly consider it, then to shew pride in garments, which are indeed the ensignes of our shame; as if the Thief should be proud of his halter: They are called by a word in the Hebrew, which signi∣fies perfidiousnesse, as being tokens of our perfidious dealing with God: when as at first man was naked, and yet not ashamed: They are but coverings of this vile body,, Phil. 3.21. or as it is in the Greek, The Body of our Humiliation: such as we cannot think of without humbling our soules for the intemperance, and uncleannesse of it. And must our pride break forth in decking such a body? The Apostle saith, Rom. 8.10. the body is dead because of sin: sure then a course hair-cloth may best become a dead Corpse See Elton on the Commandments.

Quest. VVhat is further to be considered in the use of Apparel?

Answ. First, the preparation of it to be worne.

Secondly, the wearing of it when it is prepared. [ I]

Quest. VVhat Rules are to be observed in the preparing of it? [ II]

Answ. Our care for apparel and bodily ornaments is to be very moderate, Mat. 6.28, &c. 1 Tim. 6.8.

Quest. How shall we know what is necessary?

Answ. A thing is necessary two wayes.

First, in respect of nature, for the preservation of life and health. [ I]

Secondly, in respect of our place, calling and condition, for upholding the [ II] credit of it. Now thats necessary raiment which is necessary both these wayes.

Quest. Who shall judge what is n••cessary for persons of every condi∣tion?

Answ. First, vain and curious persons are not competent Judges: but the [ I] examples of grave, modest, and frugal persons in every order and estate, who by their knowledge and experience are best able to determine it.

Secondly, though we must not seek for more then necessary Apparel, yet if [ II] God of his goodnesse give us more, we must receive it thankfully, and use it to the good example of others.

Ob. But John Baptist saith, we must not have above one coat?

Answ. His meaning must needs be, that he that hath not only necessary rai∣ment but superfluity; must give of his abundance unto them that want. Christ himself had two coats, and St. Paul a coat and a cloak.

2. Rule: All Apparel must be fitted to the body, in a comely and decent manner, as becomes holinesse, Tit. 2.3.

Quest. How shall this be done?

Answ. By observing these five rules.

First, it must be according to the sex both for men and women, Deut. 22.5. [ I] which is not a ceremonial Law, but grounded upon the Law of nature, and com∣mon honesty.

Secondly, our Apparel must be suited to our callings, that it may not hinder nor disable us in the performance of the duties thereof. This justly condemns [ II] the Apparel, (especially of women and maid-servants) which sets them, as it were, in a frame, that they cannot with ease and conveniency do their busi∣nesses whilest they have it on.

Thirdly, our Apparel must be suited to our meanes, that so we may be able to [ III] maintain our families, and relieve the poor.

Fourthly, it must be answerable to our estate, and dignity, for distinction of [ IV] order, and degrees in the society of men, when Joseph was set over the land of Egypt, he was arrayed in fine linnen with a chain of gold about his neck, Gen. 41.42. So Judg. 5.30. Mat. 11.8. the contrary brings great confusion, and overthrows the order which God hath set in the states and conditions of men.

[ V] Fifthly, it must be fitted according to the ancient and laudable custom of the Countrey wherein we dwell.

Quest. But if we see a fashion used in other Countreys that we like, may we not take it up?

Answ. No, for God hath threatned to visit all such, Zeph. 1.••. Paul taxes it as a great disorder in the Corinthians, that men wore long haire, and women went uncovered, 1 Cor. 11.13, 14.

[ VI] Sixthly, our garments must be such as may expresse the vertues of our mindes, especially of modesty, shamefastnesse and frugality, 1 Tim. 2.9, 10. Mat. 5.16.

Quest. VVhat spiritual use are we to make of our Apparel?

[ I] Answ. First, we must take occasion thereby to be humbled for our naked∣nesse, in regard of grace, and of Gods favour by reason of original sin: They that are proud of their Apparel, are proud of their shame. Its as if a thief should be proud of his bolts or halter. Garments are the cover of our shame, and the signes of our sins.

[ II] Secondly, by putting on our garments we are to be minded to put on Christ, Rom. 13.14. which is done when by prayer we come to God, and entreat him to make the active and passive obedience of Christ a covering for us, and that Christ may be made to us wisdom, righteousnesse, &c. and that we may be made conformable to him both in life and death in all moral duties, and that we may have the same minde, affection and conversation that he had.

[ III] Thirdly by putting off our clothes, we are to put off the old man, i. e. the masse and body of sinful corruption; and thats done when we hate sin, and firm∣ly resolve against it.

[ IV] Fourthly, when we cloath and gird our selves, we are taught to gird up the loines of our mindes, to have our lamps burning, to prepare our selves to meet Christ, whether at death or the last judgement.

Quest. Why must we take heed of pride in Apparel?

[ I] Answ. First, because hereby we waste that that should be better employed, as for the good of the Church, Common-wealth, our families, and especially for the relief of the poor.

[ II] Secondly, hereby precious time is abused, when we spend so much time in adorning our bodies, that we want leisure to adorne and beautifie our soules.

[ III] Thirdly, hereby our attire it self is abused, being made a signe of the vanity of our mindes, and the wantonnesse of our hearts, which should shew the Reli∣gion of our hearts.

[ IV] Fourthly, it confounds order in the societies of men: It coming hereby to passe, that there is little or no difference between inferiours and superi∣ours.

[ V] Fifthly, great judgements are threatned against pride in apparel, Isa. 2.11, 12. and 3.16, &c. Zeph. 3.11.

Mr. Perkins, Vol. 2. p. 135.

Quest. VVhat further Reasons may be rendred against excesse in Ap∣parel?

Answ. First, God hath forbidden garishnesse and excesse in Apparel, and there∣fore except we will shew our selves not to regard his word, we must take heed of it, 1 Pet. 3.3, 4. 1 Tim. 2.9, 10.

Secondly, consider the coming in of Apparel, and we shall see that we have [ II] little cause to be proud of it: For we had none in the state of innocency, nor needed none; we were naked, and not ashamed: at which time Apparel would have been to mans body as a cloud to the Sun, not to deck but to darken it: but when by sin we had wounded our selves, God was faine to cover it with a plaister.

Our Apparel then is a badge of our sin, and ought to humble us, and who is proud of a plaister that covers a filthy sore.

Thirdly, its a most unseemly thing for Christians to put excellency in Appatel, [ III] and to be so careful about these outward toyes. It becomes the world well e∣nough that know no better clothing, neither looking for grace here, nor glory hereafter: but Christians should think themselves most beautiful, when they are most modestly attired; when they are arrayed with grace. We professe our selves to be Pilgrims here, and therefore should not fashion our selves to the world, &c. Rom. 12.2. 1 Pet. 1.14.

Fourthly, its absurd to place excellency in such a thing as Apparel, for [ IV] we borrow it of poor c••eatures that are far inferiour to our selves. The best silk is the excrements of a crawling worme▪ and the finest cloth is but the fleece of a silly sheep. And when all is done, we are not so fine as the ••ilie of the field, Mat. 6.28, 29.

Fifthly, when the outside is most decked, commonly the inside is most ne∣glected, [ V] whereas the body is but the case of the soul, and apparel the case of the body, and we use not to make the case of a thing so good, as that we put there∣in. Such are like a poor Jade with a velvet Saddle, and guilded trap∣pings.

Sixthly, whereas such as are so careful to get brave apparel, do it to get ho∣nour [ VI] and esteem, God notably crosses them; some laugh at them and flout them for it, others envie them, and others are angry at them for it: So that whereas they thou••ht to please all, they please none, neither God nor ••an.

Seventhly, it makes none better that wear it, whether they are beautiful or de∣formed, [ VII] vertuous o•• vicious. If beauti••ul, what needs such a deal of sti••, which yet doth but hinder their native beauty? If deformed it usually makes it but more known and taken notice of. If they be vertuous its not their gay cloaths, but their vertue that adorns them: If vicious, every one will say, that its cost ill bestowed, and it will but encrease their vices.

Eighthly, they that affect costly apparel sin, [ VIII]

1. Against God by abusing his creatures to pride, and neglecting his Worship publick or private, or by coming unprepared thereto, whilest they spend so much time in adorning themselves, dressing themselves by the houre, and praying by the minute.

2. Against themselves by neglecting the inward clothing of their soules, and procuring much envie, and ill speech, and many censures from o∣thers.

3. Against their neighbours by provoking them to imitate their bad example: For when some begin, others will follow, and Pride spreads quickly, especially where Religion keeps it not down.

Ninthly, its not only a sin, but the cause and encreaser of much sin. It comes [ IX] from pride, and is a great encreaser of pride. It hinders the service of God, and the good of our own soules. It breaks the neck of Hospitality, destroys Charity, causeth racking of rents in the Countrey, and falshood and deceit amongst Tradesmen to maintain it. It causeth lust in the wearers, and provokes it in others.

Ob. But though we weare such Apparel, we are not proud of it, but as humble as others?

Answ. How shall we judge of that which is within, but by the outward fruits. Our light should shine outwardly that others may behold it, Mat. 5.16. we should keep a conscience void of offence both towards God and man, Acts 24.16.

Ob. We do it to please our husbands, they will have it so?

Answ. Many pretend this, when indeed they do it to please their own vain

mindes. But if any have such phantastical husbands, they must yet take heed of going too farre lest they displease God. Let them rather please their husbands by their humble subjection, and modest and sober carriage.

Ob. We do but what most do?

Answ. We must not follow a multitude to do evil: Exodus 23.2.

Ob. VVe could be content to lay it aside, if others would do so?

Answ. We ought not to tarry for others, but rather to begin and give them a good example.

Mr. Rogers on Peter.

[ X] Tenthly, cost and curiosity is against the first Institution of Apparel: God clothed our first Parents in beasts skins, and we are not better then they. He attired them in an habit becoming sorrow, and the state of banished per∣sons.

[ XI] Eleventhly, Our bodies are but houses of clay, and therefore we should not be too solicitous to adorn them.

[ XII] Twelfthly, because of the absence of the Bridegroom Christ. A chaste Spouse is not much taken up in adorning her selfe, when her husband is from home.

[ XIII] Thirteenthly, such as were most curious herein, are branded in Scripture to be most notoriously wicked persons, as Thamar, Jezabel the whore, Rev. 17.3. Isa. 3.16, &c. Dives, Luke 16.19.

Mr. Byfield on Peter.

Quest. If there be any deformity in the body, may we not labour to co∣ver it?

Answ. Yes: but we may not set a new forme on the face: Dissembling is condemned as well in deed as in word, every one should be content with their own natural favour, and complexion that God hath given them, and account of it as a precious thing, be it better or worse. For the outward forme and favour that a man hath, is the work of God himself proportioned, and fitted to him by his special Providence. Being therefore the Lords own work, and his Will thus to frame it rather then otherwise, there is great reason that we should rest contented with the same. They therefore that devise, and use artificial formes, and favours to set upon their bodies and faces by painting, and colouring, that they may seem such as indeed they are not, are condemned by the light of na∣ture, and much more by the light of Gods Word, wherein we have but one only example thereof, and that is of wicked Jezabel, 2 Kings 9.30. who by this mark is noted for a notorious strumpet, in that she painted her face. For what is this but to finde fault with Gods own Workmanship? and to seek to cor∣rect the same by a counterfeit work of our own devising, which cannot but be highly derogatory to his wisdome, and displeasing to his Ma∣jesty.

Quest. VVhat Arguments may be brought against womens painting their faces?

Answ. It is not only evil in regard of the abuse, but utterly unlawful and a∣bominable in its own nature, and in the general practice of it, as offending not only against the Law of God, but the very light of nature, such as have no spark of grace branding it with a note of reproach wheresoever they discover it: Yea, even those that practise it do condemn it in their own consciences, and are a∣shamed to be taken with the fact: But that all Christians may abhorre it, Let them consider,

1. That God is not the Author of this beauty, but the devil himself, who brings the works of God into disgrace, not only by counterfeiting them, but by labour∣ing to excel them. Saint Cyprian thinks, that when wicked Angels, professing

love to lewd women, that they might destroy them, abused their bodies to fil∣thinesse, as a reward of their wickednesse, they taught them this Art of paint∣ing; whence he inferreth, Haec non sunt membra quae Deus fecit, sed quae Dia∣bolus infecit. These painted parts are not of Gods making, but of the Devils corrupting. Now what impiety is it to Professors of Christianity, being formed by God to seek to be reformed, and bettered by the Devil. Hence Tertullian saith, The Devil hath certainly devised this Art, that he might oppose himselfe against God: For that is Gods work which is natural, and that the Devils which is counterfeited: And what hellish wickednesse (saith he) is it to adde to Gods work, the Devils Art? &c.

Secondly, as it hath an evil Author, so it is in it self evil, as springing from [ II] sinful roots, and bringing forth abundance of cursed fruits.

1. The root from which it springs is sometimes Pride, which moves them, when they cannot match others in natural beauty, to use these Artificial helps, that they may excel them in that which is counterfeit. Somtimes it springs from lust, and inward uncleannesse, which moves them to use these inveigling Arts, that by seeming more beautiful then they are, they may ensnare the affections of those thar look upon them.

2. The cursed fruits which it produceth, are either against God, others, or them∣selves.

1. Against God they offend, by presuming to adulterate his works, and by ta∣king upon them to mend that which (as they suppose) he hath made amisse. Hence St. Cyprian, God made man according to his own Image, and dare any presume to change that which God hath made? In so doing they offer wrong to God, when they strive to reform and transform that which he hath formed. For that which is natural is the Work of God, but the alteration of it is the work of the Devil, &c.

2. They offend against men by deceiving and abusing them, making them to admire a painted Statue in stead of Gods work. Again, they much more sin against them, whilest by these devilish Arts, and counterfeit beauty, they enflame their hearts with filthy and unlawful lusts. Hence St. Jerome calls it; the fire of youth, the fuel of lust, and the signe which shews where an unchaste heart dwells.

3. They most of all sin against themselves, yea, against both their bodies and soules. For it shews that they are ashamed of themselves in their native colour, and therefore being displeased therewith, like Players, they come disguised in the likenesse of other persons, and for want of a better, they act their parts in the habit of an harlot. Now what is this but unnaturally to deny themselves? what is it but to make themselves counterfeit idols, that unto them lust may offer the sacrifice of uncleannesse? what is it but to expose themselves to the scorne and laughter of those, who seeing their counterfeit beauty, shall afterwards happen to see them in their own com∣plexion, and natural foulnesse. Again, whilest they labour to attain to this counterfeit beauty, they lose that true complexion which they have by nature: For with their medicines and minerals which they use for this purpose, they make their colour pale, they wrinkle their faces, yea, oft∣times poison their skin, and make dim their eye-sight, and so over-greedily seeking false beauty, they finde true deformity, and make themselves loth∣some indeed, that they may appear beautiful in shew.

4. They sin against their good name, whilest following the practice of Har∣lots, they deservedly get the reputation of being Harlots. For this out∣ward painting of these earthly houses, makes men think that they are to be let, and by hanging out this signe of Lust, they invite Customers, seeming to offer their honesty to sale at easie rates: whereas Christians should not only

avoid sin, but the very appearance thereof. And concerning such St. Am∣brose passeth this sentence: Having adulterated their faces, they will soon after think of adulterating their chastity, and defiling their bodies.

5. They disgrace their Profession of Religion, whilest professing themselves the members of Christ, they behave themselves like the limbs of Satan. The best beauty of a Christian woman is modesty and shamefastnesse, and the best ornament is simplicity and humility: but how farre are they from simplicity and truth, who lie and dissemble, even when they say nothing, speaking falshood and dissimulation with their very faces, to as many as look upon them? unlesse they think that only verbal untruth is forbidden, and actual falshood permitted. Or that it is a greater fault to dissemble in speeches, then to deceive in deeds and actions.

Ob. For our selves we take no great pleasure in it, but we must do it to please our husbands, that we may gain their love, and keep them from lusting after strange women?

Answ. But you ought not by pleasing men to displease God: therefore if it could be imagined that any man is so void of understanding, as that he would have his wife, whom he desires to keep honest, to use the qualities and practice of an Harlot, yet she ought not to content him by burdening her soul with a known sin. Neither can it be imagined, that women hereby can wind themselves into their husbands love, or preserve him from unlawful lusts: For if neither the fea••e of Gods judgements, threatning the Lawes of men, and the danger of falling hereby into innumerable evils, will deter him from following such base courses: nor the love of God and his sweet Promises will allure him to the per∣formance of his duty, how can it be imagined that he will be drawn by a painted vizard to embrace this Conjugal love, or be preserved from strange lusts with a counterfeit beauty? Yea, rather such wives make themselves loathsom to their Husbands, whilest these artificial supplies puts them in minde of their natural defect, and this counterfeit beauty, of that ••eal deformity which it hideth. If then you would have your husbands love you, observe rather a sober gravity, then affect a counterfeit beauty, and deck your mindes with ornaments of vertue, as with meeknesse, humility, chastity, &c. which being permanent and unchang∣able, will make his love constant and perpetual.

Mr. Downhams Warfare.

CHAP. XIV. Questions, and Cases of Conscience about Assurance.

Quest. WHat is Assurance?

Answ. It is a reflect act of the soul, by which a Christian clearly sees that he is for the present in the state of grace, and so an heire apparent to glory.

Quest. What are the kindes, or degrees of this Assurance?

Answ. First, an Assurance, or certainty of adherence, and application, when we certainly apply, and adhere to the promise, and to Christ therein; [ I] peremptorily divolving, and casting our selves upon him for salvation, though perhaps without evident and sensible comforts: Called a receiving of Christ, John 1.12. A cleaving to the Lord with full purpose of heart. Acts 11.23. so that if we must perish, we will perish believing: This is the lowest step of assurance which every true Beleever hath.

Secondly, a certainty of evidence or experience: when by the reflection of [ II] conscience, or faith upon our selves, and our own acts, or by the testimony of the Spirit of God, we evidently see that we are in the state of grace, experimentally discerning what God hath done for us, and that upon such and such grounds, effects of grace, or other discoveries, as being a new creature, 2 Cor. 5.17. walking in the light, 1 John 1.7. walking after the Spirit, not after the flesh, Rom. 8.1. loving the brethren, 1 John 3.14. This assurance is usually attend∣ed with much comfort, and joy; yet every Christian attaines not to it, but should labour hard for it: It belongs rather to the well-being, then to the being of a Christian.

Thirdly, an unstaggering certainty, or full assurance, when there is such a [ III] full perswasion as overcomes all doubts, feares, and unbelief: such was A∣brahams, Romans 4.17, &c. This is the highest pitch of Assurance attainable in this life, and next to celestial enjoyment, which few at∣taine unto.

Quest. How may the truth of assurance be discerned? seeing some that

have it, think they have it not, and others that have it not, think they have it.

[ I] Answ. First, try it by the qualifications of the persons assured; as,

1. Hast thou been troubled in conscience with feares about thy natural condition, and thy soul kindly humbled in thee: The spirit of bondage goes before the spirit of Adoption, Rom. 8.15, 16. with Matth. 11.28. Esay 61.1, 2.

2. Hath thy humbled b••oken heart been furnished with saving faith. First we beleeve, and then we are sealed with the holy Spirit of promise, Ephes. 1.13.

3. Hath the Spirit been given to thee? we must first have the Spirit, before we can know the things that are given us of God, 1 Cor. 2.12.

[ II] Secondly, by the grounds and causes of assurance, which are

1. Divine testimony by audible voice, as Christ assured those, Mat. 9.2, 5, 6. Luke 5.20, 23. and 7.47, 48. and 23.42, 43. But this was extraordinary, and is not now to be expected.

2. The lively exercise of faith, reflecting on its own acts, and seeing it selfe beleeving: and these acts are, 1. Direct: and these again, either receptive of Christ: as, Joh. 1.12. or operative from, and by Christ received, as Acts 15.9. Rom. 5.1. Gal. 5.6. 2. Reflexive, when faith looks back upon its own acts thus receiving Christ, and thus acting. So Paul knew whom he had beleeved, 2 Tim. 1.12.

3. The testimony of our own renewed and sanctified conscience, ac∣cording to the Word of God, witnessing our good estate: The spirit of man is the candle of the Lord, &c. Prov. 20.27. Tells us what's in us, 1 Corinth. 2.10, 11, 12.

4. The testimony of the Spirit of God purposely given us to this end, 1 Joh. 3.24. and 4.13. 1 Cor. 2.12. the Spirit is the authour of our assurance: 1. As a seal, Eph••s. 1.13. sealing us after we believe, as v. 14. 2. As an earnest of our inheritance, Ephes. 1.14. 3. As a joynt witnesse with our spirits, Rom. 8.16. clearing up our spiritual evidences, and enabling us to discern them, as 1 Cor. 2.9. &c. 1 Joh. 2.27.

[ III] Thirdly, by the fruits, and effects of it whereby its distinguished from presum∣ption: as

1. True assurance mightily provokes to self-purifying, to holinesse in heart and life; as, 1 John 3.2, 3. whereas presumption emboldens in sinne.

2. It stirres up fervent desires, and longs after the Gospel of Christ; they long for the sincere milk of the word, 1 Pet. 2.2, 3. But presumption breeds disaffection to it, Psalme 50.16, 17. such either desire it not at all, or not the sincere milke of the word, or not in reference to growth.

3. It makes the soule incomparably to desire communion with God and Je∣sus Christ, as we see in the Church, Cant. 2.6, 7, 16, 17. with Cant. 3.1. to 6. and 5.2. and 6.4. How doth David mourn for want of the sense hereof? and pray for it? Psal. 51.8, 12. But presumption knows not what communion with Christ means.

4. It notably engageth those that have it to serve, and honour God in their places to the uttermost. God assures Joshuah, that he will never leave him nor forsake him, Josh. 1.5, 6. and Joshuah resolves, that whatever others do, he, and his house will serve the Lord, Josh. 24.15. so in Paul, 1 Cor. 5.14, 15. and in David, Psalme 118.28. But presumption contemnes God, Job 21.14, 15.

5. True assurance singularly supports and comforts the heart in deep∣est tribulations: as we see in Job, chap. 19.25, &c. and Paul, 2 Corinth.

1.12. But presumption in such cases is a miserable comforter.

6. It fills us with joy in hope of glory when tribulation hath done its worst, Rom. 5.1, 2, &c. But presumption hath no true hope of another life, Ephes. 2.12.

Quest. How may this assurance be attained and retained?

Answ. First, be much in self-examination that we may finde where our evi∣dence [ I] clearly lies, 2 Cor. 13.5.

Secondly, quench not, grieve not the Spirit, 1 Thes. 5.19. Eph. 4.30. by [ II] any known sinne, for the Spirit is given us that we might be assured, and know the things that are given us of God, 1 Cor. 2.10, &c. and he assures us convincingly, clearly and satisfactorily, Rom. 8.16. Eph. 1.13, 14. with 1 Joh. 3.24. and 4.13.

Thirdly, cherish and improve all our graces; for every grace hath evidence in [ III] it, especially assuring graces; as knowledge, Col. 2.2. Faith, Heb. 10.22. and Hope, Heb. 6.11, 18, 19.

Fourthly, constantly exercise our selves herein to have a conscience void of [ IV] offence towards God and man, in all parts of well-doing. Acts 23.1. and 24.16. Rom. 8.16. 1 Joh. 3.18, 19, &c. 2 Cor. 1.12. Isa. 32.17. Prov. 14.26. Psalme 50.23. Joh. 14.21.

Fifthly, Remember former experiences of assurance. So Psal. 77.7, 8, 9, 10. [ V] and 61.2, 3. and 71.5, 6, 20.

Sixthly, labour to get out of those conditions which are prejudicial, and obstructive to assurance; which are [ VI]

1. The infancy of grace: such have not their senses exercised to dis∣cerne their condition, Heb. 5.13, 14. Labour to be grown men, 1 Cor. 14.20. 2 Pet. 3.18.

2. The spiritual slumber, or sleep of security: then our evidences sleep with us; as, Cant. 3.1, 2. and 5.2, 3, 6.

3. The spiritual swoon of desertions. For when God withdraws the light of his countenance, we discerne not our spiritual life, Psalm 22.1. and 77.7, &c. and 88.14, &c.

Labour therefore to remove desertions, the conflicts of tentations, and other soul-distempers.

Seventhly, diligently, and skillfully improve those notable assuring Ordinan∣ces, the Word, the Lords Supper, and Prayer. For, 1. The Word was written [ VII] that beleevers might know that they have eternal life, 1 Joh. 5.13. Joh. 15.11. 1 John 1.4. Let it therefore dwell richly in us, Col. 3.16. 2. The Lords Sup∣per seals up remission of sins, Mat. 26.27, 28. Communion with Christ, 1 Cor. 10.16, 17. and interest in the new Covenant, 1 Cor. 11.24, 25. 3. Pray∣er, which pierceth heaven, creeps into the bosome of God, and often furnish∣eth the doubting soul with assurance, Joh. 16.24. David oft began his prayers with doubting, but concludes with assurance: as Psalme 6.1, &c. 8.9▪ and 31.21, 22. and 13.1, 2, 5, 6.

Quest. What Motives may stirre us up to labour for assurance?

Answ. First, the want of it exposeth the deare children of God to many miseries; As,

1. It argues great weakness of grace: and that they want the anointing of the spirit, 1 Joh. 2.27. 1 Cor. 2.11. but we should not be alwayes ••bes, 1 Cor. 14.20. Eph. 4.12▪ &c. 2 Pet. 3.18.

2. It argues strength and prevalency of corruptions, and tentations, as in David, Psal. 51.8, 12.

3. Or spiritual desertions, the Lord having for a time forsaken the soule, and withdrawn himself, as in the case of David, Psal. 22.1. Heman, Psal. 88.14, &c. As••ph, Psal. 77.7, &c. the Church, Cant. 3.1, 2. and 5.6, 7, 8.

[ II] Secondly, the want of it is a great cause of Christians dejectedness, and un∣comfortableness: For till we know that we are in the state of grace, we want comfort: as it was with Hagar when she saw not the fountain, Gen. 21.16, 19. and with the Disciples, whilest their eyes were holden that they knew not Christ, Luke 24.14, 15. and with Mary Magdalen, when she knew not of Christs resurrection, Joh. 20.14, 15. So if we be close by the well of grace; if Christ be present with us, yea, in us, if we know it not, we are full of tears and sorrow. Though Nathan told David, 2 Sam. 12.13. that God had put away his si••, yet because he had not the sense of it, he wanted the joys of Gods salvati∣on, Psalme 51.8.12.

[ III] Thirdly, God hath often commanded us to labour for this assurance, as, 2 Pet. 1 10. 2 Cor. 13.5. H••b. 10.22. and 6.11.

[ IV] Fourthly, it's possible, if we will take pains, that we may attain to this assurance: Proved, 1. From the many Scriptures intimating it, Joh. 14.21. Rev. 2.17. 1 Cor. 2.9, 10, 13. 1 Joh. 2.3, 5. and 3.2, 14, 19. and 4.13. and 5.13, 19. 2. The nature of Knowledge, Faith, and Hope tend to it, Col. 2.2. Heb. 2.1, 15. and 6.11. 3. Many of Gods people have attained to it, as Job 19.25, 26, 27. David▪ implied, Psal. 51.8, 12. Hezekiah, 2 King. 20.3. Thomas, John 20.28. Peter, John 21.15, &c. Paul, 2 Tim. 1.12. the Church, Cam. 2.16. and 7.10.

[ V] Fifthly, it's richly worth all our best endeavours. It's a jewel of great price, and no stranger shall entermeddle with their joy, Prov. 14.10.

Quest. But how will you prove that a Christian may be assured of his salvation?

[ I] Answ. First, ••here is scarce any eminent Christian in the whole book of God, but hath set his seal to this truth by his own particular experience, and it is confirmed by the present experience of many thousands, 1 John 5.13. the drift of Saint Johns Epistle is, that Christians might have assurance: Besides, the meanes whereby they attained to assurance are common to all Christians; they have the spirit dwelling in them; they have the fruits of the Spirit, and a sweet testimony of their own spirits: Peter also exhorts all to give diligence to make their calling, and election sure, 2 Pet. 1.10. therefore if it came onely by extraordinary Revelation, to what end were our di∣ligence?

[ II] Secondly, if we search into the nature of faith, we shall see that it tends much to assurance. For there is a double act of faith. 1. Actus primus, the first act, whereby I beleeve in Christ for the remissiom of my sinnes, and justifying of my person, which is properly justifying faith. 2. Actus ex fide emanans, an act flowing from faith, by which I beleeve that my sins are remitted, Rom. 5.1. Assurance is nothing but Apex fidei, the highest degree of faith. The hand of faith lays hold on Christ, and knows that it receives him: and the want of assu∣rance comes from the imbecility of faith.

[ III] Thirdly, from the nature of the promises: for this is the drift of them, as it is, Heb. 6.18. that the heirs of promise might have strong consolation. But what sweetness can a Christian draw from a promise till he knows that it be∣longs to him? will it enrich a man to know that there are Pearles, and Dia∣monds in the world? Nay it's rather a vexation to know that there are spiritual dainties, but they belong not to me. God hath given his Word, his Oath, his Seal, his Earnest, and all to this very end that a poore Christian may be assured of his salvation, and that he might have strong, and vigorous consolation.

[ IV] Fourthly, from the nature of Christian hope, which is certaine, and infalli∣ble: It looks upon good as to come, and as certain to come. That good which Faith sees, Hope waits for. Faith eyes it as present, but yet at a distance,

and Hope tarries for it till it come, Heb. 6.19. which Hope we have as an An∣chor of the soul, both sure and stedfast. Hope were but a poor Anchor if it should leave the soul to uncertainties, to the courtesie of a wave; to the clemency of a Rock, to the disposing of a storme. But this Anchor pierces within the vaile, it will be sure to have fast hold, it will fix upon Heaven it self, &c. Again, Rom. 5.2. we glory in hope, &c. But its a poor glory to triumph in uncer∣tainties, and before the victory: theres little cause of joy till the soul be provi∣ded for eternity, and till it know it selfe to be in this safe condition. A probable hope indeed will beare up, and support the soul; but it will not quiet and sa∣tisfie the soul. Christian hope, when it is in its full vigour, is all one with as∣surance, Rom. 5.5. Hope makes not ashamed: but if hope could be frustrated, it might make ashamed.

Quest. What is the manner how Christians are assured of their salvation? or how shall we know that our graces are true, and not counterfeit?

Answ. Many characters of true grace might here be given: as that it must flow from a principle of sincerity, from a principle of love: that it must be con∣formable to the grace of Christ. But all 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 wit∣nesse in himself. So 1 John 3.21. If our heart condemn us not, then have we confi∣dence 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 [ I] 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 [ II] in respect of others: for its brought in by way of Objection, thus: the Jews ••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. [ III] Psa. 19.12. Who can know the errour of his wayes? No man can be acquaint∣ed 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 enjoyn∣ed, 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 spi∣rits, 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 [ I] 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 [ II] 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 its [ II] 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 [ III] 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 since∣rity 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 re∣quired the concurrence of the Holy Ghost, but yet there is a great difference be∣tween the working of the Spirit, and the witnesse of the Spirit; there is an effi∣cacious 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 thou••h the Testimony of our own spirit cannot be without the assistance of Gods Spirit, yet its 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 auxili••y beams for the more clear revealing of it.

Quest. What kinde of testimony is that of the Spirit?

Answ. First, its 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 its the witnesse of the Spirit, that can nei∣ther [ I] 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: Its such a certainty as makes them cry Abba Father, and that with confidence. Its op∣posed to the spirit of bondage, and therefore takes away all doubtings, yea, the [ II] very end why the Holy Ghost comes to the soul, is to make all sure, and there∣fore he is called a Seal, and an ••arnest. Now he assures the soul.

1. By a powerful application of the promise: For as faith appropriates the pro∣mise 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 pro∣pounded 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?

[ I] 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.

[ II] Secondly, the Spirit comes with a convincing light, and gives a full manife∣station of his own presence: so that we may sooner take a Glow-worme for the Sun, then an experienced Christian can take a false delusion for the light of the Spirit.

Thirdly, the Spirit of God witnesseth according as the Word witnesseth: Try [ III] the spirits: To the Law, and to the Testimonies, &c. the Scripture was en∣dited by the Spirit, and the Spirit cannot contradict himself: so that whosoe∣ver 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 plea∣ses, 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 spi∣rit, and yet then the soul hath assurance.

Quest. But what if I have not the witnesse of Gods Spirit, nor•• of my own nei∣ther?

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 re∣stored. Davids own spirit was now very unquiet, and Gods Spirit had with∣drawn 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, endea∣vours for him: theres 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 [ I] 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 [ II] active: it will never leave working till Christ be formed in thee: Who hath de∣spised 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 ano∣ther: [ III] 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 theres an evidence, &c.

Quest. But what if after all this, there is a total eclipse, all clouds and black∣nesse 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 cer∣tainty [ I] of Adherence and Recumbency. Now graspe a Promise: roll thy self up∣on

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.

[ II] 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.

[ III] 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 ••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 As∣surance?

[ I] Answ. First, sometimes at their first Conversion: when the spirit of bond∣age 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.

[ II] 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 gra∣ces encreased, but they are printed clearer: there we have plain and visible de∣monstrations of the love of a Saviour, and have the sense of this love given in∣to our hearts: we feed not only upon Sacramental bread, but upon hidden Man∣na too; Here's a feast of fat things; the soul is satisfied as with marrow and fat∣nesse. For the two great ends of this Sacrament to a Christian are, 1. Growth in grace. 2. Sense of grace. Christians come hither, ad corroborandum Titulum, to confirm their Title; and yet we must not think that every true Christian that comes to the Sacrament, must needs have assurance: For

• 1. Believers themselves may receive unworthily: as the Corinthians came to∣gether for the worse, and not for the better, and therefore were chastened of the Lord, &c. 1 Cor. 11.32.
• 2. Many that have much joy and sweetnesse from the Sacrament, yet may not have it in so high a measure as to amount to Assurance: All that truly par∣take of these heavenly dainties, do not go away equally satisfied; Some have but a taste to cherish them, others have a full draught, which doth mightily cheer them.

[ III] Thirdly, times of employment are sealing times: when God intends us for

some great and eminent service: he first sheds some of his love into their hearts, which constrains them to obedience, and encourageth them in it. Mo∣ses would not stir without assurance of Gods presence. So God calls Joshua to an honourable emploiment, and prepares him for so great a work, with a promise of himself and his love: Fear not, be of good courage, I am with thee. I will never faile th••e, nor forsake thee. So when God called Abraham to that great work of sacrificing his son, he first warmes his heart with his love, and seales up the Covenant of grace to him, and tells him, I am God alsufficient: I am thy Buckler, and thy exceeding great reward. And thus he dealt with the Prophets and Apostles, when he sent them upon great and dangerous messa∣ges: he assures them that his directing and protecting mercy shall accompany them, and this made them so undaunted.

Fourthly, praying times are sealing times: the same Spirit that endites the [ IV] prayer, seales it up. When Hannah had prayed, 1 Sam. 1.18. the text saith, that her countenance was no more sad. As its priviledge of Assurance, that then we may with confidence cry Abba, Father, so also its a great means to get assurance; Besides, we may pray for assurance, and be importunate for one smile of his face, and his bowels will not let him deny us: Hence such as are most frequent and powerful in Prayer, are most blest with assurance.

Fifthly, times of outward exigencies are s••aling times, 2 Cor. 4.16. [ V] Though our outward man decay, yet our inward man is renewed daily: when all provision failed the Israelites, then Mannah was rained down: so is this hidden Mannah provided for sad and cloudy times: except in the case of total deser∣tion, when the soul hath not the least glimpse shining upon it: But in out∣ward and temporal distresses God uses to reveal himself more immediately un∣to them: and though the creature frown, yet he smiles upon them. Believers are Gods friends, and it is not the part of a friend to forsake them in the sad∣dest times. When Saint John was banished into the Isle of Pa••mos, God shews him that glorious Revelation; Paul and Silas, when in prison, are full of joy: and so with Hezekiah.

Sixthly, times of victory and conquest over lusts and tentations, are sealing [ VI] times: God after such victories will give his people a triumph, Rev. 2 17. To him that overcomes will I give to eat of the hidden Manna: Thus when Paul was conquering that great tentation, 2 Cor. 12.9. God then strengthens him with this, My grace is sufficient for thee: So it was with that noble Mar∣quess of Vico: He never had such joy at Naples as he had at Geneva, when he had conquered all tentations, and had trampled upon all relations for a Sa∣viour. So the Mourners in Ezekiel, that would not yield to the abominations of the times, must have a seale set on them. So that Virgin-company in the Revelations, Ezek. 9.4. Rev. 7.3.

Quest. What use must Christians make of Assurance, when God gives it in to them?

Answ. First, Times of assurance should be times of humility and depend∣ance [ I] upon God; when Moses had been so long conversing with God on the Mount, presently at the foot of the Mount he meets with matter of humiliati∣on: the people having made them a golden Calfe. When Paul had been in the third Heavens, then comes a Messenger of Satan to buffet him, lest he should be exalted a••ove measure. Pride, as it twines about the sweetest graces, so it devoures the sweetest comforts. Yet there is nothing that tends more to self-abasement, then the beholding Gods face, and the seeing of his glory, this will make the soul abhor it self in dust and ashes. None here ever saw more of Gods face then Moses and Paul, and there were none that ever had lower appre∣hensions of themselves.

Secondly, Times of assurance should be times of trampling upon the crea∣ture, [ II]

and scorning of things below: we should not take care for corne, and wine, and oile, when God lifts up the light of his countenance upon us: when we are in our Fathers house, and the fatted Calfe is slain, we should not still feed upon husks: when we are clothed with the Sun, we should trample the Moon under our feet: and let others scramble for the world, who have nothing else to live on.

[ III] Thirdly, Times of assurance should be times of more watchfulnesse, and ac∣curate walking with God. To sin against revealed love is a killing aggrava∣tion. To sin against light is too much, but to sin against love is a great deal more: This aggravated Solomons Idolatry, 1 Kings 11.9. that he turned from the God of Israel that had app••ared to him twice. To provoke God in a wilder∣nesse, is not so much as to provoke him in a Paradise. Take heed therefore of turning the grace of God into wantonnesse: but if God give thee a sense of his love, walk mo••e stedfastly and accurately before him.

[ IV] Fourthly, Times of assurance should be times of inviting and encouraging o∣thers in the wayes of grace, as David did. Psal. 34.8. O taste and see how graci∣ous God is. Men look upon Religion as a rigid and austere thing, that comes to rob them of their joy: but thou canst tell them of the sweetnesse that is in the wayes of grace: thou canst assure them that all the wayes of wisdome are plea∣santnesse: Thou canst shew them the goodly fruits of Canaan, that were cut down at the brook Esh••l. Thou canst assure them that there is no such joy to be found in the wayes of sin: that spiritual joy is the most clarified joy: that its solid joy, and lasting joy. All the creatures make but a blaze: but the least spark of this is immortal.

[ V] Fifthly, Times of assurance should be times of storing up comforts against times of scarcity: Now treasure up beams, heap up light, store up hidden Man∣na: though kept, it will not breed wormes: storing up of former evidences is a good provision against a cloudy day.

[ VI] Sixthly, Times of assurance should be times of breathing after full possession. The espoused soul should long after the Nuptials: for the full consummation of its joy: Say, Is there such sweetnesse in one cluster of Canaan, what shall there be in the full Vintage? Is there such glory in one beam of Gods face, what shall there be in an eternal Sunshine?

Quest. Who are the great enemies to this doctrine of Assurance?

Answ. Principally, the Papists and Arminians.

Quest. Upon what account do they so oppose it?

[ I] Answ. First, the Papists lay too much stresse upon good works: Now assu∣rance is too goodlie a structure to be built upon such a foundation: they part stakes between grace and merit, and so leave the soul in a tottering condition. For they that would build their hopes upon their own good meanings, and their own good wishes, and good resolutions, and good works, when they have done all, they have built but the house of the Spider. But if men would but look to the ebbings and flowings of their own spirits, to the waxings and wainings of their own performances, surely they would acknowledge that they cannot fetch a Plerophory out of these. Assurance cannot be founded on a bubble; It must be built upon the free love of God in Christ; upon his royal word and oath: upon the witnesse of the Holy Ghost, and seale of God himself, or it can never be had. Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ.

[ II] Secondly, they take away the clasping and closing power of faith it self: by which it should sweetly and strongly embrace its own object; they would have the soul dwell in generals, they resolve all the sweetnesse of the Gospel either into this universal, Whosoever believes shall be saved, or into this conditional, If

thou believest thou shalt be saved. Now this is so farre from Assurance, that the devils themselves do thus beleeve, and yet tremble. They will not allow the soul to break the shell of a Promise, so as to come to the kernel; They allow not faith to say, My Lord, and my God.

Thirdly, they deny Perseverance, and therefore must needs deny Assu∣rance. [ III]

Yet the Arminians would reconcile Assurance and non-Perseverance. They allow a man a little brief Assurance for a moment: a br••ve fulgur: a little shi∣ning of joy, that only shews it self that it may vanish: their meaning amounts to thus much: For that moment that thou art in the state of grace, thou mayest be sure of it: but thou canst not be sure that the next moment thou shalt be in the state of grace: and thus they think the grace of God to be as mutable and inconstant as themselves are: whereas all Gods children are preserved by the Power of God through faith unto salvation: and many of them can say with Paul, Rom. 8. ult. I am perswaded that neither life, nor death, nor An∣gels, &c.

Fourthly, they never had any assurance themselves, and so deny it unto o∣thers. Thus the fool saith in his heart there is no God, because he never had com∣munion [ IV] with him: A blinde man saith there is no Sun, because he hath not eyes to see it. A deaf man believes not that there is such sweetnesse in Mu∣sick.

Upon this account Mr. Baxter denies assurance, because he never met with a∣ny, nor can hear by others of any that have it, except some melancholy women that pretend to it, and that for a moment only: But if he reade the life of Mr. Ignatius Jordan of Excester, and of Mr. John Bruen of Bruen Stapleford, he shall finde that they not only had assurance, but maintained it for many yeares without interruption: the like he may finde of many others in my first Part of Lives: and in my Mirrour or Looking-glasse.

Ob. But Solomon saith, Eccl. 7.1. No man knows love or hatred, therefore no man can be assured of his salvation?

Answ. They leave out the latter words, by all that is before him, which shew Solomons meaning to be this, that no man can know whether God loves him, or hates him by any outward thing, as by prosperity or adversity, by health or sicknesse, &c. wherein all things fall alike to all, good and bad.

Ob. But he saith again, Prov. 28.14. Blessed is the man that feareth always. and if we must alwayes feare, then we cannot be assured of our salva∣tion?

Answ. First, we must distinguish of feare: It is either filial or servile: the [ I] former is here meant, and so a childe may feare his fathers anger, though he feare not to be cast off by him. This child-like feare abolisheth not confidence, but confirmes it.

Secondly, though we must feare our selves, and our own weaknesse, to provoke [ II] us unto watchfulnesse, yet withal we may feare to offend God for his goodnesse, which strengthens our confidence.

Ob. But Saint Paul saith, Rom. 11.39. Who knowes the minde of the Lord? or who was his Counsellour? therefore we cannot know that we shall be saved?

Answ. First, his meaning is, that we cannot know the minde of God à priori, [ I] before he hath revealed it, but then we may: Thus we know our election by our vocation, 2 Pet. 1.10.

Secondly, Or thus: we know not the reasons of many of Gods actions and [ II] dispensations, neither are they curiously to be searched into, as David profes∣seth for himself, Psal. 131.1. But ā posteriori we may, as the cause may be pro∣ved by the effect, the Sun by its beams, the fire by heat, &c.

Ob. But Psal. 19.13. David prayes that presumptuous sins might not prevail over him: therefore he feared they might, and so had no assurance?

[ I] Answ. First, David was not in doubt because he prayed so, but rather certain of the contrary, because of this prayer of faith, as 1 John 5.14, 15. This is the confidence that we have in him, that if we ask any thing according to his VVill, he heareth us: and if we know that he heareth us, whatsoever we ask, we know that we have the Petitions that we desired of him.

[ II] Secondly, Prayer is a meanes of certainty, no signe of uncertainty: we pray for pardon of sin, and yet believe it.

Ob. But Saint Paul saith, 1 Cor. 4.4. I know nothing by my selfe, yet am I not hereby justified; but he that judges me is the Lord, therefore he had not assu∣rance?

[ I] Answ. First, Paul was not justified by any good thing in himself, had he there∣fore no assurance? Can a man say, I know that I live not by stones, therefore I cannot know that I live: this is a non sequitur.

[ II] Secondly, though he was not justified by his own righteousnesse, yet he was assured of Gods grace, and of his Justification by faith, as appears, Rom. 8.38. Gal. 2.16, 20. Phil. 3.8, 9.

Ob. How can a childe of God be assured of his salvation, being conscious to him∣self, of so many and great sins?

[ I] Answ. First, all sins are remitted to those who are in Christ, and therefore there is no condemnation to them, Rom. 8.1.

[ II] Secondly, only reigning sinnes hinder assurance, not the remaining of sinne.

[ III] Thirdly, God hath 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 assu∣rance?

[ I] Answ. First, doubts exercise faith, but do not extinguish it: Christs disciples had many doubts.

[ II] Secondly, a trembling hand may receive a Gift from a Prince, and know it hath it, though it holds it but weakly.

[ III] 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?

[ I] Answ. First, Suppositions are no positions: he doth not say that a righte∣ous man may fall from his righteousnesse. but if he do fall, &c.

[ II] Secondly, we must distinguish of a righteous man; Some are righteous 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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.

[ III] 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.

[ I] Answ. First, humility fights not with certainty, being an effect of it, Psal. 130.4.

[ II] 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 [ I] bottles; God never prints his love upon the heart till it be renewed, and pre∣pared 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 unre∣generate 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 up∣on 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, [ II] 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 there∣fore 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: [ III] 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 [ IV] 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: In∣deed 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 [ V] 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 an∣swer,

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 ver∣tue of a Gospel Plerophorie. Doth the knowing that we are the sons of light dis∣pose us to works of darknesse? 'Tis 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 obe∣dience, 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 dif∣fer as much as a bruised Reed from a stately Cedar. What faintings and pale∣nesse is there in the one? what vigour and livelinesse in the soul of the other? one is left to the pleasure of a wave, when the other lies safe at Anchor. 2. Compare them with men in an unregenerate condition, what a vast difference is betwixt them? sure you do not question whether God hath more service from the Israelites that feed upon hidden Manna? Or from Egyptians, that feed upon Garlick and Onions? Wicked men by feares and terrours of the Law may be restrained, and may spend a few sighes, and drop a few teares sometimes, but when they are thus wash't, they soon return to their wallowing in the mire: whereas they that are assured of their salvation are constant and cheerful, and uniforme in their obedience.

3. That God hath other Rods enow to awaken them out of a sinful security, though he do not disinherit them. Remember what God speaks to David, Psal. 89.31, 32. If his children break my statutes, and keep not my Commandments, then will I visit their transgressions with the Rod, and their iniquity with stripes, &c. God will make them know what a bitter thing it is for them to depart from him, and forsake their first love. For

1. They may fall from assurance: though they cannot lose the seed and root of grace, yet they may lose the flourishing and fragrancy of it: Though the founda∣tion of God remain sure, yet they may lose their comfort. Though they be built on a rock, they may be dashed with waves: Though the seal of God remaines sure, yet they may deface the Print of it, so as that it may not be vi∣sible to their eye: Now we may easily conceive what a sad alteration this will be.

2. They may fall into a total desertion even so as to look upon God as an e∣nemy, and instead of a Filial Plerophory, may have a fearful expectati∣on of the fierce wrath of God; God may dip his pen in gall, and write bit∣ter things against them, and his envenomed arrows may stick fast in them: so that they may be excommunicated from that happy and heavenly entercourse that once they had with God.

Quest. What diligence is required of us about this assurance?

[ I] Answ. First, we must use diligence to get this assurance. For

1. There are but few that have any right to the love of God in Christ. It's a principle in morality that intimate friendship cannot be extended to many. Friends usually go by pairs. Now though God be of vast and boundless love, yet he chooseth to concentricate it all in a few pickt out of the world that he might engage them the more unto himself.

2. Of those few whom he loves, all are not assured of it: Though he loved them with an everlasting love, yet he manifested it in time: not before they had a being; nor whilest they were in the state of nature; nor when they were new born children: For babes in Christ cannot presently cry Abba Father. They are not assu∣red,

nor sealed till the Spirit comes, and stamps a clear impression of Gods love upon their softened and melted spirits.

2. We must use diligence to keep assurance: It's a jewel that deserves our best care. Take heed of loosing the White-stone: Take heed of forgetting the new Name? Art thou weary of the Sun-shine, and wouldst thou cool thy self in the shade? Doest thou begin to loath thy Manna, and wouldest thou returne to the Garlick, and Onions of Egypt? O remember thou didest not so soone obtaine assurance, and wilt thou so soone lose it?

Thirdly, give diligence to recover assurance if thou hast lost it. O when will [ III] the Winter be past that the flowers may appear, and the time of singing may come? Say with the Church, Awake O South winde, and with thy gentle breathings blow upon the garden that the spices thereof may flow out. Never leave till thou findest thy Spouse again: Tell him that thou art sick of love: that thou longest for a cluster of Canaan: that thou art even famished for want of hidden Manna. Lay thy heart before him, and tell him that thou desirest new stamps and impressions of his love: Tell him that thou hast lost the print, yet he hath not lost the seale: Tell him that thou wouldst now more prize his love then ever thou didst, or couldest before: Give him no rest till he give thy soule rest, and fill it with himself: O desire him to shine out upon thee a little before thou goest hence, and beest no more seene.

Quest. Why doth assurance require such diligence?

Answ. First, because of the deceitfulness of the heart that is so apt to [ I] please it self with shadows, and to flatter it self into an imaginary happinesse▪ Most men are so confident of heaven as if they had been born heirs apparent to the Crown of glory: As if this new name had been given them at their baptism, or as if they had been born with this hidden Manna in their mouths. They never knew what a scruple was, and wonder that others trouble themselves with them. These have a key to heaven of their own making, and think they can go to it when they please. Thus do vaine men cheat their own soules: whereas it were their wiser way rather to commune with their own spirits, to see what a false print they are of: what corruptions and degenerations from the Original: what are the genuine, and what are the spurious works of the Spirit.

Secondly, we have diligent enemies that would faigne quench our joy, and [ II] keep it from flaming into assurance: He would have broken thee when thou wast a bruised Reed, how will he triumph in thy fall now thou art a stately Ce∣dar? Satan being fallen himself, not only from heaven and happinesse, but from a possibility of recovering the same againe, and now he labours to involve us in the same condition: and seeing he cannot possibly do this, he endeavours to damp their joy; to raise stormes and tempests in their souls: Yet our com∣fort is, we may frustrate him by a strong and clasping hand of faith, whereby we may lay such fast hold of God in Christ, that we may thereby make the De∣vil give over as despairing to prevaile. So then the more frequent his assaults are, the more should Christians stand upon their watch, and fortifie themselves, and run in times of danger to the Name of the Lord which is a strong Tower, Prov.

Thirdly, give diligence, because it's a matter of such great consequence, and [ III] to be deceived herein will prove the most stinging aggravation of misery that can be: the house that was built upon the sand, great was the fall of it. There is a counterfeit assurance, called presumption that great devourer of souls that slays its ten thousands: O what misery is it for a man to take himself to be in the ready way to heaven, when he is dropping into hell: To expect no lesse then

a crown of glory, when he can find nothing but chains of darkness, and a gnaw∣ing worme.

Quest. But what kinde of diligence is required to get assurance?

[ I] Answ. First, be diligent in self reflexion: A clean heart chews the cud, and ruminates upon its own actions: Try thy graces by a Scripture Sun-beame: Compel thy thoughts to come in that they may drink sweetnesse out of their own fountaine, and that they may be satisfied as with marrow and fatnesse. Assurance consists in a reflex act, and by such workings it is main∣tained.

[ II] Secondly, be diligent in prayer: Assurance comes not with weak wishes, and vellieties that are so frequent in the mouths of many: O that I were sure of heaven and happinesse, &c. But this great blessing deserves a fervent prayer: The white stone is given to none but conquerours: As assurance doth migh∣tily enliven prayer, so prayer cherishes and maintaines assurance. Go then to God: Be importunate with him: beg a smile, a beame of his face: Desire him to take all thy worldly things again, unlesse he will sweeten them with his love. Tell him thou canst live no longer on husks, and therfore desire him to give thee something that its fit for a soul to live on.

[ III] Thirdly, be diligent and fervent in communion with thy God: sweet and fa∣miliar entercourse with God, puts thee into the number of his friends, and friendship brings assurance: surely he would not kiss thee with the kisses of his mouth if he did not love thee: He would not tell thee so much of his mind if his heart were not with thee: He would not accept of thy prayers, thy spiritual sacrifices, if he meant to destroy thee: Communion with God is that which gives an heavenly, and eternal Plerophory.

Quest. Why doth assurance deserve our best diligence?

[ I] Answ. First, hereby the soul is provided for eternity: Thou mayest then say, Thy lot is fallen unto thee in •• good ground, thou hast a pleasant heritage. Thou canst desire no more then to be assured that thou shalt be for ever happy: What would the damned in Hell give for a possibility of happiness? What would some wounded spirits give but for hopes and probabilities of it?

[ II] Secondly, it will sweeten all present conditions to us: We may eat our bread with joy, and drink our wine with a merry heart when we know God ac∣cepts our person, and smells a sweet odour in our sacrifice. We may lay claim to all the pearles in the Gospel, and to all its priviledges: If God bestow tem∣porals upon us, we may know that he first dips them in love: yea, thou hast a happy protection in all thy ways: For,

1. Thou art secure against the frowns of the world, for heaven smiles upon thee. Thou mayest laugh at the slanders and reproaches of men: For when the world brands thee, the Spirit seals thee, &c.

2. Thou art secure in times of judgement. For judgements are intended for the sweeping away of Spiders webs, not for the sweeping away of Gods own jewels: Or if thou beest involved in the common calamity, yet how is this pill rowled up in sweetnesse to thee, when others can tast nothing but gall, and wormwood. Thy body may be tossed in the world, but thy soul lies safe at Anchor.

3. Thou art secure in the houre of death: Thou knowest that providence onely means to break the shell that it may have the kernel. Let such tremble at the approaches of death that know not what shall become of their precious souls, but thou mayest safely trample upon the Adder, &c. This made the Mar∣tyrs embrace the flames, &c. Assurance of the love of God in Christ, and nothing else pulls out the sting of death: Indeed death hath lost its sting in respect of all that are in Christ; but yet such as know not that they are

in Christ, fear death still as if it had a sting: Only an assured Christian tri∣umphs over it, and saith with Saint Paul, O death where is thy sting? 1 Cor. 15.55.

4. Assurance fills the soul with praise, and thankfulness. The real presence of a mercy is not enough: there must be the appearance of a mercy, and the sense of it before it fill thy heart with joy, and thy mouth with praise: A doubting Christian is like a bird in a snare▪ the soul hath not its comfort, nor God his praise: An assured Christian is like a bird at liberty that flies aloft, and sings chearfully, &c.

See Mr. Culverwels White-stone, and Dr. Taylor.

Quest. How may it be proved by Scripture that a man may be assured of his salvation?

Answ. First, By Rom. 8.16. The Spirit of God testifies with our spirits that [ I] we are the sons of God.

Quest. But how can Gods Spirit give witnesse, seeing now there are no re∣velations?

Answ. First, indeed extraordinary revelations are ceased: yet Gods Spirit may, and doth in, and by the Word reveal some things to men, whence he is [ I] called the spirit of revelation, Eph. 3.5.

Secondly, Gods Spirit gives testimony by applying the promises for the re∣mission [ II] of sins, and life everlasting by Christ, particularly to the hearts of man, when its generally propounded in the Ministry of the Word: and this witness of the Spirit, may be discerned from presumpti∣on by

• 1. The means: For it's ordinarily wrought by hearing, reading, medita∣tion, prayer, &c. but presumption ariseth in the brain, either without such means, or if by them, yet with want of Gods blessing concurring with them.
• 2. The effects and fruits of the Spirit: For it stirs up the heart to prayer, Zach. 12.10. and that with sighs and groans, Rom. 8.26. arising from the sense of our miserable condition.

The second testimony is our spirit, i. e. our conscience sanctified, and renew∣ed [ II] by the Holy Ghost; and this is known

• 1. By a grief of heart for offending God, called godly sorrow, 1 Cor. 7.10.
• 2. By a resolution, and full purpose, and endeavour to obey God in all things.
• 3. By savouring the things of the Spirit, Rom. 8.5. i. e. by doing the works of the Spirit with joy and chearfulnesse of heart, as in the presence of God.

Quest. But what if both these testimonies are wanting, what must we do then?

Answ. Have recourse to the first beginnings of sanctification, which are these.

• 1. To feel our inward corruptions.
• 2. To be displeased with our selves for them.
• 3. To begin to hate sin.
• 4. To grieve so oft as by sin we offend God.
• 5. To avoid the occasions of sin.
• 6. To endeavour to do our duty, and to use good means diligently.
• 7. To desire to sin no more.
• 8. To pray to God for his grace.

Secondly, by Psal. 15.1, &c. where the question is propounded, who of the [ II] members of the Church shall have his habitation in heaven? and the answer

is, He that walks uprightly before God, deals justly with men, speaks the truth from his heart, &c.

[ III] Thirdly, by 1 Joh. 5.13. where three things are evinced.

1. That he that hath communion and fellowship with God in Christ may be undoubtedly assured of his salvation: which the apostle tells was the end of preaching the Gospel to them, chap. 1.3, 4. where also he gives foure infallible notes of salvation.

• ...

  1. By remission of sins through the blood of Christ, v. 7.

  Object. But how may this pardon of sin be known?

  Answ. He answers. First, by our humble and hearty confession of them to God, v. 9. Secondly, if our consciences are pacified by the blood of Christ, Rom. 5.1. 1 Joh. 3.21.

• 2. By the sanctifying spirit whereby we are renewed in holiness and righ∣teousnesse, 1 Joh. 3.24.
• 3. By holiness, and uprightnesse of heart, and life, 1 John 1.6, 7.
• 4. By perseverance in the knowledge, and obedience to the Gospel, 1 John 2.24.

2. He that is the adopted Son of God shall be undoubtedly saved, 1 John 3.2. Rom. 8.17.

Object. But how shall we know our Adoption?

Answ. By these signs.

• 1. If thou truly beleevest in the Sonne of God, Gal. 3.26. 1 John 3.23.
• 2. By a hearty desire, and earnest endeavour to be cleansed from thy cor∣ruptions, 1 Joh. 3.3.
• 3. By the love of a Christian, because he is a Christian, 1 John 3.10, 11, 12, &c.

3. They that are assured of the love of God to them in particular, may also be assured of their salvation, 1 John 4.9. and Gods love to us may be known,

• 1. By our love to the brethren, 1 Joh. 4.20, 21.
• 2. By our love to God, 1 Joh. 4.19. which is also known by two signes.
  • 1. By our conformity to him in holinesse: A child that loves his fa∣ther will tread in his steps, 1 Joh. 4.17. not in equality and perfecti∣on, but in similitude, and conformity.
  • 2. By the weanedness of our affections from the things of the world, 1 John 2.15.

[ IV] Fourthly, by 2 Tim. 2.19. the foundation of God remains sure, having this seal, The Lord knoweth who are his, &c. i. e. the decree of Gods election stands firm, and sure: So that they which are elected shall never totally and fi∣nally fall away.

Quest. But how shall I know that I am elected?

Answ. Paul answereth: By the spirit of prayer and invocation: and by a care to forsake all sin: Let every one that cals upon the Name of the Lord depart from iniquity.

[ V] Fifthly, by 2 Pet. 1.10. Give all diligence to make your calling and election sure, &c. and this he tells may be done by getting and exercising those graces men∣tioned, v. 5, 6, 7.

Mr. Perkins 2. Vol. p. 18, &c.

Is there any good to be gotten by departing from Christ? by leaving our first love? by quenching the spirit? and making Apostasie from former degrees of grace and holinesse? can any son of Iesse do for us as Christ can? Or do we

think to mend our selves by running out of Gods blessing into the worlds warm Sun? as D••mas did. O call me not Naomi (may such say) but call me Marah: for I went out full, but come home empty: For indeed so do revolted Christi∣ans, when they come from the act of sinning: when they have been seeking after their sweet-hearts: they went with their hearts full of peace, and hands full of plenty, and meeting with a bargain of sinning, they thought to seek out their happinesse, and make it fuller (as Solomon did) but they come home empty: empty of comforts, but laden with crosses; they have lost their evi∣dences, are excommunicated from the power of Ordinances; are under the ter∣rour of wounded spirits, are buffetted by Satan: are out of hope of ever reco∣vering the radiancy of their graces; have their back-burden of their afflicti∣ons, so that they are enforced to confess it to be the greatest madnesse in the world to buy the sweetest, and profitablest sin at so dear a rate. So David found it, and the Sulamite, Cant. 5.1, 2.

Quest. Wherein stands the difference betweene assurance and presum∣ption?

Answ. First, assurance is built upon the righteousness of Christ, the grace of [ I] God, the Word of God, and the true knowledge of sin, and of our selves: what we are by nature, and what by grace, This was one principle of Pauls as∣surance, 1 Cor. 15.10. By the grace of God I am that I am; But presumption is built,

1. Upon self-ignorance: men know not what themselves are, not what sin is: Hence they think themselves righteous when they are great sinners, Rom. 7.9. Luke 18.9, &c. so Rev, 3.17.

2. Upon self-love: which is that false glass that most look themselves in, which makes all seeme good that they are, have, or do. Hence, Prov. 16.2. and 30.12.

3. Upon self-righteousness, which flows from the two former.

4. Upon ignorance and mistakes about the nature of grace, or upon false principles: such as these,

• 1. That shews are substance: or that to seem religious is to be so. So Mat. 23.28.
• 2. That common gifts are special grace: that Parts are Piety: or that a civil and moral conversation is a regenerate condition. This will be discovered to be the presumption of many at the last day, Mat. 7.22, 23.
• 3. That profession is practice: that trimming of Lamps is having of oyle. So Matth. 25.6, 7. and that the forme of godliness is the power thereof: and outwards performances the substance of Piety, whereas, 2 Tim. 3.5.
• 4. That restraint of sinne is mortification, or putting off the old man: or that cutting off the branches of sinne, is plucking it up by the root: That outward cleansing is inward purifying. So Math. 23.25.
• 5. That mens hearts may be good, though their tongues, hands and lives be bad.

5. It's sometimes built upon outward prosperity: They hope God loves them, and will save them, because he hath given them so many good things, all these bottomes are like the house built upon the sands, Mat. 7.27.

Secondly, they differ in the means by which they are obtained, and maintain∣ed. [ II] For assurance is obtained by,

1. Godly sorrow for sin. For Christ gives rest to such, Matth. 11.28. so Luke 7.38, 48.

2. Soul-searching and self-examination: or by a frequent comparing our hearts with Gods Word, and communing with them about the proper effects of grace, and fruits of the Spirit in us.

3. By the illumination and testimony of Adoption.

4. By the Ordinances of the Word, Sacraments, prayer, and a holy and con∣stant use of them, 1 Job. 5.13.

5. By conflicts with doubts, and by resistance of unbelief: as Mark 9.24. so that assurance is not ordinarily obtained without much paines. Hence, 2 Pet. 1.10. But presumption is gotten without means or paines: without sorrow for sin, self-examination, &c. sponte nascitur: It grows up of its own accord, which is a signe that its a weed, and not an herb of grace.

Again, as assurance is bred, so it's fed, and maintained by meanes, viz. the constant exercise and discovery of grace: the careful performance of duties, avoiding sin, maintaining communion with God, &c. whereas presumption, as its gotten, so it's maintained without care, or cost.

[ III] Thirdly, they differ in their effects, which are seven.

1. Assurance endears God to the soul to love him, delight in him, long after him, and fear to offend him, and to be careful to serve and please him, Eph. 4.29, 30.31. but presumption stirs up no affections to God, such, love him no better, fear him no more: leave not sin, not amend their wayes.

2. It makes men jealous of themselves, and fearful least they should mis∣carry: They are assured they shall stand, yet take heed lest they fall: that they shall be saved, yet wo••k it out with fear and trembling, Psal. 2.11. Phil. 2.12. But presumption makes men fool-hardy, and unsuspitious that they shall either fail or fall.

3. Assurance humbles the heart in sight, and sense of Gods great goodness, and of its own unworthiness. The higher a soul is lifted up by assurance, the lower it is in its own eye, magnifying God and debasing it self. It compassionates and pities others, and prayes for them, but presumption makes men proud, and well-conceited of their own worth, and despisers of others. So Luk. 18.11. I am not as other men, &c.

4. Assu••ance grows by degrees to a plerophory, it comes not all at once: But presumption is at its full strength at first.

5. Assurance bears up the heart from sinking under greatest afflictions: as it supported Christ in the height of his Passion, Matth. 27.46. so it did Davids at Ziglag, 1 Sam. 20.6. But presumption suffers the heart to faint at such times; and it becomes like Nabals, 1 Sam. 25.37. when carnal hopes fail, the heart fails, and such soon fall into despaire.

6. Assurance joyns means and end together: and makes us as careful to use means, as confidently to expect the end of our faith, the salvation of our souls: As to wait upon God in all his Ordinances, to walk universally in all his ways, &c. But presumption divides between the end and the means, and feeds a man with vain hopes, as

• 1. That he may go to heaven though he live in sin.
• 2. That he may come to heaven, though he use no means, &c.

7. Assurance fears not, nor flies trial, but desires it for discovery whether it be found or no: but presumption shuns examination, and cannot endure to be tried. Like counterfeit coine that cannot endure the touch-stone, or false wares that decline the light.

[ IV] Fourthly, they differ in the adversaries to them. For,

Assurance is much assaulted by Satans tentations, by natural unbelief, doubts, fears: Its disturbed and weakened by sin, especially if it be indulged, and by the neglect of holy duties, yea, of lukewarmness in them: But presumption is trou∣bled with none of these. Mr. Reyers Precepts.

Quest. By what further arguments may it be proved that this assurance may be attained?

Answ. First, Because God bids us make it sure, 2 Pet. 1.10. 2 Cor. 13.5. [ I] therefore it may be done.

Secondly, If a man may know that he believes, then he may be assured of his [ II] salvation: but a man may know that, 1 Joh. 2.3.

Thirdly, If a man may know that he is sanctified, then he may be assured that [ III] he shall be saved: for those are inseparable, Rom. 8.30. therefore,

Fourthly, If we may have peace towards God: yea that peace that passeth all [ IV] understanding, and joy unspeakable, and full of glory in believing, as Rom. 15.13. then we may be assured of our salvation.

Fifthly, If we have entrance with confidence into Gods presence, Ephes. 3.12. [ V] then we may be assured.

Obj. But its pride and presumption?

Answ. Yea, if we look for salvation by any thing in our selves: but we are assured of it only for Gods free mercy, and Christs merits: besides God requires it of us, and its pride to disobey God.

Obj. No mans name is in the Scripture?

Answ. But there is better, for there is the beleevers nature and properties.

Obj. But the promises are set down generally, or indefinitely, not particularly to me?

Answ. We may by a true, and sound reasoning make it good to our selves: Thus we do from the general propositions of the Law, infer particular conclusi∣ons: For how know you, that you have deserved Gods wrath, and damnation? But because the Scripture curses all the transgressors of the Law, Deut. 27.26. but I have broken the Law, saith my conscience: therefore you conclude that you are under the curse: so may we do from the Gospel. Who so believes in Christ shall be saved: but I believe in Christ, therefore I shall be saved: The weary, lost and laden shall have mercy; but so am I, therefore I shall have mercy.

Obj. But we are bidden to work out our salvation with fear and trembling?

Answ. Not with a slavish fear: For we must serve God without fear all our dayes, Luke 1.74. but with a godly fear of offending, which stands well with Assurance.

Mr. Rogers on Faith.

CHAP. XV. Questions, and Cases of Conscience about Astrology, and Seekers to Astrologers.

Quest. WHo are Astrologers?

Answ. Such as gaze on the Heavens to reade the fates and fortunes (as they terme them) of men and States, persons and people in them, and to fore∣tel from thence what good or evil shall befal them. Such were of old held in high esteem with the Babylonians, Dan. 1.••0. and 2.2 and 4.7. and 5.7, 11, 15. Also with other Nations, Dan. 2.10. and with the ungodly Jewes, Isa. 47.13, 14, 15. with whom they did consult about their wei••hty af∣faires, because they took upon them to foretel things to come. They are called Star-gazers, and monethly Prognosticators, Isa. 47.13. They are joyned with Magicians, Sorcerers, Chaldeans, Dan. 2.2, 10. Soothsayers, Dan. 4.7. Wise∣men, Dan. 5.15.

Quest. How may it be proved that this kinde of Divination is unlaw∣full?

Answ. First, that which the Word of God condemnes as a grand offence, is [ I] not to be practised, countenanced or tolerated: But divining by the stars is condemned by Gods Word: as Deut. 18.10, 11. There shall not be found a∣mongst you any one that useth Divination, or an Observer of times, or an Enchanter, or a Witch, or a Charmer, or a Consulter with familiar spirits, or a Wizard, or a Necromancer: for all that do these things are an abomination to the Lord. And the looking after them is expressed by going a whoring after them, Lev. 20.6. So Isa 2.6. Thou hast forsaken thy p••ople the house of Jacob, because they are re∣plenished from the East, and are Soothsayers like the Philistines. And Isa. 47.13, 14. Thou art wearied in thy couns••ls: Let now the Astrologers, the Star-ga∣zers, the monethly Prognosticators stand up, and save thee from those things that shall come upon thee: Behold, they shall be as stubble, the fire shall burn them: God forbids his people to learn these Arts, Jer. 10.2. Thus saith the Lord, Learne not the way of the Heath••n, and be not dismayed at them. They are called liars, Isa. 44.25. That frustrateth the tokens of the Lyars, and makes the Diviners

madd. Such are reckoned up with other Diabolical Arts, as being of the same kinde, Dan. 2.2. and Acts 19.18, 19, 20. —Many which used curious Arts (such as this is) brought their books, and burned them before all men, and counted the price of them, and found it fifty thousand pieces of silver, &c. and this is ascri∣bed to the power of the Gospel, v. 20.

[ II] Secondly, that Art whereby men assume to themselves what is peculiar 〈◊〉〈◊〉 God, must needs be sinful, neither to be practised, countenanced, not tol∣lerated: But this is done by such as take upon them to divine of events to per∣sons, and Nations by the stars: therefore, the Major is clear from Isa. 41.22.23. Shew things to come hereafter, that we may know that ye are gods▪ where we see that knowing, and declaring things to come is as peculiar a prerogative of God as to know mens hearts.

[ III] Thirdly, that which with-draws the heart from God the Father, and Christ the Son: from considering the works of the one, and heeding the words of the other, is an evil not to be practised, countenanced, or tollerated: But A∣strological predictions draws from God and Christ. Therefore, the Major is evident: Not to consider Gods works is a sinful omission condemned, Isa. 5.12. and the Apostle is as severe against every one that withdraws from Christ, Col. 2.8, 18▪ 19. Now that these Prognosticators withdraw mens mindes from Christ, may be gathered from that opposition that is put be∣tween them by Moses, Deut. 18.10, to 16. where they must not hearken to Sorcerers that they may hearken to Christ: and whilest men ascribe successes good or bad to the stars, they withdraw their mindes from beholding God in his works.

[ IV] Fourthly, that which is false, d••lusive, and uncertaine is not to be practised, countenanced, or tolerated: but such is foretelling things by the stars: therefore that they are false is clear. Isai 44.15. that frustrateth the tokens of the Lyars, and makes the Diviners mad. If they speak true at any time, it's more by hap than any skill. For though Eclipses of the Sun, and Moon, and Conjunctions of other Planets may be certainly fo••eknown: yet there is no such certainty of the effects that we may divine thereby, for they are but general, partial, and remote Causes of Events in States, and affairs of men: and there is no certain con∣nexion between Causes general, partial, and remote, and their Effects. Besides, those Effects which depend on other Causes, upon which the Heavens have ei∣ther none, or no direct power, cannot be certainly known by the Positions of the Heavens: but so it is with humane affairs: therefore the affairs of men depend principally on Gods Providence, and under him on the wills and mindes of men. That Gods Providence ordereth things concerning Men and States is proved: Ephes. 1.11. He worketh all things after the counsel of his own will; and that not always according to the ordinary disposition of second Causes: but turning and over-ruling things in a secret way beyond the intentions of men, and the ordinary virtue of second Causes: so we see in Rehoboam's folly. 2 Chron. 10.15. Amaziah's frowardness. 2 Chron. 25.10. Hence Eccles. 9.11. The race is not to the swift, &c. and Psal. 75, 4, &c. Promotion cometh neither from the East, &c. But God is Judg: he pulls down one, and sets up another. Again, the Stars have no power over mens souls, and mindes: the Heathen could say: Sapiens dominabi∣tur Astris. A wise man will rule over the stars. At the most, that which they have, is but by way of inclination, which grace, education, civil wisdom, and many other things may oversway. Besides, the affairs of men, and Nations are prospered, and blasted, not according to the use of natural means, but according to their carriage towards God, as they are 〈◊〉〈◊〉 or obedient, peni∣ent or impenitent; and men act in these moral performances as they are assisted, or deserted by God: for which see, Isai 6.9, &c. Ezek. 36.25, 26, 33, 34.

Object. But though they be not certain Causes, may they not be certain Signs of things to come?

Answ. No: for if they be signs fore-shewing events, they must either be so by nature, as smoak is a sign of fire: or by institution, as an Ivy-bush is a sign of Wine to be sold: but they are so in neither of these senses: therefore they cannot be natural signs, because there is no natural connexion between the Con∣stellations, and humane Events: and whereas it's said, Gen. 1.14. Let them be for signs, and for seasons; for days, and for yeers: the meaning is, they are signs for the things which they cause, as the seasons of the year which they do both make, and signifie: or if they should be granted in general to be signs yet could we not certainly prognosticate any thing by them except we had particular Com∣ments on them to declare what they signifie, either by divine revelation, or by solid experience: but no such Comment is to be had, and therefore we have no certain fore-knowledg by them. Divine revelation is not pretended to, and a certain experience we have not: for experience arises from often observing the same thing, as a Physician knows by experience that Rubarb purges Choller, because he hath often tried it, and ever findes it so: but we can have no such experience of the effect of the Stars: 1. Because the Heavens do scarce ever return to the same Position: for though some great Conjunctions be the same, yet there are infinite numbers of Stars (which also have their influences) that agree not with, and so may vary the effects of the other. 2. When Events follow these Con∣junctions it cannot certainly be known that they are the effects of them, for that many things fall out together accidentally without connexion, or dependance one upon another. 3. We see experiences uncertain, for that Twins born un∣der the same constellation differ extreamly in disposition, and event, as we see in Esau and Jacob, and whereas they say, that by reason of the swift mo∣tions of the Heavens, a little time makes a great difference in their Position. Saint Austin answers, that yet their conceptions were both in an instant, though their birth differed a little: and Ludovicus vives adds, that this overthrows all certainty of divining by the stars, because by reason of the swiftnnesse of their motion, they suddenly alter their positions, so that a man can never give an exact judgement of any birth, because he cannot exactly know the minute of his nativity. 5. Identity of effects doth not onely depend upon the effici∣ent, but the matter also: so that if we could be sure that the Position of the Heavens were the same as they were a hundred years ago, yet the same events will not follow, because of the difference of men in divers ages and climates, of divers tempers, educations, moral, and intellectual principles, &c. and why may not the influence of the stars produce divers effects upon men of divers dis∣positions, as we see a hen sometimes hatches chickens, other times ducks, par∣tridges, &c. because of different eggs set under her.

5. Arg. That which nourisheth vaine, and forbidden hopes, and fears is [ V] not to be practised, countenanced, or tollerated: but so do Astrological pre∣dictions: therefore, fear, and hope by reason of the signes of heaven is forbidden, Jer. 10.2. Learn not the way of the Heathen, neither be dismayed at the signs of hea∣ven, 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 [ I] 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. [ II] 44.25. the tokens of these liars are frustrated. Only this favour they finde a∣mongst 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.

[ III] 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 Ora∣cles, 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 a∣way with credit.

[ IV] 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 o∣pen 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 Egyp∣tians, Acts 7.22. and Daniel of the Chaldeans, Dan. 1.17, 20. and A∣strology was part of that learning, and therefore either its lawful, or they learn∣ed 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 The∣oretical 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 Dani∣el, 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 se∣crets, 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 in∣fluences 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.

[ VI] 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: there∣fore, 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 con∣demned 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 Pa∣ganisme, 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 Astrono∣my, not resting till he had attained exactness therein: Then he fell upon ju∣dicial 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 bestow∣ed 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 them∣selves to the practise of Divining Astrology, the Devil did at first lend his secret assistance, and at length by degrees, if God prevented not, entise them into a contract.

Quest. But who may be said to practise this unlawful Art?

Answ. First, all such as calculate mens nativities, and thereby divine what [ I] their condition shall be, whether good or bad: such also as by the stars take upon them to foretel the successe of particular enterprises: such also as erect figures to find out things lost: And such Almanack-makers as take up∣on them to foretel future contingents, as what weather it will be every day, &c.

Quest. Who be the countenancers of this unlawful Art?

Answ. First, such as go to them to have their Nativities calcula∣ted, [ I] to know their Fortunes, as they call it: or that seek to them for things lost, &c.

Secondly, such as buy or read their books, unlesse it be with a pur∣pose [ II] to confute them. This is to go a whoring after them, forbidden, Lev. 20.6.

Thirdly, such as believe their predictions, and are affected with joy, or sorrow [ III] as they prognosticate good or bad.

Fourthly, such as talk of their predictions as things that have something in [ IV] them, and that they are not to be contemned.

Fifthly, by applauding their predictions, and applying them to other [ V] events.

Quest. How and when are Astrologers tollerated?

[ I] Answ. First, when their books are licensed, or not prohibited: when they are suffered to go abroad, and not suppressed.

[ II] Secondly, when the Astrologers themselves are suffered to go unpunished, who do so cheat and delude the people. When Ministers hold their tongues, and preach not against them, nor confute their lying vanities: and when Ma∣gistrates hold their hands, and punish them not. Or when there are no Laws made against them, or if made, yet not executed. Gerees Astrologo∣mastix.

Quest. How many sorts of foretelling things are there?

[ I] Answ. Three, 1. Divine: such as are by God himself, or by the Prophets in∣spired by him.

[ II] Secondly, humane, and natural, which are from natural causes to their natu∣ral effects. Thus the Astronomer may foretel the eclipses: The Phisician the effects of some diseases: Of which sort are politick predictions, which wise men can sometimes presage about Common wealths: Though indeed these are but conjectures.

[ III] Thirdly, Diabolical, which are by Gods just judgement suffered to be upon a people: and these are either by the Devil, or by his Instruments, as Witches, Sor∣c••rers▪ Astrologers, &c.

Quest. Are these diabolical predictions lawful?

[ I] Answ. No. For, 1. It is only the property of God, and of the Scri∣ptures to foretell things to come: and therefore such Astrologers as take up∣on them to foretell things, not natural but voluntary, and such as are meerly subject to mens wills, do not only undertake a vain, rash, and false thing, but that also which is very abominable and wicked.

[ II] Secondly, it hath been the Devils way always to disturb the Church, and to endeavour the damnation of many mens souls by making them credulous in these things. And as Christ hath set in his Church Pastors, and Teachers to instruct them in the way to heaven: So the Devil hath raised his Witches, Sorcerers, Sooth-sayers, and Astrologers to seduce the world out of the right way. As Cardan, who rose to that height of impiety, as to calculate Christs birth, and made his power to work miracles to flow from the influence of the stars under which he was borne. Others have been bad, though not so bad, as Petrus de Aliaco, who thought that the time of Christs birth might have been foretold by the stars: and Kepler contends, that those Wise-men by the Rules of Astrology might have presaged, not only some strange event, but the birth of some great Monarch: As if Christ were not born after an extraordi∣nary, and miraculous manner. I deny not but that the Heavens have influ∣ences upon mens bodies: hence that man possessed with a Devil was said to be Lunatick, probably because the Devill took the opportunity at that time of the Moone, wherein humours do most abound, then to disturb and distract him: but the Heavens were never made for books to reveal what should come to passe.

[ III] Thirdly, Witches Sorcerers, and Astrologers are oft condemned in Scripture, as, Lev. 19.26. and 20.27. Deut. 10.11, &c. Isa. 45.12, &c. Besides, all the Fathers speak with much vehemency against them: Many Counsels have condemned them: yea, divers of the wiser sort of Heathens have cried out upon them. Ptolomy himself acknowledgeth that no certain truth can be fore∣told by them. Tully wrote several books de Divinatione, condemning such Diviners. Instancing that before a great battel the Mice had gnawen the buck∣ler of a souldier, whereupon the Soothsayer concluded that that war should be fatal and unlucky: as if (faith Tully) because mice did gnaw some books that I have of Plato's De Republica, therefore I should conclude that our Com∣mon-wealth

shall be destroyed. And we reade Acts 19.19. of many who be∣ing converted▪ brought their books about such curious Arts, and burnt them. We may reade more hereof in Pererius, Spanhemius, Zanchy, and others.

Fourthly, if the Heavens were true, and proper causes, or necessary signes, [ IV] yet no man could certainly prognosticate any thing by them; because no man knows the number, nor the vertue, and efficacie of the stars. The Scripture makes it peculiar to God only to know the stars, and to call them by their names; but if any man could certainly divine by the stars, he must know their number, activity and influence, yea, and the degree of their activity, without which they cannot but grossely erre.

Fifthly, if the Heavens be causes, yet they are only universal causes: now [ V] from a universal indeterminate cause, there cannot be any special particular ef∣fect foretold: For besides universal causes, all particular inferiour causes, which are many and uncertain, must be known also.

Sixthly, if Astrological Predictions were allowed, it would bring in a con∣tempt [ VI] of God, and flat Atheisme into the world. The Scripture carries us out to God in all things, to his Wisdom, Power, Justice, &c. But these would binde us to the Planets: yea, by this means also the Scripture would be despised, and laid aside, and all prophanenesse would be introduced thereby: yea, and e∣very one would excuse his vices, with How could I help it, seeing I am borne un∣der such a starre: As Saint Augustine tells us of a servant of a certain Astrolo••er, who having robbed his Master, his Master went about to correct him for it wher∣upon he cried out that he could not help it, for that he was borne under Mercu∣ry, (and the Astrologers say that such as are borne under that Planet, are given to stealing) and thus he silenced his Master by the Rules of his owne Art.

Ob. But we see that many times they foretel the truth?

Answ. First, and many more prove false and untrue: and if one thing fall out [ I] true, its more observed then a hundred things that prove false: Besides, when they foretel many things, its hard if some one at least prove not true. A blinde man that shoots many Arrows, may chance with one to hit the mark.

Secondly, if such things as they foretel do come to passe, its either from their [ II] expresse, or vertual contract with the devil. And if not so, yet as Saint Augustine observes, its a just judgment of God upon thee, that thou shouldest have wherwith to stumble and fall, and undo thy self, as Deuteron. 13.1, &c. Thus a wicked Pro∣phet may foretel that which comes to passe: and why? God doth it to prove and try you?

See Mr. An. Burges on John. p. 396.

Quest. VVhat use may we make of this which hath been said?

Answ. First, let all be perswaded to flie the study, and to abandon the practice of this black Art. The Scripture condemns it as abomination to the Lord, Reason [ I] witnesses against it as being irration••l and uncertain. There is vanity in it, danger by it. Satan is a subtile Serpent, and insinuates into many this way before they be aware. Finde you pleasure in it? Its but a sweet poison. Think you to get honour by it? you may be applauded by vain men, but are disallowed by God: Perki••s reckons it up amongst the kindes of witchcraft: Saint Austin counts it ungodly dotage, and inconsistent with Christianity. Doth profit entice you? Its but Balaams gain, the wages of iniquity, money that will perish with you.

Secondly, if notwithstanding all that can be said, Astrologers will persist [ II] in their wicked practice, all should take heed of countenancing them, lest par∣taking in their sins they partake in their plagues: Have therefore no fellowship with these unfruitful works of darknesse: abhorre all commerce with, and re∣sort to such persons: Flie from them, as from the devil himself: Thou break∣est

thy Baptismal Vow if thou renouncest not such Diabolical practices. Shall we countenance what God abominates, and strengthen men in that which makes both them, and the land liable to wrath? Let them not have the counte∣nance of thy cost to buy them, nor of thy time to reade them, nor of thy tongue to mention or applaud them, nor of thy affections to fear, hope, or rejoyce in any thing they say. Forbidden, Jer. 10.2, 3. If there were no buyers of such Almanacks, there would be no Sellers, and if rhere were no Sellers, there would be no Makers, at least no Publishers of such lying vanities; and truly if the A∣strologer be guilty, the Buyer and Reader cannot be innocent. God hath for∣bidden seeking to such under a grievous penalty, Lev. 20.6. — I will even set my face against that soul, and will cut him off from amongst my people. In∣deed, learned men have observed that such delusions have prevailed amongst Popish and Anabaptistical spi••its. But that England should countenance such! and in a time of Reformation! Oh let us blush for shame, &c. How often (said Tully) did I hear such men promise Pompey and Caesar, that they should live long, and die a peaceable death, whereas both of them not long af∣ter were murdered. And Cornelias è Lapide the Jesuite, in his Comment on Acts 19. bewaileth that whilest he was at Rome, they were so much given to this wickednesse, whilest the Astrologers promised to some long life, to others a Cardinalship, to others the Popedome, and yet at last all were miserably de∣luded.

[ III] Thirdly, if Astrologers should not be tolerated, then they which are in autho∣rity are to be entreated, First, that their books be not suffered so ordinarily to passe the P••esse: O how doth the world dote upon them; I have been credibly informed that near thirty thousand of Lillies Almanacks have been vended in a year: If devout men burnt their own Books of this kinde, how should devout Governours see to the burning of such Books? Sure if those Books deserve the fire which derogate from the honour of Princes, how much more such as with∣draw the mindes and hearts of men from God. It were well, if Astrologers were put into the some Catalogue with other Sorcerers in the Statute of the first of King James, chap. 20. and to suffer the same punishment with the other: For the Scripture makes them birds of a Feather, &c. See as be∣fore.

Quest. But may we not use Charmes, wherein there are none but good words?

Answ. No; Its the usual craft of Satan to present things, and wayes in them∣selves indifferent to silly mindes, which consider not, that the harme doth not consist in using such words or actions, but in ascribing to them an unnatural vertue without the warrant of God, who is the Master of nature.

Quest. Is it not lawful to enquire of Astrologers after things to come?

Answ. Certainly, since God hath hidden the future time from us, to go a∣bout to lay it open, is a work proper to the profest Undoer of Gods Works.

Quest. VVhy may we not enquire after future times?

Answ. Curiosity to know the future, carrieth many so far as to make a Cove∣nant with the devil, who yet stands not so much upon his points, as to refuse to be consulted with, by those that have made no covenant with him: No doubt but his pride is tickled with a mischievous delight, when he sees men seek∣ing to him for that which is proper to God: and thereby yielding him divine service.

Which service that he may receive in an hidden way from the finer sort of wits, he hath devised some seeming sublime divinations, perswading rhem that the decree of God about humane events is written in the motions, and several

aspects of the starres, and that therefore this kinde of Divination is lawful, yea, Divine.

Quest. VVhat are the evils that proceed from hence?

Answ. First, they are innumerable: For 1. That silly reverence which vul∣gar [ I] pe••sons give to these Predictions, makes them wilde, and sets them upon the fulfilling of them, because they esteem them unavoidable.

Secondly, the worst evil is, that thereby mans minde which ought to dwell at [ II] home, is transported out of himself, and in stead of reposing upon the wisdom and love of God, is suspended upon the Dragons taile, and the Ascendant of an Horoscope.

Thirdly, it cuts in sunder the very sinews of industry, and makes men idle, [ III] greedy, and inconsiderate. The Histories of the Greek Emperours, Alexius and Manuel, are lamentable examples how credulous persons are undone by the Im∣postures of Astrologers, when they expect from the stars those successes which should have been wrought out by Piety, Prudence, and Valour.

Quest. VVhat further reason is there against these Astrological Predi∣stions?

Answ. Consider that all affirmation is grounded either upon Reason, or Au∣thority. The assertions of Judiciary Astrology are of the last kinde: For no reason can be given of their Maximes. Now the authority upon which these Maximes are grounded, must either be Divine, or Humane, or Devilish. They are not grounded upon Divine Authority, but are expresly forbidden by it, ••er. 10.2. Isa. 47.13. And humane authority in this case is of no weight: for who hath given power to men to dispose of the several Offices, and Preheminences of coelestial bodies? It remains then that these Maximes are grounded upon Diabolical authority. In brief, since they are not grounded upon reason, either they are forged by men, or delivered by revelation: and if that revelation comes not from God, it must needs come from the devil.

Dr. du Moulin of Contentment.

CHAP. XVI. Questions, and Cases of Conscience about Atheists, and Atheisme.

Quest. HHow many sorts of Atheists be there?

Answ. Two. First, when a man saith, or at least [ I] thinks that there is no God at all: or denies the Attributes of God, Psal. 14.1. 2 King. 6.33. & 7. 2. Mal. 2.17. & 3.14.

Secondly, When a man ownes, and adores a false [ II] God instead of the true God, Ephes. 2.12.

Quest. How doth a man come to the first kind of Atheisme?

Answ. First, By two steps or degrees. 1. When he imagins that God doth not [ I] see, or not regard him, Psal. 10.11. Zeph. 1.12.

Secondly, when he conceits that God is not so severe, and rigorous in pu∣nishing [ II] sinne as the Scriptures set him forth to be, Psalme 50.21, 22. Eccles. 8.11.

Quest. How many wayes doth a man set up a false instead of a true God?

Answ. First, when a man worships that that is not God in the roome of the [ I] true God: as the Heathen did, who worshipped the Sun, Moon, and Stars, &c. for their gods, Act. 19.27, 35.

Secondly, when a man sets some other thing besides the true God to be his [ II] chiefest good: as the voluptuous man doth his pleasures: the covetous his wealth, &c. Phil. 3.19. Col. 3.5. Job 31.24.

Quest. How are men made Atheists?

Answ. First, by giving way to sin: For sin draws towards Atheisme, by wiping [ I] out all the notions of a Deity as much as it can: And when we have sinned, we must either get out by repentance, or else we will be willing to turne Atheists, by denying that there is either heaven or Hell, and believing that when we die, there is a final end of us as there is of the bruit beasts.

Secondly, Satan doth all that he can to make men Atheists, because when there is [ II] no fear of God before mens eyes, they will commit all manner of sinnes that

the Devil would have them, Psal. 14.1, 2. when they say there is no God: it fol∣••ows, they are corrupt, they have don•• abominable works. The Devil indeed can∣not be a ••at Atheist, for he believes and trembles, yet he bears a good will to Atheism, because he knows that that sin doth much advantage his Kingdom. He knows that it is the master-vein in our original lust, and therefore he tempts much to it, and indeed would prevail to make us Atheists, but that God hath so wrought in us an impression of a Deity, being the main Pillar of the Law of Nature▪ that we cannot possib••y, nor all the Devils in Hell assisting with their forces, utterly extinguish this Law out of our hearts: Hence we finde that our deepest Atheists in the world, when they are in extremity, and put to it with some sudden affrightment, do use to cry, O God, O Lord, and therefore this corruption and temptation is with the more ease opposed, and answered. For a man hath on his side the works of Nature, the Law of Nature, the stirrings and terrours of his Conscience fearing, and trembling at wrath to come: but when all is done, that which must, and one••y will hold us up against the tentation, when we are strongly assaulted by Satan, is to sly to the Word of God. The Word saith that there is a God, and therefore I will believe that there is a God. But when we are free from tentation, other considerations taken from the nature, and various acts of Gods providence may stop the mouth of our lusts which would not have God in all our thoughts: but when we are set upon by some fierce tentation, the safest way is,

1. Not to enter into disputes with our own reason; for the understanding of man is too weak to reach the comprehension of a Deity. He that muses much about the nature, and infinite being of God, shall but let in Satan the more: the best counsel than for a poor Christian is in any hand not to study this point, not to dispute this Argument, lest at length he say in his heart, I cannot conceive what God is, and therefore I doubt whether there be such a being or no.

2. Cleave to the Word, and say: Though my reason cannot tell what to make of it; though lust in me say that there is no God at all: though Satan say there is no God, and most men live as if there were no God; yet because I finde it in the Word, and the Scripture saith it, I must, and do, and will believe it: Doubts indeed which have any ground must be disputed and answered: but Atheism is the denial of the first principle of all Religion, and therefore the best way is to begin and end with the Word, and to know that such a principle as is the essence and existence of a God ought not to be so much as questioned: and therefore put off such thoughts as oft as they come, as not fit, or worthy thy consideration: and thou shalt finde by often rejecting of them, thy con∣science will be better settled, and confirmed, than by going about by reason to answer them. Capel on Tentations.

Quest. In whom are these Atheistical thoughts that there is no God?

Answ. These wicked thoughts are not onely in some notorious sinners, but in the corrupt minde of every son of Adam, naturally, Psal. 10.4. and 14.1. where Davids fool is not some special sinner, but every impenitent sinner, how civil so ever his life be; though his tongue be ashamed to utter it, yet his corrupt nature is prone to think it, that there is no God. So Paul insinuates, Rom. 3.9, &c.

Object. But it's ingraffed into every mans heart by nature that there is a God?

Answ. These two thoughts, that there is a God, and that there is no God, may be, and are both in one and the same heart. The same man that by the light of nature thinks there is a God, may by that corruption and darkness of minde, that came by Adams fall, think that there is no God: as heat, and cold may be in the same body in remiss degrees.

Quest. How doth a man by thinking deny God in his heart?

[ I] Answ. First, by turning the true God into an idol of a mans brain?

Secondly, by placing something that is not God in the room of the true God. [ II]

Every man naturally, without further light from Gods Word turns the true God into an idol: Hence, Gal. 2.8. Eph. 2.12. Psal. 96.5. 1 Cor. 10.20.

Quest. How doth a mans mind turn the true God into an idol?

Answ. By three notorious thoughts which are the root of many damnable sinnes; as

1. By thinking that God is not every where present, whereby God is robbed of his omni-presence: For God being infinite, is in all places, and when mans heart denies this, it turns him into an idol. So Job 22.12, 13. Psal. 94.7. Isa. 29.15.

2. By thinking that there is no providence of God, whereby he orders and disposeth of all things particularly. So Psal. 10.11. Zeph. 1.12.

3. By thinking that there is no justice in God: which is when men imagine that notwithstanding their sins, yet God will not punish them as he hath threat∣ned in his Word. So Deut. 29.19, 20. Amos 9.10. and 6.3.

2. A man denies God in his thought by placing in the room of the true God an Idol of his own brain, which is done by thinking some other thing besides the true God to be their chiefest good: So Epicures make their belly their God, Phil 3.19. The covetous man his riches, Col. 3.9. For what a man thinks to be the best thing in the world for him, that is his God, though it be the devil him∣himself or any other creature. Hence, 2 Cor. 4 4.

Quest. What is the fruit of this thought that there is no God?

Answ. It brings forth the notoriousest sins that can be, even Atheism it self, which is twofold. 1. In practise. 2. In judgement.

Quest. What is Atheisme in practice.

Answ. It's that sin whereby men deny God in their deeds, lives, and conver∣sation. This hath three special branches.

1. Hypocrisie▪ which is a sin whereby men worship the true God: but in a false manner, giving God the outward action but with holding their hearts from him.

2. Epicurisme, which is a sin whereby men contemn God, and give them∣selves wholly to their pleasures, spending their time in eating, drinking, and o∣ther carnal delights, not seeking, nor fearing God, which is the sin of many rich persons.

3. Witchcraft or Magick, which is that sin whereby men renounce the true God: and betake themselves to the aid, counsel, and help of the devil, either by himself, or his instruments.

Quest. What is Atheisme in judgement?

Answ. It's that sin whereby in opinion and perswasion of heart men deny God: It hath three degrees.

1. When men hold, and accordingly worship the true God: but yet con∣ceive of, and worship him otherwise then he hath revealed himself in his Word: as the Turks, Jews, and Papists do.

2, When men place some Idol in the room of the true God, holding the same for their God: Thus did the Gentiles when they worshipped the Sunne, Moon, and Stars or other creatures.

3. When a man doth avouch, hold and maintain that there is no God at all: and this is the highest degree of Atheisme, and such deserve to be put to death for treason against Heaven, if he shall die that denies his lawful Prince.

Quest. What are the signs whereby Atheisme may be discovered?

Answ. David, Psal. 14. sets down three signes. 1. A disordered life, v. 2, 3. 2. Not calling on the Name of God by prayer, v. 4. 3. Contemning of them that put their trust in God, v. 6.

Quest. What other signes are there of it?

Cnsw. First, if we deny the omni••presence of God; and are more afraid to

sin in the presence of a mortal man, then in the presence of God.

[ II] Secondly, if we think that God regards not these outward things: Thus such as use oppression, injustice, deceit, and lying in their worldly affairs are Atheists.

[ III] Thirdly, if we say, God is merciful, I will hereafter repent, and so escape pu∣nishment, which overturns the infinite justice of God, and makes him all mercy, whereas he is as well just, as merciful.

Quest. What other damnable thought is there naturally in the heart of man con∣cerning God?

Answ. That the Word of God is foolishnesse. Thus some thought the Gospel foolishnesse. 1 Cor. 1.21. and the reason is rendred, 1 Cor. 2.14. Others have the like thoughts of the Law, when they judge the threats of the Law untrue, and so foolishnesse. Hence, Deut. 29.19. Isa. 5.19. 2 Pet. 3.3, 4.

Quest. What are the accursed fruits of this Atheisme?

[ I] Answ. First, hence ariseth that cursed, and damnable opinion of many that hold Religion to be but humane Policy to keep men in awe, and so use it as a po∣litick device to exercise mens brains to keep them from sedition, and rebellion.

[ II] Secondly, hence springs all Apostacy, and departing from the faith, Gal. 1.6.

Quest. What other cursed thought ariseth from Atheism?

[ I] Answ. First, that seeing the Word of God is foolishnesse, therefore they will not yeeld obedience to it. So Job 21 14, 15. Jer. 6.18. Luke 19.14. And very many are guilty hereof.

[ II] Secondly, then they proceed to say that it's a vain thing to worship God. So, Job 21.15. Mal. 3.14. It was in David himself, Psal. 73.13.

[ III] Thirdly, a thought of distrust, thus, God doth not regard me, will not help me, nor be merciful unto me. This was Moses his sin, Numb. 20.12, 6. and Davids, Psal. 31.21. and 116.12. and of the Israelites, Psal. 78.19, 20. and of Peter, Mat. 14.30, ••1.

Quest. When do these thoughts of distrust most assault us?

Answ. In times of danger, affliction, tentation, and especially in sicknesse, and at death, Job 7.20. and 16.12, &c. so Psal. 77.7.

Quest. What is the danger of these thoughts?

[ I] Answ. First, hence ariseth all horror, and terrours of conscience: all feares, and astonishments of heart.

[ II] Secondly, hence comes desperation it self, whereby men confidently affirme that God hath forsaken them, and that there is no hope, &c.

[ III] Thirdly, this weakens the foundation of our salvation, which stands in the cer∣tainty of Gods promises: this thought denying the credit of them, and making them uncertain.

Mr. Perkins of mans natural imaginations.

CHAP. XVII. Questions, and Cases of Conscience about Baptisme.

Quest. WHat are the Principles about Baptism?

Answ. First, that Baptisme is a Sacrament of Re∣generation. [ I]

Secondly, that the outward signes in Baptisme is [ II] water: the inward thing or substance thereof is the blood of Christ.

Thirdly, that the pouring or sprinkling water upon [ III] the Party baptized, setteth out the inward cleansing of the Holy Ghost.

Fourthly, that the forme of Baptisme is, In the Name of the Father, Son and Holy Ghost. [ IV]

Fifthly, that Baptisme is to be administred by a Minister of the [ V] Word.

Sixthly, That they that professe the true faith are to be baptized. [ VI]

Seventhly, that the children also of such are to be baptized. [ VII]

Eightly, that by Baptisme we are engrafted into Christs mystical [ VIII] body.

Ninthly, that Baptism sets out both our dying to sin, and also our rising to [ IX] righteousnesse.

Tenthly, that Baptisme is but once to be administred. [ X]

Eleventhly, that the force and efficacy of Baptisme lasteth as long as we [ XI] live.

Quest. Can any Argument for the baptizing of Infants, be brought from Cir∣cumcision under the Law?

Answ. Yes: for there is the same extent of the Sacrament of initiation un∣der the new Covenant, as was under the old. If Infants might partake of the Sacrament of Initiation and Regeneration, before Christ was exhibited, then much more since. That which the Apostle saith of the Ark in relation to Ba∣ptisme, 1 Pet. 3.21. that it was a like figure, may be said of Circumcision: All their Sacraments were like Figures, not types of ours. The Apostle maketh

an expresse Analogy betwixt Circumcision and Baptisme, Col. 2.11, 12. See Dr. Gouge on Heb.

Quest. Where the Scripture speaks of Baptizing it mentions washing with wa∣ter, how then can sprinkling s••rve turne?

Answ. Sprinkling is sufficient to 〈◊〉〈◊〉 the use of water. The party baptized is not brought to the Font to have his face, or any other part of his body made cleane, but to have assurance of the inward cleansing of his soul. Now that our mindes may not too much dote on the outward thing done, but be wholly raised up to the Mistery, the outward element is no further used, then may serve to put us in minde of the inward thing signified thereby. Answerably in the Lords Supper there is not so much bread and wine given, and received, 〈◊〉〈◊〉 would satisfie ones appetite, or slake his hunger, and quench his thirst, but onely a little bit of bread, and sup of wine to declare the use of bread, and wine, and so to draw the mindes of the Communicants to a consideration of their spi∣ritual nourishment by the body and blood of Jesus Christ.

Quest. How is Baptisme a means of clean••ing and sanctifying?

[ I] Answ. Four ways. First, in that it doth most lively represent, and set forth even to the outward senses the inward clean••••n•• of our souls by the blood of Christ, and sanctifying us by the Spirit of Christ, Rom. 6.4, &c.

[ II] Secondly, in that it doth truely propound, and make tender, or offer of the grace of justification, and sanctification to the party baptized. In this re∣spect it's called, Baptisme of Repentance fo•• remission of sinnes, Luke 3.3. Acts 2.38.

Thirdly, in that it doth really exhibit, and seal up to the conscience of him [ III] that is baptized▪ the aforesaid grace, whereby he is assured that he is made parta∣ker thereof. Thus Abraham received the sign of circumcision as a seal of the righ∣teousnesse of 〈◊〉〈◊〉, Rom. 4.11. The Eunuch and others rejoyced when they were baptized, Acts 8.••9. an•• 16.34.

[ IV] Fourthly, in that it is a particular, and peculiar pledge to the party baptized, that even he himself is made a partaker of the said graces: therefore every one in particular is baptized for himself: Yea, though many be at once brought to the Font, yet every one by name is baptized. Hence, Gal. 3.17. whosoever are baptized into Christ, have put on Christ; and Acts 22.16. Be thou baptized and wash away thy sins.

Object. But many that are baptized receive no such grace? are neither cleansed, nor sanctified?

Answ. Such are onely outwardly washed with water, not baptized with the holy Ghost: the fault is not because no grace accompanies the Sacrament, but in that they receive not, but reject the grace which appertaineth thereto, Rom. 3.3. What if some believe not? shall their unbelief make the faith of God of none effect? God forbid.

Object. Many receive the aforesaid graces before they are Baptized. As Abraham before he was circumcised, Rom. 4.11. and some that were baptized af∣ter they believed. How then is baptism a means thereof.

Answ. Their spiritual cleansing is more fully, and lively manifested by bap∣tisme, and they are more assured thereof.

Object. Many who live long in grosse sins after baptism, and so were not thereby cleansed and sanctified, yet many years after have beene effectually called: what means hath baptisme been hereof?

Answ. The use and efficacy of baptisme is not as the act thereof, transient, but permanent, and perpetual, so long as the baptized person lives: whenso∣ever a sinner unfeignedly repenteth, and faithfully layeth hold on the promises of God: Baptisme, which is the seal thereof, is as powerful and effectual as it could have been when it was first administred. For the efficacy of Baptisme

consisteth in the free offer of grace. So long therefore as God continueth to offer grace, so long may a mans baptisme be effectual. On this ground we are but once baptized; and as the Prophet put the people in mind of their circum∣cision, Jerem. 4.4. So the Apostles of their Baptisme long after it was administred. Yea, they speak of it (though the act were long before past) as if it were in doing in the time present. Baptisme saveth, 1 Pet. 3.21.

Quest. What kinde of means of grace is baptisme?

Answ. Baptisme is no Physical, or natural means of working grace, as if the grace that is sealed up thereby were inherent in the water, or in the Ministers act of sprinkling it (as in medicines, salves, meats, &c. there is an inherent virtue which proceedeth from the use of them; and being applied they have their operation whether a man beleeve it or no.) But it is only a voluntary in∣strument, which Christ useth as it pleaseth him, to work what grace, or what measure of grace seemeth best to him: so as grace is only assistant to it, not inclu∣ded in it: Yet in the right use thereof, Christ by his Spirit worketh that grace which is received by it, in which respect the Minister is said to baptize with water, but Christ with the holy Ghost and with fire, Mat. 3.11.

Quest. Whether is baptisme necessary to salvation?

Answ. A meanes of working a thing may be said to be necessary two wayes.

1. Absolutely, so as the thing cannot possibly be without it. Thus are the proper causes of a thing absolutely necessary: as in this case Gods Covenant: Christs blood, and the operation of the Spirit are absolutely necessary for the obtaining any grace.

Secondly, by consequence, so as according to that course and order which [ II] God hath set down, things cannot be without them. Now

Baptisme is not absolutely necessary as a cause: For then it should be equal to Gods Covenant, Christs blood, and the work of the Spirit; Yea, then all that are baptized should be cleansed. But its necessary by consequence, and that in a double respect.

1. In regard of Gods Ordinance. 2. In regard of our need there∣of.

1. God having ordained this Sacrament to be used, its necessary it should be used, if for no other end, yet to manifest our obedience. He that carelesly neglects, or wilfully contemns any Sacrament enjoyned by God, his soul shall be cut off, Gen. 17.14.

2. Great is the need that we have thereof in regard of our dulnesse in con∣ceiving things spiritual, and of our weaknesse in beleeving things invisible. We are carnal and earthly, and by things sensible and earthly, do the better conceive of things spiritual and heavenly: Therefore God hath ordained visible elements to be Sacraments of invisible graces. Again we are slow to believe such things as are promised in the Word, therefore the more to help and strengthen our faith, God hath added to his Covenant in the Word, his seal in, and by the Sacraments: That by two immutable things (Gods Covenant, and Gods seal) in which it is impossible for God to lie, we might have strong consolation. Besides, though in general we do believe the truth of Gods Word, yet we are doubtful to apply it to our selves; wherefore for the better applying of Gods Covenant to our own soul, God hath added his Sacraments to his Word.

Quest. Wherein do the Papists erre about this Doctrine of Ba∣ptisme?

Answ. First, in the necessity of it▪ they making it so absolutely necessary, [ I] that if any die unbaptized they cannot be saved, which doome they passe up∣on

Infants, though they be deprived thereof without any fault of their own, or of their parents, when they be still born: which is a mercilesse opinion against Gods Word, and against the order which he hath prescribed. For he hath e∣stablished his Covenant, and promised to be the God of the faithful, and of their seed. Hence, Acts 2.39. the promise is to you, and to your children; and 1 Cor. 7.14. Your children are holy. If these promises should be made void by an inevitable want of baptisme, why would God have enjoyned circumcision (which to the Jews was as baptisme is to Christians) to put it off to the eighth day, before which time many of their infants died? Or would Moses have suffered it to be fo••born all the time that the Israelites were in the Wildernesse? If they say that baptisme is more necessary then circumcision, I answer, that the Scripture layes no more necessity upon it: and if it were so necessary as they make it, then the virtue of Christs death were lesse effectual since he was actually exhibited then before. For before it was effectual for Infants with∣out a Sacrament, but belike not now.

[ II] Secondly they add such efficacy to Baptisme, as it gives grace, ex opere ope∣rato, or the wo••k it self: wherein they make it equal with the very blood of Christ, and take away the peculiar work of the Spirit, & the use of faith repentance, and such like graces. Can there be more in the water then there was in the blood of beasts offered in Sacrifices? But it is not possible that their blood should take a∣way sin, Heb. 10.4. they themselves attribute no such vertue to the Word preached, and yet they cannot shew where the holy Ghost hath given more vertue to the Sacrament then to the word. The Apostle, 1 Cor. 1.21. joynes them both together; that he might cleanse it with the washing of water through the Word. What can be more said of it then of the Word, Rom. 1.16. It pleased God by preaching to save them that believe. The Gospel is the power of God to salvation.

Quest. Wherein do the Anabaptists erre about this Doctrine of Bap∣tisme?

Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it onely a badge of our profession: a note of difference be∣tween the true and false Church, a signe of mutual fellowship: a bare signe of spiritual grace: a resemblance of mortification, regeneration, inscition into Christ, &c. but no more: These indeed are some of the ends, and uses of Baptisme: But in that they restraine all the efficacy thereof hereunto, they take away the greatest comfort, and truest benefit which the Church reapeth thereby as is above said.

Quest. What is the inward washing by Baptisme?

Answ. In that whosoever is fully baptized is cleansed from sinne. Fully, i. e. powerfully and effectually, as well inwardly by the spirit, as outwardly by the Minister: Cleansed, i. e. both from the guilt of sin by Christs blood, and from the power of sinne by the work of his Spirit: Hence, Rom. 6.3, 4. As many as are baptized into Christ, are baptized into his death: Buried with him by baptisme: Baptisme saveth us, 1 Pet. 3.21.

Quest. Is it necessary that the Word and Baptisme go together?

Answ. It's very requisite that where this Sacrament is administred, the Do∣ctrine thereof be truely and plainly taught, so as the nature, efficacy, and use thereof may be made known, and the Covenant of God sealed up thereby, may be believed. Hence, Matth. 28.19. Teaching and baptizing are joyned together. So did John, Luk. 3.3. and the Apostles, Acts 2.38. and 8.12, 37. and 16.15, 33.

For, 1. A Sacrament without the Word is but an idle Ceremony. Like a seale without a Covenant: It's the Word that makes known the Cove∣nant of God.

2. It's the Word which makes the greatest difference between the Sacramental washing of water, and ordinary common washing.

3. By the Word the ordinary creatures we use are sanctified, much more the holy Ordinances of Gods worship, whereof Baptisme is one.

Quest. Is it not lawfull to Baptise without a Sermon?

Answ. Though it be both commendable, and honourable to administer that Sacrament when there is a Sermon, yet I judge it not unlawfull to doe it with∣out a Sermon: Only the people must be taught by the Word what the Covenant is that Baptisme sealeth up, which being done, the word is not separated from that Sacrament though at that time there be no Sermon. See Dr. Gouge in Do∣mestick Duties.

Quest. How many parts be there of a Sacrament, and so consequently of Bap∣tisme?

Answ. There be three essentialls parts of a Sacrament. 1. The Si••ne. 2. The thing signified. 3. The Analogie between them, which is the union of them both. The first, is some outward, and visible thing: the second, inward and Spi∣rituall: the third, mixt of them both: As in Baptisme, the sign is water, the thing signified is the blood of Christ: the Analogie or union stands in this resemblance, that as the former outwardly washeth the filthiness of the body, so the latter inwardly purgeth the soul of all sin. By reason of which relation, and neere affection between the sign, and thing signified, it is usuall by an impro∣per, but Sacramentall speech.

1. To call the signe by the thing signified, and contrarily. So Baptisme is called the washing of the new birth▪ because it's a signe, seal, and instru∣ment of it.

2. To ascribe that to the signe which is proper to the thing signified, and so Baptisme is said to save us, Tit. 3.5. 1 Pet. 3.21. which indeed is the pro∣priety of Christs blood, 1 Joh. 1.7. But by the neere affinity of these two in the Sacrament it is said so to do.

1. To teach us not to conceive the Sacramental elements as bare, and naked signs, so as to grow into the contempt of them.

2. As we may not conceive them idle signes, so neither Idol signes by insisting in them as though they were the whole Sacrament: For they are but outward, whereas the principal matter of a Sacrament is spiritual, and inward.

3. That then we truliest conceive of a Sacrament, when by looking at one of these we see both: by the signe, and action which is outward to be led to those which are spiritual, and inward.

Quest. What benefit have we by Baptisme?

Answ. God in Baptisme doth not only offer, and signifie, but truely exhi∣biteth grace, whereby our sins are washed, and we are renewed by the holy Ghost, Acts 2.38.

Quest. Are all baptized persons then regenerated?

Answ. No: For, First, this effect is not ascribed to the work wrought, as the [ I] Papists teach.

Secondly, neither by any extraordinary elevation of the action, whereby it [ II] is made able to confer the benefit of renovation: For this would make every Baptisme a kinde of miracle, as also it would encroach upon the clause fol∣lowing, in Tit. 3.5. wherein the work of renewing is ascribed to the Ho∣ly Ghost.

Thirdly, neither hath the water in Baptisme it self any inherent po∣wer, [ III] or force to wash the conscience, as it hath to wash the filth of the body.

Fourthly, neither is grace tied by any promise, or means to the action, so as [ IV]

God (who is most free in his gifts) cannot either otherwise distribute, or cannot but dispense it with the action: For,

1. Grace is not tyed to the Word; therefore not to the Sacra∣ments.

2. They were separated in the Ministry of John the Baptist, who confest that though he baptized with water, yet it belonged to him that came after him to give grace.

3. If these opinions were true, then should every baptized person be truely converted, whereas we see the contrary in Simon Magus, and ma∣ny others.

4. Some are justified before Baptisme, as Abraham before Circumcision. So Cornelius, Acts 10.47. the Eunuch, Acts 8.37, 38. some after, as numbers dai∣ly converted.

5. This opinion of tying grace to the Sacrament overthrows

• 1. The highest, and most proper cause of our salvation, which is Gods free Election, to which only grace is tyed.
• 2. The only meritorious cause of our Regeneration, which is Christs blood that properly cleanseth from all sin.
• 3. The most powerfull, next, and applying efficient, which is the Holy Ghost, and to whom our renewing is ascribed.

Quest. How then is Baptisme called the laver of regeneration?

[ I] Answ. First, as it is an institution of God signifying his good pleasure for the pardoning of sinne, and accepting to grace in Christ. Thus the Word and Sacraments are said to save, and sanctifie, because they signifie the good pleasure of God in saving, and sanctifying us. Thus we say a man is saved by the Kings pardon, not that the pardon properly doth it, but because it's the ordinary instrument to manifest the merciful minde of the King in pardon∣ing a malefactor.

[ II] Secondly, as it's a seal and pledge of our sanctification, and salvation, as certainly assuring these to the soul of the believer, as he is or can be assu∣red of the other: As a man having a bond of a thousand pounds sealed to him may say, I am sure of this thousand pound: So may a belie∣ving party baptized, say of his Baptisme; here's my regeneration, and salvation.

[ III] Thirdly, as its a means to excite and provoke the faith of the receiver to lay hold on the grace of the Sacrament, and to apply it to these purposes: In regard it may as truely be said to renew as faith is said to justifie; and that is onely as it is a meanes to lay hold on Christ our righ∣teousnesse.

[ IV] Fourthly, in that in the right use of it, it gives and exhibits Christ, and all his merits to the fit receiver: For then as Gods grace puts forth it selfe; and after a sort conveys it self in, and by this instrument into the heart of the worthy receiver.

Quest, To whom is Baptisme the washing of the new Birth?

Answ. We must not conceive it to be a Laver of regeneration to every per∣son baptized: but to such as have the grace of faith to receive the grace offer∣ed, John 1.12. Ephes. 5.27. For ungodly and unbelieving persons receive no∣thing in the Sacraments but the the elements, and that as naked signs: as we see in Judas, Simon Magus, Ananias and Saphira. In all whom neither was grace conferred, nor wickednesse weakned.

Quest. How then can children be baptized, in whom we cannot ex∣pect faith, and therefore in them, either faith is not required, or their baptisme is unprofitable?

Answ. I will lay down some propositions for the unfolding of this difficulty. As

1. We must distinguish of Infants, whereof some are Elect, and some not. These latter receive onely the element, but are not inwardly washed: the for∣mer in the right use of the Sacrament receive the inward grace: Not that thereby we tie God to any time, or means, whose Spirit blows when, and where it listeth; as some are sanctified from the womb, and some after baptisme; but because God delights to present himself gracious in his own▪ Ordinance, therefore in the right use of the Sacrament he ordinarily accompanies it with his grace: Here, according to his promise we may expect it, and here we may, and ought to send forth the prayer of Faith for it.

2. Though Infants want actual faith which presupposeth hearing, understand∣ing, &c. yet they want not all faith: for Christ himself reckons them amongst beleevers, Matth. 18.6. Hence circumcision which was administred to Infants, is called a seal of Faith.

3. The faith of their parents is so farre theirs, as that it gives them right to the Covenant: For the Covenant was made to Abraham and his seed: and every believing parent layeth hold on the Covenant for himself, and his seed, thereby entitling his children to the right of the Covenant as well as himself; as in temporal things he can purchase land for himself and his heirs, 1 Cor. 7.14. If the root be holy, so are the branches: and one parent believing, the children are holy.

Object. But the just shall live by his own faith?

An. Elect Infants have a spirit of Faith by the Spirit of God working inward∣ly, and secretly, as we see in those which were sanctified from the womb, as Jacob, Jeremy, John Baptist, &c. neither doth it hinder, because Infants have no sence of any such thing, no more then it proves them nor ••o live, because they know not that they do so. Neither is Adams corruption more effectuall to pol∣lute infants, then Christs blood and righteousness is to sanctifie them, and this we ought to believe, or else we must deny that they can be saved.

Quest. If any beleeve before baptisme, what profit then have they by Baptisme?

Answ. First, they must be Baptized in obedience to the command of God; [ I] as Abraham, Cornelius, Paul, &c. believing, obeyed without reasoning, and so manifested their faith by their obedience.

Secondly, such as are invisibly incorporated into Christs body, must also be [ II] visibly incorporated into the Church by Baptisme.

Thirdly, that the grace received may be augmented. For by the [ III] worthy receiving of the Sacraments weak graces are encreased, and made stronger.

Fourthly, that the party baptized may be confirmed and strengthened, not [ IV] onely in his graces received, but in regard of that grace, and glory which he ex∣pects to receive in the resurrection, both which are more firmly sealed to him by Baptisme. See Dr. Taitor on Tit.

Quest. How may Parents in Faith present their children to God in Baptisme?

Answ. The dedication of a child to God is a work of singular and great im∣portance, one of the weightiest services we can take in hand, though consider∣ed of by few: and it cannot be well done as it ought except it be done in faith: Now the acts of faith in this, are

1. It calleth to remembrance the free and gracious Covenant which God hath made with believing Parents and their Posterity, expressed, Gen. 17.7, 9. Acts 2.39. which Covenant as its made to the believing Parent, and his seed, so doth the faith of the parent apprehend the promise of the Covenant for himself and his seed. And this is the ground of that tender which a Christian

makes of his children to holy Baptism: For by natural generation children of believing Parents are defiled with sin, and so under wrath: but they are holy by covenant and free acceptation, the believing Parent embracing Gods Promise for himself and his posterity.

[ II] Secondly, by faith believing Parents must give themselves to God, chusing him to be their portion, &c. For he that would give his children to God, must first give himself to God.

[ III] Thirdly, it provokes Parenrs to offer their children to God by fervent and faithful Prayer, so soon as ever they have received them from him. Gods Pro∣mise calleth for our Prayer, as 2 Sam. 7.27.

[ IV] Fourthly, it considereth what a singular Prerogative it is to be actually ad∣mitted into Covenant with God, received into his family, and have his name put upon us: To be a Partaker of the seale of Regeneration, pardon of sins, ado∣ption, and everlasting inheritance: Solemnly to be made free of the society of Saints, and to weare the Lords livery, and what an high and incomprehensible a mercy it is, that God hath promised, and doth vouchsafe these great and inesti∣mable blessings, not only to himself a wretched sinner, but also to his posterity, who by nature are enemies to God dead in sin, and in bondage under the curse of the Law.

[ V] Fifthly, it stirs up hearty rejoycing in the Lord, that he hath vouchsafed in ten∣der compassion to look upon them and their posterity, and thus to honour and advance them.

[ VI] Sixthly, it stirs up Parents to be diligent and careful to bring up their chil∣dren in the information, and feare of the Lord; being instant with him to blesse their endeavours for the good of their children, and the glory of his Name. For the same conscience that moved Parents to offer their children to God in Baptisme, will quicken them to endeavour their education in the true faith, and service of God.

Quest. What use should Christians make of their Baptisme, when they come to years of discretion?

Answ. They should remember that Baptisme is a seale of the Covenant be∣twixt God and them, of Gods Promise, that he will be their God, and of their Promise, that they will be his people, repent of sin, believe in Christ, and walk before him in sincere obedience: and that the signification, force, use, and fruit of it continueth not for that present only when its administred, but for the whole course of a mans life: for as its the seal of a free, everlasting, and unchang∣able Covenant, so is the force and use of it perpetual: so then the use to be made of Baptisme is twofold.

[ I] First, it seems to be a pledge and token of Gods favour, and that divers wayes.

1. In that its a seale of our Regeneration by the Holy Ghost, whereby a di∣vine quality is infused into us in the room, and place of original corruption: Hence its called the Laver of Regeneration, Tit. 3.5. It being usual to call the principal cause, and the instrument by the same name.

2. It seales and confirmes to us the free pardon of our sins, Acts 2.38. and 22.16.

3. Its a pledge of the vertue of Christs death, and of our fellowship therein, Rom. 6.3.

4. Its a pledge of the vertue of Christs life, and of our communion with him therein, Rom. 6.5. Col. 2.12.

5. Its a pledge of our adoption in Jesus Christ. For when God puts his Name upon us, he signifies and assures that we are his sonnes, Gal. 3.26, 27.

6. Its a solemn testimony of our communion with all the lively members

of Christ Jesus. Its a seale of the bond, and mutual love, and fellowship, both of Christ with his members, and of his members one with another, 1 Cor. 12.13.

7. Its a seale and pledge to assure us, that God will provide for us in this life, raise up our bodies to life at the last day, and bestow upon us that everlasting Kingdom and Inheritance which he hath prepared for us, Mar. 16.16. Tit. 3.5, 6, 7. 1 Pet. 3.21.

Secondly, its a seale of our duty promised, and so a spurre, and provocation [ II] to repentance, faith, new obedience, brotherly love, and unity, and that as

1. Its a spurre to repentance and mortification: For Baptisme seales re∣mission of sins to them only that repent, and as we expect the blessing, we must see that we perform the condition.

2. Its a provocation to faith, and a pledge thereof. We have Gods Promise under his hand and seale, that he will wash us from our iniquities, receive us for his children, remember our necessities, and bestow upon us his Kingdom. Now we much dishonour him, if we question his performance of that which he hath so freely promised and confirmed by Covenant and Seal.

3. Its an incitement to new obedience, and a pledge thereof, Rom. 6.4. we have solemnly sworn to fight against the devil, the world, and the flesh: and ha∣ving taken presse-money of Jesus Christ, it were a foule fault to accept of a truce with Satan.

4. Its a pledge or pawne of love and unity. We must keep the unity of the Spirit in the bond of Peace, for we are all baptized into one body. We must not jarre, for we are brethren. Its unnatural that the members of this mysti∣cal body should be divided. See Ball on faith, p. 419.

Quest. By what Arguments may the lawfulnesse of Infant-Baptisme be proved?

Answ. First, the Infants of believing Parents are under the Covenant of [ I] grace, belonging to Christs Body, Kingdome, Family, therefore are to partake of the seale of this Covenant, or the distinguishing badge between them who are under the Covenant of grace, and them who are not. The whole Argument will be cleared by these five Conclusions.

1. That the Covenant of grace hath alwayes been for the substance one and the same.

2. That God will have the Infants of such as enter into Covenant with him, be counted his as well as their Parents.

3. God hath ever since Abrahams time, had a seale to be applied to such as enter into Covenant with him.

4. By Gods own order the seed, or Infants of Covenanters before Christs time, were to be sealed with the seal of admission into his Covenant, as well as their Parents.

5. The priviledges of such as are in Covenant since Chtists time, are as honour∣able, large and comfortable both to themselves and their children, as they were before Christs time.

That the Covenant was the same for substance both to Jewes and Gentiles▪ is proved, Fi••st, by the Prophecies, where the same things are promised to the Gentiles, when the Gospel should be preached to them, as were first promised to Abraham and his seed. So Jer. 31.33. Isa. 59.21. Joel 2.32. But more fully in the New Testament, Luke 1.54, 55, 69, 70, 72, 73. Luke 2.31, 32▪ Mat. 21.4••, 43. Gal. 3.8, 14, 16. Eph. 2.13. to the end of the chap. So Gal. 3.16▪ we finde three sorts of Abrahams seed. 1. Christ, the root of the rest. 2. All true believers, chap. 3.19. these partake of the spiritual part of the Covenant. 3. Such as were only circumcised in the flesh, but not in the heart, Rom. 10.3.

of whom Ishmael and Esau were types, Gal. 4.22, &c. Such as are only holy by an external Profession, Gal. 4.29. That God will have the Infants of such as enter into Covenant with him to be counted his, is proved.

Thus it was in the time of the Jewes, Gen. 17.9, &c. and so it is still, Acts 2.38, 39. Luke 19.9. Rom. 11.10, &c. 1 Cor. 7.14.

That the seale of initiation is to be administred unto them who enter into Co∣venant with God is clear. Circumcision was to the Jewes Infants, and therefore Baptisme is, both of them being the same Sacrament for the spiritual part of them. None might be received into the Communion of the Church of the Jews till circumcised, nor of the Christians till baptized, that Baptisme succeeds in the room of Circumcision is clear, Col. 2.11, 12.

That Infants amongst the Jewes were to be initiated, and sealed with the signe of Circumcision, which though actually applied to the males, yet the fe∣males were virtually circumcised in them. Hence the whole Church of the Iewes are called the Circumcision. And Exod. 12.48. no uncircumcised per∣son might eat of the Passeover, whereof women did eate as well as men.

Ob. But Circumcision was not a seale of the spiritual part of the Covenant of grace, but of some temporal and earthly blessings, as of their right to Ca∣naan, &c.

Answ. That Circumcision was a signe of the Covenant of grace is plain, Rom. 4.11. Abraham received Circumcision for a signe of the righteousnesse of faith, &c.

That the Priviledges of believers under the Gospel is more large, honourable and comfortable, appears, Heb. 8.6. 2 Cor. 3.10. Gal. 4.1, &c.

Now 1. How uncomfortable a thing is it to Parents, to take away the very ground of their hope for the salvation of their Infants. For we have no ground of hope for any particular person, till he be brought under the Covenant of grace.

2. How unwilling also must Christian Parents be to part with their childrens right, to the seale of the Covenant, this their right to the Covenant being all ground of hope that believing Parents have that their Infants that die in their Infancy, are saved, rather then the Infants of Turks or Pa∣gans.

Ob. But there is neither Precept, President, nor expresse Institution in all the New Testament for the Baptisme of Infants?

Answ. I deny the consequence, that if in so many words it be not command∣ed, it is not to be done: There is no expresse reviving of the Lawes in the New Testament, concerning the forbidden degrees of marriage: nor against Poly∣gamie: or for the celebration of a weekly Sabbath: nor for womens receiving the Lords Supper. No expresse command for believers children when growne up, to be baptized, nor example of it, though there was for the instructing and baptizing Jewes and Heathens: But we have virtually, and by undeniable conse∣quence sufficient evidence for the Baptisme of children, both commands and examples. As Gods command to Abraham, as he was the father of all Cove∣nanters, that he should seale his children with the seale of the Cove∣nant.

Again, Mar. 16.15. Christ commands his disciples to teach all things what he had commanded them, i. e. the whole Gospel containing all the Promises, whereof this is one, I will be the God of believers, and of their seed: that the seed of believers are taken into Covenant with their Parents. And Mat. 28. Teach all Nations, baptizing them, &c. Now as they were to teach the afore∣said Promises, so they were to baptize them: the persons to whom they were to do this, were all Nations, whereas before the Church was tied to the Jewes

only; Now we know that when the Nation of the Jewes were made Disciples, and circumcised, their Infants were made Disciples and circumcised. And Gods manner is, when Promises or Threatnings are denounced against Nations, to include Infants, which are a great part of every Nation; except they be parti∣cularly excepted, as they were, Numb. 14.31.

Ob. But Infants are not capable of being disciples?

Answ. First, they are as capable as the Infants of Jewes and Proselytes were, [ I] when they were made Disciples.

Secondly, they are devoted to be disciples. [ II]

Thirdly, th••y are capable of Gods teaching, though not of mans. [ III]

Fourthly, they belong to Christ, and beare the Name of Christ, Mai. 10.42. [ IV] Mar. 9.41. Mat. 18.5. and therefore are his disciples, as appears by those texts if compared together.

Fifthly, they are called disciples, Act. 15.1. and 10. compared. [ V]

Another command by good consequence for the baptizing of Infants is from Acts 2.38, 39. because the Promise was made to them and their children, which proves that they were taken into Covenant with their Parents, and therefore were to receive the seale of the Covenant.

For examples, though there were none, yet there is no Argument in it; yet we have examples by good consequence: For the Gospel took place, just as the old administration▪ by bringing in whole families together. When Abraham was taken in, his whole family was taken in together with him: So of the Proselytes. Likewise in the New Testament, usually if the Master of the Fami∣ly turned Christian, his whole Family came in, and were baptized with him. So we see, Acts 11.14. So the houshold of Stephanus, of Aristobulus, of Narcissus, of Lidea, of the Jailor, &c.

2. Argum. To whom the inward grace of Baptism doth belong, to them be∣longs [ II] the outward signe: But the Infants of Believers, even whilest Infants are made partakers of the inward grace of Baptisme: therefore they may, and ought to receive the outward signe of Baptisme. The major Proposition is proved, Acts 10.47. Can any man forbid water, &c. Act. 11.17. The Minor is proved, Mark 10.14. to such belongs the Kingdom of God. And 1 Cor. 7.14. they are holy.

Besides, there is nothing belonging to the Initiation and being of a Christian, where of Baptisme is a seale, which Infants are not as capable of as grown men. For they are capable of receiving the Holy Ghost, of union with Christ, of A∣doption, of forgivenesse of sins, of Regeneration, of everlasting life, all which are signified and sealed by Baptisme. For in receiving the inward grace, of which Baptisme is the signe and seale, we are meer passives, whereof Infants are as fit subjects as growen men, or else none of them could be saved.

Ob. Though they are capable of grace, and may be saved, yet we may not baptize them, because by preaching they are to be made disciples, before they may be ba∣ptized, Mat. 28.19.

Answ. This is not the first Institution of Baptisme, but the enlargement of their Commission: before they were sent only to the lost sheep of the house of Israel: But now to all Nations, who were to be converted to Christ; but before were out of the Covenant of grace, and therefore their children had no right to Baptisme: But when once themselves were instructed and baptized, then their children were capable of it by vertue of the Covenant.

Ob. But its said, He that believes and is baptized shall be saved: therefore Faith must precede Baptisme?

Answ. First, if this Argument hath any strength against the Baptism of In∣fants, [ I] it hath much more against the salvation of Infants: and however they can evade the one, we shall much more strongly evade the other.

Secondly, its no where said, unbelievers, or rather non-believers, may not [ II]

be baptized: Its said indeed, He that believes, and is baptized, shall be saved: But its no where said, He that believes not may not be baptized: Christ ex∣cludes Infants, neither from Baptisme, nor from Salvation, for want of faith, but positive unbelievers, such as refuse the Gospel, he excludes from both.

Ob. But supposing them to be capable of the inward grace of Baptisme; yet this is no warrant for our Baptizing of all Infants, because we know not upon whom God doth this work?

Answ. Our knowledge that God hath effectually wrought the thing signified, is not the condition upon which we are to apply the signe: God no where requires that we should know that men are converted before we baptize them. The Apostles themselves knew it not, as we see in Simon Magus, Alexander, Hymenaeus, Ananias, and Saphira: but he requires that we should know that they have in them that condition which must warrant us to admi∣nister the signe: Fallible conjecture must not be our rule in administring the Sacraments either to Infants, or grown men: but a known rule of the Word: the Apostles baptized grown men, not because they judged them inwardly san∣ctified, but because they made a profession of faith and holinesse, and such Christ would have to be received into the communion of the Church: though it may be they were never received into communion with himself: And in this the rule to direct our knowledge, which is but the judgement of charity, is as plain for Infants as for grown men.

Object. But all that enter into Covenant, and receive the seale of it must stipulate for their parts, as well as God doth for his, which Infants cannot do?

[ I] Answ. First, the Infants of the Jews were as much tied to this as the Infants of Christians are: Every one that was circumcised was bound to keep the Law, Gal. 5.5.

[ II] Secondly, God seales to them presently, their names are put into the Deed, and when they are grown up, they in their own persons stand obliged to the performance of it. In the mean time Jesus Christ who is the Mediatour of the Covenant, and the Surety of all Covenanters, is pleased to be their Surety. We know that persons standing obliged in the same bond, may seal at several times, and yet be in force afterwards together: So here, God of his infinite mercy is pleased to seal to Infants whilest they are such, and accepts of such a seal on their parts as they are then able to give, expecting a further ratificati∣on on their part when they come to riper yeares, in the mean time affording them the favour, and priviledge of being in Covenant with him, of being reckoned to be of his Kingdom, and not of the Devils: If they refuse to stand to this Covenant when they are grown men, there is no hurt done on Gods part, they must take their lot for the time to come.

Object. But if the sealing be but conditional on Gods part, that they own and ratifie it when they come to ripe age, were it not better to deferre it till then, to see whether they will then make it their voluntary act, yea, or no?

[ I] Answ. First, This objection lay as strongly against Gods wisdome in re∣quiring the Jews Infants to be circumcised, and therefore argues no great wisdome, and modesty in those who thus reason with God against his admi∣nistrations.

[ II] Secondly, God hath other ends, and uses of applying the seal of the Cove∣nant to them, who are in Covenant with him, then their present gaine: It's an homage, worship, and honour to himself: and it behooves us even in that respect to fulfill all righteousnesse: when Christ was baptized and circumcised, he was as unfit for the Ordinance through his perfection, as

children are through their imperfection, being as much above them, as children are below them.

Thirdly, yet the fruit and benefit of it at the present is very much both to Pa∣rents, [ III] and Infants.

1. To the parents whilest God doth hereby honour them to have their children counted to his Church, to his Kingdome, and family, and so under his wing, and grace whilest all other Infants in the world have their visible standing in the Kingdome of Satan: and so whilest others have no hope of their chil∣drens spiritual welfare, till they are called out of that condition, these need not doubt of their childrens welfare if they die in their infancy, or if they live, till they shew signes to the contrary: God having reckoned them to his people, and given them all the means of salvation, which thei•• infant age is capable of▪

2. To the children, when as (besides what inward secret work God is plea∣sed to work in them) they being members of the Church of Christ have their share in the communion of Saints, are remembred at the throne of grace every day by all that pray for the welfare of the Church: and particularly in those prayers which are made for a blessing on his Ordinances: and lastly, it's no small priviledge to have that seal bestowed upon them in their infancy, which they may afterwards plead when they come to fulfil the condition.

Object. But if their being capable of a spiritual part, entitles them to the outward signe, why are they not admitted to the Lords Supper, which is a seal of the Covenant of Grace as well as this? For (say they) the Jews Infants did eat the Passeover: then if our Infants have as large priviledges as theirs had, then they must partake of the Lords Supper?

Answ. We are sure that Infants are capable of the grace of Baptisme, but we are not sure that they are capable of the grace signed, and sealed in the Lords Supper: For though both are seals of the Covenant of grace, yet it's with some difference: Baptisme properly seals our entrance into it: the Lords Supper properly our growth, nourishment, and augmentation in it: Baptisme for our birth, the Lords Supper for our food: Now Infants may be born again whilest they are Infants, have their original sin pardoned, be united to Christ, have his image stampt upon them; but concerning the exercises of these graces, and the augmentation of them in Infants, the Scripture is silent. Neither is there any mention in Scripture that the Jews Infants did eat the Passeover: Indeed when at the Passeover their Children asked them the meaning of that service, they were to instruct them therein: but there is neither precept, nor president for their eating of it. See Mr. Marshalls Sermon about Infant Baptism.

Object. None are rightly Baptised, but those that are dipped?

Answ. Though dipping may be used where the Child is strong, and the wea∣ther, and Climate are temperate, yet it is not necessary, or essentiall to Baptism, as is proved by these Arguments.

That which Christ the Author of Baptisme requireth not, that cannot be necessary to this Sacrament. But Christ requireth not dipping: therefore: Hesy∣chius, Stevens, Scapula, and Budaeus prove by many instances that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies washing, which may be done without dipping.

2. The words baptize, and Baptisme are oft used in Scripture: where the persons or things said to be baptized were not dipt, as Mat. 3.11. shall Bap∣tize you with the Holy Ghost, and with fire: they were not dipt in that fire which came down from heaven upon them, Acts 2.3. Mat. 20.23. yea shall be bap∣tized with the Baptisme that I am baptized with; yet neither Christ, nor his Disciples that we reade of, were dipt in blood, Mark 7.48. Bap∣tisme of Cups, Pots, Tables, or Beds: Cups, and pots may be wash∣ed, by pouring water in them without dipping: and Tables and Beds were not dipped, 1 Cor. 10.2. Baptised in the cloud, which only rained up∣on them, &c.

3. If the spiritual grace signified by Baptisme is sufficiently expressed with∣out dipping, then dipping is not necessary: But it is: Therefore: The thing signified is the cleansing of the soule from the guilt, and filth of sinne, which is sufficiently expressed by washing with water without dipping, 1 Pet. 3.21.

4. The outward act of Baptisme signifying the inward cleansing of the soule is expressed in Scripture by sprinkling; as Heb. 9.13. The blood of Bulls and Goats sprinkling the unclean, &c. Heb. 10.22. Having our hearts sprinkled from an evil conscience, 1 Pet. 1.2. through sanctification of the Spirit, and sprinkling of the blood of Christ; Therefore dipping is not necessary.

5. It may sometimes be necessary to baptize sick, and weak persons; but such cannot be dipt without apparent hazard to their lives: Therefore its not necessary.

6. The Sacraments of the Church may, and ought to be administred without giving any just scandal: But the meeting of many persons, men and women, and going naked into a river together, cannot be done without scandal, there∣fore its not necessary.

Object. But the word baptize is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to dip, or die: therefore washing, or sprinkling is not baptizing?

Answ. First, we are not so much to respect whence words are derived, as how [ I] they are used: Derivative words are oft of larger extent then their Primitives: As 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which properly signifies a resounding back again: or catechising by way of question, and answer: yet in Scripture its oft taken in a larger sence for instructing grown men in the Doctrine of salvation. So Luke 1.4. Acts 18.25. and 21.24. Rom. 14.19. Gal. 6.6. so though Bap∣tisme comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that signifies properly washing, or dip∣ping: yet its taken more largely, as was shewed before in several Scri∣ptures:) for any kinde of washing or cleansing where there is no dip∣ping.

[ II] Secondly, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from whence baptize is derived, signifies as well to Die, as to Dipp, and probably the Holy Ghost hath reference to that significati∣on, because by Baptisme we change our hiew, the blood of Christ washing us from the filth of sinne, and making our souls as white as if they were new died.

Object. But Christ, and John, and Philip, and the Eunuch are said to go down into the water, therefore washing and sprinkling are not sufficient, without dipping?

[ I] Answ. First, an example of Christ, and his Apostles without a precept binde not in all things: For Christ washed his Disciples feet before his Supper, and he administred it at night, and only to twelve men, &c. yet are not we bound hereunto: Likewise the first Christians sold their possessions, &c. which we are not obliged to imitate, Acts 2.44.

[ II] Secondly, the reason is not alike: At first Christians had no Churches, nor Fonts, and multitudes were to be baptized, and they were grown men and women, and so were better able to endure it, and the climate was hotter: but now we have Fonts, and children are baptized, and they many times weak and infirme, and our climate is colder, and there would be danger in it.

[ III] Thirdly, it's very improbable that all those in Act. 2. that were converted, and presently baptized upon the place: and the Jaylor and his family who were baptized at midnight in the place where they were, were dipped, but rather wash∣ed, or sprinkled. See Dr. Featlies Dippers Dipt.

Quest. How is Baptisme necessary?

Answ. This was shewed before in part, to which I now adde that it's ne∣cessary.

1. As the lawful use thereof is a note whereby the true Church of God is distin∣guished [ I] from the false Church: Not that the Church of God cannot be a Church without the Sacrament: for it may want baptisme for a time, and yet remain a true Church as the Church of the Jews wanted Circumcision for fourty years in the Wildernesse, Jos. 5.6.

2. As it serves for necessary uses to men of yeares that are bap∣tized: [ II] As,

1. To testifie to the Church and themselves that they are received into the body of Christ, which is the company of the faithful.

2. To testifie their obedience to Gods command, and their subjection to his Ordinance, which is appointed for their good.

3. To be a necessary prop to uphold their weaknesse, a seal to confirme their faith in the Covenant of Grace, and an instrument to convey Christ to them with all his benefits.

3. It's necessary to Infants, as it serves to admit them into the visible Church, [ III] and withal to signifie their interest in the Covenant of Grace, and consequently their interest to life everlasting.

Quest. Are all then that die without it in the state of damnation?

Answ. No: For. First, Baptisme is appointed by God to be no more then a [ I] seal annexed unto, and depending upon the Covenant: therefore we must put a difference between it, and the Covenant. Indeed the Covenant of Grace, and our being in Christ is absolutely necessary: For none can be saved unlesse they have God for their God: But the signe thereof is not necessary: For we may be within the Covenant of Grace though we have not received the signe, and seal thereof in Baptisme.

Secondly, the bare want of Baptisme where it cannot be had, is pardonable. [ II] The thief on the crosse was saved though he was not Baptized: and so were many of the Martyrs in the Primitive times. Yet the wilful contempt, and carelesse neglect of this Ordinance when it may conveniently be had▪ is dan∣gerous, and damnable, and to such that threat belongs, Gen. 17.14. that soule shall be cut off.

Thirdly, the grace and mercy of God is free, and not tied to the outward [ III] elements, Joh. 3.8. the winde blows where it listeth, i. e. God gives grace when, where, and to whom he pleaseth.

Fourthly, Infants borne of believing parents are holy before Baptisme, and [ IV] Baptisme is but a seale of that holinesse, 1 Cor. 7.14. yea, to them belongs the Kingdom of heaven, Mark 10.14.

Object. They which are sanctified have faith, which Infants have not?

Answ. God saith, I will be thy God, and the God of thy seed: By virtue of which promise the Parent layes hold of the Covenant for himself and his children: and the children believes because the Father believes.

Object. Infants are borne in Original sinne, and therefore cannot be holy?

Answ. Every beleeving Parent sustains a double person. 1. As descending from Adam by corrupted seed, and thus both himself and his children are cor∣rupted. 2. As he is a holy, and believing man ingraffed by faith into Christ, the second Adam; and thus by his faith, his children comes to be within the Cove∣nant, and partaker of the benefits and priviledges thereof▪ and by the same faith, he being a believer, the guilt of original corruption in the Infant is not imputed to him to condemnation.

Object. Others that would make it absolutely necessary object, John 3.5. Except a man be born of water, and the Holy Ghost, he cannot enter into the King∣dom of Heaven?

Answ. First, If this be meant of Baptism, then the word may carry one of these two sences.

• 1. Christ directs his speech principally to Nicodemus, who was a timorous professor, who remained ignorant, and had long neglected his Bap∣tisme.
• 2. That the Kingdom of heaven is not here put for everlasting happinesse, but to signifie the visible state of the Church under the New Testament, and then the meaning is, that none can be admitted into the Church, and made a visible member thereof but by Baptisme: nor can any be made a lively member of Christ, but by the Spirit.

[ II] Secondly, or this place is not be understood of Baptisme: but of regeneration, wherein Christ alludes to Exod. 35.26. which speaks of clean water, and then the meaning is, thou Nicodemus art a Pharisee, and usest many outward washings: but unlesse thou beest washed inwardly by clean water, i. e. regenerated by the Holy Ghost, thou canst not enter into heaven.

[ III] Thirdly, or the necessity of salvation lies not in both, but only in the New Birth by the Holy Ghost.

Quest. Whether are not witnesses, commonly called God-fathers, and God-mothers necessary?

[ I] Answ. No. First, For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion, were either ig∣norant and could not, or carelesse and would not bring up their children ac∣cording to the Word of God, and true Religion which they newly professed: therefore persons of good knowledge and life were called to witnesse Baptisme, and promised to take care of the childrens education: But now parents being better taught and qualified, the other is not necessary.

[ II] Secondly, Christ in his Word hath taught all things that are fit, and necessa∣ry about Baptisme amongst all which he hath not appointed the use of Sureties.

[ III] Thirdly, the whole Congregation present do present the childe to the Lord, and are witnesses of his admission into the Church; and therefore there needs no other.

[ IV] Fourthly, that which is required of them to promise, and performe, may, and ought to be performed by the Parents of the Infant baptized, who by Gods com∣mand ought to bring up their children in the knowledge and fear of God; there∣fore the other are not necessary.

Quest. Whether have children of excommunicated persons right to Ba∣ptisme?

Answ. Before this question be answered some grounds must be laid down; As,

1. There are two texts principally about excommunication, Mat. 18.17. 1 Cor. 5.5. the scope of both which is to shew that the excommunicated person is debarred the Kingdome of heaven. For he is not to be held a true member of the Church, but as an Heathen and Publican.

2. In excommunication there are three judgements to be considered. 1. Of God. 2. Of the Church. 3. Again of God. The first is when God holdeth any obstinate sinner guilty of the offence, and consequently of condemnation ex∣cept he repent. The second is of the Church, which follows Gods judgement, pronouncing the party guilty, and subject to condemnation: which judgement is not to be given absolutely, but with condition of repentance, and so farre forth as man can judge by the fault committed, as also by the Word which di∣rects how to discern of the impenitency of the sinner. The third again is Gods judgement, whereby he confirms that in heaven which the Church hath done on earth. So then the answer may be,

1. That the persons excommunicate are in some respect no members of Christs body, and in some other respects they are.

Quest. How are they not?

Answ. First, in that they are cut off from the company of Beleevers by the [ I] sentence of excommunication; and so have no participation with them in pray∣er, hearing the Word, or receiving the Sacraments: and that because the a∣ction of the Church stands in force, God ratifying that which his Church hath done.

Secondly, because by their sinne they have (as much as in them lies) [ II] deprived themselves of the effectual power of Gods Spirit, which should rule, and govern them.

Quest. How are they members?

Answ. First, some are members, not actually, and in present, but in the eter∣nal [ I] counsel of God, and so shall be in time, when they are called. Hence Gal. 1.15. Paul saith, God had separated him from the womb, and called him by his grace. So Rom. 5.20. when we were enemies, we were reconciled to God by Christ.

Secondly, some are members onely in shew, and appearance; as hy∣pocrites. [ II]

Thirdly, some are lively members which are united to Christ by faith, &c. [ III] Rom. 8.14.

Fourthly, some are decayed members, who though they belong to Gods E∣lection, [ IV] and are truly ingraffed into Christ, yet for the present have not a lively sense thereof: like a member in the body that hath the dead palsie: such are excommunicated persons: For in regard of their ingraffing, they are true members, and cannot be quite cut off from the body of Christ, John 10.28. Yet they are not holden so to be in three re∣spects.

• 1. In regard of men, because they are excluded from communion with the faithful by the censure of the Church.
• 2. In regard of God, because what the Church rightly binds on earth, he binds in heaven.
• 3. In regard of themselves, because for a time they want the power and ef∣ficacy of the Spirit, till by true repentance they recover life again. Now though in these respects they be not esteemed members, yet in truth they are not wholly cut off from the society of the faithful: For the seed of faith remains in them that knits them to Christ, though the sense thereof be lost, until they repent: Hence the answer to the question is,

That the children of such persons as are excommunicated, are to be bap∣tized; because they are indeed, and in the judgement of charity true members of the body of Christ, though in some regards they are not for the present e∣steemed so to be.

Quest. What reasons may be rendred for this?

Answ. Children of Parents that are professed members of the Church [ I] (though cut off for a time, for some offence) have right to Baptisme; First, be∣cause it's not in mans power to cut them off from Christ, though they are ex∣communicated.

Seconly, the personal sin of the Parent may not keep the blessing from the childe; and therefore it may not deprive him from partaking of the Or∣dinance [ II] of God.

Thirdly, difference must be made between them which do not make [ III] separation from the Church, and yet are great offenders, and open Apostates that joyn themselves with the enemies of the Church to the ruine of the truth of the Gospel.

Fourthly, we must put a difference between those that have given up [ IV] their names to Christ, though fallen grievously, and Turks, and Infidels

that are out of thr Covenant, and never belonged to the Church.

[ V] Fifthly, If Gods mercy enlargeth it self to thousands of generations, men should not be so hard-hearted as to question whether such Infants belong to the Covenant, and thereupon to deny them the Sacrament of Ba∣ptisme.

Quest. Whether have children, borne in fornication, right to Bap∣tisme?

Answ. They ought not to denied it. For the wickednesse of the Parent ought not prejudice the childe in things that belong to his salvation.

Quest. Are there no cautions to be obs••rved?

[ I] Answ. Yea: First, that the Parent be one that holds the true faith, and Reli••ion.

[ II] Secondly, that the Minister exhort him to true, and unfeigned repent∣ance for his sinne committed, and that before the childe be baptized.

[ III] Thirdly, that there be some appointed to answer for the Infant besides the parents, and to make solemn promise to the Church, that it shall be carefully brought up, and instructed in the faith. The same also is to be done before the baptizing of the Children of Parents that are excommuni∣cated.

Master Perkins, Vol. 2. p. 74.

Quest. How many wayes is Baptisme taken in Scripture?

[ I] Answ. First, it signifies the superstitious washing of the Pharisees, who bound themselves to the Baptismes, or washings of Cups, and Pots, Mark 7.4.

[ II] Secondly, the washings appointed by God in the Ceremonial Law, H••b. 9.10.

[ III] Thirdly, the washing by water which serves to seal the Covenant of the New Testament, Mat. 28.19.

[ IV] Fou••thly, by a metaphor, it signifies any grievous crosse and calamity: Thus Christs passion is called his Baptism, Luk. 12.50.

[ V] Fifthly, it signifies the bestowing of extraordinary gifts of the Ho∣ly Ghost, and that by the imposition of the Apostles hands, Acts 1.5. and 11.16.

[ VI] Sixthly, it signifies the whole Ecclesiastical Ministry. Thus Apollos is said to teach the way of the Lord knowing onely the Baptisme (i. e. the Doctrine) of John, Acts 18.15.

Quest. What is considerable ••bout the matter of Baptisme?

Answ. Three things: The signe; the thing signified; and the Apolo∣gy of both?

Quest. What is the signe in Baptisme?

Answ. Partly the element of water, Act. 8.16. and partly the right by divine institution appertaining to the element, which is the Sacramental use of it in washing of the body; and these two, water, and external washing of the body, are the full, and compleat signe of Baptisme.

Quest. What is the thing signified, or the substance of Baptism?

Answ. Christ himself our Mediatour, as he gave himself for our washing, and cleansing, Eph. 5.6.

Quest. What is the Analogy and proportion of both?

Answ. Water resembles Christ crucified, with all his merits, 1 Joh. 1.7. the blood of Christ cleanseth us, &c. i. e. the merit and efficacy of Christ crucified frees us from our sins, and from the guilt, and punishment thereof.

Quest. What is it to baptize in the Name of the Father, the Son, and the Holy Ghost?

[ I] Answ. First, these words signifie to baptize by the commandment and autho∣rity of the Father, Son, and Holy Ghost.

Secondly, to baptize by, and with the invocation of the Name of the true [ II] God, Col. 3.17.

Thirdly, it signifies to wash with water, in token that the party baptized hath [ III] the Name of God named upon him, and that he is received into the houshold, or family of God, as a childe of God a member of Christ, and the Temple of the Holy Ghost, 1 Cor. 1.13.

Quest. What then is done in Baptism?

Answ. The Covenant of Grace is solemnized between God and the par∣ty baptized.

Quest. What actions belong to God in this Covenant?

Answ. First, his making promise of reconciliation, i. e. of remission of sins, [ I] and life everlasting to them that are baptized and believe.

Secondly, the obsignation, or sealing of this promise; and that is either out∣ward, [ II] or inward.

1. The outward seal is the washing by water: which washing serves not to seal by nature, but by the institution of God in these words, Baptize them, &c. Hence, Eph. 5.26.

2. The inward sealing is the earnest of Gods Spirit, Eph 1.13.

Quest. What is the action of the party baptized.

A••sw. A certain stipulation, or obligation whereby he bindes himself to give homage to the Father, Sonne, and Holy Ghost: which homage stands in faith, whereby all Gods promises are believed, and in obedience to all Gods Com∣mandments. The sign of this obligation is, in that the party willingly yeelds him∣self to be washed with water.

Quest. Why is it not said, In the Name of God, but in the Name of the Father, Son, and Holy Ghost.

Answ. To teach us the right way to know and acknowledge the true God.

Quest. Wherein stands the knowledge of this true God?

Answ. First, that there is one God and no more. For though there be three [ I] that are named, yet there is but one in authority, will, and worship: Hence some are said to be baptized in the Name of the Lord, Act. 10.48.

Secondly that this one true God is the Father, Son, and Holy Ghost. A myste∣ry [ II] unsearchable.

Thirdly, that these three are really distinct, so as the Father is first in or∣der, [ III] the Sonne the second, and the Holy Ghost, not the first, nor second, but the third.

Fourthly, that they are all one in operation, John 5.19. and especially in the [ IV] act of reconciliation, or Covenant making. For the Father sends the Son to be our Redeemer: the Son works in his own person the work of redemption: and the Holy Ghost applies the same by his efficacy.

Fifthly, that they are all one in worship. For the Father, Son, and Holy Ghost, [ V] are joyntly to be worshipped together, and God in them.

Sixthly. that we are to know God, not as he is in himself, but as he hath re∣vealed [ VI] himself to us in the Covenant of Grace; and therfore we must acknowledge the Father to be our Father, the Son to be our Redeemer, the Holy Ghost to be our Comforter, seeking to grow in the knowledge, and experi∣ence of this.

Quest, May not Baptisme be administred in Name of Christ alone, or in the Name of God without mentioning the three persons?

Answ. No: For the true forme of Baptism is prescribed by Christ himself; from which we may not presume to vary.

Object. But, Acts 2.38. It's said, repent and be baptized in the Name of Christ?

Answ. Peters intent there is, not to set down the forme of Baptisme, but the end and scope thereof, which is, that we may attain to true fellowship with Christ.

Quest. What are the ends of Baptisme?

[ I] Answ. First, Baptisme seems to be a pledge to us in respect of our weakness, of all the graces and mercies of God, and especially of our union with Christ, or remission of sins, and of mortification.

[ II] Secondly, it serves to be a signe of Christian Profession before the world. Hence its called the stipulation, or Interrogation of a good conscience, 1 Pet. 3.21.

[ III] Thirdly, It serves to be a means of our first entrance, or admission into the visible Church.

Fourthly, its a means of unity. So its urged, Eph. 4.5. 1 Cor. 12.13.

Quest. Whether doth the efficacy of Baptisme extend it self to all sins, and to the whole life of man?

Answ. ••he use of Baptisme enlargeth it self to the whole life of a man, and it takes away all sins past, present, and to come; only with this caution, if the party baptized stand to the order of Baptisme, viz. to turne to God, and to be∣lieve in Christ, and so to continue by a frequent renual of Faith and Repentance, as occasion shall be offered.

Quest. How may this be proved?

[ I] Answ. First, because the Scripture speaks of them that had been long before Baptized: and that in the time present Baptisme saveth, 1 Pet. 3.22. So Rom. 6.4. and in the future tense, He that believes, and is baptized, shall be saved: And Paul, Eph. 5.26. All which shews that Baptisme hath the same efficacy after, which it had before the administration of it.

[ II] Secondly, the Covenant of Grace is everlasting, Isa. 54.10. Hos. 2.19. But the Covenant is the foundation or substance of Baptisme: therefore Baptisme is not to be limited to any time, but must have its efficacie so long as the Cove∣nant is in force.

[ III] Thirdly, the ancient Church of Christ hath alwayes taught that all sins are done away, even sins to come by Baptisme.

Quest. Whether doth Baptisme abolish Original sin?

Answ. The perfect and entire Baptisme (in which the outward and inward are joyned together) abolisheth the punishment of sin, and the guilt, and the fault; yet not simply, but in two respects.

[ I] First, in respect of imputation, because God doth not impute original sin to them that are in Christ.

[ II] Secondly, in respect of dominion; because original sin reignes not in them that are regenerate; yet after Baptisme it remains, and is still, and that pro∣perly sin, Rom. 7.20. Col. ••.5. Evil concupiscence! Eph. 4.22. therefore some portions of the old man, and original sinne remain after Ba∣ptism.

Quest. If persons baptized be sinners until death, what difference is there be∣tween the godly and ungodly?

Answ. In them that are regenerate there is a sorrow for their inward corru∣ption, and for their sins past, with a detestation of them, and a purpose to forsake sin, to which is joyned an endeavour to please God in all his Commandments. This is not in an ungodly man.

Quest. How doth Baptism confer grace?

Answ. First, it confers grace, because its a means to give and exhibit to the believer, Christ, with his benefits, and this it doth by its signification; For it serves as a peculiar, and infallible Certificate to assure the party baptized of the forgivenesse of his sins, and of eternal salvation: and whereas the Minister

in the Name of God applies the Promise of mercy to the baptized, its as much as if God had made a peculiar Promise to him.

Secondly, it may be said to confer grace, because the outward washing of [ II] the Body is a token or pledge of the Grace of God, and by this pledge faith is confirmed, which is an instrument to receive the Grace of God.

Ob. A Sacrament is not only a signs and seale, but also an instrument to con∣vey the Grace of God to us?

Answ. Its not an instrument having the grace of God tied to it, or shut up in it: but an instrument to which grace is present by assistance in the right use ther∣of: because in, and with the right use of the Sacrament, God confers Grace, so that its a moral, not a physical instrument.

Quest. Wh••ther doth Baptisme imprint a mark or character upon the soul, which is never blotted out.

Answ. In Scripture there is a twofold mark of distinction; one visible, the other invisible.

Of the first kinde was the blood of the Paschal Lamb in the first Passeover: For by it the first borne of the Israelites were marked, when the first-borne of the Egyptians were staine: of this kinde is Baptisme; for by it Christians are di∣stinguished from Jewes, Turks, &c.

The invisible mark is twofold:

First, the eternal election of God, 2 Tim. 2.19 by vertue of this Christ [ I] saith, I know my sheep, John 10.14. and by this the elect of all Nations are marked, Rev. 7. and 9.

Secondly, the second is the gift of Regeneration, which is nothing else but [ II] the imprinting of Gods Image upon the soul: by which believers are said to be sealed, Eph. 1.13. 2 Cor. 1.22. and Baptisme is a meanes to see this mark in us, because its the Laver of Regeneration.

Ob. The male children amongst the Jewes that were not circumcised were to be cut off? Gen. 17.14. therefore it seemes that Baptisme is necessary to salvation?

Answ. Its meant not of Infants, but of men, who being till then uncircum∣cised, despised the Ordinance of God, and refused to be circumcised, as appears by the words following: For h•• hath made my Covenant void: Now Infants do not this, but their Parents, or men of yeares.

Quest. Whether may such as are called Lay-persons, or private men, admini∣ster Baptism?

Answ. Ministers of the Word only may do it. For to baptize is a part of the publick Ministry, Mat. 28.18. where preaching and baptizing are joyned together; and things that God hath joyned may no man separate. He that per∣formes any part of the publick Ministry must have a lawful Call, Rom. 10.14. Heb. 3.5. but private persons have no Call to this businesse. Again, what∣soever is not of faith is sin: Now for private persons to baptize, is not of faith; for they have neither Precept nor Example for it in the Word of God, therefore its sin.

Ob. But Zipporah circumcised her childe? Exod. 4.28.

Answ. The example is many wayes discommendable: For she did it in the presence of her husband when there was no need. She did it in haste, that she might prevent her husband. She did it in anger, for she cast the foreskin at his feet; and it seems she was no believer but a meer Midianit••: for she contemn∣ed Circumcision when she called her husband a man of blood, because of the Circumcision of the childe, v. 26. and in this respect it seems Moses either sent her back, or she went away when he went down into Egypt. Some others think that Moses was so stricken by the Angel, that he was unable to do it, yet her fact was not justifiable.

Ob. A private person may teach; and therefore baptize?

Answ. Private and ministerial teaching are distinct in kinde, as the authority of a Magistrate, and Master of a family are distinct authorities. A private per∣son, as a Father, or Master, may instruct his children and servants: but he doth it by the right of a Father or Master, being so commanded by the Word of God: but Ministers do it authoritatively by vertue of their Calling and Office, as Ambassadors in the stead of Christ, 2 Cor. 5.21.

Quest. Wheth••r is Baptisme administred by a wicked man, or an heretick, true Baptisme?

Answ. If the said Party be ordained, and stands in the room of a true Pastor, and keeps the right forme according to the institution of Christ, it is true Ba∣ptisme. Christ commands the Jewes to hear the Scribes and Pharisees, because they sat in Moses chaire, Mat. 23.1. though Hereticks and Apostates, because they taught many points of Moses doctrine: but not only such.

Quest. Who are the persons that are to be baptized?

Answ. All such as be in the Covenant really, or in the judgement of chari∣ty, and they are of two sorts.

[ I] First, persons of yeares that joyn themselves to the true Church: yet before they be admitted to Baptisme, they are to make confession of their faith, and to pro∣mise amendment of life, Acts 2.38. and 10.38. and thus all such texts of Scri∣pture, as require faith and amendment of life in them that are baptized, are to be understood of persons of years.

[ II] Secondly, Infants of believing Parents. This was proved largely before: but because this doctrine is so much opposed, I will adde something more briefly. Reasons for their Baptisme are these.

1. The Command of God, Mat. 28.18. Baptize all Nations, &c. where∣in the baptizing of Infants is prescribed. For the Apostles by vertue of this Com∣mission baptized whole families, Acts 16.15, 33. 1 Cor. 1.16.

2. Circumcizing of Infants was commanded by God, Gen. 17.14 but Baptism succeeds in the room of Circumcision, Col. 2.11. therefore baptizing of In∣fants is likewise commanded.

3. Infants of believing Parents are within the Covenant of grace: For this is the tenour of the Covenant. I will be thy God, and the God of thy seed, Gen. 17.7. therefore they are to be baptized.

Ob. But this Promise was made to Abraham, as the father of the faith∣full.

Answ. It belongs to all believing Parents. For Exod. 20.6. God promises to shew mercy unto thousands of them that love him. And Acts 2.39. the Pro∣mise is to you, and to your children, &c. And 1 Cor. 7.14. your children are holy, i. e. in the judgement of charity they are to be esteemed as regenerate, and sanctified: therefore they are to be baptized. For this is Peters reason, Acts 2.38, 39. To whom the Promises belong, to them belongs Baptisme: but to you and your children the Promises belong, therefore you and your chil∣dren are to be baptized.

Ob. But we know not whether Infants are the children of God or no, and there∣fore we may not baptize them?

[ I] Answ. First, the same may be said of men of yeares: for we know not whe∣ther they be Gods children or no, how fairly soever they deport themselves; so that by the like reason we may exclude them from the Sacraments.

[ II] Secondly, we are to presume that children of believing Parents, are also Gods children, and belong to his election of grace, God ordinarily manifesting, that he is not only their God, but of their seed also.

Ob. Infants have not faith, and so their Baptisme is unprofitable.

Answ. Some think that they have faith as they have regeneration, viz. in

the beginning, and seed thereof. But the faith of their Parents is their faith and gives them right to Baptisme, because the Parents receive the Promise, for themselves and their children, and thus to be borne in the Church of be∣lieving Parents, is instead of the Profession of faith.

Ob. Infants know not what is done when they are baptized?

Answ. Yet Baptisme hath its use in them. For its a seal of the Covenant, and a means to admit them as visible members into the Church.

Quest. Whether are the children of Turks and Jews to be baptized?

Answ. No: because their Parents are out of the Covenant of grace.

Quest. Whether are children of profest Papists to be baptized?

Answ. Their Parents being baptized in the Name of the Father, Son, and Holy Ghost; and the Church of Rome, or Papacy, though it be not the Church of God: yet is the Church of God hidden in the Papacy, and to be gathered out of it, therefore I see not why the children of Papists may not be baptized: Only with these two cautions.

1. That the aforesaid Parents desire this Baptisme for their children.

2. That there be Sureties who will undertake for their training up in the true faith.

Quest. Whether may children of p••ofane Christians that live scandalously be ba∣ptizes?

Answ. They may. For all without exception that were borne of circumcised Jewes, (whereof many were profane) were circumcised: and we must not on∣ly regard the next Parents, but the Ancestors, of whom its said, If the root be holy, so are the branches, Rom. 11.16. and there is no reason that the wick∣ednesse of the Parent should prejudice the children in things pertaining to life eternal.

Quest. How oft is Baptisme to be administred?

Answ. But once: for the efficacy of Baptisme extends it self to the whole life of man: and as we are but once borne, and once ingrafted into Christ: So we must be but once baptized?

Quest. In what place is Baptisme fittest to be administred?

Ans••. In the publick Assembly, and Congregation of Gods people, and that for the••e reasons.

First, Because Baptisme is a part of the publick Ministry, and a dependance upon preaching the Word of God.

Secondly, the whole Congregation may be edified by opening the institution, and doctrine of Baptisme.

Thirdly, the whole Congregation is by prayer to present the Infant to God, and to beg the regeneration and salvation of it, the prayers of many being the mo••e effectual.

Fourthly, the whole Congregation is hereby made a witnesse of the Infant visible membership.

Quest. What use are we to make of our Baptisme?

Answ. First, our Baptism must put us in minde that we are admitted, and [ I] received into the family of God, and therefore we must carry our selves as the servants of God in all holy conversation.

Secondly, Our Baptism in the Name of the Father, Son, and Holy Ghost, [ II] teacheth us, that we must learn to know and acknowledge God aright, i. e. to ac∣knowledge him to be our God and Father in Christ: To acknowledge his Presence, and therefore alwayes to walk as before him: To ac∣knowledge his Providence, and therefore to cast our care upon him: To acknowledge his goodnesse and mercy, in the free pardon and forgivenesse of our sins.

Thirdly, our Baptisme must be to us as a storehouse of all comfort in the [ III]

time of our need: If thou beest tempted by the devil, oppose against him thy Baptisme, in which God hath promised and sealed unto thee the pardon of thy sins, and life everlasting. If thou beest troubled with doubtings▪ and weak∣nesse of faith, consider that God hath given thee an earnest, and pledge of his loving kindnesse: Often look upon the Will of thy heavenly Father sealed, and delivered unto thee in thy Baptisme, and thou shalt be comforted in all thy doubts. If thou liest under any Crosse or calamity, have recourse to thy Baptisme, in which God promised to be thy God, and of this Promise he will not faile thee, &c.

Mr. Perk. Vol. 2. p. 256, &c.

CHAP. XVIII. Questions, and Cases of Conscience about Blasphemy.

Quest. WHat is Blasphemy?

Answ. Blasphemy in the usual acceptation of the wo••d in Greek Authours signifies any evil speech, or calumniation (as Beza notes) but by a phrase peculiar to sacred Writers, the penmen of the Scriptures, it imports always an ungodly speech, which though it be uttered against men, yet it reacheth, and is carried to the contumely of God himself. So, Matth. 9.3. Rom. 14.16. Tit. ••.2. and its either against men, or God. For,

1. Every reproachful word tending to the hurt, or disgrace of any other mans name, and credit is called blasphemy. So, Tit. 3.2. 1. Peter 4.4. Mark 3.2.

2. All such injurious, slanderous, or reproachful words as are uttered to the disgrace of God, Religion, Gods Word, Ordinances, Creatures, Works, Ministers, &c. are called Blasphemy: Against God, Rev. 13.6. His Name, Rom. 2.24. His Word, Tit. 2.5. Christ, Act. 26.11. Christians, Jam. 2.7. His Doctrine, 1 Tim. 6.1. Rom. 3.8. Christian liberty, Rom. 14.16. Teachers, 1 Cor. 4.13. Christians, for abstaining from evil, 1 Pet. 4.4. the Holy Ghost, or his work, Mat. 12.31.

Quest. What is blasphemy against 〈◊〉〈◊〉 Holy Ghost?

Answ. It is a sin, not in deeds, and actions, but in reproachful words (Mark 3.30.) uttered, not out of fear, nor 〈◊〉〈◊〉 infirmity, as 〈◊〉〈◊〉 did; and sick, and frantick persons may do: but out of a malicious, and hateful heart, 1 Corinth. 16.22. Heb. 10.16, 36. Not by one that is ignorant of Christ, as Paul was when a blinde Pharisee: but by one enlight••d through the Holy Ghost with the knowledge of the Gospel, Heb. 6.4. Not of rashnesse, but of set pur∣pose to despite the known Doctrine and Works of Christ, Heb. 10.29. being accompanied with a universal defection, or ••lling away from the whole truth of God, Heb. 6.6. as also with a general•• pollution, or filthiness of life, Mat. 12.45. 2 Pet, 2.20▪ and being irremissible, because such a•• commit it cannot re∣pent, Mat. 12.32. Heb. 6.6.

Quest. How many ways doth blasphemy break out?

Answ. The Schoolmen say three ways.

1. Cum attribuitur Deo, quod ei non convenit. When we affirm that of God which is umbeseeming his Majesty, and incompatible with his holy and Divine nature▪ As to make him a creature, or a liar, or cruel, unjust, unmerciful, sinful, or the cause of sin.

2. Cum a Deo removetur, quod ei convenit, when we deny that to God, which indeed belongs to him, as 2 Chron. 32.17.

3. Cum attribuitur ereaturae, quod Deo appropriatur. When we put that up∣on a creature which is proper to God: Thus when the Israelites had made a golden calf, and said, This is thy God, O Israel, &c. Its called blasphemy, Neh. 9.18. they commited great blasphemies. See O. Sedgwicks Part. Sermon.

Quest. What meanes may we use to prevent, and cure tentations to Blas∣phemy?

[ I] Answ. First, we must get assurance of Gods love to us, and then we shall love him, and love alwayes thinks, and speaks well of the party beloved: But if we once entertain thoughts that God hates us, and will curse us, then we will hate him, and be ready to curse him: and this is incident to us when under some great affliction, as we see in Jobs case: when God chastens us sore, and worse then commonly he doth others, and when we finde some circumstances for which we cannot finde a president in the world, then we begin to appre∣hend some unkinde dealing from God, and concludes that he hates us, and then we will be ready to hate him again, and begin to enter into some termes of blasphemy, to prevent and cure which, we must know, that no afflictions, be they never so great, unusual, or unhard of, are any certaine signes of Gods anger, much lesse of his hatred. Job was the first that was ever used as he was, and his foolish wife would thence conclude that God hated her, and her hus∣band. Jonah had a crosse, the like whereof was never in the world before, yet was it no fruit of Gods hatred: Jacob had sore, and heavy afflictions, yet was it ever true, (Jacob have I loved) even when he afflicted him: and Esau had great outward prosperity, and yet that was as true▪ Esau have I hated: Be then convinced that God loves thee, and all the devils in hell, and all the lusts in Original sin cannot make thee blaspheme God.

[ II] Secondly, we must get our sins pardoned, repent of all our iniquities, and then the crosse can never wring from us words of blasphemy: It is not the great∣nesse of the crosse, but the guilt of sin working with the sting of the crosse which makes men in tribulation to blasphem, Rev. 16.11.

[ III] Thirdly, suppose the worst: have we blasphemed? yet we must repent of our blasphemy, and hope in God to despair is to make us uncapable of mercy: To de∣spair by reason of blasphemy is a worse sin then blasphemy it self: they are both against the goodnesse of God: but despaire is against his goodnesse, mercy, and truth. Indeed its an horrible crime to blaspheme God, and the worse, be∣cause its somewhat like that unpardonable sinne: Besides, other sinnes are a∣gainst God in his greatnesse, government, &c. but this is against his goodness, and God as he is represented to us stands more upon his goodnesse then his greatnesse, and therefore blasphemy hath always been held amongst the great∣est of sins, therefore we should the more be aware of it, and we may the better avoid it, because it's against that natural inbred principle of a Deity; so that na∣ture it self is afraid of it.

Satan indeed is a great blasphemer, and labours by all means to bring us to it, but we must set the Word and Spirit of God against it, yea, and the Law of nature too; and if at any time we be overtaken with it, yet we must remem∣ber that its pardonable, 1 Tim. 1.13. I was (saith Paul) a blasphemer, &c.

yea, which worse, he compelled many to blaspheme, yet (saith he) I obtained mercy, Mat. 12.31. Christ tells us that upon repentance it shall be forgiven. The Devil would perswade us that all blasphemy is the sinne against the Holy Ghost: but we must deny it, and our reason must be, because we are sorry for it, and were it to be done again, we would not do it for all the world: but he that sins against the Holy Ghost is not sorry for it, is not grieved for his offence: would have all others to commit the same sinne: Is desirous to have Hell as full as he can: wishes that wife, children, Parents, friends, neighbours, all might commit the sin against the holy Ghost as he hath done. See Capell on Tenta∣tions.

Quest. How doth the hainousness of this sin of Blasphemy appear?

Answ. First, Its one of the most horrid sins in the world: Some sins are more [ I] directly and immediately against mens own persons: as idlenes, prodigality, &c. Some are against other mens persons: as lying, slandering, &c. but the blasphemer fights directly against God: other sins strike at God, but this pierceth him, and strikes through his Name with execrations, &c. and therefore such were to be put to death, Lev. 24.10, 11. Isa. 36, 6. Hab. 3.14.

Secondly, Its an high contempt of God, a desperate flying into his face, a [ II] charging him with folly, cruelty, and tyranny, Job. 1. ult. It so provokes God that usually he cuts them off sooner then other sinners, as those that are ripe for destruction.

Thirdly, It argues the highest ingratitude in the world: for a man like a mad [ III] dogg to flie into the face of his master who keeps and feeds him: to use that heart and tongue which God made for his praise to the disgrace of his Crea∣tor: To load him with injuries, who daily loadeth us with mercies. To curse him who blesseth us, &c. they are said to crucifie Christ afresh, Heb. 6.6. Magis offendunt qui blasphemant Christum regnantem in coelis, quam qui crucifixerunt ambulantem in terris. Aug. they are worse then those that actually crucifi∣ed him.

Fourthly, it exceedingly debaseth a man, and makes him viler then the [ IV] vilest creature; for they in their kind praise God, and shew forth the wisdom, power, and goodness of their Creator: but the blasphemer dishonours him in all his attributes.

Fifthly, it is a most unprofitable sin: other sins have some seeming pleasure, [ V] and profit to allure, but what pleasure, or profit can it be to rage against the just, and great God.

Sixthly, such are guilty of the most pestilent scandal that can be: they grieve [ VI] the godly, harden the wicked, offend the weak, who are quickly turned out of the way: they become an evil example to their families, who like soft wax are easily cast into any forme. Now woe be to them by whom scandals, especially blasphemous scandals come, Mat. 18.6, 7.

Seventhly, it's a sin which makes men most like the damned in hell. As the [ VII] Saints in heaven being filled with joy, shall vocally sing the praises of their Re∣deemer: So the damned in hell, being filled with the wrath of God, shall vo∣cally blaspheme him: and if the wicked in this world that do but taste of the cup of Gods wrath, yet blaspheme him for their torments, Rev. 16.9. how will they be filled with blasphemies, when they shall be filled with the wrath of God for ever.

Eighthly, as its the greatest sin, so it makes men liable to the greatest judge∣ments [ VIII] of God, and to the severest punishments of the Magistrate. When a man shall directly and purposely speak reproachfully of God, denying him in his Attributes, or attributing that to him which is inconsistent with his nature, this is called direct and immediate blasphemy, and if it be acted, not out of in∣firmity of nature, the person not being distempered by sicknesse, melancholy,

nor madnesse, but out of malice, deliberation, and obstinacy, the party should die without mercy, Lev. 24.13, 14, 15, 16. This was not a judicial Law belong∣ing to the Jews onely, but it being of the Law of Nature, is a universal Law for all Nations: Hence wicked ••ezabel, that she might stone Naboth to death, proclaimes him a blasphemer, 1 Kings 21.11, 14. So John 19.7. and they stoned Stephen for this pretended cause, Act. 7.57. Nebuchad••ezzar by the light of Nature made a decree, that whosoever blasphemed the God of Heaven, &c. should be cut in pieces, and his house be made a dung-hill, Dan. 3.29. How much more should Christian Magistrates make severe Laws for the punishment of such notorious offenders, which if they neglect to do, as their light is great∣er, so their punishment shall be greater: They punish Thieves, and Murtherers with death: They punish Traitors that seek to destroy the lives of Princes, or that speak against their honour and dignity with death, and shall not he that speaks against the King of Kings die the death? And when men neg∣lect their duty in this kinde, God takes the sword into his own hand: He cut off blasphemous Senacharib, and his Army for it, 2 King. 19.35. The Syrians blaspheming God, and calling him the God of the Mountaines, but not of the Valleys, many thousands of them lost their lives for it, 1 King. 20.29, 30. blas∣phemous Arius voided his bowels, and died miserable. See many more Exam∣ples of Gods judgments upon Blasphemers, and blasphemous Hereticks in my Mir∣ror in those two Chapters.

Master Hall upon 2 Tim. 3.2.

Quest. How comes Satan to tempt Gods children to blasphemy?

Answ. When he cannot overcharge the conscience of the weak Christians, by ripping up, and aggravating those sins which he hath in truth committed, nor cause him desperately to desist from going forward in the course of sanctifi∣cation, then he suggests into his minde horrible blasphemies against Gods Ma∣jesty, and continually turmoils him with most impious thoughts, that there∣by he may distract his minde from holy meditations, and utterly discourage him in all Christian exercises.

Quest. Of how many sorts are these his hellish suggestions?

A••sw. Of two sorts. 1. Such as seeme to have some ground in corrupted rea∣son, for the sugge••ting whereof he oft-times useth our sinful flesh as his wicked instrument: and these arise sometimes from our over-great prosperity whereby we are brought to forget, and neglect the Lord who hath been so bountiful un∣to us: sometimes from the grievousnesse of afflictions, whereby men are moved to murmur against God, and to repine at his judgements; sometimes from some offence unjustly taken from Gods Word, or works: As from the plain∣nesse of the Scriptures, the unequal dispensation of Gods benefits, and punish∣ments whence arise these tentations: that there is no God, or if there be, yet no particular providence: that he hath not eyes to see all things, nor power to rule them: That he is not just in his judgements, but an accepter of persons: That his Word is not true, either in the promises or threatnings: That he makes little account of vertue to reward it, or of sin to punish it: neither yet hath provided either a Heaven for the godly, or a Hell for the wicked: that let men do what they can, yet in the end either all, or none shall be sa∣ved, &c.

Quest. How are we to resist these blasphemous suggestions?

[ I] Answ. First, we should▪ as soone as they are suggested, reject them as abomi∣nable, saying to our selves, God forbid that I should entertaine such a blasphe∣mous thought of the most Mighty, Wise, Just, and gracious God: especially ha∣ving no reason for it but the false suggestion of the Devil, who is a liar from the beginning, and by his lies seeks my destruction.

[ II] Secondly, then (if we cannot be th••s rid of it) let us flie unto the Lord by

earnest prayer desiring him to enlighten our mindes by his Spirit, that we may clearle discerne his truth, and the falshood of Satan, and that he will encline our hearts to submit our judgements to his truth, and reject Satans damn∣able lies.

Thirdly, we must endeavour to enrich our mindes with such a measure [ III] of knowledge as may enable us to answer all Satans cavils; especially by studying the Scriptures, which are able to make us wise to salvation.

Fourthly, we must open our state to some able friend, who may teach us [ IV] how to confute these tentations: and by all meanes we must take heed of that foolish bashfulnesse which makes men keep the Devils counsel to their destruction for fear of shaming themselves: whereas its no shame to be sub∣ject to these tentations which the dearest of Gods children are not freed from.

Quest. What is the other kinde of blasphemous tentations?

Answ. Such as are without all shew of reason, or appearance of truth, sence∣lesly absurd, and no lesse admirable for their sottishnesse, then for their hellish impiety; and these cannot without trembling be thought on: neither doth Satan use the help of the flesh herein as he doth in other tentations, it being no fit instrument for this employment, because these blasphemies are so hor∣ribly wicked that they are above the conceit of corrupt nature, but are the im∣mediate product of hell, Satan casting them into the minde like wild-fire with great swiftnesse and violence. Or if the flesh be used herein, yet its not with delight, but with fear and horrour, seeing there is neither pleasure nor profit in them, but a fearful expectation of speedy vengeance if we swallow them with consent.

Quest. What is Satans chiefest scope in these tentations?

Answ. First, he hath no hope to prevaile with a Christian to approve of [ I] them, seeing he cannot draw a profane worldling thus far with all his power and skill: but his chiefest aime is hereby to work astonishment in them that they shall be utterly unfit to performe any holy exercise, or duty which they owe to God, hoping thereby so to enfeeble them, that afterwards he shall get an ea∣sie victory over them.

Secondly, he labours hereby to overthrow their faith, and to bring them to [ II] utter despaire of Gods mercie, putting them out of all hope that he will ever par∣don such outragious sins, seeing they do so impiously blaspheme him to his face: and therefore lest they should multiply these horrible sinnes by their longer a∣bode in this life, and so encrease the measure of their just condemnation, he tempts them to lay violent hands upon themselves, and to seek to mitigate their torments by hastening their death.

Thirdly, when by manifold experiences he hath learned that by these suggesti∣ons [ III] he little advanceth these cursed ends: yet such is his inveterate malice to∣wards Gods poor Saints that he will not surcease to pursue them with these suggestions so long as God permits him, that he may at least turmoile, and vex those whom he hath no hope to overcome.

Quest. How may we comfort and strengthen our hearts against these wicked Blasphemies?

Answ. First, consider that they are not our own thoughts, but Satans sug∣gestions, and therefore they shall not be charged upon us as our sinnes, but shall [ I] be set on Satans score and punished upon him.

Quest. How shall we know that they are Satans suggestions, and not our own thoughts?

Answ. Fir••, In that they are so outragiously wicked, that even nature, [ I] though corrupted, is not capable of them, unlesse by long custom of malicious sinning against God, it become plainly diabolical. How much losse then are

they capable of them who have received some measure of grace, and in the uprightnesse of their hearts desire to fear, love, and serve the Lord.

Secondly, they may be discerned to be from Satan by the manner of their injection, which is not voluntary and upon choice; but sudden, as a flash of lightning, with such unavoidable violence that they cannot be prevented, and that continually, one following in the neck of another.

Thirdly, whereas a mans own thoughts being natural, work no extraordinary perturbation in the mind: on the contrary, these blasphemous suggestions strike the heart with such horrour and feare, that thereby the understanding is asto∣nished, the heart quakes, the minde is distracted, the joynts tremble, &c.

[ II] Secondly, consider that these kindes of tentations are common to afflicted Christians: yea, so ordinarily doth Satan fight with this weapon, that he durst therewith assault Christ himself, the unspotted Lamb of God in whom was no sinne.

[ III] Thirdly, consider that its no sinne to be tempted to these blasphemies, if they be resisted: as its no fault in a chaste person if a filthy harlot tempt him to un∣cleannesse so long as he yeelds not to it.

Quest. But how shall we know that we resist these blasphemies?

Answ. First, in our own outward man we resist them, when we do not actually yeeld by words, or deeds, so as that our yeelding is subject to our senses.

Secondly, inwardly we resist them, when we neither approve them in our judg∣ments, nor embrace them with our wills, nor incline to them in our affections with liking and delight.

[ IV] Fourthly, consider that these blasphemous susigestions, are not evil to them who resist them: or if evil, yet only our crosses, and evil of punishment, not evil of sin, which the Lord of his infinite goodnesse turns to the good of his children.

Object. Yet I fear that I have so much revolved these blasphemous tentations in my mind, and have been so negligent, and slow in rejecting them, that I doubt much I have yeelded some liking to them?

[ I] Answ. First, there is nothing more common then for an afflicted conscience to accuse when it's innocent, and to lay a heavy burden upon it self where the Lord gives a discharge.

[ II] Secondly, but suppose it be true, yet there is no cause of despair; and that

1. Because this sin being committed through infirmity is pardonable, and there∣fore if thou repent and bewaile it, hate and abhor it, strive and endeavour to mortifie it, God (according to his gracious promise) will freely remit it.

2. It's not committed by the Christian man, if we speak properly, but by the flesh, and unregenerate part, and therefore it shall never be imputed to the spiri∣tual man, who resists it all he may: but to the flesh, which alone shall b••ar the pu∣nishment, God using to that end not only the hammer of his Word, but also temporary crosses and afflictions.

3. God measures not our sinnes according to the nature, and matter of the sins themselves, but rather according to the affection of the sinner, which gives the form and being thereunto: in regard whereof the greatest sin being enter∣tained by the concupiscence only, and there crushed and choaked, is esteemed by God a far lesse sin, then the least degree of wickednesse which is willingly committed, nourished, or defended.

Quest. By what means may we be freed from these hellish blasphemies?

[ I] Answ. First, we must have recourse to God by fervent prayer, entreating him to rebuke Satan, and to restrain his malice, either that he may not cast his hellish wild-fire of blasphemous thoughts into our minds, or at least that he will quench them at their first entrance that they may not enflame our concupiscence with the least liking of them.

[ II] Secondly, when Satan terrifies us by laying these blasphemies to our charge,

we are to appeal to the Lord the searcher of our hearts, as the supream Judge, and having the testimony of our consciences to bear witnesse with us, we are to protest our innocency: and so to disavow these wicked suggestions, and to protest such hatred of them, that we would rather die a thousand deaths then yeeld the least assent to them.

Thirdly, we are not to make such account of these suggestions as that therby our [ III] understandings should be dulled, our minds distracted, our senses astonished, and our hearts discouraged, so as to be made unfit for the service of God and the du∣ties of charity to our brethren, and the duties of our particular callings.

Object. This indeed were a good course for such as have quiet minds: but I am so distracted in every holy duty, with these blasphemous suggestions, that I cannot perform them with und••rstanding, so that they become unprofitable to me, and (I fear) they are turned into sin?

Answ. Though thou canst not perform these duties as thou wouldst, yet do them as well as thou canst; yea the more thou art troubled in them, be the more earnest in doing of them; for they are the best weapons to repell Satan, whereof if Satan can disarme thee he will be sure to prevaile. They are Gods Ordinances, and therefore though thou finde no present good by them, yet thou must do them in obedience to Gods command: And so in the end thou shalt finde that God accepts thy endeavours, and will pardon thy infirmities, and give such a blessing to them by his Spirit, that they shall bring joy and com∣fort to thy heart.

Fourthly, we must not revolve these blasphemous suggestions in our minds, [ IV] nor suffer them to reside in our thoughts, but forcibly withstand them when we find them first entring: or if they be entred before we be aware, we are present∣ly to reject them, and entertain into our mindes some heavenly meditations, which will keep them from easie re-entrance.

Fifthly, we must have a special care to avoid idlenesse, and solitarinesse, and [ V] spend all our time either in holy exercises, or in the duties of our lawful cal∣lings: For idlenesse prepares us for tentations, and makes our hearts, like un∣manured ground, fit to bring forth nothing but weeds: and solitarinesse brings in this case a heavy woe with it, Eccles. 4.10. giving Satan a great advantage a∣gainst us: which made the Devil when he tempted Christ to make choice of the wildernesse, having by manifold experience found that such solitary places are fittest for his purpose.

Sixthly, if for all this we cannot be rid of them, we must not too earnestly [ VI] strive against them, or be overmuch grieved with them; but seeing they are Satans sins, and not ours, if we abhor and strive against them, we must constantly go on in our course of godlinesse, and righteousnesse, and so let them passe as they come without being dismaied at them.

Mr. Downams Christian Warfare.

CHAP. XIX. Questions, and Cases of Conscience about our Bodies.

Quest. WHat is the condition and state of our bodies in this life?

Answ. They are vile and base, and that not only the bodies of the wicked, but also of the dearest chil∣dren of God, Phil. 3.21.

Quest. How may this be made out?

Answ. Our Original is base, we are dust, and to dust we must return. Besides, our continuance is full of changes, we are subject to sicknesse, sores, paine, hunger, &c. and base we are, because we are upheld by inferiour creatures. We enter into the world one way, and then go out a thousand: somtimes by violent, sometimes by more natural deaths: Are subject to divers diseases, loathsom to the eyes and noses, especially when we are nearest our end: then our countenances wax pale, our members tremble, and all our beauty is gone: when we are dead, our carcasse is so lothsom, that it must be had out of sight, yea, though of Abraham, Gen. 23.4. For as mans body is of the finest temper of all others, so the corrupti∣on of it is most vile.

Quest. Is there then no glory belonging to our bodies?

Answ. Yea▪ For, First, its Gods Workmanship, and therefore excellent: so excellent, as the Heathen Galen being stricken into admiration at the admirable frame thereof, brake out into an Hymne of praise to the Maker of it: and Da∣vid cries out, I am wonderfully made, Psal. 139. God made this his last work as an epitome of all the rest.

Secondly, the Scripture teaches us that we owe glory to our bodies, and there∣fore it forbids us to wrong our bodies, and speaks infamously of self-murtherers, as of Saul, Achitophel, Judas, &c. and God to shew the respect that we owe to our bodies hath provided pleasing objects for every sense, as ••ight for the eyes, flowers for the smell, and musick for the ears, &c.

Thirdly, these bodies of ours are members of Christ redeemed, and sanctified Temples of the Holy Ghost, indeed as it keeps the soul from heaven, so its the grave of the soul: but otherwise its the House, Temple, and instrument of the soul.

Quest. But can those bodies be called base for which Christ shed his precious blood?

Answ. Whilest Gods children live here, their bodies are in no better a condition then the bodies of others: Hezekiah is sick: Lazarus hath his sores; David and Job are troubled with loathsome diseases: and its reason it should be so. For,

1. It was so with Christ, he took our base ragged nature on him: He hun∣gred, thirsted, was pained, yea, death had a little power over him▪ and shall we desire a better condition then our head, and Master had? Its 〈◊〉〈◊〉 decree that we must returne to the dust as all 〈◊〉〈◊〉 fellow Saints have done▪ 〈◊〉〈◊〉 we must par∣take with 〈…〉〈…〉 mean estate▪ 〈◊〉〈◊〉 we will partake 〈◊〉〈◊〉 his glory.

2. Hereby God doth exercise our faith, and hope, causing ••s to expect a bettter resurrection; and by this meanes our desires are quickned after a bet∣ter life.

3. As yet there is sinne in us, from the danger whereof, though we are deli∣vered, 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 e∣state hereafter.

Quest. Shall these vile bodies of ours be raised againe at the last day?

Answ. Yea, its 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. Its a grounded truth that these bodies of ours that are sowne in corruption, shall be raised in incorruption, 1 Corinth. 15.4••. And for our further security, Enoch before, and Elias after the flood, were taken into heaven in their bodies.

Again, its 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 quicken∣ed 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?

[ I] 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.

[ II] 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.

[ III] 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.

[ IV] Fourthly, Christ is the seed of the woman that must break the Serpents head, and therefore he must work this change.

[ V] 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 [ I] 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 in∣struments [ II] 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 re∣surrection, [ III] 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 p••able, and his affections set upon right objects, will easily believe the resurre∣ction 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 no∣thing [ IV] but basenesse, and our bodies are but sowen in the earth, and this de∣positum which God committeth to the fire, aire, earth, water, &c. must be ren∣dred up again pure, and changed by Christ.

Fifthly, it may comfort us also at the death, and departure of our friends, [ V] 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 glo∣rious body, 1 Thes. 4.18.

Sixthly, to pray to God to teach us to number our days so that we may apply [ VI] 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 with∣out, 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 ••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 [ I] freed then from all sin, and so consequently from all mortality.

Secondly, we shall be incorruptible, we shall neither have corruption within [ II] 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, [ III] or indisposednesse of mind.

Fourthly, we shall be in perfect strength: Here we contract to our selves [ IV]

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 sup∣ported.

[ V] 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.

[ VI] Sixthly, these bodies of ours shall be spiritual, 1 Cor. 15.44. A natural bo∣dy is upheld by natural means, as meat, drink, Physick, &c. but then there shall be no ••eed of such things. Christ shall be all in all to us.

[ VII] 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?

[ I] 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.

[ II] 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.

[ III] Thirdly, let us honour the bodies of the deceased Saints of God, and the pla∣ces of their sepulture, as cabinets wherein the precious dust of the holy Saints is laid up in keeping.

[ IV] Fourthly, when we die we should not trouble our mindes with the discomfor∣table 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 Re∣deemer liveth, &c.

[ V] Fifthly, if we want limbs, yet to comfort our selves, the resurrection will restore all.

[ VI] Sixthly, let us serve God here with our best endeavours: Its 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 pro∣stituting 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 tender∣nesse: 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 sta∣bility: the disorder of the humours of the body disturb the minde, and make i•• froward; yea, sometimes reason is qui••e overturned by reason of some cor∣poral 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 di••. 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 up∣on 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 h••art doth good lik•• 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 pre∣served 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 them∣selves with meat and drink, but generally all that live plentifully, ea•• 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 se∣ditions, and trouble the State.

Then natural heat, which serves to the nutritive faculty, being put to an o∣ver 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 bet∣ter 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 a•• unweildy bag of corrupt humours: Great eaters need the more exercise, but the most sober need some: the naturallest, and pleasantest is walking, to which they that use a sedentary life, must allow sometime: But if one be shut up, or hath lost the use of his leggs, he must invent some other way instead of walking to exercise his body, and prevent sicknesse, and if he cannot use exercise, he must eat and drink the lesse.

It's a wise course to harden the bodies of children, and young men espe∣cially, 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 its impaired?

[ I] 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. Phy∣sick, 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 ob∣noxious, and not to wear out his bodie with drugs without great necessity: There are certaine simple, and easie helps which being used betimes would pre∣vent 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, what∣soever remedies are used for the prevention of sicknesses, it's cer∣taine that the abstinence from unwholsome things is better then the use of wholsome.

[ II] Secondly, let the body be well clad, for commodity, not for shew, neither curiously affecting the mode, nor opposing it with a fantastical singula∣rity. 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 him∣self contemptible to the world, and displeasing to himself by a wilful lazie neg∣lect of his person?

[ III] 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.

[ IV] 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.

[ V] 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 coun∣trey. 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 Foun∣tain of Charity is dryed up, and so the streams of charitable deeds: squand••ing away of money in play, is not the way to make friends of that un••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 ungrate∣fulnesse 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 pa••ties at play be con∣senting to that strange way of acquisition, yet that consent makes it not law∣ful, 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 a∣way 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 hin∣derance 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 re∣turne, [ I] 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 [ II] 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 Law which was lent in love. By the Law of the Jews, if the debtor deferred to pay his debt, he was to be sould, and his wife, and children, &c. as appeares, 2 Kings 4.1. Hence, Prov. 3.28.

Thirdly, when borrowing things that are spent in the use, as Bread, Bear, [ III] Wine, Flesh, &c. he restores not as much, and every way as good as that which was lent him, or things not spent in the use, as Horse, Oxe, Garments, &c. when he restores them not as good as they were lent, but either lesse, or worse then was lent, and that wittingly and willingly. Of this sort are such Tradsmen as break, that they may escape by paying half, or a quarter of their debt. Hence that Law, Exod. 22.14. and 2 King. 4.7.

Quest. Vpon what ground is the borrower to restore the thing borrowed as good as it came to his hands? Or if it be hurt or spoiled through his negli∣gence, or want of care, or good usage, he is bound to make satisfaction for the damage?

Answ. Upon this ground of Equity: Because the borrower onely receives benefit by the thing lent, so long as he hath the use of it, therefore he is bound to make it good, if any hurt come to it through his want of care and good usage.

Quest. What if the borrower of money, or other things by the immediate hand of God, and not by any negligence, or default of his own, is disenabled to restore it, what must he do in such a case?

Answ. He is then to humble himself to the lender requesting his favour, and to purpose restitution, and to promise payment whensoever God shall ena∣ble him, and if God doth make him able, to performe it, Prov. 6.3. Matth. 18.26.

Quest. What if the lender be dead, and none left to require the thing lent, what must the borrower then do?

Answ. He is to restote it to the childe of the lender if he have any; or if none, then to his next of kinne, or for want of such, or if none can be found, then he must restore it to the Church, or to the poor, Numb. 5.7, 8. Dan. 4.24. Luke 19.8.

Quest. How else may the borrower sin in borrowing?

Answ. When he borrows any thing of his neighbour, especially money for ill ends and purposes: as to maintain his pride, riot, and excesse: Or when he borrows, that by the thing borrowed he may hurt another in his person, or out∣ward estate: Or when one having a sufficient stock of his own to manage his trade, and live comfortably, yet he borrows to enable him to engrosse and mo∣nopolize all, or most of a commodity into his own hands to the great hurt and prejudice of others: This is an evil eye, Prov. 28.22. So, Isa. 5.8. Hab. 2.6, 9, 10.

Quest. How may the lender sin by lending?

[ I] Answ. First, when he lends to such persons as he knows borrow for ill ends, and purposes, as to maintain pride, luxury, &c. or to wrong, hurt, vex, & trouble others: whereas lending being an act of charity, properly should be done to the poore, Psal. 112.5. Exod. 22.15.

[ II] Secondly, when he lends upon usury to his poor brother: forbidden, Exod. 22.25.

[ III] Thirdly, when the lender requires the thing lent too greedily, as either before the time appointed for the returning of it, having no extraordinary need, or at an unseasonable time, as on a Sabbath day, &c. Deut. 24.10, 11.

[ IV] Fourthly, when he requires the thing lent with rigour, and extream hard u∣sage of the borrower, disenabled by God for the present to repay him, and that by casting him into prison, &c. Exod. 22.26, 27. Isa. 58.6. Mat. 18.29, 30.

Quest. What if the borrower dissembled when he borrowed, pretending that he was able to pay when he knew he was not: or being able refuses to pay, as many bankrupts do: may not rigour be used to such?

Answ. Yea, the lender may lawfully cast such an one into prison, and so make him bear the burden of his pride, dissimulation, and injustice, Prov. 20.16. and 22.27. No pity is to be shewed to rash and foolish Sureties: nor to dissembling borrowers. See Elton on the Commandments.

Quest. whether is it lawful to put money out to usury?

Answ. Before this can be answered, we must consider,

1. Who it is that borrows, whether a poor brother that is constrained to it by need: or a rich tradesman that takes it up to enlarge his trade: or a rich man that lays it out upon superfluous occasions. Now you may not receive profit from him that borrows out of necessity. To the poorest of all you must give and not lend: To the next rank of poor you must lend freely; but if a man will borrow that money which you could improve your self for enriching of him, or that will wantonly lay it out for his meere pleasure, the case is very different: For God hath not commanded me to love any man more then my self: neither is there any reason that I should deny my own advantage to maintaine another mans excesse.

2. Upon what termes do you lend? whether upon an absolute contract for a set profit, whatever becomes of the principal, or upon a friendly trust to a volun∣tary satisfaction according to the good improvement of the summe lent. The former is not safe: for where there hath been an honest endeavour to make an advantage, which yet hath been disappointed by an unavoidable casualty, or force, there to require interest, cannot be without oppression. But the latter is undoubtedly lawful, and such as are conscionable will think themselves as strong∣ly bound to it by the Law of gratitude, as by any bond whatsoever.

3. If you make an absolute contract? Is it upon a certainty, or upon an adven∣ture? For if you are willing to hazard the principal, there can be no reason why you may not take part of the advantage.

4. Where the trade is ordinarily certain, there are yet further considerations to be had: For the clearing whereof these grounds may be laid down.

1. That the value of monies, or other commodities is arbitrable according to the Sovereign authority, and use of several Kingdoms, and Countreys.

2. That whatsoever commodity may be sold, is capable of profit in the loane of it: therefore a horse, or an oxe, &c. seeing it may be sold, it may be let out for profit.

3. That money it self is not only the price of all commodities in all civil Na∣tions, but in some cases is a traffickable commodity, the price whereof rises and falls in several countreys upon divers occasions, and yeelds either profit or losse in the exchange of it.

There can be no doubt therefore but that mony thus considered, being as it were turned into Merchandise, may be bought, and sould, and thereby impro∣ved to a just profit.

Quest. But whether may money meerly considered as the price of all other com∣modities be let forth to profit?

Answ. All usury, which is an absolute contract for meere loane of money, is unlawful, both by Law natural, and positive: both divine and humane; and that for these reasons.

1. Because nature teaches us that mony is not capable of supersaetation, or encrease.

2. That no man ought to set a price on that which is not his own.

3. That the use of the stock once received, is not the lenders but the borrow∣ers: for the power of disposing of it, is for the time transferred by contract into the borrowers hands: If the lender then by vertue of such a contract takes interest, he doth but in a legal way rob the borrower.

That the Scripture forbids this practice, appears, Exod. 22.25. Lev. 25.36, 37. Deut. 23.19, 20. Neh, 5.7. Psal. 15.5. Prov. 28.8. Ezek. 18.8.

Many Heathen Nations have also condemned such contracts.

It hath been condemned by the Council of Vienna, and other Ecclesiastical Laws. Yet, though it be unlawful to covenant for a certain profit for the meer loane of money, there are other circumstances about it, which allows the len∣der lawful liberty to take use for his money, especially in these two cases.

1. If he sustains losse, and misses of gain by want of his money lent: for why should I hurt my self to pleasure another, and enrich another by mine own losse?

2. If I shall incur a real losse, or forfeiture by the delayed payment of the sum lent, I may justly look for satisfaction from the borrower: yea, if there be an apparent danger of losse to me at the time of the contract, nothing hinders but that I may secure such a sum as may be sufficient for my indemnity. And if I see an opportunity of an apparent profit that I could make by disbursing such a sum of money, and another that hath a more gainful bargain in chase, shall desire to borrow my money for his greater advantage, there is no reason why I should

have greater respect to his profit then mine own, and therefore upon contract I may secure to my self such a moderate sum, as may be somewhat answerable to the gaine, which I willingly forgo for his greater profit.

In brief, to guid us in borrowing, and lending, our only rule is charity: For in all humane, and civil acts of commerce, its a sure rule: that whatsoever is not a violation of charitie is lawful. And what is not agreeable to charity is sinful. And as charity must be our rule, so our selves must be the rule of our charity. Look what you could wish to be done to you by others, do you the same to them, and so you cannot be guilty of the breach of charity; that will tell you that if you can finde out a way whether by loane, or sale to advance your stock, that is free from oppression, and beneficial to others as well as to your selves, you need not fear to walk in it with all honest security.

B. Halls Cas. of Conscience.

CHAP. XXI. Questions, and Cases of Conscience about Brethren, and brotherly love amongst Christians.

Quest. ARe all Gods children brethren?

Answ. Yes, as is proved, Col. 1.2. 1 Tim. 6.2. Mat. 23.8.

Quest. Why are they brethren?

Answ. First, because they are borne of the same womb, [ I] 1 Pet. 1.23.

Secondly, they are adopted of the same Father, Eph. 4.5. [ II]

Thirdly, they are brought up in the same family, Eph. 3.17. [ III]

Fourthly, they are estated in the same inheritance, Rom. 8.17. [ IV]

Fifthly, they are written amongst the living in the same City, Isa. [ V] 4.3.

Sixthly, they execute the same Office of Prophets and Priests to God, Rev. [ VI] 1.7.

Quest. What comfort may the consideration hereof afford them?

Answ. That though they are despised in the world, yet they are a people of a great kindred: the meanest Christian hath as good friends as the greatest Potentate. Grace works, as it were, a consanguinity with all the Saints.

Quest. What duties may the consideration hereof teach them?

Answ. First, to live familiarly together, to visit them, and not to be stran∣gers [ I] one to another, Acts 15.36.

Secondly, to do all things faithfully each to other, 3 John 5. [ II]

Thirdly, to defend each other by words and deeds: Let not a brother be [ III] wronged if thou canst help it.

Fourthly, to supply their wants with brotherly affection, James 1.15. [ IV] 1 Joh. 3.17.

Fifthly, to love them without dissimulation, Rom. 12.9, 10. and 13.8. Col. 3. [ V] 14. Eph. 4.16. 1 Joh. 3.11. and 4.21.

Quest. What evils must they avoid upon this consideration?

Answ. First, they must take heed of contention, Gen. 13.8. and that [ I]

• 1. By publick suits at Law, 1 Cor. 6.1, &c.
• 2. By private quarrels, or discords.

Object. But they do me wrong.

Answ. 1. Admonish them of it, Lev. 19.17. Mat. 18.18.

2. Be not rashly angry with them, Mat. 5.22.

3. If they repent, forgive them to seventy seven times, Mat. 18.21. and be quickly reconciled, Mat. 5.23, 24.

[ II] Secondly, speak not evil one of another, Rom. 14.10. Jam. 5.9. and 4.11. It's the Devils property to accuse the brethren, Rev. 12.10.

[ III] Thirdly, be not ashamed of them: for Christ is not ashamed to own them as brethren, Heb. 2.10.

[ IV] Fourthly, have them not in respect of persons: for the poor are brethren as well as the rich, Jam. 2.1, &c. though they be in tribulation, yet are they companions in the Kingdom of God with us, Rev. 1.9.

[ V] Fifthly, all superiours must take heed of tyranny: For they rule over their brethren.

Quest. How shall I know who are Gods children, and so my Bre∣thren?

[ I] Answ. First, by their innocency: they bear their fathers image.

[ II] Secondly, by their love to Gods House and his Word.

[ III] Thirdly, by their language, 1 Joh. 4.5.

[ IV] Fourthly, by the opposition of the world to them.

Quest. What good shall I get by them?

[ I] Answ. First, by associating thy self with them, thou mayest escape many judge∣ments. Sodom had been spared for ten righteous persons: and get much good. Potiphars House is blessed for Josephs sake, and Labans for Jacobs.

[ II] Secondly, thou mayest learn their ways.

[ III] Thirdly, thou mayest be better acquainted with the Father, by living amongst his children.

Quest. Why should we be so careful to love the brethren?

[ I] Answ. First, because it much commends us to God.

[ II] Secondly, it shews that we are translated from death to life, 1 Joh. 3.14.

[ III] Thirdly, that we are of the truth, 1 Joh. 3.19.

[ IV] Fourthly, that we are born of God, 1 Joh. 4.7.

[ V] Fifthly, that God dwells in us, 1 Joh. 4.11.

[ VI] Sixthly, that all we do for them shall be fully rewarded, Mat. 11.41.

[ VII] Seventhly, it will give us boldnesse at the day of judgement, 1 Joh. 4.17.

Quest. How may I know whether my love to them be unfeigned?

[ I] Answ. First, if thou beest as willing to do them good as to proffer it, 1 John 3.18.

[ II] Secondly, if thou seek'st not thy own things: but canst love them against pro∣fit, credit, &c. Phil. 2.3.

[ III] Thirdly, if thou lovest all as well as some, the meanest as well as the greatest, Eph. 1.15.

[ IV] Fourthly, if thou canst go to God for them in secret.

[ V] Fifthly, if thou canst love them constantly.

[ VI] Sixthly, if thou canst reprove, as well as flatter and praise them.

[ VII] Seventhly, if thou canst propose them as patterns for thy imitation.

[ VIII] Eighthly, if thy sorting with them makes thee more holy, and humble.

[ IX] Ninthly, if thou doest to them as thou wouldst be done by.

Quest. What are the impediments of brotherly love?

Answ. Either ignorance will blind thee, or envy will corrupt thee; or pride, and inequality of gifts and place will swell thee; or infirmities will dull thee; or forgetfulnesse will disappoint thee; or objections and excuses will deceive thee; or trespasses will alienate thee; or the scorns of the world will discourage thee.

Quest. How may the ferventnesse of our love to the brethren be known?

Answ. First, if thou accountest it thy greatest felicity on earth, next to the [ I] enjoyment of Gods favour, to have delightful fellowship with the brethren, Psalm 16.3.

Secondly, if thou hast enflamed desires after their fellowship. [ II]

Thirdly, if thou canst cover a multitude of faults in them, 1 Pet. 4.8. [ III]

Fourthly, if thou canst be at pains for them: Love is laborious. [ IV]

Fifthly, if thou art speedy in doing them good, Prov. 3.28. [ V]

Sixthly, if thou lamentest thy absence from them as a bitter crosse. [ VI]

Seventhly, if thou doest daily and heartily pray for them, and give thanks [ VII] without ceasing.

••uest. What may nourish affections amongst Godly brethren?

Answ. First, remember often Gods love to thee in Christ, 1 Joh. 4.9, 10, 11. [ I] Eph. 5.1, 2.

Secondly, think much of Gods command for it, and his acceptation of it, Eph. [ II] 5.1, 2. 1 Pet. 1.22.

Thirdly, meditate often of our dwelling together in heaven, Jam. 2.5. 1 Pet. 4.8. [ III]

Fourthly, converse much together, have fellowship in Gospel duties. [ IV]

Fifthly, consider the promises made hereunto, Eph. 4.15, 16. 2 Pet. 1.9, 10, 11. [ V] Phil. 2.1.

Quest. With what kinde of love must we love the brethren?

Answ. First, it must be a natural love, even such an one as ariseth out of our [ I] dispositions, as we are made new creatures in Jesus Christ, 2 Cor. 8.8.

Secondly, it must be a sincere love, without dissimulation, Rom. 12.10. not in [ II] word, but in deed, 1 Joh. 3.18.

Thirdly, it must be a fervent love: they must be loved above all other people, [ III] 1 Pet. 4 8. 2 Pet. 1.7.

Fourthly, it must be a pure love, that comes from a pure heart, 1 Tim. 1.5. A [ IV] love in the spirit, Col. 1.8.

Fifthly, it must be a diligent love that will expresse it self upon all occasions: [ V] A labouring and working love, 1 Thes. 1.3. Heb. 6.10.

Sixthly, it must be a speedy love, Prov. 3.28. [ VI]

Seventhly, it must be an humble love, a love that would ever serve the bre∣thren, [ VII] Gal. 5.13. Eph. 1.15. and 4.2. Prov. 19.7.

Eighthly, it must be a constant love, Gal. 4.18. [ VIII]

Ninthly, it must be a growing love, Phil. 1.9. 1 Thes. 4.10. [ IX]

Quest. What rules are we to observe that brotherly love may continue amongst us?

Answ. First, some things are to be avoided: as [ I]

1. We must not fashion our selves according to this world, but avoid all need∣lesse conversation with wicked men, Rom. 12.1, 2.

2. We must take heed of, and avoid such as low discord, or cause divisions a∣mongst men: whether such as go about to seduce men into opinions, Rom. 16.19. Gal. 5.12. 2 Pet. 3.16. or such as make contention in practise.

3. Take heed of being insnared with vain-glorious desires after worldly great∣nesse, either in Church or Common-wealth, Mat. 23.8. Gal. 5. ult.

4. Take heed of conceitednesse, or willfulnesse in judgement: we must not be wise in our own eyes, but rather in lowlinesse of minde esteem other mens gifts, and judgements better then our own, Phil. 2.3. Rom. 12.10, 16. Prov. 12.15.

5. Take heed of worldlinesse, and self-love, and minding of our own things, and studying our own ends in conversing with others, 1 Cor. 13.5. Phil. 2.4.

6. Take heed of overmuch retirednesse, and neglecting comfortable fellow∣ship with our brethren, Heb. 10.25. Phil. 1.6. Psal. 133.1.

Secondly, some things are to be practised: as,

1. We must provoke one another to love, both by words, and actions which must be without flattery, and dissimulation, Heb. 10.24.

2. We must strive without complement to shew the sound proofe of our love in all our actions: and by the fruits of it in all well-doing, strive to approve our selves to God and before men in this thing, 2 Cor. 8.24.

3. In all that we do to, or for the brethren, we should do them in a loving and respectful manner, 1 Cor. 16.14.

4. We must strive to be rightly ordered towards our brethren, in case of sin a∣gainst God, or trespasse against us.

Quest. How may this be done?

[ I] Answ. First, if we know a fault in our brother, and finde that it tempts us to alienation from him, we must follow Gods counsel, Lev. 19.17. Reprove him plainly.

[ II] Secondly, we should be convinced that there are infirmities in the best, though we know them not, and therfore so to look for it, that when they do break out, we should be ready to bear with their infirmities, and forbear them if they be meer frailties, choosing rather to crosse our selves, then to provoke them in their weaknesse, Rom. 15.1, 2.

[ III] Thirdly, if our brother trespasse against us, we should shew our selves to be easie to be intreated, and forgive to seventy seven times, if he say he repenteth, Mat. 18.21.

[ IV] Fourthly, if we have done wrong, we should make haste to be reconciled, and seek it, with willing acknowledgement, and readinesse to make satisfaction, Mat. 5.23, 24.

Mr. Byfield on Peter.

CHAP. XXII. Questions, and Cases of Conscience about Buying, and selling.

Quest. WHat Rule is the Buyer to observe in Buying?

Answ. That therein he doe nothing that may tend to the hurt, and prejudice of his neighbour in his outward welfare and estate.

Quest. How may the Buyer sin in buying?

Answ. First, When the Buyer debaseth the Com∣modity which he would buy, dispraising it above [ I] measure, and that against his own knowledge and conscience: Or sets another to unde••bid for the Commodity, that he may get it the better cheap, Prov. 20 4. Isa. 5.20. Matth. 7.12.

Secondly, When he takes advantage of the Sellers simplicity, or present ne∣cessity [ II] to buy his Commodity for less then its worth, whereas Gen. 23.9, 13. Abraham would give the full price, and Levit. 25.14, 15, 16.

Object. But Jacob took advantage of Esau's present need to buy his Birth-right of him for a mess of pottage?

Answ. This fact of Jacobs was extraordinary, and therefore is no rule for us to walk by: besides he was informed by his Mother that Gods purpose was to deny the blessing to him, and therefore he took this opportunity of buying the Birth-right, being (probably) moved thereto by the Spirit of God.

Thirdly, When the Buyer makes bad payment for the commodity he buyes: as [ III] when he either paies not at all, or payes less then was agreed for, or delaies pay∣ment after the time appointed, or willingly and wittingly, pays counterfeit coyn, or bad Commodities, or mi••ells the money: Thus did not Abraham, Gen. 23.16.

Quest. What rule must the Seller observe in selling?

Answ. He must not hurt, or prejudice his neighbour in his outward estate thereby?

Quest. How is this done?

Answ. First▪ By praising and extolling the thing he sells above the known [ I] worth, and goodness of it: or affirms it is worth so much, or stood him in so much, and he was bidden so much for it: it may be by his own Wife, or friend under a pretence only that he may sell it the dearer, contrary to Psal. 15.2. His tongue speaking that which his heart and conscience tells him is false.

[ II] Secondly by taking advantage of the Buyers simplicity, or present necessity thereby to take more for his commodity then it is worth: or when the seller knoweth that the buyer cannot make present payment, but must take it upon 〈◊〉〈◊〉, he thereupon raiseth the price unreasonably, Gen. ••.15. Lev. 〈…〉〈…〉 Amos 8.5.

[ III] Thirdly, in selling and delivering that which he knows to be bad 〈◊〉〈◊〉 in the substance of it, for good, and at the price of good: As when a man sells ••and to which he hath not a good title, or which he hath formerly sold or 〈…〉〈…〉 without acquainting the buyer with the morgage: Or in ware, when 〈…〉〈…〉 bad for good, as copper for gold, &c.

[ IV] Fourthly, in selling and delivering that which he knows to be bad and faulty in the quality of it, for good, and at the price of good, as lame, and unsound cattel for sound, rotten flesh for wholesome: rotten wares for sound: using false lights, &c. Amos 8.6.

[ V] Fifthly, Deceiving the buyer in number, weight, or measure, and yet taking the full price: Forbidden, Lev. 19.35, 36. Deut. 25.13, 14, 15. Ezek. 45.10. Mic. 6.10, 11. Prov. 11.1. and 20.10.

Quest. How else doth the seller sinne by hurting his neighbour in his outward estate?

Answ. By raising the just price of things, or wracking them to so unmeasu∣rable a rate, as that thereby he oppresseth his neighbour. Forbidden, Lev. 25.14, 15, 16. 1 Thes. 4.6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, significat modum excedere in augendis rerum preciis.

Object. May I not make the best of mine own?

Answ. No, he may not make what he can of his own to the hu••, wrong, and oppression of another, it being against Christs rule, (Mat. 7.12.) and that Gal. 5.15.

Quest. How then are we to prize the commodities which we sell?

Answ. Not according to our own greedy minde, but according to the rule of equity, i. e. according to the true value of the thing, and the benefit its like to yeeld to the buyer, Lev. 25.14, &c.

[ VI] Sixthly, the buying and selling things unprofitable, and hurtful, as Cards, Dice, &c. Or things that tend meerly to maintain pride, and vanity: as painting, complexion, patches, &c. or tending meerly to maintaine superstition, as Beads, Crosses, Crucifixes, &c. Isa. 55.2. Acts 19.24. See Elton on the Commandments.

Quest. Whether may a man sell his wares as dear as he can, and get what he can of every buyer?

Answ. For answer hereunto I lay down these Propositions.

1. There is a due price to be set upon every saleable commodity, else com∣merce amongst men would be destroyed: For if every man might set what rate he pleaseth upon his land or goods, where should he finde a buyer? surely no∣thing would follow but confusion, and want: for then meerly extremity must both make the market, and regulate it.

2. The due price is that which cuts equally, and indifferently betwixt the buy∣er, and seller, so that the seller may have a moderate gaine, and the buyer a just penny-worth.

3. In those countreys where there is a price set, by publick authority, upon marketable commodities, the way of commerce is easie, and its fit that every one should be kept close to that rule.

4. Where all things are left arbitrary there were no living, if some limits were not set to the sellers demands.

5. These limits must be the ordinary price used in the several Countreys wherein they are sold; and the judgement of wise, experienced, and unconcerned persons: and the well-stated conscience of the seller.

6. If men shall wilfully runne beyond these bounds, and take advan∣tage of the rarenesse of the commoditie, or the ••aucity, and necessity of the buyers, to enhance the price, to an unreasonable height, they are guil∣ty of the b••each of charity, and by making a sinful bargaine procure to them∣selves a cu••se.

7. Yet is not a man so strictly tyed to any others valuation as that he may not upon any occasion, ask or receive more then the common price: or that if the market rise he is bound to sit still. For there may be a just reason up∣on a general mortality of cattel to set his beasts unsold, at a higher rate, or upon a dearth of corn, or other commodities to heighten the price: But in such cases we must observe these rules.

• 1. We must grudge our selves our own gain.
• 2. We must not be of the first that enhance the price: but must rather be the lowest in our valuation, and labour what we may to bring down the market, always putting our selves in the buyers room, and think how we should wish to be dealt with if we were in his case.

8. It's lawful for the sel••er in his price to have regard not to his disbursments only, but to his labour, cost, delay of benefit, to his losse in managing, to his hazard, or difficulty in conveyance: but yet in all these with such moderation, as that he may be a just gainer by the bargaine: not reckoning the buy∣er, nor hasting to be rich by the secret spoiles of an oppressed neigh∣bour.

9. Those things whose onely end is pleasure, or ornament, as a jewel, a hauk, a hound, &c. can admit of no certaine value: The owners affection must estimate it, and the buyers desire must make up an unbounded bargaine: yet in these, and all other things not necessary, conscience will tell us that we must so sell as we would be content to buy.

Quest. What follows from the consideration of all this?

Answ. First, that those common maximes amongst tradsmen: That things are so much worth as they can be sold for. That men who are masters of their wares may heighten their prizes at their pleasure, and get what they can of the buyers: and that whatsoever they get by the simplicity, or ne∣necessity of the buyer, is lawful price, are damnably uncharitable, and unjust.

Quest. Whether is the seller bound to make known to the buyer the faults of that which he is about to sell?

Answ. For answer hereunto consideration must be had of divers circum∣stances. As

1. What the nature, and quality of the fault is, whether it be small, or such as makes the thing unuseful or dangerous to the buyer. Or whether the fault be ap∣parent or secret: Now concerning those, small faults may be concealed with∣out injustice: main, and important must be revealed. Again, if apparent faults be not discerned by the buyer, he may thank himself: But secret faults known onely to the seller (if they be such as may be prejudicial to the buyer) ought not to be concealed: or if the seller do conceal them, when as the buyer pays as if they were sound and perfect, the seller is bound in conscience, either to void the bargain, or give just satisfaction.

2. It must be considered whether the buyer before the bargain concluded, hath desired the seller to discover the faults, and out of a reliance upon his fide∣lity, and warrant hath made up the match? or whether in confidence of his own skill he made up the bargain without moving any question? If the former, a double bond lies upon the seller to deal faithfully, that so the buyer may either cease: or if he shall see that notwithstanding that defect it may serve his turn, he may proportion the price accordingly: But if the buyer do peremptorily

rely upon his own judgement, hoping to make a gaine by his bargain, because the seller out of conscience of the imperfection, sets it (as he ought) at the lower rate, and thereupon makes up the match, and will stand to all hazards, I see no reason why the seller may not receive his full price: But if it be dan∣gerous to the buyer (as if the horse be subject to perillous starting, or stumbling: or if the land be liable to a litigious claime, &c.) the seller is bound in con∣science at least after the bargain) to reveale it, that the buyer may provide to prevent the mischief as much as may be.

But if the seller shall use art to cover the defects of his commodity, or shall mixe faulty wares with sound that they may passe undiscovered, he is more faulty then his wares, and makes an ill bargain for his soul.

Quest. What general rules are to be observed in buying and selling?

[ I] Answ. First, that it's not lawful for a Christian Chapman to thrive by fraud.

[ II] Secondly, that he may not sell upon other tearmes then he would wish to buy.

[ III] Thirdly, that his profit must be regulated by his conscience, not his consci∣ence by his profit.

[ IV] Fourthly, that he is bound to prevent the buyers wrong, or if heedlesly done to satisfie it.

[ V] Fifthly, that he ought to affect rather to be honest then rich.

[ VI] Sixthly, that being a member of a community both civil, and Christi∣an, he ought to be tender of another mans indemnity no lesse then of his own.

Quest. Whether may a man sell his Commodities the dearer for giving dayes of payment?

Answ. For answer hereunto we must remember that there are (according to the Casuists) three strages of prices. 1. The highest, which they call Rigorous. 2. The mean. 3. The lowest. If these keep within due bounds, though the highest be hard, yet it is not unjust, and if the lowest be favourable, yet it is not always necessary. If rhen you proportion but a just price to the time, and worth of your bargain, so that the present shall passe at the easiest price: Some short time for the mean, and the longer delay for the highest, I see not wherein you do offend.

Quest. What reason may be rendred to prove this lawful?

Answ. It is not meere time which is here set to s••le, which were odious in any Christian to bargain for: but there are two other considerations which render it lawful.

1. The hazard of money agreed upon, which often comes short in the pay∣ment, whilest inferiour Chapmen, into whose hands the commodity is scat∣tered, prove•• bankrupts: so as much losse hereby comes many times to the confident seller, whence is that proverb, A bird in the hand is worth two in the bush.

2. The cessation of that gain which the Merchant might have made of his money in the mean time, which probably might have been greater then the pro∣portion of the raised price can amount to.

Quest. What if the seller be occasioned to call for his money, being driven to it by some emergent necessity, or drawn by the opportunity of a more gainful bargain, before the time wherein it is due?

Answ. He ought then to make an abatement proportionable to that time prevented, and that by reason of the inconvenience, or losse which the buy∣er sustaines, who may hereby be put upon straits, and inconveniences in getting in the money before the time appointed. But what quantity is to be allowed on the one part; or defalked on the other, is only to be moderated

by Christian Charity, and that universal rule of doing what we would be wil∣ling to suffer.

Quest. Whether, and how far doth a fraudulent bargain bind men in conscience to performance?

Answ. Is the fraud actively yours, done by you to another? or passively put by another upon you: If the former? you must repent and make satisfaction, either by annuling the match, or making amends for the injury. If the latter: wherein did the fraud lie? If in the main substance of the thing sold? the bar∣gain is void, both by the Law of nature, and of conscience: As if a man hath sold copper for gold-lace: or alchymie for silver; the reason given by the Casuists, is, because there is no bargain without consent. but here is no con∣sent at all whilest both parties pitch not upon the same subject: The buyer propounds to himself gold, &c. the seller obtrudes copper, &c. the one there∣fore not buying what the other pretended to sell, here is no bargain, but a meer act of cousenage, liable to punishment both by the Laws of God and man. But if the fraud were onely in some circumstances, as in some faulty condition of the thing sold not before discerned, or in the overprizing the commodity bought, the old rule is, Cavearemptor. You must hold to your bargain: But if the fault be so great that it mars the commodity, the seller (being conscious to the fault) is bound to make satisfaction.

In the matters of contract we must distinguish betwixt a willing deceit, and an unvoluntary wrong. If a man shall sell a horse which he knows to have a secret and incurable disease, to another for a sound one: and that other, believing the sellers protestation, shall upon the same price put him off to me: I am injured, but whither shall I go for amends? Not to the immediate seller, for he de∣ceived me not: nor to the deceiver, for he dealt not with me: In this case, though the Law will not help me, yet the first seller is bound in con∣science to give me, by his hands that sold me this injurious bargaine, due satis∣faction.

There may be no lesse fraud in buying also: whether in unjust payment in false coine: or in buying by weights, or measures above allowance: or by wrong valuation of the substance and quality of the commodity, not known by the seller: As for example: A simple countrey man findes a quantity of Amber∣greece cast upon the shore, and not knowing it, greaseth his shoes, &c. with it: A crafty Merchant that knows the worth of it, buys it for a small matter, and makes a great gain by it: The bargain is fraudulent, and requires a just re∣compence to the ignorant seller, into whose hands providence had cast so rich a booty.

Quest. Whether may a man lawfully buy those goods which he knows, or strongly suspects to be stollen? Or if he hath ignorantly bought such goods, whether may he lawfully, after the knowledge of the owner, keepe them?

Answ. To buy such goods as you know, or have just cause to suspect that they are stollen, makes you accessary to the theft: For if there were no recei∣vers, there would be no thieves: But if, making use of Saint Pauls rule con∣cerning meats, you extend your liberty to whatsoever is sold in the market, and shall in the exercise of that freedom upon a just, and valuable consideration ignorantly buy those goods, which you afterwards hear, and know to be ano∣thers, your contract is faultlesse, since your invincible want of knowledge ac∣quits you from any guilt of consent: yet withal, you are bound to acquaint the true owner with the matter, and to proffer your selves ready to joyne with him in the prosecution of the Law upon the offender, and upon an equal satisfa∣ction to tender him his own.

B. Halls Cas. of Conscience.

Quest. What are the general rules that Christians should observe in all their deal∣ings with others?

Answ. That we carry and behave our selves simply and uprightly, honestly, and with a good conscience as in the sight of God, who sees not only our out∣ward actions, but the inwards thoughts of our hearts: and therefore they should do as Paul, Heb. 13.18. We trust that we have a good conscience in all things, willing to live honestly; and on the the contrary, in all our contracts we must shun all guile, and deceit, and all double dealing tending to the undermining and circumventing our neighbours, as Paul exhorts, 1 Thes. 4.6. Let no man go beyond, or defraud his brother, &c. and David tells us, Psal. 5.6. that God abhors the deceitful man.

Quest. What particular rules are to be observed?

[ I] Answ. First, in all our dealings we must observe truth in all our words, and not only speak it from our lips, but from our hearts, hating, and avoiding all sub∣til equivocations, and mental reservations tending to deceive those with whom we deal, Zac. 8.16.

[ II] Secondly, we must use fidelity in all our promises, performing them though it be to our own hindrance, unlesse he to whom we make them do release us, Psal. 15.2, 4.

[ III] Thirdly, justice in all our actions, giving every man his due, and dealing with others as we would have them deal with us.

[ IV] Fourthly, charity and compassion in remitting our right in whole, or in part when the bargain proves hard, and to the hindrance of our poor neighbour who is not able to bear it.

[ V] Fifthly, patience, and contentednesse when we sustain damage, or be other∣wise crossed, or overreached in any of our contracts, either purposely by those with whom we deal, or by some casualty which could not be foreseen.

Quest. What evils are to be avoided in our dealings with others?

[ I] Answ. First, lying, and equivocation which is as bad, Prov. 21.6. Getting treasures by a lying tongue is a vanity, &c. Prou. 13.11. wealth gotten by vani∣ty shall be diminished, &c. yea, though a man could get the whole world by it, what would it profit him seeing thereby he loses his soule, Rev. 22.15. and 21.8.

[ II] Secondly, all perfideousnesse, and breach of promise, though it tend to our great advantage, seeing God will never blesse goods gotten by such meanes: Or if we should thrive by it, our worldly gaine will never recompence our spiritual losse, Prov. 10.2. Treasures of wickednesse profit nothing, &c.

[ III] Thirdly, uncharitablenesse, raising our gain out of our neighbours losse, whereas, as fellow members, we should labour to thrive together.

[ IV] Fourthly, we must not through impatience fret, and murmur when we meet with crosses and losses in our contracts, but be content sometimes to lose as well as to gain, For which end we must not look so much to inferiour means, which oft are exceeding faulty, but fix our eyes upon the wise providence of our good God, who governs all things, even such as seeme most contin∣gent, to his own glory, and the spiritual, and eternal good of them that love and fear him.

Quest. What duties are required of us in buying and selling?

Answ. These were mentioned before, yet I shall runne them over with some additions.

1. The seller must be the truly, and lawful owner of the things which he sells, or his deputy appointed by him, and that the buyer do not for his private gaine, buy any thing from any whom he thinks not to have any right to sell it: therefore they offend which buy stollen goods if they know it, or

who sacrilegiously buy and sell Church-livings, and such things as have been freely consecrated to the service of God, of which sort are they that have bought Bishops, and Deanes, and Chapters lands, and Impropriations.

Secondly, the seller ought to sell, and the buyer to buy such things as are [ II] vendible, and may justly be bought, and sold. Such therefore offend as sell, or buy the gifts of the Spirit, as Simon Magus, Acts 8.18. or holy thing•• which belong to God, and those who sell, and buy justice, or injustice by bribery given, or taken to fill their own purse••, and to pervert right, Isa. 1.23. and 5.23. Amos 2.6. They also who sell and buy truth and lies, as false wit∣nesses, and such as hire them to give in false testimony. But most of all, such as for corruptible things sell their souls unto sin as Ahab did, 1 King. 21.20. and those, 2 King. 17.17.

Thirdly, we ought also to sell only such things as are fit for sale, or knowing them [ III] to be otherwise, to acquaint the buyer with it, and so to pitch a lower price ac∣cording to their lesser value. We must not otherwise sell things that are falsi∣fied in respect of their substance, and such as are mixt and corrupt, for such as are good, which is a common fault amongst Merchants, and tradesmen, who for their greater gaine adulterate their wares, and mingle things of different degree in goodnesse, selling them all at the best rates.

Fourthly, we must sell such things onely as are some wayes profitable to the [ IV] Church of Common-wealth, either for necessary use, or for ornament, and delight: they therefore offend who sell such things as are unprofitable to o∣thers, much more they that sell such things as are pernicious, and hurtful in their nature: as they that sell Popish and heretical books to ignorant people, who are like to be seduced by them, obsceane, or Popish pictures, books full of ribaldry, and profannesse, fit only to corrupt such as read them.

Fifthly, we ought in selling and buying to set our wares at an equal price, the best [ V] rule whereof for the most part is the market, which values things not simply in their own worth, but with consideration of circumstances of scarcity, plenty, time and place, and not according to the price we gave, whether lesse, or more, nor only respecting whether we gain much or little, whether we get nothing, or lose thereby. For as necessarily through the change of prices we must sometimes lose, so we may gain at another time to regaine these losses, and to repaire our estate: and as we must not when we have an ill bargain, ex∣ceed the market, and so transferre our losse upon others, but patiently beare it as imposed by God: so when we have a good bargain in respect of the dif∣ference of places, and times, we may not, unlesse we would be uncharitable to our selves, put off our gain to others, but receive it thankfully as Gods blessing upon our labours. But yet herein we must take heed that we be not overstrict, seeking only our own gaine without respect to the Common wealth, nor un∣charitable to the poore in joyning with others to keep up the market in times of scarcity: But when we can afford it, we ought to abate something, and by our example to bring down others to the like reasonable rates. Againe, we must take heed that we use no unjust, nor uncharitable courses to raise the mar∣kets, by forestalling, and buying up the things that are brought at low rates with purpose to sell them dearer in the same place: Or to ingrosse commo∣dities, that having them all in our own hands, we may sell them at our own rates. Neither may we (as some companies use to do) combine our selves to∣gether to sell our wares at a certaine rate. Nor keep in our commodities to cause a dearth; seeing if we defraud the people of Gods blessings, we shall be liable to their curse, as, Prov. 11.26. Neither may the buyer desire to have commodities under the worth, especially when he hath to deal with the poor, whose necessities oft-times constrain them to take, not what their wares are worth, but what they can get for them. Such Shop keepers therefore offend

grievously who take advantage of their poverty who work for them, sinfully to oppresse them, forcing them to sell their tears, sighs, and groanes with their wares, because wanting bread to put into their own, and their childrens mouths; they refuse to buy their wares, not because they do not want them but that therby they may beat them down to the vilest prizes, and so pinch and almost starve them who work hard for a poor living, whilest the buyer by his excessive gains, lives in [ VI] all superfluous excesse, and grows wealthy.

Sixthly, in regard of the manner of buying and selling, we ought to use ho∣nest simplicity, avoiding all manner of fraud and deceit: They therefore of∣fend who use a thousand devices to circumvent, and defraud their neighbours, as

1. By blinding their minds with their false praises of their wares, and their eyes with false, and deceitful lights.

2. By concealing the known faults of their wares, endeavouring to get the highest prices, as though they were faultlesse.

3. By asking double the price of their commodity, and taking it also if they can prevail with the buyer to give it.

4. By abusing their friends under colour of love, selling dearer to them then they would to a meer stranger.

5. By telling untruths either about the worth of their commodities, or the price which they cost them, or the mony that they have been offered, or that which they will take, and not under, and oft confirming their lives with intermingled oaths; and many other cheats which I cannot name.

Quest. How may thess sins in buying and selling be avoided.

Answ. If (as we professe) we would prefer justice, and charity, before de∣ceit and self-love. 1. If we would consider that God is present, and beholds all our dealings, to whom ere long we must give an account, 1 Thes. 4.6. And lastly, if we would remember that it will profit us nothing to win the whole world with the losse of our souls, Mark 8.36.

Mr. Downams guide to godlinesse?

CHAP. XXIII. Questions, and Cases of Conscience about our Callings, and Vocations.

Quest. OUght every man to have a Calling?

Answ. Yea, as may appear by these Scriptures, Eccles. 1.13. Ephes. 4.18. Christ himself had one, Mark 6.3. 1 Thes. 4.11.

Quest. Is it a sufficient calling for a man to attend upon another, as serving men do?

Answ. To attend upon the persons of Magistrates and Nobles is a warrantable calling, especially having some particular em∣ployment annexed to it, as to be Cook, Butler, Clerk, Croome, &c. So had Cornelius servants, Acts 10.7.

Quest. How must we behave our selves in our particular callings?

Answ. We must be diligent, painful, and faithful therein, Genes. 3.19. Psalm. 128.2. Prov. 10.4. and 13.4. and 22.29. 2 Thes. 3.10. Gen. 31.40.

Quest. Suppose a man have enough to maintain him, and his without a calling?

Answ. Yet if he be able, he must employ himself in some particular cal∣ling, either in Church or State, and be diligent therein: He must eat his bread either in the sweat of his brain, or of his brow. Adam himself must work, Gen. 2.15. See Elton on the Commandments.

Quest. How else may we prove that all must have callings?

Answ. From the Examples of Gods Saints in all ages: as of Abel, &c. before the flood: the Patriarchs after the flood, and many under the Gospel.

Quest. Why must we use faithfulnesse and diligence therein?

Answ. First, because he that is slothful, and negligent therein, or walks [ I] loosly, and carlesly, is neere a kin to him that lives without a Calling: yea, he is brother to him that is a great waster, Prov. 18.9.

Secondly, diligence in a calling, is the work of the Lord: and therefore he [ II] that doth it negligently is accursed, Jer. 48.10.

Thirdly, God of his rich mercy hath allowed us six days, not to loiter, but [ III] to labour, and dispatch our businesse in, Exod. 20.9.

[ IV] Fourthly without diligence in a particular calling Superiours could not go∣vern and provide for their inferiours: nor inferiors serve, and please their superiours according to the fifth Commandment: nor either of both provide for their health according to the sixth Commandment: Nor avoid idlenesse, and the fruits thereof according to the seventh Commandment: Nor shun the crime of theft forbidden in the eighth Commandment: Nor preserve their good names provided for in the ninth Commandment: but be ever coveting, and full of discontent forbidden in the tenth Commandment. Jndeed its not possible to reckon up all the sins, and dangerous discomodities that attend upon them that either live without a calling, or that deale negligently, and carelesly in their calling: as appeares. Pro. 6.11.13.14. and 24.30.

Quest. How may this be proved?

Answ. By the wofull experience of such as have either used unlawful callings, as Thieves, Cheaters, Gamesters, Parasites, Stage-players, &c. Or else that have lived without a calling, who besides that they are commonly unprofitable Cater∣pillers, yea burthensom, and chargeable to others, they either grow profane in their lives, or fall away from the truth of religion into damnable sects, and erronious doctrines.

Quest. How may we prove that diligent walking in our callings is so acceptable to God?

Answ. Because as he that hath no lawful calling, or that walketh negligent∣ly in one that is lawful, transgresseth all the Commandments of the second Table, thereby highly displeasing God, and pulling a curse upon himself: So he that walketh diligently in a lawful calling, keeps Gods Commandments, and so hath a promise of a blessing annexed to it, Lev. 20.26. Deut. 28.8. Prov. 10.4, 22.

Quest. Do all that walk painfully in a lawful calling please God?

Answ. No, except withal they observe these rules.

1. That such be true beleevers, without which its impossible to please God, Heb. 11.6. and such as are careful daily to amend their lives.

2. They must follow their earthly businesses with heavenly mindes: and see that their worldly affaires do not justle out the seasonable performance of holy duties: that so they may also thrive in grace, and be good husbands for their souls.

3. That they so shunne unnecessary medling with other mens matters, that withal they be not so shut up in their bowels, as to neglect their brethrens cau∣ses, when duty and conscience calls for their asistance.

Quest. How is conscionable walking in our callings a furtherance to a god∣ly life.

Answ. Because therein we follow God in doing that which he requires at our hands, and imitate the example of the godly that went before us, who have found the benefit and comfort of it.

Practice of Christianity.

Quest. Why else must we have, and attend upon our particular cal∣lings?

[ I] Answ. First, God hath commanded us to labour the six dayes, and to do all our work, Exod. 20.9, 10.

[ II] Secondly, Particular callings are Gods appointment for our own good, of our persons, family, estate, and for the benefit of others also, and God gives us wis∣dome, and ability to mannage them, as he did to Bezaleel, Exod. 31.2. &c. So Isa. 28.24. &c. and 54.16.

[ III] Thirdly, Its the means whereby God hath ordained that we should get our li∣ving, Gen. 3.19. 1 Thes. 4.11. and such as will not work, must not eat, 2 Thes. 3.10. &c. Its a character of a good woman, Prov. 31.27. Idelness is disorder, 2 Thes. 3.8.

Fourthly, The promise of plenty, comfort, and blessing is made to the dili∣gent, [ IV] Prov. 10.4. and 13.4. and 12.27. Hence Psal. 128.1, 2. Isa. 3.10. Mr. Rey∣ners Precepts.

Fifthly, Man is born to travell, and labour, Job. 5.7. [ V]

Quest. What else may move us to diligence in our particular cal∣lings?

Answ. Remember that God who hath set us in our callings, hath promi∣sed [ I] also to be with us therein, to give us good successe, to help us to bear out the tediousnesse which sin hath brought upon our labour, to give us his pro∣tection in these our wayes, to feed and maintaine us by his blessing upon our labour, in the house, in the field, in our stock, and store, whereas poverty arresteth the idle person, Prov. 28.19. and 10.4. See also, Jos. 1.8.

Secondly, whereas all other creatures live to themselves, man was appointed to live to others as well as to himself; the Church, his Countrey, family, the [ II] poor: Every one challengeth a part in him.

Thirdly, an honest calling is a School of Christianity. For, [ III]

1. As we send little children to School to keep them out of harmes way, and unhappy turnes: so diligence in our callings fenceth us against Satans ten∣tations: and it's a bridle to restraine our own leud desires, abating wicked lusts, abandoning loose commpany, and fitting us for the Lords coming, when we are in his service.

2. Whilest in this School we perform duties for the Lords sake, we have daily practise and encrease of graces, such, as faith, obedience, patience, meek∣nesse, constancy, truth, invocation, thanksgiving, and by experience of Gods goodnesse for the time pas••, we are the better enabled to depend upon him for the time to come.

3. In this School also we learn to be teachers of others, and to be patterns to others of the right use of the world, whilest our selves use it daily, as not using it: whilest we so play the good husbands, as that we keep our selves from being worldlings: not laying aside our heavenly minds, whilest we are about our worldly businesses.

Fourthly, consider the danger of those that stand idle all the day long, pas∣sing [ IV] their time in voluptuousnesse. Paul saith, that such as live in pleasure are dead while they live: They are out of Gods protection, never out of Sa∣tans snares: their heart, like the field of the sluggard, its overgrown with the nettles of lusts, &c. As rust frets iron unused, and moths garments unworne, so good things are shaken out of the hearts of idle persons; their souls are but as salt to keep their bodies from stinking: It shall one day be said to them, Take that unprofitable servant, &c. Mat. 25.30. Tailor on Titus.

Quest. May not a man change his particular calling if he dislike it, and like another better?

Answ. Every one ought to continue constantly, and conscionably in his par∣ticular calling; wherein their calling to grace did find them if it be warrantable, and lawful, as we see, 1 Cor. 7.10. No comfortable change of a calling can be made but in these cases.

1. Of private necessity, when a man is disenabled to follow it, or cannot get a subsistance by it.

2. Or for the common good, and that truely so, not hypocritically pre∣tended, and for by-respects. If any man then upon the giving of his name to religion, shall grow into neglect, distaste, or dereliction of his honest particular calling, we may ever strongly suspect him of hollownesse, and

hypocrisie: Hence Mr. Perkins saith, Though a man be endued with excellent gifts, and be able to speak well, to conceive prayer, and with some reverence hear the Word, and receive the Sacraments, yet if he practice not the duties of Godlinesse within his own calling, all is but hypocrisie. See Boltons first Vol.

Quest. How may we live by faith in the exercise of our particular cal∣lings?

Answ. When considering that its Gods Ordinance that men should labour in some honest vocation for their private maintenance, and the common good, we believe the promises that he hath made of protection, and blessing us therein. The Texts of Scripture are plaine for both, Gen. 2.15. and 3.19. Ephes. 4.28. 1 Corinth. 7.10. 1 Thes. 4.11, 12. 2 Thes. 3.10, 11, 12. Prov. 10.4. and 12.17. and 13.11. and 12.24. and 22.29. Psalme 91.11.

Quest. Why is it necessary that we should live by faith in them?

Answ. To prevent the evils which beset us in our ordinary callings, as covetousnesse, injustice, impatience and distracting care. Naturally men are apt to incumber themselves with superfluous businesses, and trouble themselves about the event and successe: they content not themselves with their lot and condition, but desire to heap up riches above measure: they forecast many things in their heads long before, and know no end of their cares. The trou∣ble which we meet with in the world, begets love of the world, and whe∣ther it be crossed or prosper, the more they be exercised about the things of this life, the more they follow after them with greedinesse, vexation, discon∣tent, plotting how to compasse their designes, whether by right or wrong, by fraud or oppression. Now the Sovereigne remedy against these, and such o∣ther mischiefs is a lively faith, which lifteth up the heart to better things, quietly submitting to the good pleasure of God, commending the successe of all their ho∣nest employments to his Highnesse, and resting upon his grace for present help and future supply in the use of such meanes as he hath ordained, Heb. 11.6.

Quest. What are the acts of faith in this particular?

[ I] Answ. First, it informeth us to make choice of an honest calling for which we are fitted, and into which we may enter by direct, good, and lawful means, Prov. 16.20.

[ II] Secondly, faith instructeth not to meddle above our knowledge, but to lean upon the living Lord, not on our own skill and cunning, Prov. 3.5, 6. For if we do, either it shall not effect what we do intend, or if we bring it to passe, yet it shall not succeed, or avail to those honest uses which we intended, Psalme 127.1, 2. Hag. 1.6, 9. Eccl. 9.11.

[ III] Thirdly, it quickens the most skilful workman to strive with God in prayer, that the work he sets upon may succeed and prosper.

[ IV] Fourthly, it causeth diligence, care, uprightnesse, and faithfulnesse in all the businesse of our calling, as knowing that whilest we walk honestly therein, we do service to the Lord Jesus, Psal. 128.2. Eph. 6.5, 6. Faith awakens the sluggard, rowseth the lazie, makes the idle lay his bones to work, Prov. 31.13, 15. and him that was a purloiner to deal truly, justly, and honestly.

[ V] Fifthly, it encourageth to the most painful, difficult, and (in the Worlds esteem) the most disgraceful works of our callings. Distrust breeds nicenesse, feare and sluggishnesse, but faith produceth hardinesse, valour, and activity; for it assures of divine protection and good successe, Isa. 7.4. Jos. 7.5. Prov. 31.17. 2 Tim. 1.7, 8, 9. Heb. 11.7. Mark 6.18. Heb. 11.9, 10.

[ VI] Sixthly, it strengthens against manifold troubles, disgraces, oppositions, and discouragements that we meet with in our places: and enables us to go through

ill report, and good report, honour and disgrace, Heb. 11.35, 36, 37. 1 Cor. 4.3. 1 Thes. 2.6, 9. Phil. 3.7, 8. It directs us to order the affaires of our callings wisely, and to go about them in a good manner, i. e. in obedience to God, to right ends, and with an heavenly mind, exercising the graces that God hath bestowed on us, Eccl. 2.26. 1 Sam. 18.14.

Eighthly, it teaches to moderate our cares, confine desires of earthly things, [ VIII] and to commit our selves to God for the successe of our work, as Psal. 55.22. Mat. 6.32. 1 Pet. 5.7. Psal. 127.••. Prov. 16.3.

Ninthly, it supporteth with strength patiently to bear the miseries, and [ IX] calamities which accompany us in our callings, which ever since the fall of Adam we are subject unto, and worketh the soul to contentation in every e∣state, Phil. 4.11, 12.

Tenthly, it restraineth distrustful cares about the successe of our labours, but [ X] is not slack to crave Gods blessing upon our labours, Phil. 4.6.

Eleventhly, if we finde wished successe, it makes us vigilant, frugal, humble, [ XI] merciful, and thankful: For it receives blessings as gifts of grace to be employed according to Gods Will, and appointment, to the glory of his Name, and comfort of his people, and teaches so to use the world, as willing to renounce it, &c. 1 Cor. 7.31. Prov. 21.25, 26. Psal. 112.9.

Twelfthly, Faith coupleth the labours of our callings with the practice of Chri∣stianity. [ XII] For God hath commanded us both to seek his Kingdome, to work out our salvation, to make our election sure, to exercise our selves in good works, to walk in love, and to exercise our selves honestly in our particular callings, which faith will not separate.

Quest. But how may we live by faith touching the successe of our labours, which we finde too much above our strength or means?

Answ. First, faith in such cases causes self-denial in respect of our judge∣ment, [ I] wisdome, and power, Prov. 3.5. and 16.2. and 21.2. Jer. 10.23. Lam. 3.37.

Secondly, it teaches submission to Gods direction, and dependeth upon his [ II] help and assistance: and asks counsel at his Word, Jude 1.1. and 20.18, 23, 28. Isa. 8.20. It chooses what God approves, though to humane wisdome it seems bootlesse, and improbable. It trusteth God for ability to the work, provision of the means, the disposition of them, and the good successe to come by them, Mat. 6.25. and 10.19. Psal. 32.8. Ezra. 5.5.

Thirdly, it brings forth industry and endeavour to serve Gods providence: He [ III] that is most confident to speed, is most vigilant to take all opportunities, and most diligent to use all lawful means.

Fourthly, it cannot be silent in such a case, but sends us to God by prayer, [ IV] 2 Chron. 20.12. Psal. 5.2, 3.

Fifthly, it puts life and hardinesse in us to play the men, Judg. 5.8. [ V]

Sixthly, it waits upon God for good successe, and triumpheth before the vi∣ctory, [ VI] Prov. 16.3.

Seventhly, its ready and forward to praise God for good successe, Psa. 103.1, 2. [ VII] Judg. 5.9, 10, 11. See Ball on Faith.

Quest. How many sorts of men transgresse about their callings?

Answ. First, such as run into callings before God sends them. Many such in∣truders [ I] there are into the Ministry.

Secondly, such as live by such ways as God calls them from: as by usury, [ II] lottery, deceit, oppression, &c.

Thirdly, such as do the work of their calling at an unlawful time: as on the [ III] Sabbath, &c.

Fourthly, such as abide not in their Callings. [ IV]

Fifthly, such as meddle with many callings: being called but to one. [ V]

[ VI] Sixthly, such as live without a calling.

[ VII] Seventhly, such as are slothful in the execution of the Callings wherein God hath set them. Mr. Byfield on Peter.

Quest. What must we propose to our selves in following the duties of our parti∣cular callings?

Answ. We must not make gain our end therein, as Heathens and Turks do, and all that do so are servants and drudges to Mammon, but Christians ought to follow their work, because God hath so appointed, aiming also at the good of the Church and Common-wealth, and our own gain must come in on the by, as it shall please God to send it. We must follow our callings as a means God hath appointed to keep us from idlenesse, and to humble us thereby, and that we may be instruments of the common good. Rogers on Pet.

Quest. What other Rules are to be observed in our particular callings?

[ I] Answ. First, that our calling be lawful and agreeable to Gods Will, and Word: such an one as our labour in it may tend to Gods glory, and to the good of the Church and Common-wealth, and the furthering, not only of our tempo∣ral, but our spiritual good, and the eternal salvation of our souls.

[ II] Secondly, that we be in some measure qualified with such gifts as are fit for our callings: for when God calleth men to any place, he furnisheth them with such competency of gifts, as that they may profitably performe the duties required in it: that we may with cheerfulnesse and comfort go on in it, expecting his bles∣sing upon our labours, and in the end of our lives a rich reward for doing him therein faithful service.

[ III] Thirdly, our mindes and hearts must be setled in our callings, so as not to shift, and change them, unlesse it be upon weighty and necessary causes, nor to intrude, and busie our selves in the callings of others, which would overthrow all order, and bring confusion both in Church and State, and crosse Gods wise providence in the government of the world, who gives variety of gifts to be exercised in variety of callings; therefore we must follow the Apostles rule, 1 Cor. 7.20, 24.

[ IV] Fourthly, We must so behave our selves in our callings as may be for Gods glory, the good of others, and our own welfare: for which end,

1. For our persons we must be regenerate, and sanctified: for our persons must be accepted, before our works can please God, Tit. 1.15. To the pure all things are pure, &c. All that a wicked man doth is abominable, Prov. 21.27.4. nei∣ther can such expect a blessing upon their labours, Ps. 1.3. and 112.1, 2, &c. and 128.1. Gods promise belongs only to the righteous as appears in those Texts. 2. The duties of our callings must be performed in faith: as was shewed before, Heb. 11.6. Joh. 15.5. Rom. 14.23.

2. They must proceed out of unfeigned love to God and our neighbours, which is the fountain of all true obedience, and not principally from self-love, and love of the world: the love of God will move us to consecrate our lives, and labours wholly unto him, and love unto our neighbours will make us to seek their good as well as our own, 1 Cor. 13.5. Gal. 5.13.

3. They must be directed to right ends: As

• 1. Principally to Gods glory, which we should advance in every thing, 1 Cor. 10.31.
• 2. The good of the Church and Common-wealth, which we should prefer before our private good.
• 3. So to aime at our own profit, as that we joyn there with the welfare, and benefit of our neighbours, and not raise our gaine out of their losses.

4. Our care must be to performe the duties of our callings after a right manner: For which end we must, first follow our earthly businesses with heavenly mindes,

and affections; as Citizens of Heaven, and pilgrims on earth, longing after the joyes of our own countrey, Phil. 3.20. Coll. 3.1, 2. especially in the midst of our ordinary businesses, we should oft lift up our hearts to God, craving his blessing in, and giving him praise at the end of our work, not forgetting Christs Counsel, Mat. 6.33. Secondly, we must sanctifie them by the Word and pray∣er: The first is done when we labour to see our warrant out of Scripture for all we do: doing all things both for substance and manner as Gods Word requireth and directeth: The second is done when by prayer we desire Gods blessing upon all our labours, and returne him thanks when we have obtained it, Col. 3.17. For its Gods blessing only that makes rich, Prov. 10.22. Deut. 8.13.18. He gives, and he takes away, Job 1.21. 1 Sam. 2.8. Psal. 113.7. Abra∣ham and Lot by Gods blessing waxed rich, Gen. 13.5, 6. and Isaac, Gen. 26.3.12. and Jacob, Gen. 32.10. without which all our labour is in vain, Psal. 127.1, 2. God will blow upon it, Hag. 1.6, 9.

5. There are sundry virtues to be exercised in the right and religious per∣formance of the duties of our callings: As,

(1) Knowledge, and judgement, whereby we are enabled to discerne be∣tween good, and evil, right, and wrong, without which we walk in darknesse, and shall be apt to commit many errors.

(2) Affiance in God, whereby we cast our selves upon his promise, and pro∣vidence in the use of lawful means: as Psal. 37.5. Commit thy way to the Lord, trust in him, and he shall bring it to passe. For which end remember that▪ God takes care of the fowles, cloaths the lilies, Mat. 6.25, 28.

(3) Get and use a good conscience both towards God and man, as Paul, Act. 24.16. Heb. 13.18. this willl keep us from all secret sins, and crafty convey∣ances, whereby we are naturally apt to wrong our neighbours for our private advantage.

(4) We must get contentation, being in all things contented with Gods good pleasure, judging that condition best wherein he hath placed us, indiffer∣ently welcoming poverty, or riches, prosperity or adversity, gain or losse, because they are sent of God, Phil. 4.12. If we get this, we shall not be discon∣tented with the basenesse of our callings, nor envy others their great pre∣ferments, their lesse labour, and more gains, &c. It will also keep us from base covetousness, knowing that godlinesse is the greatest gain, 1 Tim. 6.6. Hence, Heb. 13.5.

(5) We must possess our souls with patience, which we have need to do, con∣sidering that we are daily subject to many crosses, and miscarriages which would otherwise discourage us from going on.

(6) We must have our hearts replenished with thankfulness to God being always ready, when we observe his love in blessing our labours, to render him the praise of all, Gen, 32.10. Not sacrificing to our own nets, as Hab. 1.16. But seeing all comes from God, to returne all praise to God, 1 Cor. 4.7.

(7) We must perform the duties of our calling with alacrity, and cheerful∣nesse, doing it heartily as to the Lord, Col. 3.23, 24. who will reward our la∣bours with an heavenly inheritance: and this will make all our labours more easie, and to be more acceptable to God.

(8) We must observe justice in all the duties of our callings, doing nothing in them but what may advance our neighbours good as well as our own, 1 Thes. 4.6. dealing with others as we would that they should deal with us.

Mr. Downams Guide to Godlinesse.

CHAP. XXIV. Questions, and Cases of Conscience about our holy Calling, or Vocation.

Quest. OF how many sorts is the Calling of God?

Answ. First, the particular calling, which is to serve [ I] God in some particular Vocation: so the Word is used, Heb. 5.4. Rom. 1.11.

Secondly, the general calling which is to serve God [ II] in all parts of holinesse, with promise of eternal reward through the merits of Christ.

Quest. Of how many sorts is this general Calling?

A••sw. 1. External. 2. Internal. 3. Both external and internal.

Quest. What is the external Calling?

Answ. Its the work of Gods grace in his Word offering Christ, and cal∣ling upon all sorts of men to reform their wayes, and to receive Christ, and to yeeld obedience to the Will of God, with promise of salvation if they obey.

Quest. What is the inward calling?

Answ. Its the action of God both by his Word and Spirit, calling out his Elect by name particularly, and perswading them to separate from the world, and receive the Covenant of Gods grace in Christ, and to devote themselves to holinesse of life.

Quest. Why is our conversion termed our calling?

Answ. First, because the meanes whereby God works upon us, ordinarily [ I] is his Word, or the voice of his servants calling upon us for amendment of life.

Secondly, because through the mighty working of the Spirit of Christ, the [ II] voice of Gods servants speaking out of the Word, is directed to our hearts in particular with such life, and power, that thereby our dead hearts are quickned and we receive the words of the Minister, as the very voice and Word of Christ.

Thirdly, because God would hereby note unto us the easinesse of the work, he [ III] can do it with a word speaking, and in an instant convert a sinner.

Quest. But how may our effectual calling be discerned, seeing wicked men may be affected with the Word?

Answ. It may be discerned by the effects of it, whereof some appear imme∣diately, other some a longer time after.

Quest. What are those effects?

[ I] Answ. First, a true sight of, and willing confession of our sinne-guil∣tinesse, joyned with a detestation of all sin, and dislike of our wayes which are not good.

[ II] Secondly, a willing separation from the world, both in our affections, by a weanednesse from those earthly things which before we doted on: and a forsa∣king the needless society of the wicked.

[ III] Thirdly, an unfeigned forsaking of all sin, with a purpose never to return to it again, desiring earnestly to partake of Christs righteousness both imputed and imparted.

[ IV] Fourthly, a love of God and his glory above all things, Rom. 8.28.

[ V] Fifthly, a Spirit of prayer, Joel 2.32.

[ VI] Sixthly, a willingness to be ruled by the Word in all things.

Quest. Wherein doth Gods wonderful mercy appear in our calling?

Answ. By the consideration of the things whereunto we are called, which are,

• 1. To his marvellous light, 1 Pet. 2.9.
• 2. To the fellowship of his Son Jesus Christ, 1 Cor. 1.9.
• 3. To a wonderful liberty from the servitude of sin, Satan, the world, and the ceremonial Law, Gal. 5.13.
• 4. To the grace of Christ, Gal. 1.6.
• 5. To an estate of immunity, and free pardon, Rom. 5.31.
• 6. To all safety, Isa. 41.1, 2, 3. Rom. 8.28.
• 7. To Christs glorious Kingdome, 2 Thes. 2.14. 1 Thes. 2.12. 2 Pet. 1.3. 1 Pet. 5.10.

Quest. How may we walk worthy of our calling?

[ I] Answ. First, if we be humble, and not wise in our own conceits, Rom. 11.25, 30, 31.

[ II] Secondly, if we be very thankful to God for his rich grace unto us in our cal∣ling, and the rather

1. Because its no common favour, but a special grace bestowed upon us: For no man comes to Christ, but whom the Father draws, Joh. 6.44.

2. God hath done it without respect to our works, or desert on our part, 2 Tim. 1.9.

3. Because of the means, and manner of our calling: all the three persons of the Trinity concur in it, and its an holy calling, 2 Tim. 1.9.

4. Because of the priviledges to which we are called: as to be sonnes, and heires with Christ, 1 Cor. 1.7. to a Kingdome and glory, 1 Thes. 2.12. 2 Thes. 2.14.

5. Because Gods gifts and calling are without repentance, Rom. 11.29. Isa. ••4. 7, &c. Jam. 1.17.

[ III] Thirdly, if we are careful to maintain good works, Tit. 3.8. Its the end of our calling, Luk. 1.74, 75.

[ IV] Fourthly, if we are fully contented when we are sure that God hath thus called us, Isa. 29.23, 24.

[ V] Fifthly, if we rest in the doctrine we have learned, and have been taught, and are not carried about with every winde of doctrine, Eph. 4.11, &c.

Quest. Why should we be so solicitous to know our calling?

[ I] Answ. First, because it instates us into all the promises of God.

[ II] Secondly, it purifies our hearts and lives, Acts 15.9.

[ III] Thirdly, it supports our hearts in the midst of all afflictions, and tentations wherewith we are assaulted, Eph. 6.16. Heb. 10.19, 20, 22. 1 Joh. 5.4, 5.

Fourthly, it puts life into all our duties, both of Religion and Righteous∣nesse, [ IV] Gal. 5.6.

Fifthly, it opens a spring of grace in our hearts, John 7.38. [ V]

Mr. Byfield on Peter.

Quest. Doth a Christian alwayes know that he is called?

Answ. Sometimes a Christian staggers a little, either not being an experi∣enced Christian, or through sight of corruptions and tentations: but setting these aside, a Christian knows his calling, and will live by his Rules: for its not on∣ly a calling, but it works a disposition: and therefore if we finde it not, we must attend upon the meanes of the Gospel, which is called the Kingdome of Hea∣v••n, and it will bring us into a good estate, and shew us our estate also, which being once made known to us, we may assure our selves it will remain with us for ever; which also may be gathered from this, in that its an high calling, and nothing can break any one link of that chaine made by God, Romanes 8. 29, 30.

Dr. Sibbs on Phil.

Quest. How may it be proved that a Christian may certainly know his vocati∣on or calling?

Answ. First, because its the Office of the Spirit of God, which the faithful have received to certifie them of those things, which God hath freelie bestow∣ed [ I] upon them, 2 Cor. 2.12 Rom. 8.15.

Secondly, Gods children are commanded to make their calling and election sure, 2 Pet. 1.10. neither is this a legal, but an Evangelical Pre∣cept. [ II]

Thirdly, the grace which they have received of God, hath the nature and force of an earnest, in respect of the inheritance that is promised them, Eph. [ III] 1.14. and 4.30. seeing therefore it assures us of that which is to come, it selfe cannot be uncertain: for nothing can make that certain, which is uncertain it self.

Fourthly, the certain knowledge of the grace of God bestowed upon us, is [ IV] required as a necessary foundation to that joy, and gratitude that God expects from us, 1 Pet. 1.6, 8.

Fifthly, a conscience purified from dead works, doth necessarily infer a cer∣tain [ V] knowledge of grace, Heb. 10.20. Rom. 8.26. and 9.2.

Sixthly, this is expresly affirmed of the faithful, and that from such reasons [ VI] as are common to all the faithful, 2 Cor. 13.5. 1 John 3.14. and 4▪ 16. and 5.20.

Quest. By what signes may this certainty of our vocation be confirmed to us?

Answ. First, By the constant inclination of our wills to God as to our chief∣est [ I] good. Psalm 119.57. For no man can place his chiefest hap∣piness in the fruition of God, except he be called out of the world, and converted from the Idols which he had formerly set up in his heart.

Secondly, by a purpose and readiness of mind to hearken to God in all things, [ II] 1 Sam. 3.10. Act. 9.6. Psa. 40.8, 9. For hereby we answer to the Call of God. Psa. 26.7, 8.

Thirdly, By an earnest longing after the Word of God, 1 Pet. 2.2. for by this Word [ III] we are called, and regenerated, 1 Pet. 1.23.

Fourthly, By our sincere love to them who are begotten to God by the same [ IV] meanes, 1 Joh. 3.41.

Quest What meanes are we to vse that we way be made partakers of this holy calling?

Ans. Though God is many times found of those that sought him not, yet there are several duties to be performed by us ordinarily, if we will be made partakers of this heavenly calling: as.

1. We must prize Gods word above all earthly treasures, Psa. 119.14. For none will seek the Kingdome of God till he under-valew all things in comparison of it Mat. 10.37. Luk. 14.26.

2. We must bestow our principal care, and labor in the attaining of it, Joh. 6.27. Pro. 2.4. and 8.17. the reason is because that esteem can never be solid, and serious, which hath not endeavors added to it.

3. We must with all diligence, and care applie our selves to the use of those means which God hath sanctified to cōmunicate his grace to us by, Pro. 1.34. we must wait, as the impotent did at the pool of Bethesda, Joh. 5.3, 4, 7. and the reason is, because God who is the author of grace, hath appointed, and makes effectuall those means, whereby he will convey his grace to us.

4. Yea, we must set such a rate upon them that we must be content to sell all to purchase this pearl, Pro. 23.23. Mat. 13.43, 45. For though God requires nothing of us, but freely bestowes life upon us, Isa. 45.1.2. yet we ought to forsake all un∣lawfull things in act, and all naturall good things in affection, and disposition, that we may get the grace of God.

Quest. What Motives may stir us up to embrace the calling of God?

[ I] Answ. First, If we seriously consider who it is that calls us, Its the omnipotent God, to whom we are bound to hearken in all things, though we Know not what will follow Heb. 11.8.

[ II] Secondly, If we seriously consider what it is that we are called to: Its no small, and trifling thing, but to life, and eternall glory 1 Pet. 5.10. Eph. 1.13.

[ III] Thirdly, If we seriously consider what it is that we are called from, wich is no∣thing but sin, and death, Act. 26.18. Luk. 3.7.

[ IV] Fourthly, if we seriously consider the moving cause of this our calling, which is no other but the incomprehensible grace of God towards those which were his e∣nemies. Rom. 8.10. 2. Cor. 5.20. and truly we are desperately hardened if such good∣ness will not work upon us, as, 1 Sam. 24.17, 18, 19.

[ V] Fifthly, If in the humility of our hearts we compare our selves with others to whom this calling is denied, 1 Cor. 1.26.

[ VI] Sixthly, If we seriously consider what a grievous sin it is to neglect this calling of God, much more to despise it, Mat. 22.7, 8. Luk. 4.24.

[ VII] Seventhly, If we consider what miseries God may justly lay upon us for the same, Pro. 1.24. &c.

Ames. Cas. Consc.

Quest, How else may our vocation, or calling be described?

Answ. Its an effect of Gods election, whereby Christ, God and man, doth by his Kingly authority call, and invite us whilst we live here unto the participation of the inestimable benefit of our Redemption, that thereby we may attain unto life everlasting.

Quest. How manifold is this calling?

[ I] Answ. 1. Its twofold. 1. Common and general, whereby all indifferent∣ly, good and bad, elect and reprobate, are outwardly invited by the Ministry of the Word to embrace the benefit of Redemption wrought by Christ: This is in∣effectual to reprobates, because they refuse to come, when invited to the Kings Supper, Luke 14.24.

[ II] Secondly, Effectual calling is proper to Gods Elect, when as to the outward Mi∣nistry of the Word, wherein grace and salvation is offered to all believers, Christ joynes the inward operation of his holy Spirit, which opens our deaf eares, en∣lightens our blinde understandings, and softens, and sanctifies our hard and cor∣rupt hearts, so as we attentively hear, truly understand, and by a lively faith ap∣ply the doctrine of grace and salvation, which is preached unto us, whereby we are also separated from the world, given unto Christ and he to us, where upon

follows that neare union whereby we being ingrafted into his body, mystically do become his members, and he our head, Mat. 22.3, 8. Rom. 8.30. Act. 13.48. Joh. 6.45. Act. 16.14.

Quest. What are the parts of our effectual calling?

Answ. First. Our separation from the world, of which formerly we were true [ I] members, that from henceforth we should be of Gods houshold, and family, Joh. 15.19. Eph. 2.19. and this he doth, not for any merit of ours, but of his free grace, Jsa. 65.1. Ephe. 2.1.3.12. 1 Cor. 6.11. 1 Pet. 4.3. Isa. 53.6. 2 Tim. 1.9.

Secondly, that reciprocal donation, whereby God the Father gives Christ, [ II] his only Son, truly and effectually to all his Elect, to be their Head, Redeemer, and Saviour, and also whereby he gives his Elect to Christ to be his Members, that so they may be redeemed and saved by him, Isa. 9.6. John 3.16. Rom. 8.32. John 17.6. and 10.29.

Thirdly, the union and communion which is betwixt Christ and Gods Elect, [ III] which followes upon the donation before spoken of, whereby Christ and they are mystically coupled together into one body, he becoming their Head, and they becoming his members, Eph. 4.15, 16. and 5.30. John 15.1. Eph. 2.20, 21, 22. 1 John 4.13. John 6.54.

Quest. What is the meanes of our effectual calling?

Answ. First, on Gods part, the preaching of the Word, which is made effe∣ctual [ I] by the inward operation of the Spirit, first to mollifie our hard hearts, and truly to humble us, by setting our sins before us, and this is done by the preaching of the Law: and so seeing our inability of working out our own sal∣vation, we are brought out of our selves to seek for salvation in Christ, apply∣ing him, and his merits to us hy a true, and a lively faith, and this is done by the preaching of the Gospel.

Secondly, the meanes on our part, is the saving hearing of the Word, [ II] whereby our hearts are mollified, and we truly humbled, and brought out of our selves to seek for salvation in Christ, whereby faith is begot in us, whereby we apply Christ unto us, and rest upon him alone for salvation.

Quest. VVhat necessity is there of our effectual calling?

Answ. First, before our effectual calling, we are no true members of the [ I] Church, though we may outwardly thrust our selves into this society. For the Church is a Company or Congregation, which is truly called and selected out of the world: and if we be not of the Church, there is no salvation, Eph. 5.23, 25. Acts 2.47.

Secondly, if we be not truly called, we are not truly justified, nor sanctified, [ II] nor can be glorified, Rom. 8.30.

Thirdly, if we be not thus called, we cannot come to Christ, nor communi∣cate [ III] with him in his benefits, nor receive any saving grace of the Spirit.

Quest. But why should we be so careful in attending upon the VVord.

Answ. First, because the Ministry of the Word is Gods Ordinance, institu∣ted [ I] by him, for the gathering together of the Saints, &c. Eph. 4.11, 12. neither doth he ordinarily use any other means for our Calling and Conversion. Hence Philip was sent to the Eunuch, Acts 8. Ananias to Paul, Acts 9. Peter to Cornelius, Acts 10.5, 6.

Secondly, its God himself, who speaks by the mouthes of his Ambassadors, [ II] who come not in their own names, but in Christs stead, entreating us to be reconciled to God, 2 Cor. 5.20. and 4.7. Jerem. 1.9. Luke 10.16.

Thirdly, the titles which are given to the Word, may strongly move us to [ III]

attend upon the same. Its called the Ministry of reconciliation, 2 Cor. 5.18. the Gospel of Peace, Eph. 6.15. the Word of grace, Acts 14.3.18.32. the Word of Life, Phil. 2.16. Acts 13.26. the Word of salvation: the Kingdome of God, Mat. 13.44. by which we are brought into the Kingdome of grace and glory. Heavenly seed, 1 Cor. 4.15. whence Ministers are called spiritual Fa∣thers, 1 Cor. 3.2. Its milk for Babes, and strong meat for men, Heb. 5.12. Its a rule for our lives, Deut. 5.32. Jos. 1.8. A Lamp to our feet, &c. Psal. 119.105. the Sword of the Spirit, Eph. 6.17.

[ IV] Fourthly, the Word is that heavenly light that shines to us when we are in darknesse, whereby our blinde eyes are illuminated to see, and finde the way to Heaven, Luke 1.79. Mat. 5.14. Acts 13.47.

[ V] Fifthly, its the meanes to beget faith, without which its impossible to be sa∣ved, Eph. 2.8. Heb. 11.6. John 1.12. and 3.16, 18. Rom. 10.17. 1 Tim. 4.16.

Quest. But if once we be converted, what need we hear so oft?

[ I] Ans. First, neglect of Gods Word is a manifest sign that we are not truly convert∣ed, John 8.47. and 10.3, 4, 27. they which have grace cannot but be ravish∣ed with the excellency of the Word.

[ II] Secondly, the Word is the food of our soules, whereby we are nourished, and the graces of Gods Spirit strengthened in us: and the want of it is a great judgement, Amos 8.11, 12.

[ III] Thirdly, though he have attained to knowledge enough: yet we must hear to quicken us to practice, to reform our affections, to nourish our graces: yea, its profitable to teach, to reprove, &c. that the man of God may be perfect, &c. 2 Tim. 3.16. 2 Cor. 14.3. therefore with David, we should desire to dwell in the house of God, Psal. 27.4.

Mr. Downhams Christian VVarfare.

Quest. VVhether is not our Vocation or Calling all one with our Sanctifi∣cation?

[ I] Answ. No: For 1. Our Vocation is before Justification, Rom. 8.30. but Sanctification is not before Justification: therefore they are not the same.

[ II] Secondly, Sanctification is the end of Vocation, 1 Thes. 4.7. therefore its not all one with it.

[ III] Thirdly, faith is the principal thing in Vocation: the first part of it being Gods Call; the second part being our answer to that Call, or coming in at that Call, Jer. 3.22. Now faith is no part of Sanctification strictly taken, because its the means and instrument of our Justification and Sanctification, Acts 26.18. Hence our hearts are said to be purified by faith, Acts 15.9. Gal. 2.20. John 5.24. we passe from death to life by faith, there∣fore its no part of our spiritual life, as faith comes by hearing, and therefore hear∣ing is no part of Faith: so Justification comes by Faith, and therefore its no part of Sanctification.

Quest. VVhat is the nature of the Call of God?

Answ. Concerning this Call, I shall lay down these Propositions.

[ I] First, our Vocation or Calling is ever by some word or voice, either outward or inward, or both: either ordinary, or extraordinary: by the Ministry of men, or by the immediate inspirations, or visions of God.

[ II] Secondly, this voice in the ordinary calling of the Elect, is not by the voice of the Law, but by the voice of the Gospel, bringing glad tidings, written by the A∣postles, and preached to the world, John 20.31. 1 Cor. 1.21. with 26. The Spirit indeed inwardly accompanies the voice of the Gospel, but now none are called by the immediate voice of the Spirit without the Gospel, or by the imme∣diate testimony of the Spirit, breathed out of free grace without the Word, Eph. 1.12, 13.

Thirdly, this voice of the Gospel, is the voice of God in Christ, or the [ III] voice of Jesus Christ, although dispensed by men, (who are but weak instru∣ments for so mighty a work,) sent, and set in Christs stead, Rom. 1.6. John 5.29. 2 Thes. 2.12, 13. Its called Christs Call, Heb. 3.1. because Christ takes (as it were) the written Word in his own lips, and thereby pierces through the eares to the heart, through all the noise of feares, sorrows, obje∣ctions against believing, and makes it to be heard as his voice.

Fourthly, the thing that Christ calls us unto, is, to come to him: Christ will [ IV] now have the lost Prodigal to come home: he will have the burdened soul to come to him for ease, Mat. 11.27. Jer. 3.7, 22. and 4.1. He calls for us to come and possesse his fulnesse, Luke 14.17. 1 Cor. 1.9.

Fifthly, this Call to Come, is all one for substance with the offer of Christ, [ V] which consists in three things.

• 1. A Command to receive Christ, as present and readie to be given, 1 John 4.23.
• 2. Perswasion and entreaty, to come and accept of this offer, 2 Corinth. 5.19, 20.
• 3. A Promise of the thing offered if we will receive it.

Sixthly, this Call or Offer hath three special qualifications. [ VI]

1. Its inward as well as outward: For thousands are outwardly called, which yet never come, because they want the inward Call, John 6.45. He that hath heard and learned of the Father comes to me, Hos. 2.14.

2. Its a particular Call, Mar. 16.15. there is a general Call, and offer of grace to every one: but when the Spirit applies generals to particulars parti∣cularly, this makes the Call particular, Isa. 43.1. John 12.5.

3. Its effectual as well as inward and particular, Luke 24.23. Compel them to come in, John 10.16. Its a calling out of purpose, Rom. 8.28. Mat. 9.12, 13. 2 Chron. 30.10, 11.

Quest. Wherein doth the necessity of this Call appear?

Answ. First, no man should come unlesse first called. For what hath any [ I] man to do with Christ, or to make himself a son of God, and heire of glory, except he be called thereto of God?

Secondly, no man would come without the Lords Call, Mat. 20.6, 7. [ II] — No man hath hired, or called us. There must be an effectual Call to bring men home, Isa. 55.5.

3. No man could come unlesse called, John 6.44. unlesse the Father draw [ III] him, viz. by this Call. For Rom. 11.32. we are shut up under belief.

Quest. How is this Call a ground of faith?

Answ. First, its the ground by which, or wherefore it rests upon the Pro∣mise: [ I] The minde sees 1. The freenesse of mercy to a poor sinner in mi∣sery, and this breeds some hope that the Lord may pity it.

Secondly, the fulnesse and plenteous riches of mercy, and this gives great en∣couragement [ II] to the soul to think, that if it comes, the Lord will not deny it a drop, Psal. 130.7, 8.

Thirdly, the preciousnesse and sweetnesse of mercy, makes the soul exceed∣ingly [ III] to long for it, Psal. 36.6, 7. and to disesteem all things to enjoy it: But when to all this, God sends a special command to come in, and to take mercy, and that for no other reason, but because its commanded, this puts an end to all feares and discouragements, and the soul answers, as Jer. 3.22. Behold, we come, &c.

Mr. Shepherds Sound Believer.

Quest. What are the parts of inward Calling?

Answ. First, the enlightning the minde to understand the principles of [ I] Religion, which though alone it be not sufficient, nor more then may be in a

Reprobate, yet its the foundation of the rest, without which there is no effe∣ctual Calling.

[ II] Secondly, the opening of the heart to believe, (as Lydia's was,) when we believe every thing particularly to belong to us, and so the Promise of salvation amongst the rest.

[ III] Thirdly, a change of the whole man. This is essentially necessary to salvati∣on: for by nature we are slaves of sin: and as long as we continue in our na∣tural condition, we are far from salvation.

Quest. VVhat are the fruits of this effectual Calling?

[ I] Answ. First, when a man goes about the works of the same, and labours to walk worthy of it in an holy life.

[ II] Secondly, when a man highly esteems his calling, and the hope of glory that he is called to, as Paul accounted all but dung in comparison of the knowledge of Christ crucified: and the things which he highly esteemed before his Calling, afterwards he made no reckoning of them.

[ III] Thirdly, when he will suffer any thing for the same, rather then be drawn from the hope thereof.

Quest. What are the marks of effectual Calling?

Answ. They are either Negative, or Affirmative. First, Negative. As

• 1. Not to hear the Word, and that diligently.
• 2. Nor to hear joyfully.
• 3. Nor to reform many things, as Herod.
• 4. Nor to do some choice duties: as Ananias and Saphira. Secondly, Af∣firmative.

1. To seek above all to be at peace with God, and to have his Spirit to as∣sure us of everlasting salvation: not to serve the times, but above all to be assu∣red of Gods favour.

2. That we hate unfeignedly all evil: but especially the evils of the times, and of our natures.

3. To affect heartily all good: but especially those good things which the world and times disregard, and that our selves are most untoward unto.

Mr. Rogers on Pet.

Quest. VVhat other signes are there of our effectual Calling?

[ I] Answ. First, if we be effectually called, it supposes that we are chosen, and singled out from others in the world: and whom God calls he qualifies: when he called Saul to be King, he gave him a Kingly heart: so if God call us to his heavenly Kingdome, he will give us holy, Kingly, and heavenly hearts and mindes.

[ II] Secondly, mens tongues will shew what calling they are of in their discourse: A Christian will remember that he is a Christian, and will walk worthy of his Calling, and will say, with Nehemiah, Shall such a man as I do thus? speak thus? think thus?

[ III] Thirdly, this Calling is to glory: and therefore he that is called, will oft think of Heaven, and magnifie and admire Gods goodnesse to him, saying with David, What is man that thou shouldest be mindful of him?

[ IV] Fourthly, if a man be thus called by God, he will finde a spiritual answering within himself to Gods Call. If God say, Thou art my son, the heart answers, Thou art my God. Behold I come quickly, (saith Christ,) Even so come Lord Je∣sus, saith thy heart.

[ V] Fifthly, this Calling is an high Calling; Its from Heaven to Heaven. Its from an heavenly Spirit, by spiritual meanes, to Christ in Heaven, to Saints, to spi∣ritual employments and priviledges.

Dr. Sibbs on Phil.

CHAP. XXV. Questions, and Cases of Conscience about Cares of the World,

Quest. HOw many-fold are the Cares of the World?

Answ. Twofold. 1. Regular. 2. Irregular.

First, Care is then regular. 1. When it hath a [ I] right end, such as is both sutable with, and sub∣ordinate to our main end, the Kingdome of God and his righteousnesse.

Secondly, when the meanes of procuring that [ II] end are right. For we may not do evil to effect good, Rom. 3.8. Contrary in Ahaziah, 2 Kings 1.2. Yea, Saint Austine is peremptory, that if it were possible by an officious lie to compass the redemption of the whole world, yet so weighty and universal a good must rather be let fall then brought about by the smallest evil.

Thirdly, when the manner of doing it is good, and that is [ III]

1. When the care is moderate, Phil. 4.5, 6.

2. When it's with submission to the will and wisdome of God, when with David, we can resolve not to torment our hearts with needlesse and endless projects, but to rowle our selves upon Gods protection, 2 Sam. 15.25, 26. So 1 Sam. 3.18. Act. 21.12, 14. Contrary, 2 King. 6.33. and in this respect care is not a vexation but a duty, 1 Thes. 5.8. Prov. 6.8. Care irregular is a cutting, dividing, distracting care, against which we should strive for these reasons.

First, irregular cares are superfluous, and improper to the ends which we di∣rect [ I] them upon: and that not to our main end only (Happinesse) which men, labouring to find in the creature where it is not, do instead there of finde nothing but trouble, and vexation: But even to those lower ends which the creatures are proper and sutable to. For to us properly belongs the industry, and to God the care: unto us the labour, and use of the means, but to God the bles∣sing and successe of all, 1 Cor. 3.6. Luk. 12.25. 1 Pet. 5.7. Psalme 55.22. Matth. 6.32. we should therefore learne to cast our selves upon God; and that

1. In faith depending upon the truth of his promises, Heb. 13.5. as Dan. 3.17. 2 Sam. 30.6. 2 Chron. 14.11, 12. and 16.9. the contrary grieves God, Numb. 14.11. Ps. 78.19, 20. & 106.24. and it proceeds from this, that we measure God by

our selves: that we conceive of his power onely by those issues and wayes of escape, which we are by our own wisdomes able to forecast: and when we are so straitned that we can see no way to turn, there we give over trusting God, as if our sinnes were greater then could be forgiven, o•• our afflictions then could be removed: the best way therefore to establish our hearts in all estates, is to have the eye of Faith fixed upon Gods power, and to consider what he saith, Isa. 55.8, 12. So Hab. 3.3, 18. Zach. 4.6, 10. Hos. 11.9. 2 Chron. 20.6, 1••. Ezek. 37.3.

2. By prayer, which is a maine remedy against careful thoughts, Phil. 4.5, 6, 7. so we see in Hannah, 1 Sam. 1.7, 10, 18. So, 1 Chron. 29.9. Deut. 12.1••. and 28.47. Mal. 2.13. Isa. 38.14, 20. Hab. 3.2, 16, 18, 19.

[ II] Secondly, as irregular cares are needlesse, and superfluous, so they are sinful also.

1. In regard of their object, they are worldly cares, the cares of the men of this world: therein we declare our selves to walk as the Gentiles, as if we had no better a foundation of Contentment then the Heathen which know not God: Hence, Eph. 4.17. Mat. 6.32. whereas we are taken out of the world, and therefore must not be conformable to the world, nor bring forth the fruits of a wordly spirit; but walk as a peculiar people that have heavenly promises, and the grace of God to establish our hearts, Joh. 15.10. 1 Cor. 2.10. Rom. 12.2. Psal. 4.3. Tit. 2.14. 1 Pet. 2.9. Illi terrena sapiant, qui promissa coelestia non ha∣bent. 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?

[ I] 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, overla∣den 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 be∣comes 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 e∣state, 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 car∣ry 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 enjoy∣ed 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 [ III] 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 instru∣ments 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 un∣righteous 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 faith∣ful 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 together by unlawfull means, or in regard of readiness to do works of mercy. God hath promised to be a Father of the fatherlesse. Some go to Hell themselves to make their chil∣dren rich: but God requires no such thing at our hand: Therere is a moderate care indeed, as 1 Tim. 4.8. He that cares not for his own, &c. but we must not make this a pretence to excuse our sinfull and immoderate cares: what ability the creature hath to help, is from God, and when the creature is taken away, God is where he was. Dr. Sibs.

Quest. Why ought we not to be careful about worldy things?

[ I] Answ. First, because these things are good in a very meane degree; they cannot breed Contentment, nor make a man happy.

[ II] Secondly, they are base, bones for dogges: reprobates have more plenty of them then Gods children, they are more meet wages for slaves, then portions for children: the wicked have these, but the godly have spiritual graces here, and eternal glory hereafter.

[ III] Thirdly, they are very vaine, subject to many losses, and changes: yea, and we are as vain as they, so that if we should never lose them, yet we may be taken from them, not twenty, or fourty years hence, but ere to morrow: neither can we tell whether we shall leave them to our children: haply it may be to strangers, yea enemies, or if we should leave them to our children, we know not how they will spend them.

Indeed we must have callings, and we must be painful in them: So Adam had before and after his fall: As Solomon commends diligence, so he speaks against idlenesse, Prov. 10.4. He sends the sluggard to the Ant for forecast, Prov. 6.6. Joseph in times of plenty laid up for times of want, Gen. 41.48. therefore it's not the care, but the excesse that is forbidden.

Mr. Rogers on Pet.

CHAP. XXVI. Questions, and Cases of Conscience about Charity.

Quest. WHat is Charity?

Answ. It's that affection of love which moves us to hold our neighbours dear, and to desire, and seek their good in every thing which is dear unto them, and that for Christs sake, according to the will of God, 1 Cor. 13.4, &c. where we have the properties of charity largly described; and it must be shewed by beneficence.

Quest. What is beneficence?

Answ. It is with a bountiful heart, and hand to do good to all, who in any kinde whatsoever need our help, by our riches, labour, care, counsel, providence, or howsoever: So that it extends it self to all good works, as building of Schools, and Colledges, maintaining the Ministry, and Gods worship, erecting of Hospitals, allowing yearly Pensions to Parishes, and corporations for relief of the poor: Or if we want ability to do these, then by counselling those that want it, by being eyes and feet to the blinde and lame, Act. 9.39. Job 31.16, &c.

Quest. Are these duties then required of all?

Answ. Yea, Heb. 13.16. they are numbred amongst the fruits of the Spirit, Gal. 5.22. and are joyned with love and faith, 1 Tim. 6.17, 18.

Quest. Who are the object of beneficence?

Answ. First, all men, 1 Thes. 5.15. yea, it must extend to our enemies, Prov. [ I] 25.21. Mat. 5.44, 45. Luk. 6.32, 33.

Secondly, yet chiefly to the houshold of faith; Gal. 6.10. Christ [ II] accepts it as done to himselfe, Matth. 25.33. So David, Psal. 16.3. E∣phesians, c. 1.15.

Quest. What are the properties of benificence?

Answ. First, it must be liberal and bountiful: Da multum multis. we must do good to many; as we sow our seed plentifully, 2 Cor. 9.6. Prov. 11.24, 25. [ I] Non qui habet, & servat, sed qui impertit est dives, & impertio, non possessio divites facit. Clem. Alex. Not he that hath wealth, and keeps it, but he that bestows it is rich, &c. otherwise he puts it into a broken bag,

Hag. 1.6. Its a duty required by God, Deut. 15.11. Job 31.16, 17.

[ II] Secondly, it must be cheerful, Eccl. 9.10. Tit. 3.1. 2 Cor. 9.7. Rom. 12.8. Prov. 11.25. 2 Cor. 8.12. Deut. 15.10.

Quest. How doth this cheerfulnesse shew it self?

Answ. First in countenance, which adds a grace to a good deed. Dat bene, dat multum, qui dat cum munere vultum. Where the eye of the giver tells the receiver that its a token sent him from a loving heart, Prov. 22.9.

Secondly, In our words, when we speak comfortably to the party to whom we do good. Quando adjicimus bona verba, bonis rebus, 2 Cor. 9.5.

Thirdly, in the action. (1) When a man doth good speedily and readily. Beneficentia est virtus quae moram non patitur. It dislikes all delays: Omnis benignitas properat. Seneca. All goodnesse is quick of hand, and swift of foot. Bis dat qui cito dat. Et qui moratur, neganti proximus est. He that delays a benefit is next door to him that denies. Proprium est libenter facientis cito fa∣cere. S••n. Its the property of him that gives willingly to give speedily, Isa. 21.14. We must prevent mens suits with such a readinesse, as God doth, Psal. 21.2, 3. Nam illud beneficium jucundum, quod obviam venit. Sen. that be∣nefit is most delightful to the receiver, which stays not till he comes to seek it, but meets him in the midst way, 2 Cor. 8.4.

(2) When at least we entertain the first motion; and if our benefit hath not found him out before he sued, yet at least let him finde it when he sueth. Atque etiam dum rogat, erogemus: Let us give him while he asks. Nam qui tarde dedit, diu noluit. Sen. So Prov. 3.27. and 13.12. especially we must a∣void delays in giving, after we have granted the suit: For there is nothing more distastful, then when we are forced to ask again, and find more difficulty in the delivery then in the grant.

[ III] The third property is constancy in doing good: Benefacta benefactis perte∣gentes. Plaut. making one good deed an introduction to another: Hence, 2 Thes. 3.13. 1 Thes. 5.15. 1 Cor. 15.58. Deut. 15.11. Gal. 6.9. hereby we imi∣tate our heavenly Father; Yea, we must encrease in doing good that our last works may excel the first, as Rev. 2.19. for Mat. 26.11.

[ IV] Fourthly, equality and proportion must be observed in a discreet suiting our works of mercy to our estate, and ability, that they may match, but not exceed it: Too much at one time will necessarily cause too little at another. For which end we must use care, diligence, and frugality in getting, and saving, that so we may be the better able to do good, Eph, 4.28. Psal. 112.5. Dat, non pro∣fundit. He giveth but not wasteth, that so he may still give. Hence, 1 Cor. 16.1. Dabo egenti, sed ut ipse non egeam; succurro perituro, sed ut ipse non peream. Sen.

[ V] Fifthly, we must have respect to the parties that receive our almes, giving more or lesse as their wants require. For he that gives more, non dat sed ditat: he relieves not his wants, but makes him rich: He that gives lesse, non pa••perem sustentat, sed paupertatem. He cures not the disease, but onely gives some present ease.

[ VI] Sixthly, we must so give to one as that w•• neglect not many. Non est be∣neficium nisi quod ratione datur, quoniam ratio omnis honesti comes est. Sen. It's not a benefit which is not given with reason, because reason is the guide, and companion of all vertuous actions, Eccl. 11.1, 2. cast thy bread upon the waters, not water, 1 Tim. 6.18.

Quest. Who should be the object of our bounty?

Answ. The poor, Luk. 14.12. they are the ground in which this seed is to be sowen if we expect an harvest of happinesse; they are the Bankers to whom we

must deliver Gods talents if we will be faithful; they are Gods factors to whom we must deliver our goods, and then God himself will acknowledge the debt, and will surely pay with advantage.

Not canting companions, lazy lossels, sturdy rogues, profuse prodigals. For, 2 Thes. 3.10, 12. such should not eat; except in case of extremity: and then non homini, sed humanitati, not to the person, but to the common nature of mankinde: But

To the honest labourer, and poor hous-keeper, who either, through the greatnesse of their charge, or deadnesse of trade, crosses, losses sicknesse, &c. are not able to get their bread, or the blinde, and maimed, the aged, and decre∣pid: Weak widows, or young orphans. Lev. 25.35. Pars sacrilegii est, res pau∣perum dare non pauperibus. It's a kind of sacriledge to give the poors portion to those which are not poor. Tunpissimum g••nu•• perd••ndi est inconsulta donatio. Un∣advised giving is the worst kinde of loosing: Yet we must not be overscrupulous in making our choice: we must not be so busie in examining their estate, and desert, that we can finde no leasure to relieve their wants: Hence, 2 Thes. 3.13. Mat. 10.41. and 25.40.

Quest. What are the true causes from whence this charity ariseth?

Answ. First, Faith, which formalizes all the Christians actions, and mainly [ I] differences their works from the same works done by worldlings. Now to do a work in faith, and approved in the sight of God, is not only to be truly perswa∣ded, and assured that the thing we do is warranted by Gods Word, and allowed by him, but that we also in Christ are accepted of him: otherwise they are not accepted, but are sin, Heb. 11.6. Rom. 14.23.

Secondly, obedience to God because he hath commanded it, therefore such [ II] almes as are given without respect to Gods command, out of natural pity, or for worldly ends, as profit, and vain glory are no properties of an infallible blessed man, Mat. 6.2.

Thirdly, Love unfeigned: Hence, 2 Cor. 8.4. Its called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because given [ III] out of meer good will: else it's not accepted, •• Cor. 13.3. such love not God, 1 Joh. 3.17. and this must arise, 1. From our love to God, 2 Cor. 8.5. 2. From our love to our brethren, 2 Cor. 9.5.

Fourthly, mercy, and compassion: when we relieve them as fellow members, [ IV] with a sense and feeling of their misery, Isa. 58.10. 1 Joh. 3.17. Its required, Hos. 6.6. Heb. 13.3. Job 31.17, 18. such are blessed, Prov. 14.21. 2 Cor. 8.9. else all our pity is unprofitable, Jam. 2.15, &c. Hence, 1 Joh. 3.18. L••t us not love in word or tongue, but in deed and truth.

Quest. How may we best perform these works of mercy?

Answ. If we not only take notice of the wants by report, but by often visiting the poor, and so being eye-witnesses ••f their wants, and miseries, Jam. 1.27. Mat. 25.36, 43. and that for these reasons.

1. By visiting the poor, we shall be the better enabled to make a good choice, and to discover who are truely poor from those who are counterfeits: as also, who are religious and industrious in their callings, from the profane and idle drones.

2. Hereby we shall be the better enabled to fit our alms to their necessities, both in respect of the proportion, and also the special kinde of their wants, whereby the benefit will be much encreased, Psalme 112.5. and 41.1.

3. It would prevent their stragling abroad to begg necessaries, which is forbidden, Deut. 15.4. and such as neither care for house or home, like idle drones, would finde little relief, unlesse they earn it with the sweat of their browes.

4. It would provoke us to be the more compassionate, when we see their

small provision, hungry fare, thin cloaths, and hard lodging: children cry∣ing for hunger, and parents crying because they have not food for them, &c. their eye would affect the heart.

5. Hereby we may do them double good, by distributing spiritual as well as tem∣poral almes to them, instructing the ignorant, blaming the faulty, admonishing, counselling and comforting them as God hath comforted us, 2 Cor. 1.4. and our words will finde more easie entrance into their hearts, when as our good works have prepared the way.

6. By seeing the wants of our brethren, we shall be provoked to be thankful to God for his goodness and bounty to us, in not only supplying our wants, but enabling us to be helpful to others.

7. Hereby we shall learn temperance, and sobriety in the use of Gods bles∣sings, and not to abuse them to superfluity and excesse, seeing many as good as our selves do want them? but to husband them frugally that we may be the more able to relieve others.

8. Hereby we shall have occasion given us to prepare against the day of affliction and want, which may befall us as it hath done o∣thers.

9. When we visit the poor we visit Christ in them, and he accounts it as done to himself, Mat. 25.40.

Quest. What are the right ends of giving almes?

[ I] Answ. First, the principal end is Gods glory, which should be the chiefest mo∣tive to all Christian duties, Mat. 5.16. 2 Cor. 9.13.

[ II] Secondly, the subordinate ends are, the good of our brethren who are hereby refreshed, the adorning of our profession by these fruits of piety; the edifica∣tion of others by our good example; the stopping of the mouths of adver∣saries when they see our love to God manifested by our love to our brethren; our own temporal, and spiritual good, and the furthering and assuring our eter∣nal salvation.

Quest. What must we give?

Answ. We must give onely that which is our own, by just and lawful means derived to us; therefore to be liberal of that which is not our own, is to take goods from the right owners & to give them to others at our own pleasure, which is no better then plain theft in the sight of God: If the hire of an harlot, and price of a dog might not be consecrated to God, Deut, 23.18. then may we not offer that which we have gotten by stealth, deceit, oppression, &c. Isa. 61.8. we must deal justly and love mercy, Mic. 6.8. Hence, Eccles. 11.1. Prov. 3.9. Isa. 58.7. 1 Cor. 16.2. The Civilians say, Bonus usus non justificat injuste quae∣sita; the good use justifies not the unjust getting of goods: such should rather be restored to the true owners, Luke 19.8. Quale est illud munus quod alter cum gaudio accipit, alter cum Lachrymis amittit? Aug. Hence will follow.

1. That its not lawful for one partner to give almes out of the common stock without the consent of the other, except he set it on his own particular ac∣count.

2. Its not lawful for him that is indebted more then he is able to pay, to give alms, seeing he gives not his own, but anothers.

3. It's not lawful for a man to give that which he hath borrowed of another, or that which is left in pawne with him, except in such things where the pro∣perty is altered with the use, as meat, money, corn, &c. then we may give, when we purpose to make satisfaction by restoring the like to the owner.

Yet all these cases are to be understood with this exception: if the poor ••e but in ordinary want; not in extream necessity, and danger to perish for want

of relief, in which case all becomes common through his irresistible necessity, Mat. 12.1, 3, 4. Deut. 23.24, 25. Yet even then we must resolve to our utmost to restore to the owner those goods which we have thus em∣ployed.

Quest. What should be the quantity and measure of our almes?

Answ. This is not particularly determined in Scripture, because there are so many circumstances which may alter the case that no certain rule could be given; but its left to Christian prudence to give as occasion is offered, more or lesse as he thinks good: Hence, 2 Cor. 8.7, 8. and 9.7. Yet in generall this rule must be observed: we must give bountifully, not with a niggardly hand, 2 Cor. 9.6. Deut. 15.11. Prov. 31.20. 2 Cor. 9.5. yet herein respect is to be had to our own ability, keeping our cisterns full that our selves may drink of them, and set∣ting the overplus to run abroad, as Prov. 5.15, 16. Act. 11.29. every one accord∣ing to his ability sent, &c. 2 Cor. 8.13, 14. Yet in cases of extreame necessity we must go beyond our ability, 2 Cor. 8.3. So Christ commands, Luk. 12.33. and 3.11. Act. 2.45. and 4.34, 35. In other cases we may have two coats, Joh. 19.23. 2 Tim. 4.13.

Quest. What rule must be observed in the quality of our alms?

Answ. We must give to the poor things wholsome, cleanly, conveni∣ent, and comfortable for the sustentation of their lives, avoiding two ex∣treams.

1. Of such as give them such base, and sluttish food, as a dog will scarce eat. Remember therefore that thou relievest not contemptible creatures, but those that are of the same nature, &c. yea, in them we lend to the Lord, who scorns our refuse, Mal. 1.13. we relieve Christ, and will we give him swill, and swines meat, who nourisheth our souls with his precious body and blood.

2. Of such as give them superfluous dainties: but we must feed them, not pamper them with superfluities: Christ when he fed the multitude provided not dainties, but multiplied the barley loaves and fishes. Utantur divites su∣perfluis, den•• paup••ribus necessaria. Aug. Let the rich enjoy their superfluities, and let them relieve the poor with necessaries.

Quest. What persons ought to give alms?

Answ. All of any estate, when they meet with poorer then themselves; but principally its the duty of rich men, Luk. 16.9. 1 Tim. 6.17, 18. 2 Cor. 8.14. 1 Joh. 3.17. yet not onely of them: For he that hath but a bare competency is to give to them that want necessaries: and such as have onely sufficient for nature are bound to give to them who are in present extremity, unlesse the like necessity be iminent to themselves: For we must love our neighbour as not above our selves: Charity begins at home. Now that such must give may be proved by Scripture, Luk. 3.11. and 11.41. Eph. 4.28. By example: The poor widow, Mark 12.43. Macedonians, 2 Cor. 8.2. Apostles, Act. 3.6. Luk. 8.3. with Joh. 12.6, 8. Its the way to have our little encreased, Prov. 11.24. Luk. 6.38. Besides, the alms of the poor (though they give little) are as acceptable to God, as of the rich, Deut. 15.11. 2 Cor. 8.12. God measures the deed by the will. Quantitatem oblationis virtute offerentium determinavit. Chrys. As the poor widows gift.

Quest. What persons may lawfully give almes?

Answ. None but such as are owners of the things given: Hence,

1. Its unlawful for servants to give of their Masters goods, unless he hath gi∣ven them leave, either in particular, or general. Or unless in case of extream ne∣cessity in the absence of their governours, having a purpose to make it known to them, resolving to restore out of their own what they have given in case their Governours mislike it.

2. Its unlawful for children, under the government of their parents, or tu∣tors to give almes without the consent of their parents, or governors, either expressed by words, or allowed by the continual custom of the family, except it be out of their own allowance.

3. Its unlawful fot such as are not of sufficient age, or discretion to give almes, because they may waste their estates, or give to unworthy persons for want of discretion.

Quest. Whether is it lawful for the wife to give alms without the consent of her husband?

Answ. In divers cases it is lawful for her to do it: As

1. If he be a fool, or a madd man, and not able himself to mannage his estate.

2. When as he is far absent, and so his consent cannot be asked, espe∣cially if she conceive that if her husband were present, he would like of her doings.

3. When he hath committed the administration of his houshold expences to his wife, his heart trusting in her.

4. When having a certain allowance made her by her husband, she spares some∣what out of it to relieve others.

5. When she or her friends for her, have before marriage, over, and above her dowry reserved something to be at her disposal.

6. When she gets something by her own labour, she may dispose of part of it to charitable uses, if the Lawes of the Countrey be not a∣gainst it.

7. If the alms which she gives be but of small value, as bread, bear, cast apparel, and such like.

8. If her husband be so basely miserable, as having much, he will part with nothing; or if he be so wicked, that though he spend much vainly, and wicked∣ly, yet he will give nothing to those that want; or if to any, yet not to them that fear God.

9. When its a received custom of the Countrey that the wives should give alms to the relief of the poor.

Object. But the propriety of the goods being wholly in the husband, its theft in the wife to give any part of them away without the consent of her husband, either expressed, or implied?

Answ. If the case be so between man and wife, it were good for the woman not to marry: Indeed it is granted, that as God hath made them yoke-fellows, so she must endeavour to perswade her husband to draw with her in all Christian duties: for which end, she must use toward him all duty, respect, reverence, loving and sweet behaviour, that she may move him to love all goodnesse, at least for her sake: she must also shew such care, faithfulnesse and good huswifery that the heart of her husband may trust in her, Prov. 31.11. Yet if after all this her husband be a Nabal, that will neither be charitable himself, nor consent that she shall be so; she may do it her self, on∣ly herein these cautions are to be observed.

1. She must observe the former rules, and give discreetly, not exceeding her husbands ability, the which if it be unknown to her, she must give spa∣ringly, and things of smaller value. For, Prov. 31.12. She must do him good, &c.

2. She must perform this duty with all meekness and humility of spirit, with all reverence and due respect to her husbands authority, with acknowledge∣ment of her subjection in all things lawful, that she may win him by her Christian carriage, 1 Pet. 3.1.

3. In the manner, she must so do it as not to give her husband any just cause

of offence, she must not usurp authority over him, 1 Tim. 2.10. nor cause the word of God to be blasphemed, Tit. 2.5.

4. She must not disgrace her husband by publishing his faults: reporting her [ IV] own good deeds, and her husbands backwardnesse, but rather pray for his amend∣ment, Prov. 12.4. But for the further clearing of this point three things are to be considered.

1. Its acknowledged that the husband hath authority over his wife to rule and govern her as her head, 1 Corinth. 11.3, 8, 9. 1 Tim. 2.14. Gen. 3.16.

2. Yet the husbands government, and wives subjection must be in the Lord, Col. 3.18. Eph. 5.22. 1 Cor. 11.7. He bears the image of God, and she is to yeeld obedience to him as unto God in all honest, lawful, and indifferent things. But if he command what is forbidden, or forbid what is comman••ed, she is not to obey him therein: Now works of mercy are enjoyned, and therefore he may not forbid them, or if he do, she may not obey.

3. Consider the communion which is between man and wife by reason of the bond of marriage which extends both to their persons and goods: For their persons, they are no longer twaine, but one flesh: Hence they have not an ab∣solute power to dispose of their own bodies, but either over other, 1 Cor. 7 4. so also there is such a communion in goods that there is no absolute prop••iety in either of them, but it rests in them both: So, Gen. 31.16. All that God hath taken from our father is ours: not that it was their dowry, but through Gods blessing on their husbands labour, it was theirs through the communion of marriage. Hence at marriage the husband used to endow his wife with all his worldly goods.

Object. But this communion of goods extends to her use onely: For the propri∣ety is in the husband, and for the common use which the wife hath in her hus∣bands goods, it only extends to meat, drink, apparel, and such necessaries for her maintenance?

Answ. A husband indeed may dispose of, or alienate his estate without his wives consent, except it be her joynture: But this he must do for the good of his wife and family, not for their hurt, else he is a thief to her and them.

Again, if the wife may dispose of her husbands goods for her bodily use, may she not much more do it for the good of her soul? and thereby lay up treasure in heaven: Good works being enjoyned to the wife, as well as to the husband, 1 Tim. 2.10. and therefore its better to obey God then man, Act. 5.29.

Object. But under the Law, if a wife made a vow, though of con∣secrating any things to Gods service, yet the husband had power to disan∣nul it?

Answ. Vows were of two sorts. 1. Of things absolutely commanded, and [ I] wherein all were bound to obey, and these no husband could disannul. 2. Of things indifferent, and these indeed the husband might make void: But alms-deeds are not arbitrary or indifferent, but positively required of all.

2. I prove it further; because alms-deeds, and works of mercy are no lesse [ II] commanded by God in the Scriptures, in the wife, then in the husband, Prov. 31.20. and not without good cause is it made the note of a gracious woman, because ordinarily alms deeds are done out of houshold store, and provision, the disposing whereof doth more properly belong to the woman then to the man, as the whole current of the chapter shews. So Paul would have youn∣ger women marry and guide the house, 1 Tim. 5.14. the which when the hus∣band allows her to do, he honours his wife as he ought, 2 Pet. 3.7. and

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disgraceth her, when he turnes her out of this office: which he ought not to do, unlesse she hath forfeited her priviledge, by her unjust and indiscreet abusing of it.

[ III] Thirdly, God the Instituter of marriage, gave the wife to the husband, not to be his servant, but his helper in all good things, Gen. 2.18. therefore if he ne∣glect religious and charitable duties, she must not only perswade him to them, but if he still neglect, must do them her self for him, lest the sin and punishment lie not only upon him, but upon her, and the whole family, Zipporah, by perform∣ing a duty which belonged not to her, but to her husband, diverted Gods judge∣ment from him, Exod. 4.25. and Abigail saved her husband and family by the like.

[ IV] Fourthly, if a wife may not do it without special commission from her hus∣band, then were she in no better a condition then the meanest servant: yea, her servitude would be far worse, if she be restrained from expressing her cha∣ritable affections hereby: for the poorest servant may out of his wages give something: and the poor widow may cast in her mite, whereas the wife, though she hath never so much under her hand, may give nothing, or if she do, she shall be accounted a thief, and robber of her husband.

[ V] Fifthly, the last sentence of everlasting happinesse, shall be pronounced to the wife, as well as to the husband, for their alike doing of these works of mer∣cy, Matth. 25.34. therefore she, as well as he must feed Christ in his members, &c.

[ VI] Sixthly, we have the examples of holy women in Scripture, who are com∣mended for it, as of Abigail, 1 Sam. 25.18. of those godly women that ministred to Christ, Luke 8.3. and of that good woman, Pro. 31.20.

[ VII] Seventhly, the last reason may be taken from the custome of our countrey, which ordinarily authorizeth them to do these works of mercy, if their pow∣er be not justly restrained by their husbands for their abusing of it.

Ob. Yet this Doctrine is dangerous, because indiscreet women will abuse it, it may be to the undoing of their husbands, and ruine of their estates?

Answ. Its but a carnal reason to think that evil will come by the discovery of a religious truth, or though they should, let truth be maintained though the in∣conveniences be never so great. Tbough one abuse a sword, yet all must not be disarmed for that. Though the Gospel be to some a savour of death, yet must not Ministers therefore forbear to preach it. Because some women will abuse this Doctrine, yet they which are discreat and vertuous, must not therefore be kept in ignorance of their duty, and have their consciences ensnared, and burdened with that which is not sinful, yea, with that which is honest and com∣mendable. Many wives undo their husbands with their daintinesse in fare, curi∣osity in furnishing their houses, and costlinesse in their apparel, but few in doing works of charity.

Quest. To whom are almes to be given?

Answ. Almes-deeds are to be extended only to the poor and needy, Deut. 15.11. 1 John 3.17. Eph. 4.28. 2 Cor. 8.14. Luke 3.11. Now these poor are of divers kindes, Christ reckons up six, Mat. 25.35. Hungry, thirsty, har∣bourlesse, naked, sick, and poor prisoners. To which adde, the oppressed and exiled, Isa. 58.6, 7. especiallie if they suffer for the constant confession of the truth. Adde also such as are indebted above their meanes, the lame, blind, aged, decrepid, the poor Widow and distressed Orphans, &c. Isa. 58.6, 7. Nehem. 5.11. Luke 14.12. Jam. 1.27.

Quest. What order are we to observe in giving almes?

Answ. First, they which are in extream necessity, and near perishing, are first to be relieved, be they acquaintance or strangers: friends or foes, Mat. 5.42. Rom. 12.23. Luke 6.30. yet if we cannot relieve all such, we are to prefer our

kindred and friends, and the godly in the first place. We must also have respect to those, who by Providence are first cast upon us, who thereby seem by God himself to be preferred before others, Luk. 10.33.

1. Again, the whole Church and Common-wealth is to be preferred even be∣fore our selues, if there be such a necessity: for its better that one member pe∣rish, then that the whole be destroyed: therefore the Primitive Christians sold all they had to relieve the common necessitys.

2. We must take care to provide necessaries for ou•• selves: For charity begins at home: then for our second selves, our wives: then for our Parents. Contrary reproved, Mar. 7.11, 12. then for our children, and the rest of the family 1 Tim. 5.8. then our spiritual kindred, except our kindred in the flesh be godly also, and then they are to be preferred, Gal. 6.10. 1 John 3.17. Rom. 12.13. Mat. 10.41. and 25.40. So David, Psal. 16.3. Then our Benefacto••s, to whom we formerly have been beholding, 2 Cor. 8.14. Prov. 18.24. Then to our kindred in the flesh, Gen. 29.13, 14. Then common friends and neigh∣bours: For Prov. 27.10. Better is a neighbour that is near, then a brother afar off: Then out Countreymen, and strangers, Lev. 25.35. Rom. 12.13. H••b. 13.2. Gen. 18.3. and 19.2. Isa. 58.7. Mat. 25.35. Deut. 15.7, 11. Then it must extend to our very enemies, Rom. 12.20. 2 Kings 6.22.

Quest. In what manner may we most conveniently distribute our almes?

Answ. Almes are either more publick and common, or more private and particular.

First, in the former, our best course is to follow the Lawes and Customes of [ I] our Countrey.

Secondly, for our private almes, we may give them to such poor, as upon [ II] enquiry we have found out to be honest and needy: or else to such others, as God by a more immediate Providence doth unexpectedlie present to us.

Quest. What may be thought of giving almes at our doors?

Answ. It cannot be condemned, till the good Lawes made, be put in execu∣tion, for the reformation of this disorder; yet with these cautions.

First, the whole stream of our charity must not run that way.

Secondly, we must give to such as are in apparent misery, as to the aged, de∣crepid, [ I] lame, blinde, &c. not to idle vagrants and common beggars: and that [ II] for these reasons.

1. Because they which are truly poor, will by this meanes be neglected whilest idle drones devour that which belongs to them.

2. Hereby the bold and impudent will often speed better then the modest and shamefast.

3. Our almes shall by this meanes be distributed unequally; some having all, and others none, neither can they be fitted to the quantity or quality of their wants.

4. Such giving encreaseth the number of idle vagrants, encoura••ing them to continue in their wicked courses, without any feare of God, or subjection unto men.

5. It crosseth Gods Ordinance, who would not have a beggar in Israel, Deut. 15.4. Proclaiming both the negligence of Magistrates in not reforming this disorder, and the hard-heartednesse of private persons, who through the want of mercy and compassion, thrust their neighbours into such sinful courses.

6. Hereby those excellent Lawes, which are made to prevent such disor∣ders are transgressed, and so the Christian Magistrate is justly offended.

Quest. VVhat are we to judge of such almes as are given by men at their death?

Answ. They are to be esteemed and censured according to the quality and condition of the persons by whom they are performed. For

1. Either they are done by such as according to their abilities, have exercised such charity in their whose lives after their Conversion, out of love, and obedi∣ence to God, and mercy towards men. Or

Secondly, out of self-love, vain-glory, or servile fear, by such as have utterly neglected them in their life-time, and now think to make satisfaction for their former neglect.

For the former we are to judge, that they proceed from their love to God and their neighbours, being not content with what they have done in their life∣time, but also take care that they be continued even after their death. Neither are we to take exceptions, though the quantity now given doth exceed all that they have done in their lives, seeing herein they deal no otherwise with the poor then with their own children and friends, upon whom they bestow more by VVill, then ever before they gave them; and its just that men should keep the largest part of their goods while they live for their own maintenance, giving to the poor what they can conveniently spare, and they are very charitable, if they design a great part of their estate to religious uses, when as themselves shall have no further use of it.

But for those who wholly neglect works of mercy in their lives, and think it suf∣ficient to give something at death, they are not absolutely to be condemned, -lest hereby they take occasion to neglect both: Besides, these may be after-fruits of their late repentance: They are also good to the receivers, and for the givers, they are better then such as neither do good in life, nor death: neither can they be taxed for doing them now, but because they did them no sooner.

[ I] Which fault that we may avoid, Consider 1. That its better, and more commendable to give liberally in our life-time, making our own hands our Ex∣ecutors, and our own eyes our Overseers, then to leave it to the discretion of o∣thers.

[ II] 2. Its more acceptable to God, being a signe of a stronger faith, and more firme dependence upon him.

[ III] 3. Its an evidence of greater love and obedience, if at Gods Command we are willing to part with our goods, even whilest we might retain them to our own use.

[ IV] 4. Its a more seasonable seeds-time, and so we may assuredly expect a more fruitful harvest.

[ V] 5. If we neglect it our selves in our life, we can have no certainty that we shall ever do it. For

• 1. We may be stripped of our goods before death, and so have nothing to be∣queath then.
• 2. Death may surprize us suddenly, and give us no time to dispose of our goods.
• 3. Our sicknesse may be such as may deprive us of our understanding and me∣mory, whereby we shall be disinabled to do it.
• 4. If we make our Will before-hand, it may be concealed or made void by some trick in Law, or unjust testimony of false witnesses, or not be per∣formed through the dishonesty of Executors, therefore do as Solomon advises, Prov. 3.27. and Gal. 6.10.

[ VI] 6. Its most comely for a Christian to give almes in his life-time, so living continually as he means to die; therefore Christ calleth our good works, lights which we should see to go before us, and not to be held behinde our backs.

[ VII] 7. Such almes as are given at death, by those which gave none in their lives,

there is great cause of suspition, that they proceed not from those right and reli∣gious causes which set Christians on work to do them, but from sinister ends, and worldly respects▪ which before prevailed not with them, till now they see that they can keep them no longer.

Quest. How may the almes of Christians be differenced from those which are done by worldlings?

Answ. First, they differ in the causes or fountain from which they arise: [ I] For,

First, the almes of Christians are the fruits of a lively and justifying faith, and are done out of unfeigned love, and obedience unto God, and therefore he is merciful, because he is assured that God is merciful to him, and he gives small things to men, because he receives great things from God.

Secondly, they spring from charity and mercy towards the poor, because they are members of Christ, and of the houshold of faith, or at least creatures of God, of the same flesh with himself: whereas worldlings almes arise from self-love, whereby he aimes at some temporary good, to be derived to himself there∣by: or out of pride and vain-glory to get praise, Mat. 6.1. &c. or out of an opinion of merit to get a greater reward from God: or out of a servile feare to escape the wrath of God here or hereafter, and therefore they profit nothing, 1 Cor. 13.3.

Secondly, a Christian shews mercy, being enclined thereto by the motion [ II] of Gods Spirit, and an inward fountain of goodnesse, which is thereby wrought in him, enclining him when he wants objects to enquire, and seek after them; but the worldlings mercy is the meer work of nature, and is only moved by the presence of some miserable object, which stirs him up to present pity, but the object being removed, his mercy ceaseth.

Thirdly, they differ in their ends: the end of a Christian being principally [ III] that God may be glorified: the subordinate ends being the good of his neigh∣bour, the adorning of the Gospel, and the edification of others by his good example, his own present good in the assurance of Gods favour, and his future glory in Heaven: But of the worldling, his chief end is his own glory and good, &c. as before.

Fourthly, they differ in the matter, and that [ IV]

In regard of Propriety, a Christian gives liberally, out of his own store, which God hath bestowed upon him by his honest labour: the worldling gives out of that which is other mens, and having raked much together, by lying, fraud, injustice, oppression, &c. he gives out of it some small almes to make satisfaction for his sins, and to stop the Cry of Conscience, that he may go more quietly to Hell.

Fifthly, they differ in the quantity: a Ch••istian gives liberally, not only out [ V] of his superfluity, but out of his competency, yea, he spares something out of his necessaries, if need require: But the worldling gives with a niggardly heart and hand, out of his superfluities, and that not till his own turn be served.

Sixthly, they differ in the quality: a Christian gives things profitable and [ VI] wholesom: but the worldling the basest refuse, which he would scarce give to his dogs.

Seventhly, they differ in the object and extent. A Christians mercy extends [ VII] to all that need, because they look not to their deserts, but to Gods Command; yet its especially exercised to the godly poor: as Gal. 6.10. imitating God therein, Mat. 5.45. and David, Psal. 16.3. But the worldlings mercy ex∣tends usually to such as have some way deserved it, or that may deserve it: or to kindred, or friends, therefore its rejected by God••punc; Mat. 5.46, 47.

Eighthly, they differ in the manner of giving, and in the mindes of the [ VIII] givers. For

1. A Christian gives with a plain, and honest heart, as Rom. 12.8. seeking therein only to please God, as Matth. 6.3. But the worldling hunts after his own profit, or praise, Matth. 23.5. neither is it an act of mercy, but of self-love.

2. A Christian doth works of mercy with great humility, remembring that whatsoever he thus gives to God, he hath first received it from God: and so confess that he doth far lesse then his duty, and that he is sufficiently rewarded, if his failings are pardoned: But the worldling is puffed up with pride, thinking that hereby he hath satisfied for his sins, merited heaven, and made God his debtor: and hence he is so supercilious towards his poor brother, that he makes his gift unacceptable.

3. A Christian doth all with cheerfulnesse, as knowing that God loves a cheerful giver, 1 Tim. 6.8. they proceed from an inward habit, and therefore flow freely from him: This he sheweth by his pleasant countenance, sweet words, speedy giving, &c. But the worldling doth it churlishly, Dum manu dat, vultu negat: whilest his hand gives, his looks denies: He gives with re∣proaches, taunts, harsh expostulations, &c. not so much comforting the poor with his gifts as afflicting his soul with his words.

Ninthly, they differ in time: For a Christian gives all his life long: But the worldling for the most part onely when death is approaching, when he can keep his goods no longer.

Quest. How many ways must our charity be expressed?

Answ. Principally three wayes. 1. In giving. 2. In forgiving. 3. In lending.

Quest. When must we forgive debts?

Answ. When we see our neighbours decayed in their estates, whereby they are disenabled to pay what they borrowed; we must shew mercy to beasts when they lie under their burden, much more to men. Hence, Exod. 22.26, 27. Neh. 5.11. Luk. 6.35. Isa. 58.6. Mat. 18.28, 34.

Quest. How must we relieve by free lending?

Answ. When their estates are decayed, and our lending may probably recover them again. Hence, Deut. 15.8. Mat. 5.42. Luk. 6.35. Psal. 112.5.

Quest. Whether are alms-deeds arbitrary, or an act of righteousnesse?

Answ. By righteousness we understand not generally all righteousnesse which consisteth in a total conformity to the whole Law, nor that part of legal righ∣teousnesse which consisteth in obedience to the second Table; but certain spe∣cial fruits of this righteousnesse in works of mercy which by the Hebrews are called by the name of righteousness, as Dan. 4.27. which is a grace that resteth not only in an internal habit, or bare affection of the heart, but also in the out∣ward action of relieving the poor. Which also is called Justice, which is a virtue that gives to every one those things which are due to him, Mat. 6.1. when thou dost thine alms, which the Syriack renders, when thou doest thy Justice. Cal∣led also righteousnesse, 2 Corinth. 9.9. Prov. 11.18. Psalm. 113.3. Now that almes-deeds are not arbitrary, but absolutely necessary is proved: For that,

1. They are not only works of mercy, but fruits of righteousness, which are straitly injoyned in the Law, Deuter. 15.11. Esay 58.7. Ezek. 18.7. Luke 3.11. and 11.41. Matth. 4.42. Ephes. 4.28. Luke 12.33. Acts 4.34.

2. Our riches are not absolutely our own, but Gods talents committed to us, not for the satisfying of our lusts, but for the honour of our Master, and good of our fellow servants. Hence, Heb. 13.16.

3, Such as neglect works of mercy commit three hainous sins, Theft, Sacri∣ledge, Murther: For they that have received much, and communicate not to

the wants of others, shall be arraigned and condemned for thieves against God and their brethren: Besides what we are commanded to give to the poor is consecrated to Gods service, called therefore sacrifices. So that its Sacri∣ledge to rob them of it: and lastly, if we suffer the poor to perish in their wants we are guilty of murther against the sixth Commandment. Si non p••∣visti, occi••isti, Ambrose. Thou hast killd the poor, if thou hast not fed them. Hoc est occidere hominem vitae suae ei subsidia denegare. Ambr. This is to kill a man when we denie to him the means of preserving his life.

4. The Lord who is the chief owner of our goods, having appointed all that we can spare to this use, its no longer our own but the poors portion, which they have as good right to as we have to the rest, therefore its injustice to detain it: Only here is the difference; God hath given us our riches im∣mediately himself, but to the poor mediately by us. Est panis famelici quem tu tenes, nudi tunica quam tu in conclavi conservas. Basil. Its the bread of the hungry which moulds in thy cupbord: the coat of the naked which hangs useless in thy chamber, &c. Hence, Jam. 5.1. Prov. 3.27. 2 Cor. 8.4. and 9.1. Heb. 6.10. 1 Pet. 4.10.

5. We are but Stewards, and a day of account will come, Luke 16.2. and therefore if we would give it up with joy, we must shew mercy, Mat. 25.1. and 24.45, 46.

6. Consider that communion that is between the poor, and us with our Head Christ; and its reason that such as are united in communion of persons, should also communicate in the use of their goods for their mutual comfort, Rom. 15.28. 2 Cor. 8.4. and 9.13. We partake of the same nature, are redeemed by the same blood; are partakers of the same heavenly calling, 1 Cor: 1, 9. 1 Pet. 2, 9. and 3.9. and 5.10. partakers of the same precious promises, Eph. 4.5. are of one Church, have one religion, &c. Jam. 2.5. Christ takes that that is done to them as done to himself, and will richly reward it, Matth. 25.40.

7. What we give to the poor, we give to God himself, Prov. 19.17. Da mihi de eo quod dedi tibi: De meo quaero, & mihi non donas? Da, & reddo. Habuisti me largitorem, facito debitorem. Aug. God thus bespeaks thee: Give me something of that which I have given unto thee: I ask but mine own and wilt not thou give it? Give, and I will restore it: Thou hast found me a free giver, and now make me thy debtor.

Quest. What further arguments may provoke us to charity?

Answ. First, we resemble God in shewing mercy, and that in such an attribute as he delights in above all others, Exod. 34.6. Hence, Luke [ I] 6.36.

Secondly, such works please God, and make us accepted with him, Hos. [ II] 6.6. Eleemosyna non tantum pro sacrificio, sed prae sacrificio, Mic. 6.6, 8. Heb. 13.16. Isa. 58.6, 7. Jam. 1.27. Phil 4.18. Luk. 11.41.

Thirdly, hereby we make our calling and election sure, 2 Pet. 1.7, 8, 10. Col. [ III] 3.12. Alms shew saving knowledge, and spiritual wisdom, Jam. 3.17. unfeign∣ed repentance, Luk. 19.8. A lively faith, Jam. 2.18. True love to God, 1 John 3.17. Love to our neighbours, 2 Cor. 8.8, 24. contrary, Jam. 2.15. they are no∣table signes of the remission of our sins, Luk. 7.27. and that we are citizens of heaven, Prov. 14.21. and therefore blessed.

Fourthly, hereby we are assured of our interest in Gods promises: As, Eccl. [ IV] 11.1. Mat. 6.4. and 10.42. Heb. 6.10. It shall not be lost, but restored, it may be, when we have forgotten, Mat. 25.44. Luk. 6.38. Prov. 19.17. Terrena omnia serv••nd•• amittimus, largiendo servamus. Isiodor. Earthly things are lost by keeping, and kept by bestowing, solas quas dederis semper habebis opes. Hence, Luk. 16.9.

[ V] Fifthly, God will repay it with great increase, Luk. 6.38. Prov. 3.9, 10. Con∣trary, Prov. 11.24. 2 Cor. 9.6. Lucrum est pietatis nomine facere sumptum. Tertul. Eleemosyna non est divitiarum dispendium, sed ditescendi potius com∣pendium, quaestusque omnium uberrimus. Giving alms is not the way to waste our wealth, but the best art of thriving, and the most compendious course to get riches. Hence its compared to lending upon usury, Mat. 10.30. Prov. 19.17. Luk. 6.35. If we love our money, it should move us to part with it up∣on charitable uses. God is the best and the surest pay-master, and alsuffi∣cient to perform; Nihil promittit, & non reddit: fidelis ille factus est debitor, esto tu avarus exactor. Aug. God pays what he promiseth: He is a true debtor, be thou a covetous exactor.

[ VI] Sixthly, its the end of riches to be employed for good uses, not to be lockt up.

[ VII] Seventhly, by giving them to the poor, we long enjoy them, which by keeping we cannot do: what we give is sent to heaven before us, and what is hoarded up, is lost and left behinde us.

[ VIII] Eighthly, our inestimable gain will countervaile our long forbearance. Hence, Gal. 6.9. Eccl. 11.1. the rather considering the eternity of it.

[ IX] Ninthly, such shall be blessed in their posterity, Psal. 112.2. Esay 58.10, 11.

[ X] Tenthly, God rewards alms-deeds with corporal and earthly blessings, Prov. 3.9, 10. and 28.27.

[ XI] Eleventhly, God will be merciful to such as shew mercy, Mat. 5.7.

[ XII] Twelfthly, if we hear the cry of the poor, God will hear us, Isa. 58.7, 9. so we see in Cornelius, Act. 10.4. contrary, Prov. 21.30.

[ XIII] Thirteenthly, if we pity the poor, God will pity us in our afflictions, Psalm 41, 1, 2, 3. Isa. 58.10.

[ XIV] Fourteenthly, hereby we reap the benefit of the poors prayers to God for us, 2 Cor. 9.14.

[ XV] Fifteenthly, alms-deeds further our salvation, Luke 16.9, &c. 1 Tim. 6.18, 19. Prov. 14.21. and 22.9. Deut. 15.10. Mat. 5.7. Luk. 14.14. Job 29.12, 13.

[ XVI] Sixteenthly, the greatest benefit of our alms redounds to our selves: Hence, Act. 20.35. Prov. 11.17, 25. 2 Cor. 8.1, 2, 7.

[ XVII] Seventeenthly, fearful threatnings are denounced against the unmerciful, Ezek. 16.49. Prov. 21.1••. Frustra manus ad Deum expandit, qui has ad paupe∣res non extendit, 2 Cor. 9.6. Gal. 6.8. Prov. 28.27. Deut. 24.15. Job 31.16, to 29. Jam. 2.13. as in the parable of the rich glutton. Non habuit guttam, quia non dedit micam; He had not a drop of water, because he would not part with a crumb of bread. Aug.

[ XVIII] Eighteenthly, by alms-deeds our estates are confirmed, and encreased, 2 Cor. 9.8, 10. Isa. 58.10, 11. Prov. 11.24. and 28.27.

[ XIX] Ninteenthly, the merciful shall be filled with joy, as it evidenceth Gods graces in us.

Twentieth, such shall attain to a prosperous estate with honour, Psal. 112.9. [ XX] Prov. 14.31. and they which honour God shall be honoured by him, 1 Sam. 1.30. Isa. 58.10.

Master Downams Plea.

Object. But we are poor, and have not to give?

Answ. Many that pretend this can yet find enough to bestow on idle, un∣profitable and wicked courses: But supposing

[ I] First, that thou hast but a competency, yet out of that thou must give to the poor: if thou hast not money, sell something that thou mayest best spare; and work hard with thy hands, Eph, 4.28.

Object. But the poor are so unthankful that our alms are lost?

Answ. Thou must do thy duty and expect thy reward from God, not from men, Eccles. 11.4. we must give, not only to the ungrateful, but to our enemies, Rom. 12.20.

Object. But most poor are so wicked that it discourages us to give them?

Answ. This should make thee more diligent in seeking out such as are wor∣thy to be relieved, Eccles. 11.6. Mat. 5.42. yet in giving we should not be o∣ver-scrupulous. For,

1. Hereby we may neglect our duty, and not do it at all, Eccles. 11.4.

2. God causes his Sun to shine on the evil and good, Matth. 5.45. and we should imitate him. So Rom. 12.21.

3. Its far better to give to many unworthy, then that one who is worthy should be neglected in his necessity.

4. Consider that mercy looks not after merit, but after misery, and chiefly in∣tends to relieve their poverty, not to look after their righteousnesse: Non moribus damus, sed homini. Chrys. we look not after the manners, but after the man: nor do we take compassion of him for his virtue, but for his misery.

5. If God should take the same course with us as we do with the poor, and examine our deserts before he would bestow his gifts, we should never have our requests granted, but hopelesly perish in our wants.

6. We should forbear these overstrict examinations of the poor, le••t here∣by we do not so much comfort them by our gifts, as torment them by our harsh manner of giving.

7. Consider that though the poor be unworthy to whom thou givest, yet God is worthy for whose sake thou givest, and if thou givest in o∣bedience to his command, though it seeme to be cast away in respect of the party, yet not in respect of thee who givest; for God will certainly re∣ward thee.

Object. But I have a great charge, and many children, and therefore must pre∣fer them before strangers?

Answ. They that are miserable because they have wife, and children, would not be liberal if they had none: Ne transferas culpam in insontes, saith Basil, lay not the blame upon those that are innocent. Besides, was not the Gospel written for such as well as for those that have no children? and are not both by it equally bound to works of mercy? Did they beg children of God for this end, that they might plead by them a priviledge from obeying Gods Command∣ment? may they not justly fear that God for this cause will ease them of their burden by taking away their children? we may provide for them a competen∣cy, and yet not deny to God of our abundance, and superfluity. When thou beginnest to number thy children, number them, and spare not, but forget not to reckon Christ as one of the number: He hath given thee whatsoever thou hast, and will richly recompence thee. Besides thou knowest not how thy children will prove; it may be ungrateful, and will not thank thee for it: It may be wicked and prodigall, who will mispend it profusly: Yea, it may be the wealth thou leavest them will be the occasion of their e∣verlasting ruine.

Secondly, we must love our children wisely, and take care so to provide for [ II] them, as that their estates may be blessed, and durable, which is best effected by leaving them to Gods blessing in a moderate estate, without which they may be oppressed by those that are more mighty, or defrauded by those that are more crafty, &c. But if God take charge of them, he is their best Protector, so that none shall wrest their patrimony out of their hand, Psalm 37.26.

[ III] Thirdly, were we sure that the estates we leave them should prosper with them, yet we should not love our children better then our selves, nor prefer their wealth before our own souls, and their flourishing estate which is but momen∣tany, and mutable, before our fruition of those joyes which are infinite and e∣ternall.

Object. But trading is bad, and our burdens many, and we have not wherewithal to give almes.

[ I] Answ. First, Use your hands: such as are able must labour, and take pains to relieve those that can do neither, Eph. 4.28.

[ II] Secondly, use your heads, cast about how the wants of others may be sup∣plied.

[ III] Thirdly, do something by way of abatement: abridge your selves a little that you may be helpful to others, abate something from your backs, from your bel∣lies, from your recreations, &c.

Object. But we must not only maintain nature, but our honour and credit in the world?

Answ. Its true: yet we must abate from our superfluities. Christ disrobed himself for a time, for our sakes, of his glory: and we for his sake must lay aside of our overplus: abate something from a dog, from a bird, from a beast, &c.

Quest. But what may move such as are able to be willing also to works of mercy?

[ I] Answ. First, look to God, he is our friend, nay, our Father. If a friend say to you, such a friend or kinsman of mine is in want, pray you do something for my sake, you will do it: how much more should you do it when God saith so to you.

[ II] Secondly, consider that Christ comes to you in his flesh when poor Christi∣ans come to you: he presents a pale face, a hungry belly, a naked body, will you not do something to support Christ, and cloath Christ, &c. in his members and servants.

[ III] Thirdly, Christians that come to you for relief are your own flesh: and shall the head do nothing for the foot?

[ IV] Fourthly, consider your selves; for hereby you shall place your wealth safely and secure it.

[ V] Fifthly, its the best way to improve it: Its a sowing seed in a fruitful soile, 2 Corinth. 9.6. It's your gift, but its Gods debt, and he will repay it, Prov. 19.17.

Object. But when shall I have it again?

Answ. Take Gods Word, he will pay fully, and certainly: He hath pawned his honour, and credit upon it that he will do it at first or last. Put your chil∣drens portions into Gods hand, make him your Executor: He never dies: he never breaks: he ever lives to provide for them.

Object. A man may give indeed till he give all away, and what then shall be∣come of him and his?

Answ. Eccles. 11.1. Solomon answers there all objections and cavils; some may say, what I give is cast away and lost: No, Cast thy bread upon the waters, and thou shalt finde them again. But there are so many poor that there is no end of giving? Give a portion to seven, and also to eight: to this man a little, and to that a little: to every one something. But I know not what times may come, what I may be put to? Therefore give whilest thou hast something to give; thou knowest not how little a while thou mayest en••oy, nor what thy self mayest come to want: Thou mayest need mercy, therefore sowe mercy, that thou mayest reap the like. I pity them with all my soul, but I cannot re∣lieve them.

Answ. Solomon answers, If the clouds be full of rain, they will drop down water; that is certain, it will impart it to the hungry and thirsty ground: So if we have mercy and charity in our hearts, there will be something in our hand too.

Object. But if I were well seated and accommodated, then I could spare some∣thing, but alas! I live in a corner, out of the way, I have but little trading, and its not with me as with many others, I cannot give?

Answ. Solomon answers, whether the tree stands North, or whether it stands South, in a more fruitful, or in a more barren place, yet its the Lords tree still, cadit Domino, it falls to him, and it bears fruit to him, and so it will be with us too, If we be good trees, let us live in the North, or in the South, in a better, or in a worse habitation, we will yet yeeld some fruit.

Object. Yea, this is true if we knew how it would be accepted: Poore men are captious, and they will not take a little, and rich men will take excep∣tions, and say that I do it out of pride, and thereupon will tax me the higher, &c.

Ans. Solomon again answers, He that observes the wind and rain, shall neither plow nor sowe: If a man will still be objecting, he shall never go on with any work or service whatsoever.

Object. Yea, but I know not the parties to whom I give, there are many dissem∣blers that pretend to much want, when it is not so?

Answ. Solomon answers, neither doest thou know how the childe grows in the womb, yet thou must not starve the childe: we must do what is fit for us to do, and use our best wisdome, and then leave the rest to God, whose providence works for us (as it were) under the ground, as it doth for the childe.

Object. But I find by experience that I have been often cheated with fellows here∣tofore, and that discourages me now?

Answ. Solomon answers, sowe thy seed in the morning, and slack not thy hand in the evening, for thou knowest not which shall prosper, this, or that, or whether both shall be alike: therefore cast not perils, but venture it sometimes, thou knowest not but it may succeed very well: However, what thou doest with an upright heart, and usest thy best discretion in, God will accept and take it in good part: See Dr. Harris Spittle Sermon.

Quest. But doth God take notice of our works of c••rity?

Answ. Yea: First, he takes notice of the person that doth them, as of Cor∣nelius, [ I] Acts 10.31.

Secondly, of every act of mercy. [ II]

Thirdly, how much mercy every one sheweth. Dorcas made many [ III] coates.

Fourthly, of the time when: Obadiah in a hard time, hid the Prophets and [ IV] fed them, 1 King. 18.5.

Fifthly, with what heart and enlargement of affection we do them: as of those [ V] Macedonians, 2 Cor. 8.3.

Sixthly, yea, of the least degree of mercy: Of a little cake, 1 King. 17.30. Of [ VI] a cup of cold water, Mat. 10.42. Idem.

Quest. What may move us to be constant, and continue in our cha∣rity?

Answ. First, in regard of our brethrens need; they may long continue to be [ I] in want: He that hungers and thirsts, may hunger and thirst again, Joh. 4.13. Others also may stand in need of our charity: For, Mat. 26.11. You have the poor always with you: we must not tie our selves to relieve one man once onely, nor one alone.

Secondly, in regard of our selves, for the reward is promised to such as conti∣nue [ II] in well-doing, Rom. 2.7. Dr. Gouge on Heb.

Quest. What warrant had the widow of Sarepta to relieve the Prophet before she made provision for her self and her Son?

Answ. Had she not known that it was the special will of God; she should not have done it, to defraud her self and her sonne to relieve a stranger, con∣trary to the accustomed rule of piety, 1 Tim. 5.8. therefore Paul would have widows to be maintained by their own kindred.

Quest. Is a man to prefer a stranger eminent in piety before his brother which is not so adorned with it?

Answ. Thou must rather nourish and relieve thy poor brother, then thy friend: For this office is coupled with nature and blood, according to which thou art more obliged, and neerer to thy brother then to thy friend: But if it be in thy power to advance the one to publick offices in Church or State, thou must preferre thy virtuous friend before thy carnall bro∣ther.

Quest. If I see many strangers in want, and one good man also, whether should I relieve those many strangers, or that one good man?

Answ. A good man is to be preferred before a a stranger, but many strangers before one known person: For the more common good is the better. Balls power of godlin••sse.

Quest. Why is giving to the poor a duty?

[ I] Answ. First, because its such a duty as every poor man doth desire, and crave of another; and hopes, and wishes that he may perform it to him, and blames him for unmercifulnesse if he neglect it; and every rich man will acknowledge that if he should loose all, he would desire that others should shew mercy to him: therefore its a manifest duty arising from that plain Maxime, Do as you would be done to.

[ II] Secondly, it tends to the refreshing of our brethrens bowels, and supplying their wants, and may keep them from perishing: and it pleased God so to order the world that some shall be poor, and others shall have abundance, that he may try the disposition of the later by the former, Joh. 12.8.

[ III] Thirdly, it will abound by many thansgivings unto God, &c. 2 Cor. 9.12, 13. Its makes heaven resound with thanks, and praises: yea if the poors tongues should be silent, yet their very loyns do blesse God for thee in their kinde: therefore its our duty to do that which makes so much for Gods honour.

[ IV] Fourthly, Its undoubtedly a duty which must either justifie the truth of our religion, or condemne us as hollow hearted: Now bounty to the poor is a note of soundnesse in religion, and on the contrary, he that gives not to the poor ac∣cording to his means, though he pray never so often, hear never so many Ser∣mons, fast never so frequently, receive the Sacrament never so constantly, read the Scriptures never so daily: be he never so earnest a condemner of other mens faults, and of publick abuses, and let his shew of Religion be never so a∣bundant, yet he is but an hypocrite and dissembler, and the Lord takes no de∣light in his services, Isa. 58.7. Jam. 1. ult. Luk. 18.18, 24. Mat. 25.41. Jam. 2.13. Prov. 21.13. 1 Joh. 3.17, 18, 19. Jam. 2.14.

[ V] Fifthly, covetousnesse is as thorns that choaks the Word, and keeps a man from following the directions of God therein; and so he loves his money more then God, more then his poor brother, more then the rewards of God, and more then heaven it self, and so he is an arrand hypocrite.

Quest. But what shall we be better for our bounty to the poore?

Answ. Its the best way to prevent poverty, Luk. 12.33. 2 Cor. 9.6. Prov. 11.24, 25. and that for these reasons.

1. Because God is the great Lord and master of his family in heaven and earth, and riches come not by chance, or mens industry, or the love of their friends, &c.

but by the appointment of God, who makes rich, and makes poor; wherefore all men are but his servants and stewards, to whom he commits more or lesse as best pleaseth him: hence it follows, that it must needs conduce much to the continuation and encrease of a mans wealth, that he be found a good Stew∣ard of the things committed to him by his Master. Now to communicate of our substance to the poor with a large heart and hand, is to do the office of a good Steward, 1 Pet. 4.9, 10. and such shall not be put out of their office, but as he hath been faithful in a little, he shall be made Ruler over much.

Secondly, Solomon tells us, Prov. 10.21. The blessing of the Lord makes [ II] rich, &c. and gives a comfortable encrease of our estates: without which men are but like horses, that carry a great burden of gold and silver through the world, and are not Masters but Slaves to their riches. Now such comfortable wealth doth not spring from mans wit or paines, but from the blessing of God, without which the Watchman watcheth in vain, the Builder buildeth in vain, the Husbandman plowes in vaine, the Merchant trafficks in vaine, &c. either no encrease will come, or none but a vexing, and cumbersome encrease: but the Lord hath expresly promised his blessing to those that open their hands to their poor brethren, Deut. 15.10. and certainly God will never be found a Pro∣mise-breaker.

Thirdly, its a lending to the Almighty, and therefore will surely procure a∣bundance, [ III] for God will never prove a Bankrupt, he will never borrow without a resolution to pay, nor without actual repayment, and that in the fittest time and manner, Prov. 19.17. there is the Bill of Gods hand, wherein he both acknowledgeth the debt, and promises payment, q. d. Be it known unto all men by this present Promise, that I the Lord God of Heaven and Earth, do owe and acknowledge my selfe to be indebted to every merciful liberal man all those summes of money which he hath, or shall bestow in relieving the distressed, to be paid back unto him, whensoever he shall demand it, (for where no day is set, the borrower is bound to payment upon demand) and to this payment well and truly to be made, I binde my self firmly by this present Promise, sent, seal∣ed and delivered by Solomon my known Secretary; so that unlesse we will pro∣claim the Lord an insufficient or dishonest debtor, we see that giving to the poor is the best way to save and encrease our wealth, his word being far surer then Checquer.

4. It will cause many prayers to God for us, that must needs cause him to give [ IV] us all good things in abundance, and so deliver us from Penury. Prayers made to God by his servants, upon due ground cannot be in vain, 2 Cor. 9▪ 14. or if any should be so unthankful as not to pray for such, yet surely the houshold of faith will, to whom we ought most to abound in bounty.

Quest. But what means may we use to enable us to works of mercy?

Answ. That a man may give, he must have money, and an heart, and a will, and a gift too: for he that hath nothing, cannot give, though he would, he that wants a heart, cannot give because he will not: both therefore are re∣quisite, and for the getting of both we must use these means.

First, we must seriously consider of these many Precepts, Promises and Threats, [ I] which are in the Book of God, concerning this duty, pressing them upon our selves, and saying, Doth not the same God, which saith, Hear the Word, say also, Give to the poor? and if conscience binde me to the one, doth it not binde me to the other also? If I should keep all the other Commandments, and break one, shall I not be found a transgressor of all, will it any thing avail me, that I seem to be religious, if I be not merciful.

Secondly, to this adde Prayer, beseeching God to give you this so worthy a [ II] Grace, by which you shall be made so like himself, that you may know your

selves to be his children, John 13.34. and 1 John 3.14. and hereby we know that we love the brethren, if our hands and hearts are open to them, for love is bountiful.

[ III] Thirdly, thou must begin to give, that thou mayest get an habit of giving, and presse thy self to be much in doing good works, till thou hast made it easie, and delightful to thee: yea, thou shalt hereby finde as great a promptnesse to it, as thou foundest a backwardnesse before: and that you may get something to give, you must observe these rules.

1. You must be diligent in your callings, for the diligent hand maketh rich, and so provide matter for bounty, Eph. 4.28. and this is one end that we must propound to our selves in the works of our calling, not onely that we may supply our own wants, but may have wherewithal to relieve o∣thers.

2. We must use thrift, which is a due saving from sinful and needlesse expen∣ces; and indeed hereby we might be enabled to do much, if we would cut off our superfluities.

Object. But from what must we save?

Answ. From riot, luxury, drunkennesse, gaming, and sinful expences by which men serve the Devil, and the flesh: From needlesse journies, and contentious suits in Law: From excesse in works of kindnesse, in attire, feasting, housholdstuff, &c. and truly we should be willing to deny our selves in that which is much more then enough, to minister to them that have lesse then enough.

3. We must lay up in store for mercy, we must have a poors mans box in our house; as David, when he intended to build a house for God, he provided all things aforehand in abundance, so must we for works of mercy, 1 Cor. 16.1. when thus it lies by us we will give it with a free heart.

Quest. How much must we lay aside?

Answ. Be sure to do it in convenient abundance, rather with the more then with the lesse: and truly most men may spare their tenths of their comings in for pious uses, so we shall be rich in good works. Try this a while, and if thou findest Gods blessing so liberal that thou canst well spare it, give it still: If not, give according as thou art prospered.

Object. I give as much as my neighbours which have as good an estate as I?

Answ. Not mens examples, but the Scripture must be our rule: God bids us to give after our ability, not after our neighbours nigardlinesse: Again, how knowest thou that thou givest as much as another of thy estate? Dost thou know all that he gives? or what his estate is?

Ob••ect. But I do not know that my neighbour is so poor?

[ I] Answ. First, you cannot meek God with pretending ignorance, Prov. 24.12.

[ II] Secondly, why do you not inform your selves by enquiring, and seeking to know; why are you so inquisitive in enquiring after all other things, and so carelesse in this? To be ignorant then is your fault, and one fault cannot ex∣cuse another.

Object. But I have little enough for my self and family?

[ I] Answ. First, he that hath two coats may think that he hath little enough, and yet he is commanded to part with one.

[ II] Secondly, probably its self-love that makes thee think that thou hast little e∣nough: Canst thou think so short a pittance as thy brother hath enough for him, and all thy abundance little enough for thee?

Obj. But I must provide for my family, and therefore cannot give?

Answ. If this were a good argument then none should give, but the same God that bids thee to provide for thy family, bids thee give too, therefore thou must do both, and not strive so to overdo for the one, as to neglect the other. Provide moderately for thy own, and thou shalt have sufficient for the poor too.

Object. But I have not wherewithall to be still giving, I cannot spare it?

Answ. Hast thou for fine cloaths, for fine fare, &c. and hast thou not for works of mercy; suppose thy hat should be lost, hast thou not wherewith to buy another? Yes, why then wherefore hast thou not wherewith to relieve a poor man?

Object. But if I should lose againe and againe, I should have nothing at length?

Answ. It may be so, but thou mayst give so moderately that thou mayst have still something to give.

Object. I give enough according to my estate, why then do you presse me to give more?

Answ. If this were true, it were a good answer: but in most I prove it to be false, For compare thy expences for mercy with those for superfluities, in en∣tertainments, in cloaths, &c. they are far inferiour, those of mercy are no∣thing in comparison of the other: whereas God bids, feast the poor, and not the rich, i. e. rather then the rich, therefore its evident that thou doest not e∣nough for mercy.

Object. Yea, ••ut my place requires?

Answ. And doth not thy place require that thou shouldst be rich in mercy as well as in cloaths, and other things? know therefore that till thou art as abundant in works of mercy as in other things, God doth not account that thou hast done enough.

Object. But the poor are unthankful it?

Answ. First, all are not so; therefore give to them that are thank∣full. [ I]

Secondly, one mans fault must not dispense with another mans du∣ty: [ II] Thou art unthankful to God; yet he gives, so must thou.

Thirdly, take heed that thou dost not causelesly accuse them for unthankful∣ness, [ III] which thou must prove.

Object. But they are idle, and bring poverty upon themselves by their idlenesse, and wastfulness?

Answ. First, hast thou before admonished them of it? If not, here is a fault [ I] unseasonably to mention their evills to excuse thy selfe from doing a dutie.

Secondly, if thou canst not prove this, thou art a slanderer as well as a niggard, [ II] and that is a double fault.

Object. But they are such as have wronged me?

Answ. Choose to give to such, for so thou shalt shew more charity, and have a greater reward: we are commanded to feed our hungry enemy, and have a special blessing promised for it: and this is to imitate God, who loved us when we were enemies.

Nbject. But if I be still giving, I shall give all away?

Answ. Use thy discretion in giving as in other things, and thou needest not do it. A man may be very bountiful, and yet reserve enough for other good uses, 2 Cor. 9.8.

Object. If I give so much away, I shall never be rich?

Answ. This is an excuse worse then the fault; for it chargeth God with flat falshood: God saith, give, and thou shalt not want: Thou sayest I shall want if I give; He saith, he that gives shall be blessed: Thou sayest, he shall not: God saith, he that watereth shall be made fat: Thou sayest, he shall be made lean: He saith, he will repay it: Thou sayest, He will not repay it. Doth not this impute falshood to God?

Besides, this objection arises from an abominable principle: Thus, What I

cannot be rich if I do, that I will not do: as if Gods commands must not be obeyed if they keep us from riches: God saith, be not hasty to be rich: and he i•• not worthy of me that will not lose all for my sake: what hurt is it if thou beest not rich? thou mayest be saved without riches, but if we do not our duty, we cannot be saved. Again, if thou beest not rich in this world, thou shalt be rich in good works, and thats the best riches.

Object. Why should I give that to another which I have got by my hard la∣bour?

Answ. Not thy labour, but Gods blessing hath given thee this abun∣dance, and because he that blesses thee bids thee give, therefore thou shouldst give.

Quest. What may further move us to be charitable?

[ I] Answ. First, God gives us all things richly to enjoy, therefore we should imi∣tate our father, and be bountiful like him.

[ II] Secondly, thou art a Steward, and therefore must bestow thy Masters wealth as he commands thee: Thou mayest need, and in thy need wouldst be relieved, and its reason that thou shouldst do to others, as thou wouldst they should do to thee.

[ III] Thirdly, they to whom thou givest are thy brethren, tied to thee by many bonds, they have the same Father, Faith, Baptisme, &c. and is not this reason e∣nough to move thee to give them?

[ IV] Fourthly, thy wealth is uncertain and fickle, therefore do good with it whilest thou hast it: for when its gone, nothing will comfort thee but the remembrance of the good thou didst with it; as in ••obs case.

[ V] Fifthly, it doth good to the soul for the present, assuring it of our upright∣nesse, so can no other expending: It doth good to our name, making it like a pre∣cious ointment: To our Religion, adorning it: To our Estate, for like a plen∣tiful sowing, it brings in a plentiful harvest, it secures▪ from want, which no riches can do. To our posterity, who shall enjoy the blessing: and all these in the greatest quantity: for no other giving hath half so many promises, and our good shall be according to Gods promises. It doth good for the longest continuance, for it doth good after death: yea, at the resurrection, for then shall these gifts be remembred, praised, and rewarded. It doth good with most ease: Here needs no toiling, nor sweating as in other things: for God will bring the fruit to our hand by a secret blessing, and if we will live by faith, here is no hazard at all: he that hath Gods Word cannot lose his reward. Whatlies poor mans advocate.

[ VI] Sixthly, consider that Christ, though he was rich, yet for our sakes he became poor, that through his poverty we might be rich, 2 Cor. 8.9. yea, he became so poor, that whereas the foxes have holes, and the birds of the aire have nests, yet he had not whereon to lay his head, Mat. 8.20. and this he did, that through his poverty, and pouring out his hearts blood, he might crown us with the in∣estimable riches of heavenly glory, and that for ever and ever: and shall not we worms and wretches, most unworthy of the least bit of bread we put into our mouths, part with our superfluities to relieve the fainting soul of him for whom Christ died, and which he takes as done to himself, Mat. 25.40. were it but a cup of cold water only, Mat. 9.41.

Seventhly, remember that the last, and everlasting doom at that great, and [ VII] dreadful day must passe upon us according to our carriage in this kinde: Then shall there a severe, and sincere search be made after works as signs, and evi∣dences of faith in the heart, or of unbelief and rottennesse there, Matth. 25.34, &c.

Of Spiritual Almes.

Quest. What are spiritual almes?

Answ. Such as flow from the fountain of truest mercy, and compassion, and are of greatest consequence, tending to relieve, repair, and refresh the poverty, wants, and miseries of the soul, and it consists in these particulars.

• 1. In instructing the ignorant, Prov. 10.21. and 15.7.
• 2. In giving counsel to them that need, and seek it, Exod. 18.19. Ruth 3.1, &c.
• 3. In reducing the erroneous, Exod. 23.4.
• 4. In endeavouring the conversion of others, Psal. 51.13. Luk. 22.32.
• 5. In exhorting one another, Heb. 13.13.
• 6. In reproving such as offend, Lev. 19.17.
• 7. In admonishing such as are out of order, 1 Thes. 5.14.
• 8. In considering one another to provoke unto love, and good works, Heb. 10.24.
• 9. In comforting the heavy and afflicted heart, 1 Thes. 5.14.
• 10. In forgiving from the heart our brethren their trespasses, Mat. 8.35.
• 11. In chastening delinquents, Prov. 22.15.
• 12. In raising such as are falne through infirmity, with the spirit of meekness, Gal. 6.1.
• 13. In mutual encouragements against the cruelty, and confusion of the times, and in the way to heaven, Mal. 3.16.
• 14. In supporting, and mercifully making much of weak Christians, 1 Thes. 5.11.
• 15. In using patience towards all men, 1 Thes. 5.14.
• 16. In praying one for another, Jam. 5.16.

Boltons general Directions, &c.

Quest. What is Christs meaning when he saith, Lend looking for nothing again, Luke 6▪ 35.

Answ. For answer hereunto let us consider, First, what we may look for again. Secondly, what we may not look for again. Thirdly, what is Christs sence.

First, we may look for again. 1. What justly answers to the thing lent. Hence [ I] Elisha, 2 Kings 4.7. chargeth the widow to pay her debts.

2. In case the borrower can pay, and will not, and there be no other remedy, we may have recourse to the Law for our relief: For the Law is good being used law∣fully, and the sword of the Magistrate is to defend the oppressed, Rom. 13.4.

3. The like courtesies in time of need: For its but equal that we should sup∣port one another in love.

4. Love and thankfulnesse. This Paul paid cheerfully to Aquila, and Pri∣scilla, Rom. 16.4. To whom I give thanks: These things we may look for, yet we must not lend for these things sake, for then we are self-seekers.

Secondly, we may not look for again: the like good turn to be done to us [ II] for lending sake, as lending, because its a free act: nor any gain for lend∣ing, wishing that what we lend may come home with advantage: because this overthrows the nature of lending, which ought to be free; and it takes away the equity of lending, which is onely that the lender be no loser, Exod. 22.14, 15.

Thirdly, this appears to be Christs sense in the word nothing; because herein [ III] he doth onely oppose the Pharisees, who used to lend only to those that were able and willing to benefit them again, and from whom they looked for the like, Luke 6.32, 33, 35.

Quest. What are the reasons why we must so lend?

Answ. First, Because of the command of God for it. [ I]

Secondly, the promise of Christ, Your reward shall be great in heaven, Luke 6.34, [ II] 35.

Thirdly, its a sign of our sonship: Ye shall be the children of the highest. [ III]

Fourthly, the example of God, He is kind to the unthankful. [ IV]

Fifthly, it differences us from ungodly men: Sinners lend to sinners to receive [ V] as much again.

Quest. What are the reasons why its a blesseder thing to give then to receive?

[ I] Answ. First, because he that gives feels not the poor receivers troubles, and tentations: He need not say, What shall I eat, what shall I drink, &c. Mat. 6.31.

[ II] Secondly, he most resembles God and heaven which spend, and are spent by perpetual blessings and influence.

[ III] Thirdly, he is in this an Actor, and Doer in the providence of God: whereas the receiver is a sufferer: and the more active we are, the more God-like we are, who is a pure act.

Quest. What is it to be a giver?

Answ. A giver is such an one as freely makes that which is his to become an∣other mans. Quod meum est, tuum efficere nullo vire cogente.

Quest. What is it to 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 natu∣ral [ I] impediment: This is natural chastity.

Secondly, such as are gelded, or made chaste by [ II] men. This is artificial chastity.

Thirdly, such as are fitted by God for the gift of [ III] continency: This is Christian chastity: All men∣tioned 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 pur∣poses 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 neer∣er to it.

Quest. What are the remoter provocations to it?

Answ. First, gluttony, or excesse in eating and pampering the belly with meats; [ I] or when we use curious and dainty meats deliciously and unseasonably, especi∣ally 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 [ II] drink unseasonably, and wantonly, principally to stir up lust, Isa. 5.11. Rom. 13.13. Eph. 5.18.

[ III] Thirdly, lustful dreames proceeding from surfeiting, drunkennesse, causing nocturnall pollutions: mentioned, Deut. 23.10.

[ IV] 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?

[ I] Answ. First, Light, vain, and immodest setting out of the body, o•• carriage of it, as by gayrish, wanton, and new fangled attire▪ Curling, frizling, and pow∣dering 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.

[ II] Secondly, keeping company with wanton and unclean persons; frequent∣ing 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.

[ III] Thirdly, immodest and filthy speaking, or singing unclean songs, Eph. 4.29. and 5.3, 4. Col. 3.8.

[ IV] Fourthly, reading unchast and filthy books, fitter to be burnt, as those were, Acts 19.19.

[ V] Fifthly, idle, and curious looking of men upon women, or women upon men, Gen. 6.2. and 39.7. and 34.1, 2.

[ VI] 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.

[ VII] Seventhly, mixt dancing of men and women together, wherein light and im∣modest behaviour is used, Exod. 32.6. Job 21.11, 12. Mark 6.21, 22.

[ VIII] 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.

[ IX] Ninthly, wanton kissing, and unchast dalliance, Gen. 39.12. Prov. 7.13. Deut. 25.11, 12.

[ X] 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?

[ I] Answ. First, a constant and conscionable performance of private religious ex∣ercises, 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.

[ II] 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.

[ III] Thirdly, Temperance in diet is a great furtherance to the chastity of the bo∣dy, 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.

[ IV] 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.

[ V] 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.

[ VI] Sixthly, because from the heart issue adulteries, we must get a pure heart, ma∣king

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 [ VII] before ••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, [ VIII] Prov. 5.19, 20.

Ninthly, use all good means appointed by God for the preservation of thy [ IX] 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 con∣science 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 temp••e••.

6. If these prevail not, see whether thou hast not been guilty of uncleannesse before marria••e, if so, thou must truly repent of it, for marriage without repent∣ance 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 re∣pentance, 1 Cor. 6.9, 11.

7. Get sound knowledge in the Wo••d of God, which is an excellent preserva∣tive against it, Prov. 2.1, 3, 4, 11, 12, 16, 17. Psal. 119.9. 1 Joh. 2.14.

8. Remember thy Creator in the days of thy youth, Eccl. 12.1. Consider that God did not make thee to wallow in the mire of these swinish pollutions. Medi∣tate also of thy own mortality, that the thoughts of thy death may be the death of thy lusts, 1 P••t. 2.11.

9. Walk in love: when Paul charges the Ephesians to avoid fornication, he seriously adviseth them to walk in love, Eph. 5.2, 3. as knowing that the exer∣cise of true Christian love, breeds such desires of holinesse, as mightily fence the heart against all base lusts whatsoever.

10. Avoid too great estimation of earthly things, which breeds lust, 1 Tim. 6.9.

11. Take heed of contemplative wickednesse, cast not about how to fulfill the lusts of the flesh, Rom. 13.14. Mr. Byfield on Col.

12. Beg chastity of God by prayer, seeing its his gift alone, Matth. 19.11. 1 Cor. 7.7.

13. Fly the society of filthy and effeminat persons; 1 Cor. 5.6, 9, 11. Eph. 5.7. Prov. 23.20. and keep company with such as are sober and chast. Consider also these Texts of Scripture, Ezek. 16.49. 2 Sam. 11.2. 1 Pet. 4.7. 1 Thes. 5.6. 1 Tim. 5.6. and 2.9, 10. Tit. 2.3.

Quest. What is chastity?

Answ. Chastity is a part of temperance, whereby we keep our bodies, and souls pure, and undefiled Temples of the Holy Ghost, and members of Jesus Christ, and this is to be observed through our whole life, whether we be in a single or married estate. See more in Matrimonial Chastity.

CHAP. XXVIII. Questions, and Cases of Conscience about Children.

Quest. WHat is the best course that parents can take to have comfort in their children?

Answ. The best way to have gracious children is to begin at Religion, planting it in them as their tender years will bear, training them up in the knowledge, and information of the Lord, dropping into them by little and little the seeds of holinesse, providing, if it be possible, that they may suck in holinesse with their mo∣thers milk.

Quest. What may move parents hereunto?

Answ. First, they should consider that they have been the cause of their [ I] childrens evil, and holp them into sinne, begetting them in their own image, and so have brought much misery upon them, and therefore they have need also to endeavour to bring them out of it.

Secondly, this is a good ground of all other nurture: for though they bring them up in learning, or to trades, if they bring them not up also in the feare of [ II] God, they leave them to the Curse of God, and by Gods just judgement they prove a heart-breaking to their parents: when they should have the greatest comfort in them: whereas, Prov. 23.15. My sonne, if thy heart be wise I shall rejoyce.

Thirdly, God takes notice how parents performe this duty, and accord∣ingly [ III] blesses or curses both them and their children: as we see in the exam∣ples of Abraham, Genes. 18.17, 18, 19. and the contrary in Eli, 1 Sam. 2.29.

Fourthly, its a means for continuing and propagating the Gospel, and true [ IV] religion, when having trained up our children in the feare of God, we leave them to serve God when we are gone.

Quest. Wherein especially doth this duty consist, and how may we per∣forme it?

Answ. First, in acquainting them with the grounds of religion by private cate∣chising [ I] them.

Secondly, by bringing them to the publick Assemblies so soone as they are [ II]

able to sit there reverently, or fruitfully; This is to teach them in the trade of their way, Prov. 22.6.

Object. But alas, what should we trouble children with such things as these?

[ I] Answ. First, though it may seem fruitlesse for the present, yet they will re∣member it when they are old, Prov. 22.6.

[ II] Secondly, by this means thou mayest displace, at least restrain natural folly which is bound up in their hearts, if thou doest no more.

[ III] Thirdly, godly parents have done it, and are commended for it: Hannah brought her sonne to Eli to be instructed so soone as he was weaned, 1 Sam. 1.24. Solomon was a tender childe when his father taught him, Prov. 4.4. Timothy was acquainted with the Scriptures of a childe, 2 Tim. 1.5. and the excel∣lent fruits of this timely instruction appeared in them all. Tailor on Titus.

Quest. How must children manifest their reverence to their parents?

Answ. First, by their words, and that divers wayes.

[ I] 1. Giving them reverend and honourable titles: Of all which, father and mo∣the•• are fittest.

Object. But this title of Father is so proper to God that we are to call none on earth father? Mat. 23.9.

Answ. This is not simply to be taken of the title it self, but of the mind of him that gives or affects it. If it be given, or affected to obscu•• Gods father∣therhood, or to make a man a father of himself, without dependance upon God or reference to him, who is properly the father of all, its an impious and sacrilegious title, but otherwise its lawful and warrantable, as appeares by these texts, 1 Sam. 24.12. 2 King. 5.13. Judg. 18.19. 2 King. 6.21. 1 Cor. 4.15. 1 Tim. 5.1. Gen. 22.7. and 27.18.

2. They must shew their reverence to their parents by using few words in their presence, and those not without just occasion, Gen. 22.7. and 27.12.

3. By meek and humble speeches, 1 Sam. 19.4. and 24.10.

4. By taking a fit opportunity to speak: as when their parents are not seri∣ously busie, or in company, or in passion, 1 Sam. 19.6. Contrary, 1 Sam. 20.30.

5. By giving a present, and pleasing answer when their parents speak to them, as 1 Sam. 3.4, 6, 18. Mat. 21.30.

Quest. How else must they shew their reverence to their parents?

[ II] Answ. Secondly, by their carriage towards their parents, which consists in these particulars.

1. If the childe know that his parent is coming, he should haste to meet him; So, Gen. 46.29. 1 King. 2.19.

2. Do such childlike obeisance as becomes their age and sex: as uncover∣ing the head, bending the knee, bowing the body, standing up, &c. So, Gen. 41.12. 1 King. 2.19.

3. Their countenance and gesture must be sober, and modest in their parents presence.

4. They must give the place, and upper hand to their parents.

Quest. But what if the child be more wealthy and honourable then the parent?

Answ. No honour is comparable to the dignity of fatherhood: Indeed a child by reason of some honour, and office may in publick be forced to take place of a parent, but they must not do it in private.

5. According to the custom of the time, and place they must ask them bles∣sing. So, Gen. 27.19. and 48.1, &c.

Object. These had the spirit of prophesie, whereby they could foreshew what should come to passe afterward, which made their children come to them?

Answ. First, their blessings were more then predictions: for they were also assurances that God would perform those blessings to their children: For they [ I] were both Prophets, and Fathers: As Prophets they foretold things: as Fathers the obtained the blessings pronounced, and an assurance thereof to their children, and that by faith and prayer.

Secondly, though parents cannot with such an extraordinary spirit assure to their children any distinct particular blessing, yet the faithful prayer of parents is [ II] a special and ordinary means to obtain the blessing on their children; Gods promise extending to the faithful, and their seed, Gen. 17.7. Acts 2.39. Prov. 15.8.

Object. If parents be wicked their prayers are an abomination, what blessing then can children look for from wicked parents?

Answ. Though God hear not wicked parents in love and goodnesse to them∣selves; yet for the good of their children he doth and will hear them, and that the rather to maintain a reverend respect of parents in the hearts of their chil∣dren: For asking a blessing is an acknowledgement of superiority, and autho∣rity, according to that of the Apostle, Heb. 7.7. the lesse is blessed of the greater. And as for the gesture of kneeling its answerable to the gesture used by Jos••ph, Gen. 48.12. who bowed himself with his face to the earth.

Object. But kneeling is a gesture proper to Gods worship.

Answ. It is not so proper, but it may be used in civil cases, else Christ would have reproved the young man for kneeling before him, as well as for calling him Good; for he conceived Christ to be but a meer man, and the worship he did was but civil. Its not simply the gesture, but the occasion of it, the minde of him that performs it, and the ends which he performs it for, that makes it either Divine, or Civil. Cornelius fell down before Peter, and was blamed, because his manner of worshipping was Divine: the Jaylor fell down before Paul and Silas, and was not blamed, because his manner of worshipping was meerly civil. Some disallow not childrens asking their parents blessing, but think it meet only for children whilst young, not considering of what years, and state Joseph was when he performed it. Others think it not unlawful, but carelesly neglect it, little considering the benefit of a parents blessing: Esau shall rise up in judgement against them, Gen. 27.34. Heb. 12.17.

Quest. What is another duty of children to their parents?

Answ. Obedience, which is the surest note of the honour a child gives to his parent: Hence, Eph. 6.1. Col. 3.20. without which, external reverence is a meer mockage; as, Mat. 11.21. Obedience is a duty so proper, that the Apostle ap∣plies it to Christ as a proper attribut, 1 Pet. 1.14. As obedient children, &c. See Christs example, Luk. 2.51. Solomon calls the neglect of it, a despising of a pa∣rent, Prov. 23.22.

Quest. Wherein consists this obedience?

Answ. First, in forbearing to do things without their parents consent, which is a duty they are most bound to whilst they are under their parents government, [ I] during which time, parents consent is not only meet but necessary, Numb. 30.17. and that for these reasons.

1. Children are as the goods of their parents, wholly in their power to be or∣dered, and disposed by them. Hence Satan having all that Job had put into his hands, took liberty over his children as well as his goods and cattel, Job 1.12, 19.

2. Children, whilest under their government, even the eldest that are heires, differ nothing from servants, Gal. 4.1.

3. By Gods Law, parents had power to sell their children, Exod. 21.7.

4. Parents had power to disannul such things as children had done, Num. 30.4.

Now this subjection of theirs consisteth principally in five things.

Quest. What is the first?

Answ. First, they must have their parents consent in making choise of their [ I]

calling: Jacob was sent by his parents to Laban, Gen. 28.2. David was ap∣pointed by his father to keep sheep, 1 Sam. 16.11, 19. when Saul would have David to wait on him, he sent to J••sse, 1 Sam. 17.17. so Jerem. 35.7. Jonadabs sons were rewarded fo•• their obedience in this kind.

[ II] Secondly, In their marriages: For,

1. God himself hath given us a pattern, by bringing the woman to the man, Gen. 22.2. shewing that he who gave a being to the woman, had a right to dis∣pose of her in marriage, which right now parents have in Gods room.

2. We have Gods expresse rule for it, Deut. 7.3. 1 Cor. 7.36, 37. The parent had also power in giving, or not giving her that was defloured, Exod. 22.17.

2. We have the examples of Gods Saints for it; as of Isaac, Gen. 24.67. Jacob, Gen. 28.2. He also asked his daughter of Laban, Gen. 29.18, &c. Samp∣son, Judges 14.2.

4. We have the judgement of the ancient fathers, who constantly taught this Doctrine.

5. The very heathen acknowledged the equity hereof, Gen. 34.3, &c. and 21.21. Yea, and all Laws confirm it.

Quest. Why must parents consent be had in marrying their children?

[ I] Answ. First, because by marriage they are put from their parents, G••n. 2.24. therefore its but equal that it should be with their consent.

[ II] Secondly, the parents power by marrying the childe is put over to the hus∣band, or wife: and shall this power be taken away without their consent?

[ III] Thirdly, children for the most part are rash and heady, and would undo them∣selves, whereas parents love their children, and have more experience, and dis∣cretion in choosing for them.

Q. But what if their parents urge their children to marry such as they cannot love?

Answ. If they have no just exceptions against the party, they must labour to the uttermost to bring their affections to the bent of their parents will: but if notwithstanding all the means they can use, they cannot get affections, they may in a reverend manner intreat their parents not to presse them to it.

Quest. VVhat if parents be negligent in due time to provide their children fit matches, may not they provide for themselves?

Answ. In such a case a childe, knowing where a fit match may be had, may make it known to his parents, as Sampson did, Judg. 14.2. craving his consent and help therein: and if his parent will not hear, he may use the meditation of friends, and if the parent be still wilful, he may have recourse to the Magistrate, who is in Gods stead, and the father of his countrey, and what the Magistrate doth, its as good a warrant as if the parent did it.

The like may be done, if the Parent be an Idolater, Atheist, or Heretick, and will not yeeld that his childe shall marry to any but such as are of his own pro∣fession, or disposition.

Object. Though Jacob married one wife by his parents consent, yet not the other?

Answ. Jacob had a general consent from his parents to take a wife of the daughters of Laban, therefore if it had been lawful for him to have two wives, he had not done it without their consent.

Object. Servants may marry without their Masters consent, why not children without their parents?

[ I] A. 1. Its not lawful for servants so to do, while the date of their covenant lasteth.

Secondly, Parents have greater power over their children, then Masters over [ II] their servants: the latter being only by mutual covenant, and the servants volun∣tary subjection: but the former is by the bond of nature.

Object. Children marry for themselves, not for their parents, why then should their consent be so stood on?

[ I] Ans. First, though they marry not for their parents, yet from their parents, being by marriage freed from their power.

Secondly, children are not their own, but are the inheritance of the Lord, [ II] Psal. 127.3 and God hath given them to their parents as an inheritance, therefore a child may no more alienate himself from his parents, then other of his goods.

Thirdly, children may not alienate any of their Parents goods without their [ III] consent, Gen. 31.36. Gal. 4.1. and that

1. Because parents may hereby know what they have, and what they have not, and acco••dingly order their expences, which they could not do if children might purloin, and take of their goods at their pleasure.

2. Its a means to restrain the lavish humour of children, that so their parents may be the better enabled to lay up for them, 2 Cor. 12.14.

Fourthly, Children must be ordered by their parents for their apparel. Israel [ IV] made Joseph a coat, Gen. 37.3.

Fifthly, children must forbear to binde themselves to do any thing against their [ V] parents consent, they may not make a vow without their consent, Numb. 30.4.

Quest. Wherein consists the active obedience of children to their parents?

Answ. In yeelding themselves pliable to their parents will, and that espe∣cially in four things.

First, In being ready to their uttermost ability to perform all their lawful com∣mands, [ I] Eph. 6.1. as for example.

1. They must come at their call, Gen. 49.1. 1 Sam, 3.5, &c. and 16.12.

2. They must go on their errands, though farre, and troublesom, Gen. 28.5. and 37.14. and 42.2, 3. 1 Sam. 17.17, 20.

3. They must attend upon their parents when commanded, Gen▪ 22.6.

4. They must faithfully perform what businesse is injoyned them, Gen. 50.5. Jer. 35.8. 1 Sam. 17.20, 34.

Secondly, in obeying the wholsom instructions which their parents give them, [ II] Prov. 1.8, 9. and 4.1, 3. Exod. 18.24. For,

1. Parents are commanded to instruct them.

2. Great wisdom may be attained hereby, Prov. 13.1. and 1.9. and 4.9.

3. Much joy is brought to parents by it, Prov. 10.1. and 27.11. contrary, Gen. 26.35. 1 Sam. 2.25. Gen. 19.14.

Thirdly, in submitting to their parents reproofs; and amending what is justly [ III] reproved, Gen. 37.10. 1 Sam. 20.30, &c.

Quest. What if the parent mistake in the matter reproved, may not the child make answer?

Answ. Yea, but he must do it mildly, reverently, and seasonably.

Object. Christ took up his mother roundly, for reproving him unjustly? Luke 2.49.

Answ. Christ, as God-man, was greater then his mother, and so with autho∣rity blamed her for her unjust reproof: This she knew, and therefore was silent.

Fourthly in submitting to their Parents correction, and amending what they [ IV] ate justly corrected for, Heb. 12.9. Prov. 29.17.

Quest. What is the extent of childrens obedience to their Parents?

Answ. In all things, Col. 3.20. to wit, in the Lord, Eph. 6.1. For which end,

1. They must labour to bring their judgement and will to the bent of their pa∣rents, to think that meet for them to do, which their parents would have them do, Gen. 22.6, 7.

2. Though in their judgments they cannot think it fittest, yet if pressed to it, they must submit, Gen. 276. &c.

Quest. May not a child yeelding better reason then his parent, refuse to do what be judges unmeet, at l••st till he be better informed?

Answ. He may render his reason with reverence, and humility, and desire his parents not to urge it upon him, Gen. 43.3, 11. yet in indifferent things, if

parents will not be satisfied, but will be obeyed, children must yeeld. For,

1. In such things the command of a Parent is a warrant for the child, so that a parent may sin in commanding that, wherein a child may obey without sin.

2. Children hereby manifest their high esteeme of their parents, how willing they are to please them.

3. Its a great means to preserve peace, and love betwixt parents and children.

Quest. What is further required from children to their parents?

Answ. To repay, and recompence what they can, their parents care, cost, and kindnesse towa••ds them, and that in the way of thankfulnesse, 1 Tim. 5.4.

Quest. What rule is to be observed herein?

Answ. Children must relieve their parents according to their necessitie which may be through, 1. Natural infirmities: Or, 2. Casual extremities: Con∣cerning the first, the rule is

1. Children must bear with their parents infirmities, not the lesse reverendly esteeming their place, or person; nor performing the lesse duty to them by reason of the same, remembring that themselves in their younger and weaker years were subject to many infirmities: as, Gen. 27, 12. It was a great infirmi∣ty in Isa••c to prefer profane Esau before godly Jacob, especially against an ex∣presse Word of God: yet Jacob reverenced him not the lesse, Gen. 28.5. So Gen. 37.10. 1 Sam. 31.2. Luke 2.51. contrary, Prov. 30.17.

2. Children must cover their parents infirmities, both by passing them by, and concealing them from others as much as they can. For, 1 Pet. 4.8. Love covers a multitude of sins. So, Gen. 9.23. Contrary, Gen. 9.22. 2 Sam. 15.3. Concern∣ing the second, the rules are

1. Children must bear with their parents, and not the lesse reverently e∣steem them, nor perform the lesse duty, because of them, being crosses which by Gods providence are laid upon man, whether upon his body, as blindnesse, lame∣nesse, sicknesse, &c. or on his person, as captivity, banishment, imprisonment, &c. or on his estate, as poverty, want, &c. So Gen. 27.1. Ruth 1.26, 21. Hence, Lev. 19.14.

2. Children must afford relief and succour to their parents as they need the same. So, Gen. 48.1. and 37.35. and 42.8. and 47.12. Ruth 2.18. 1 Sam. 22.3, 4. John 19.27. 1 Tim. 5.4. Contrary, Mark 7.11, 13. whereunto are such as first deny relief to their parents, 1 John 3.12. Secondly, that bring their parents into extremity by their lavish spending, or drawing them to be their Sureties; or bringing them into danger by their mischievous practises, Gen. 37.34. Thirdly, that strike their parents, Exod. 21.15. Fourthly, that mur∣der them, 1 Tim. 1.9.

3. Children must bear with the inward infirmities of their parents, as weak∣nesse of judgement, slipperinesse of memory, violence of passion, &c.

4. With their outward infirmities which arise from instant tentation: Such were those, Gen. 9.21. and 19.33. 2 Sam. 11.4. and 18.33. Gen. 12.13. and 26.7. and 37.34, 35.

Quest. What duties do children owe to their parents after death?

[ I] Answ. First, to inter their bodies with such decency, and honour as may be answerable to the place, and reputation wherein they lived, Gen. 25.9. and 35.29. and 50.7. For,

1. Its a testimony of their great love, and respect to them.

2. Its a blessing promised by God to his Saints, 1 Kings 14.13. 2 Kings 22.20. the contrary is threatned as a curse, Jer. 22.19. 1 Kings 21.23, 24. Psalme 79.3.

3. Its a great deformity for a corps to lie above ground, therefore children who are most bound to cover their parents deformity, are in this respect bound to bury them.

Secondly, children must have respect to the credit of their deceased parents, [ II] and that especially in three things.

1. In paying their just debts so far as they can, when their goods, or lands come to their hands, Psal. 37.21.

2. In suppressing evil reports of their parents as much as they can. For, Matth. 7.2.

3. In imitating their parents good example. So, 1 Kings 3.3. 2 King. 22.2. 1 Kings 15.11.

Quest. After what manner must children perform all these duties to their Parents?

Answ. First, for conscience-sake, Rom. 13.5▪ 〈◊〉〈◊〉. 3.20. 1 Pet. 2.13. [ I]

Secondly, in sincerity, Col. 3.23. [ II]

Thirdly, cheerfully, and with a ready mind, 2 Cor. 9.7. [ III]

Fourthly, Reverendly, as to them that bear the image of God. [ IV]

Fifthly, so, as yet not to sin against God: It must be in the fear of God. [ V]

Sixthly, Constantly, or else they loose their reward. [ VI]

Quest. Must equal respect be shewed to both parents?

Answ. Yea, the Law mentions both father and mother. So, Gen. 28.7. and Solomon.

1. Because both parents under God are alike means of their childrens being.

2. The care, and pains of both is very great.

Object. The wife is subject to the husband: therefore ought a child to prefer his father before his mother?

Answ. Though there be a difference betwixt them in relation of one to ano∣ther, yet in relation to their children, they are both as one, and have alike au∣thority over them.

Quest. What if one commands what the other forbids?

Answ. The thing commanded, or forbidden must be observed: If it be a∣bout a thing simply good or evil, then the parent that would have what is good to be done, and what is evil to be forborn, must be obeyed, though it be the mother; but if it be a thing indifferent: then the father is to be obeyed; yet no contempt must be shewd to the mother therein.

Quest. Whether do children owe subjection to step-fathers, and mothers, and to fathers and mothers in Law?

Answ. Yea, as to those that are in the place of natural parents: So did Moses, Exod. 18.7. and Ruth, chap. 1.16, 17. and 2.22. and Christ, Luke 2.51. and that,

1. Because the marriage bond makes them one flesh with our natural pa∣rents.

2. The Law makes it incest for a man to lie with his stepmother, Lev. 18.8, 17. therefore they are in the roome of natural parents, and so to be ho∣noured.

3. Its a great honour which a child doth to his natural father, or mother to re∣spect such as they have made one flesh with themselves.

Object. Nature cannot so well brook a step-parent, as a natural parent?

Answ. First, if not so well, yet we must not depise them. [ I]

Secondly, conscience, and religion should alter corrupt nature. [ II]

Object. Step-parents seldome care for their husbands, or wives former children?

Answ. First, God teaches not only to be subject to the good, and gentle, but [ I] also to the froward, 1 Pet. 2.18. and not to be overcome of evil, but to overcome evil with good, Rom. 12.21.

Secondly, the Scriptures reckons such as rise up against their parents in Law a∣mongst [ II] such as rise up against their natural parents, Mic. 7.6.

Quest. Must children be subject to Guardians and Tutors.

Answ. Yea, for the Apostle faith that they are under them, Gal. ••4.2. So Esther, ch. 2.20. and Elisha, 2 King. 2.15, &c. and 6.1.

Quest. What arguments may move Children to obey their parents?

[ I] Answ. First, they are commanded to obey them in the Lord, i. e. because parents are to the children in the Lords stead, Liberis suis pater est vice Dei. Greg. Nazian. they bear Gods image, and children in obeying them, obey God.

[ II] Secondly; it is right, Col. 6.1. which implies three things.

• 1. Its agreeable to all Laws of God, Nature, Nations.
• 2. The place of parents requires so much: For right requires that every one should have his due.
• 3. Parents deserve so much, so that its done by way of recompence.

[ III] Thirdly, its well pleasing to the Lord, Col. 3.20. and he will reward it, Gen. 31.7, &c. 42. contrary, 1 Sam. 2.34. 2 Sam. 18.9. 1 King. 2.25.

[ IV] Fourthly, its Gods charge to them: Honour thy father, and thy mother. Its a perpetual and general Law.

Quest. What if children be grown to years, and not under their parents go∣vernment?

Answ. This may cause some difference: yet so long as a child hath a parent, he owes honour to him: as we see in Joseph, though married, and a great man, Gen. 47.12. and 48.12. and 50.5. and in Solomon, 1 King. 2.19.

[ V] Fifthly, because of Gods promise made to such obedient children, that thy days may be long in the land, &c.

Dr. Gouge. Household duties.

Quest. Whether are many children a blessing?

Answ. Yea, so saith David, Psal. 127.5. and 128.3, 6. Hence, Ruth 4.11.

Quest. Whether may parents make void a contract secretly made by their chil∣dren, without, or against their consent?

Answ. The Scriptures gives them authority, either to ratifie such contracts, or to make them void, Numb. 30.6. the father may make void a vow of his child in matters pertaining to Gods worship, much more a matrimonial promise. If a young man defloure a maid, in equity he is to be compelled to marry her, Deut. 22.28. yet by Gods Law it may not be without the fathers consent, Exod. 22.17.

Quest. Whether is a marriage made without, or against the parents consent va∣lid, or no?

Answ. It may be valid in the courts of men according to humane lawes, and therefore the issue of such is free from bastardy: yet its not a divine, or spiri∣tual conjunction, or marriage, being flatly against Gods precept, Deut. 7.3. Exod. 34.16. 1 Cor. 7.38.

Mr. Perk. upon Gal.

Quest. What rules are parents to observe in giving names to their children?

[ I] Answ. First, they should give them such names as may put them in minde of some good duty. Paul could never hear, or remember his new name, but he was thereby put in mind of his new office, and duty which he was to perform amongst the Gentiles.

[ II] Secondly, as much as may be these names must be given in the natural lan∣guage: Thus the Hebrews gave fit names in Hebrew: The Greeks in Greek, as Timothy, &c. Act. 26.1. the Latines in Latine, as Tertius, Quartus, Rom. 16.22, 23.

[ III] Thirdly, we must neither be too curious, nor too carelesse in giving names to our children.

Quest. Who are too curious?

Answ. Such as give them names above the nature of men: Some drawing

too neer the Deity it self; as Emanuel; and the Jesuites. Some of Angels, as Gabriel, Michael, &c. Some of vertues, as Grace, Faith, Mercy, Pa∣tience, &c.

Quest. Who are too carelesse?

Answ. Such as name their children with Heathenish names: as Hector, A∣chilles, Hanibal, Julius Caesar, &c. as if they would have them prove like them. Sometimes they give them names of things far below the nature of men, as of beasts, trees, flowers, &c.

Dr. Tailor on Tit.

Quest. Why must there be such care in naming our children?

Answ. Because such whose names were appointed by God, as Gen. 17.19. Mat. 1.21. Luke 1.13. and such as were given by holy men and women that were guided by Gods Spirit, were holy, sober, and fit names. As

1. Names which had some good signification: as Samuel, heard of God: John, the grace of God: Jonathan, the gift of God: Simeon, obedient, &c.

2. Names which have in times before us been given to persons of good note, whose life is worthy our imitation: as Isaac, David, Peter, Mary, Elizabeth, &c. that the names may move them to imitate those worthies.

3. Names of our own Ancestors, and Predecessors, to preserve a memory of the family, which appears to have been an ancient practice amongst Gods people, Luke 1.59, &••.

4. Usual Names of the countrey, which custome hath made familiar: as Henry, Edward, Robert, William, &c.

Quest. At what time is it fittest to give names to our children?

Answ. At the time of their baptisme. Under the Law, children were named at their circumcision, Luk. 1.59. and 2.21. and so under the Gospel it hath in all ages been used: and that

1. That their names may be a testimony that they have been baptized.

2. That so oft as they hear their names, they may be put in minde of their baptisme.

3. That they may know how that by name they are given to Christ to be his souldiers, and therefore they ought not to start from him.

4. That they may also be assured that being baptized with water, and the spi∣rit, they are registred by name in heaven.

Dr. Gouge Housh. Duties.

Quest. Whether, and how far are children that are married, or called to publick offices in Church, or State, bound to obey their parents?

An. Childrens obedience to Parents ought to be perpetual, so long as they live: Implied in that Precept: Honour thy father, and thy mother, that thy days may be long, &c. But yet not alwayes in the same manner and degree. For whilest children live in their fathers house, and under his power, they ought to obey, and asist in taking care of houshold affairs, and in other businesses as they are commanded by them, Mat. 21.28, &c. But such as are married, or called to publick offices, though they must reverence, and be helpful to them, yet are they not bound to desert their callings, Luke 9.62. or to returne to take care of their family businesse as they did before.

Dr. Davenant on Col.

Quest. What general rules are to be observed by children in obeying their Pa∣rents?

Answ. First, they must obey, not in some things, and at some times, but al∣wayes, [ I] through the whole course of their lives, Eph. 6.2.

Secondly, they must perform this obedience. [ II]

1. With reverence internal, and external: internally they must have an high esteem of them, a tender respect to, and shew honour, and observance of them:

Externally they must shew it by all reverend behaviour, as by rising up before them, giving them the honour to speak first, &c.

2. With readinesse to hear and receive their instructions, Prov. 1.8.

[ III] Thirdly, they must endeavour to fulfil their desires by their labours, or o∣therwise.

[ IV] Fourthly, they must submit to their rebukes, Prov. 13.1. To their restraints about diet, apparel, recreations, &c. To their corrections, Heb. 12.9.

[ V] Fifthly, they must pray for them: For if they must do it for all, much more for them, 1 Tim. 2.1.

[ VI] Sixthly, they must shew meeknesse of love three ways.

• 1. By obeying without enquiring, murmuring or contending.
• 2. By bearing with their infirmities, whether of body or minde: yea, though aged, diseased, crabbed.
• 3. By obeying without respect of profit; the contrary is base, and mercenary.

[ VII] Seventhly, they must shew thankfulnesse, and gratitude, by recompencing their parents kindnesse, and relieving them in their wants, if they fall into want, 1 Tim. 5.4.

Mr. Byfield on Col.

CHAP. XXIX. Questions, and Cases of Conscience about Christ.

Quest. WHat are we to conceive of the Incarnation of Christ?

Answ. That it is a notable wonder, and great, beyond all comparison: that the Son of God should be made of a woman, Gal. 4.4. Even of that woman that was made by himself, John 1.3. Col. 1.16. that her womb and the Hea∣vens now should contain him, Acts 3.11. whom the Heaven of Heavens cannot contain, 1 Kings 8.27. that he who had both father and mother, whose pedigree is recorded, even up to Adam, who in the fulnesse of time was brought forth in Bethlehem, and when he had finished his course, was cut off at Jerusalem, should yet be in truth, that which his sha∣dow Melchizedek was, only in the conceit of the men of his time, without father, without mother without pedigree, having neither beginning of days, nor end of life, Heb. 7.3. with Isa. 53.8. and Mich. 5.2. that his Father should be greater then he: John 14.28. and yet he his Fathers equal, John 5.18. Phil. 2.6. that he is before Abraham was, John 8.48. and yet Abrahams birth preceded his near two thousand yeares, that he who was Davids son, should yet be Davids Lord, Mat. 22.42. &c. this is a wonder of wonders.

Quest. How may this kno•• be untied?

Answ. The untying of it depends upon the right understanding of the won∣derful conjunction of the divine and humane nature in the unity of the person of our Redeemer; For by reason of the strictnesse of this personal union, whatsoever may be verified of either of those natures, the same may be truly spoken of the whole person, from whithersoever of the Natures it be deno∣minated: For the clearing whereof, remember that in him dwelleth all the fulnesse of the Godhead bodily, Col. 2.9. i. e. by such a personal and real u∣nion, as doth inseparately and everlastingly conjoyne that infinite Godhead, with his finite manhood in the unity of the self-same individual person.

Quest. How may we understand this?

Answ. Remember that he in whom that fulnesse dwells, is the person: and that fulnesse that so dwelleth in him, is the Nature. Now there dwelleth in him not only the fulnesse of the Godhead, but the fulnesse of the Manhood also:

so that there are two distinct Natures in him: and two so distinct, that they do not make one compounded nature, but still remain uncompounded, and un∣confounded together: But he in whom the fulnesse of the manhood dwells, is not one: and he in whom the fulnesse of the Godhead, another: but he in whom the fulnesse of both those natures dwelleth, is one and the same Im∣manuel, and consequently he is but one person.

Quest. What is further to be considered about this?

Answ. That the Divine nature did not assume an humane person, but the Di∣vine Person did assume an humane nature: and that of the three Divine Per∣sons, it was neither the first, nor the second, that did assume this humane na∣ture; but it was the middle Person, who was to be the middle one, that must undertake this Mediation betwixt God and us: which was otherwise also most requisite, as well for the better preservation of the integrity of the blessed Tri∣nity in the Godhead, as for the higher advancement of mankind by meanes of that relation which the second Person, the Mediatour, did beare unto his Father. For if the fulnesse of the Godhead should thus have dwelt in any humane Person, there should then a fourth Person have been necessarily added to the Godhead: and if any of the three Persons, besides the second, had been borne of a woman, there should have been two Sons in the Trinity, whereas now the Son of God, and the Son of the blessed Virgin, being but one Person. is consequently but one Son, and so there is no alteration at all made in the re∣lations of the Persons of the Trinity.

Again, in respect of us, God sent his own Son made of a woman, that we might receive the Adoption of sons, Gal. 4.4, 5, 7. and if a son, then an heire of God through Christ: intimating thereby, that what relation Christ hath to God by nature, we, being found in him, have the same by grace, John 1.14. and 3.16. with John 1.12. For though he reserve to himself the preeminence which is due to him in a peculiar manner of being the first-borne amongst many brethren, Rom. 8.29. yet in him, and for him, the rest likewise by the grace of Adoption, are all of them accounted as first-borne, Exod. 4.22, 23. Heb. 12.23. Rom. 8.17.

Quest. VVhat is the Nature assumed by the Son of God?

Answ. The seed of Abraham, Heb. 2.16. the seed of David, Rom. 1.3. the seed of the woman, Gen. 3.15. the Word, the second Person of the Tri∣nity being made flesh, 1 John 5.7. Neither did he take the substance of our na∣ture only, but also all the properties and the qualities thereof: yea, he subject∣ed himself in the dayes of his flesh to the same weaknesse which we find in our fraile nature, and was compassed with the like infirmities, being in all things made like unto his brethren, Acts 14.15. Heb. 5.7. 2 Cor. 13.4. Heb. 2.17, 18. and 4.15. yet as he took upon him not an humane person, but an hu∣mane nature; so it was not requisite that he should take upon him any per∣sonal infirmities, as madnesse, blindnesse, lamenesse, and particular diseases, which are incident to some only; but those alone which do accompany the whole nature of mankind, as hunger, thirst, wearinesse, grief, pain, and mortality.

Quest. What is further considerable about Christ?

Answ. That as he had no Mother in regard of one of his natures, so he was to have no Father in regard of the other: but must be borne of a pure Virgin, without the help of man, Jer. 31.22. and this was requisite, as for other respects, so for the exemption of the assumed nature, from the imputation and pollution of Adams sin: For sin having by that one man entred into the world, every father becomes an Adam to his children, conveying the corruption of his nature to all whom he begets, Rom. 5.12. but he being made of man, but not by man, and so becoming the immediate fruit of the womb, and not of the loynes, must necessarily be acknowledged that holy thing, Luke 1.35. the Virgin was

but the passive and material principle, of which that precious flesh was made, and the Holy Ghost the Agent and Efficient: yet cannot the man Christ Jesus be thereby made the son of his own Spirit, because fathers beget their children out of their own substance, but the Holy Ghost did not so, but framed the flesh of him from whom himself proceeded, out of the creature of them both, the handmaid of the Lord, Luke 1.38, 48. whom from thence all generations shall call blessed. That blessed womb of hers was the Bride-chamber, wherein the Holy Ghost did knit that indissoluble knot betwixt our humane nature and his Deity, the Son of God assuming into the unity of his Person, that which be∣fore he was not, and yet without change, (for so must God still be) remain∣ing that which he was, whereby it came to passe, that this holy thing which was borne of her, was in truth called the Son of God, Luke 1.35. which won∣derful connexion of two so infinitely differing natures in the unity of one person, how it was there effected is above our shallow capacities, yea, the An∣gels stoop, and desire to look into it, 1 Pet. 1.12. This we may safely say, that as the distinction of the persons in the Holy Trinity, hinders not the uni∣ty of the nature of the Godhead, though every person holds intirely his own incommunicable property, so neither doth the distinction of the two Natures in Christ any wayes crosse the unity of his person, although each nature re∣maineth entire in it self, and retaineth the properties agreeing thereto, with∣out any conversion, composition, commixtion, or confusion.

Quest. What is further considerable about Christ?

Answ. That as there is one God, so there is one Mediatour between God and man, even the man Christ Jesus, &c. 1 Tim. 2.5, 6. and in discharge of this his Office, he being the only fit Umpire to take up the controversie between God and man, he was to lay his hand as well upon God, the party so highly of∣fended, as upon man, the party so basely offending. In things concerning God the Priesthood of our Mediatour is exercised, Heb. 5.1. and 2.17.

Quest. What are the parts of his Priestly Office?

Answ. Satisfaction, and Intercession: the former whereof gives content∣ment to Gods Justice: the latter soliciteth his mercy, for the application of this benefit to Gods children in particular; whereby it comes to passe that God, in shewing mercy upon whom he will shew mercy, is yet for his Justice no lo∣ser, Rom. 3.26. By vertue of his Intercession he appears in the Presence of God for us, and maketh request for us, Heb. 9.24. and 7.25. Rom. 8.34. Heb. 4.14, 15. and he must be such a sutor as taketh our case to heart. Hence, Heb. 2.17. he must be made like his brethren, &c. In which respect, as it was need∣ful he should partake with our flesh and blood, that he might be tender∣ly affected to his brethren: So likewise for the obtaining of so great a suit, it behoved that he should be most dear to God his Father, and have so great an interest in him, as he might always be sure to be heard in his request, John 11.42. and therefore he must be his beloved son, Matth. 3.17. so then it was fit our intetcessor should be man like our selves, that we may come boldly to him, Heb. 4.16. It was fit also he should be God, that he might go boldly to the Father without any way disparaging of him, as being his fellow and equal, Zach. 13.7. Phil. 2.7.

Quest. Why must Christ be a propitiation for our sins?

Answ. Such was Gods love to Justice, and hatred to sin, that he would not have his justice swallowed up with mercy, nor sin pardoned without making a fit reparation: therefore our Mediator must not look to procure for us a simple pardon without more ado, but must be a propitiation for our sinnes, and re∣deem us by his fine, and ransome, and so not only be the master of our requests, to intreat the Lord for us: but also take upon him the part of an advocate to plead full satisfaction made by himself as our Surety, Rom. 3.25. 1 John 2.2.

and 4.10. Mat. 20.28. 1 Tim. 2.6. Job 33.24. 1 Joh. 2.1. Heb. 7.22. unto all the debt wherewith we any way stood chargeable.

Quest. What satisfaction did Christ our Surety binde himself to perform in our behalf?

Answ. It was of a double debt, the principal, and the accessory.

Quest. What was the principal d••bt?

Answ. Obedience to Gods most holy Law, which man was bound to pay as a perpetual tribute to his Creator, though he had never sinned; but being now by his own default become bankrupt, he is not able to discharge in the least measure; his Surety therefore being to satisfie in his stead, none will be found fit to undertake such a payment, but he who is both God and man.

Quest. Why must he be man?

[ I] Answ. First, because man was the party that by the Articles of the first Cove∣nant, was tyed to this obedience, and it was requisite that as by the disobedience of one man, many were made sinners, so by the obedience of one man, should many be made righteous, Rom. 5.19.

[ II] Secondly, if our Mediator were only God, he could have performed no obe∣dience (the God-head being free from all manner of subjection.)

Quest. Why must he be God?

Answ. Because, if he were a bare man, though he had been as perfect as A∣dam in his integrity, or the Angels themselves: yet being left unto himself a∣midst all the tentations of Satan, and this wicked world, he should have been sub••ect to fall as they were; or had he held out, as the elect Angels did, it must have been ascribed to the grace, and favour of another, whereas the gi∣ving of strict satisfaction to Gods justice was the thing required: but now be∣ing God as well as man, he by his own eternal spirit preserved himself with∣out spot, presenting a far more satisfactory obedience unto God, then Adam could possibly have performed in his integrity.

Quest. How may that appear?

[ I] Answ. Besides the infinite difference that was betwixt both their persons, which makes the actions of the one beyond all comparison to exceed the worth and value of the other, we know that Adam was not able to make him∣self holy, but what holinesse he had, he received it from him that created him after his own image, so that whatsoever obedience Adam had performed, God should have eaten but of the fruit of the vineyard which himself had planted, 1 Cor. 9.7. and of his own would all that have been which could be gi∣ven to him, 1 Chron. 29.14, 16. But Christ did himself sanctifie that humane nature which he assumed, John 17.19. and so out of his own peculiar store did he bring forth those precious treasures of holy obedience, which for the satisfacti∣on of our debt, he was pleased to tender to his Father.

[ II] Secondly, if Adam had done all things that were commanded him, he must for all that have said, I am an unprofitable servant, I have not done that which was my duty to do, Luke 17.10. whereas in the voluntary obedience which Christ sub∣jected himself to, the case stood far otherwise. Indeed if we respect him in his humane nature, his Father is greater then he, John 14.28. and he is his Fathers servant, Isa. 53.11. Mark 12.18. yet in that he most truly said, that God was his Father, John 5.18. the Jewes did rightly infer from thence that thereby he made himself equal with God, and the Lord hath proclaimed him to be the man that is his fellow, Zach. 13.7. Being therefore such a man, and so highly borne, by the priviledge of his birth-right, he might have claimed an ex∣emption from the ordinary service which all other men are tyed to; and by being the Kings son, he might have freed himself from the payment of that tribute which was to be exacted of strangers, Matth. 17.25, 26. when the

Father brought this his first begotten into the world, he said, Let all the Angels of God worship him, Heb. 1.6. and at that very instant wherein the Son advanced our nature into the highest pitch of dignity, by admitting it into the unity of his sacred person, that nature so assumed, was worthy to be crowned with all glory and honour, and he in that nature might then have set himself down at the right hand of the throne of God, Heb. 12.2. tyed to no other subjection then now he is, or hereafter shall be, when he shall have delivered up the Kingdom to God the Father: For then also in regard of his assumed Nature, he shall be subject un∣to him that hath put all things under him, 1 Cor. 15.27. But he looking on the the things of others, Phil. 2.4, 5, 7, 8. he chose rather to come by a tedious way, and wearisome journey to it, not challenging the priviledge of a Son, but taking upon him the form of a mean servant: not serving as an honourable Commander in the Lords Host, but as a common Souldier, making himself of no reputation, and emptying himself of his high dignity, he humbled himself, and became obe∣dient unto death, Phil. 2.7. being content all his life long to be made under the Law, Gal. 4.4. Yea, so far that as he was sent in the likensse of sinful flesh, Rom. 8.3. so he disdained not to subject himself unto that Law which properly did con∣cern sinful flesh, and therefore though Circumcision was by right applicable only to such as were dead in their sins, and the uncircumcision of their flesh, Col. 2.11, 13. yet he in whom there was no sin to be put off, notwithstanding submitted himself there unto: not only to testifie his communion with the Fathers of the Old Testament: but also hereby to tender to his Father a bond signed with his own blood, whereby he made himself in our behalf a debtor to the whole Law, Gal. 5.3. Baptisme also pertained properly to such as were defiled, and had need to have their sins washed away, Act. 22.16. hence Matth. 3.6. Mar. 1.5. when many came to John Baptist, Christ also came amongst the rest: but the Baptist considering that he had need to be baptised of Christ, and not Christ by him, as altogether unfitting for that imaculate Lamb of God: Yet did he, as our Media∣tour, submit himself to that Ordinance of God also: not only to testifie his communion with the Christians of the New Testament: but especially, because it became him thus to fulfill all righteousnesse, Matt. 3.15. and so having fulfil∣led all righteousnesse which the meanest man was tyed to, in the dayes of his pil∣grimage (which he needed not to have done, if he had respected himself onely) the works which he performed were truly superogatory, which might be put up∣on the account of them whose debt he undertook to discharge, and being perform∣ed by the person of the Son of God, must in that respect, not only be equiva∣lent, but infinitely overvalue the obedience of Adam, and all his posterity, though they had continued in their integrity, and remained instantly serving God day and night till this hour: And thus for our main and principal debt of our o∣bedience, our Mediatour hath given satisfaction to the justice of his Father with good measure, pressed down, &c. Luk. 6.38.

Quest. What other debt were we liable to, which Christ must discharge?

Answ. Besides obedience, sin is also a debt, Matt. 6.12. and sinners debt∣tors, Luke 13.4. Matt. 13.16. in regard of the penalty due for the default: and as the payment of the debt which comes nomine panae, dischargeth not the Tenant from paying his yearly rent afterwards, which of it self Would have been due, though no fault had been committed: so the due paiment of the yearly rent after the fault had been committed, is no sufficient satisfaction for the penalty already incurred: therefore our surety, who stands chargeable with all our debts, as he maketh paiment of the one by his active, so he must make amends for the other by his passive obedience. He must first suffer, and then enter into his glory, Luke 24.••6. For Heb. 2.10. it became him, for whom are all things, &c. in bring∣ing many sons to glory, to make the Captain of their salvation perfect, i. e. a perfect accomplisher of the work he had undertaken, through sufferings.

Now the Godhead is of that infinite perfection, that its not subject to any pas∣sion: and therefore if Christ had been only God, he could not have paid this debt, which consisted of suffering and dying: Besides, Gods Justice must be satisfied in that nature that had sinned, and the same nature must suffer punishment, that had committed the offence, Heb. 2.14, 15. therefore Christ became man that he might suffer, Phil. 2.8. Heb. 10.5, 7, 9, 10.

Quest. Why must our Saviour be more then man?

Answ. Because if he had not been God too, he could never have gone through with such a work. For if a man had been as righteous as Adam, and willing to suffer for the offence of others, possibly his sufferings might have satisfied for one: But here innumerable multitudes were to be redeemed to God, Rev. 5.9. & 7.9. Neither could man, or Angel have held out, if a punishment equivalent to the endlesse sufferings of all the sinners in the World had at once been laid upon him. It shaked the powers of Christ himself, on whom the Spirit did rest, Isa. 11.2. It amazed him, Mar. 1.33. made him send up strong cries, Heb. 5.7. and prayers, Mar. 14.35, 36.

The bloud whereby the Church is purchased must be Gods bloud, Acts 20.28. the Lord of glory must be crucified, 1 Cor. 2.8. the Prince and Author of life kil∣led, Acts 3.15. the man who is Gods own fellow must be thus smitten, Zach. 13.7. with Matt. 26.31. Again, if the life of any singular man might have been equi∣valent to the lives of all mankind: yet the laying down of that life would not have been sufficient, unlesse that he that had power to lay it down, had power also to take it up again, hence Paul concludes, 1 Cor. 15.17. If Christ be not risen, our faith is in vain, you are yet in your sins. Hence also, Rom. 4.25. Had Christ bro∣ken prison, and made an escape, the payment of the debt, which as our surety he had taken upon him, being not satisfied, Heaven would not have held him, more then Paradise did Adam after he had fallen into Gods debt, and danger: But raising himself from the dead, presenting himself in Heaven before him, to whom the debt was owing, and maintaining his standing there, he thereby hath given good proof that he is now a freeman, and hath fully discharged that debt of ours for which he stood committed: and this is that evidence, which we have to shew, of that righteousnesse whereby we stand justified in Gods sight, according to that of the Apostle, Rom. 8.33, 34. hence Joh. 10.17, 11. and 2.19, 21. The Manhood indeed could suffer, but not overcome death: the Godhead could over∣come any thing, but not suffer; He therefore that was to suffer, and overcome death for us, must be partaker of both natures, that he might do both, 1 Pet. 3.18.

Quest. How is this Redemption purchased by Christ, conveyed to us?

Answ. It was indeed a dear purchase, when we were redeemed by the blood of God: but what should the purchase of a stranger have been to us? or what should we have been the better for it, if we could not derive our descent from the pur∣chaser? The manner in Israel was concerning redemption, that to him that was next of kin belonged that right to be Goel, or the Redeemer, Ruth 3.12. & 4.1, 3, 4, 7. Hence Job calls Christ his Goel, Job 19.25, &c. For if he had not thus assumed our flesh, how should we have been of his blood, or claimed any kin∣dred to him? and unless the Godhead had by a personal union been unseparably conjoyned to that flesh, how could he therein have been accounted our next of kin? Hence 1 Cor. 15.47. Christ is reckoned the second man, though there were many millions between Adam and him, and that because these two were the only men, who could be accounted the prime fountains from whence the rest of all man-kind did derive their existence and being. For as all in the world de∣rive their descents from the first man: so in the respect of a more immediate in∣fluence of efficiency, and operation, doe they owe their being to the second man, the Lord from heaven, as is implyed, Jer. 1.5. Psal. 119.73. & 139.13. & 71.6.

Job 10.8, 11. Act. 17.27▪ &c. this being a certain truth, that God doth more immediately concur to the generation, and all other motions of the creature, then any natural agent doth, or can do. Hence, Rom. 5.17. This second man is not onely as universal a principle of all our beings, as was the first, and so may sustaine the common person of us all as well as he: but is a far more im∣mediate agent in the production thereof: not as the first, so many generations removed from us: but more neere to us then our next progenitors, and so justly to be accounted our next of kin, even before them also.

Quest. Is this sufficient and all that is required?

Answ. No, there is another kind of generation required, for which we must be beholding to this second man, before we can have interest in this purchased Re∣demption: For as the guilt of the first mans transgression is derived to us by means of carnal generation: So must the benefit of the second mans obedience be con∣veyed to us by spiritual regeneration. Hence, John 3.3 and 1.13. Now as Christ in respect of our Adoption of Sons, which he hath procured for us, calls us bre∣thren, Heb. 2.11. so in respect of our new-birth▪ whereby he begets us to a spiritual and everlasting life, he owns us for children, Isa. 53.10. Psal. 22.30. Heb. 2.13. and v. 14. The Apostle deduceth this conclusion. For as much as the children are partakers of flesh and blood, he himself likewise took part of the same. He himself, i. e. he who was God equal to the Father: For none else could make this new creature, but the same God that is the Creator of all things, 2 Cor. 5.17. Eph. 2.10. Gal. 6.15. James 1.18. 1 P••t. 1.3. 1 John 5.1. Th••se new born babes being born of the Spirit, none could send the spirit to beget them, but the Father, and the Sonne from whom he proceedeth; the same blessed Spirit that framed Christs natural body in the womb, being to fashi∣on every member of this mystical body unto his similitude and like∣nesse.

Quest. How may this mystery be further opened to us?

Answ. In every pe••fect generation the creature produced, receives two things from him that begets it: Life, and Likenesse. Now touching our spiritual death, and life, consider these texts, 2 Corinth. 5.14, 15. Ephes. 2.4, 5. Col. 2.13. Gal. 2.20. From which we may easily gather, that if by the obedience and suf∣ferings of a bare man, though never so perfect, the most soveraigne medi∣cine that could have been thought upon, should have been prepared for the cu∣ring of our wounds; yet all would be to no purpose, we being found dead when the medicine came to be applied. Our Physician therefore must not onely be able to restore us to health, but to life also, which none but God the Father, Son, and holy Ghost could do: Hence, Job. 5.26. and 6.57.51. Hence Christ is said to be a quickning spirit, 1 Cor. 15.45. An Adam therefore, and perfect man he must be, that his flesh given for us on the Crosse, might be made the conduit to convey life to the world: and a quickning spirit he could not have been, if he were not God, able to make that flesh an effectual inst••ument of life by the operation of his Spirit, as John 6.63.

As for the point of similitude and likenesse, it's said that Adam after his fall begat a son in his own likenesse, Gen. 5.3. so saith Christ, John 3.6. That that is born of the flesh is fl••sh, &c. So, 1 Cor. 15.48, 49. Indeed ou•• likenesse to Christ will be more perfected hereafter, Phil. 3. ult. yet in the mean time, such a conformity is required in us to Christ, Phil. 3.20. Ephes. 4.22, &c. Rom. 8.29. God did not give the Spirit to Christ by measure, and therefore though ma∣ny millions of beleevers, do continually receive this supply of the Spirit of Christ, yet that fountain is not in the least exhausted, nor that well-spring of grace diminished. For, Col. ••.19. and John 1.16. As in the natural generation, there is a correspondence in all parts between the begetter and begotten, though it be found in the begotten in a farre lesse proportion: so in this spiritual: for every

grace that is eminently in Christ, the like grace will appear in Gods children, though in a farre inferiour degree.

Quest. What further is to be considered herein?

Answ. That Christ by enlivening and fashioning us according to his own image, his purpose was not to raise a seed to himself dispersedly, and scatteringly, but to gather together in one the children of God, &c. John 11.58. yea, and to bring all to one head by himself, Eph. 1.10. So that the Church militant and triumphant, though as farre distant as earth and heaven, yet they make but one in Jesus Christ, Ephes. 2.21, 22.

Quest. What are the bonds of this mystical union between Christ, and us?

Answ. The quickning Spirit on his part, which being in him as the Head, is thence diffused to the spiritual animation of all his members: and faith on our part, which is the prime act of life wrought in those who are capable of understanding by the same spirit: See both proved in these Texts, John 6.63. 1 Cor. 6.17. and 15.45. Phil. 2.1. Rom. 8.9. 1 John 3.24. and 4.13. Gal. 2.20. and 5.5. and 3.11. Ephes. 3.17. Both of which are of so high a nature, that none could possible by such ligatures knit up so admirable a body, but he that was God Almighty. As for Faith, its the operation of God, Col. 2.12. wrought by the same power that raised Christ from the dead, 2 Thes. 1.11. Hence Paul prays, Ephes. 1.19, &c. It was fit also that this Head should be of the same nature of the body that is knit to it. Hence, Ephes. 5.30. Iohn 6.53, 56. shewing that by this mystical and supernatural union, we are as truely conjoyned with him, as the meat and drink we receive, when its converted into our own substance. Secondly, that this conjunction is immediately made with this humane nature. Thirdly, that Christ crucified hath by his death made his flesh broken, and blood poured out for us, to be fit food for the spiritual nourishment of our souls, and the very well-spring from whence by the power of his God-head, all life, and grace is derived to us: Hence, Heb. 10.19, 20

Quest. What are we further to consider in Christ?

Answ. That as in things concerning God, the maine execution of our Saviours Priesthood doth consist: so in things concerning man, he exerciseth both his Prophetical office, whereby he opens the Will of his Father to us, and his Kingly, whereby he rules and protects us. It was indeed a part of the Priests office to instruct the people in the Law of God, Deut. 33.10. Hag. 2.11. Mal. 2.7. yet were they distinguished from the Prophets, Isa. 28.7. Jer. 6.13. and 8.10. and 14.18. and 23.11, 33, 34. Lam. 2.20. As in the New Testament Prophets and Apostles were a different degree from ordinary Pastors and Teachers, who received not their doctrine by immediate inspiration from hea∣ven, Eph. 4.11. 2 Pet. 1.21. Hence, Heb. 1.1. God hath spoken to us by his Sonne, called therefore the Apostle as well as the High-Priest of our profession, Heb. 3.1, 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likned to Moses, Deut. 18.15, &c. Act, 3.22, 23. Our Prophet must therefore be a man raised up from amongst his brethren the Isra∣lites, Rom. 9.5. who was to perform to us what the fathers requested of Mo∣ses, Exod. 20.19. Deut. 5.25.27. and this he daily affecteth by the power and Ministry of the Gospel, instituted by the authority, and seconded by the power of this our great Prophet, whose transcendent excellency beyond Moses is set forth, Heb. 3.3, 4, 5, 6. which House of God is no other then the Church of God, 1 Tim. 3.15. whereof, as he is the only Lord, so he is also properly the on∣ly builder: Christ therefore being both the Lord and builder of his Church must be God as well as man, Mat. 16.18. whence it is that we finde all the Mansions of this great house to be called indifferently 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 ser∣vice,

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 Fa∣thers 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 Sa∣viour.

Quest. What are the special branches of this Kingdom of our Lord and Sa∣viour.

Answ. First, the one of grace, whereby that part of the Church is govern∣ed [ I] which is here militant.

Secondly, the other of glory, belonging to that part which is triumphant in [ II] heaven.

Quest. How doth he work upon this on earth?

Answ. As by his Prophetical office he works upon our minde and under∣standing: 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 A∣dam, 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 transmit∣ted 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 glo∣rified 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?

[ I] 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 under∣go 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 [ II] 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 mer∣ciful 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 o∣ther.

Quest. How doth Christ make us friends with God?

[ I] Answ. First, by satisfaction, taking away the wrath of God.

[ II] 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, its a sign I have an in∣terest in him.

Quest. What benefits accrue to us by Gods taking our nature up∣on him?

[ I] Answ. First, 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?

[ II] 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 ad∣vance him to so great happinesse, this indeed is admirable.

Thirdly, hereby we are made one with God; shall God then be God with [ III] 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 An∣gels? &c.

Fourthly, as he hath thus advanced our natures, so he hath put all the riches of [ IV] grace into our nature in Christ, and this for our good.

Fifthly, our nature being ingraffed into the God-head, therefore what was done [ V] 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: [ I] 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 [ II] is pure in Christ, and therefore in Christ, God loves us.

Thirdly, Christ being our head of influence, conveyeth the same spirit that is [ III] 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 Di∣vine 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, [ I] 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 per∣sons to make up mystical Christ, he married our nature to marry our persons, [ II] this is a ground of comfort that our persons shall be near Christ as well as our na∣ture. 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 sancti∣fie 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 mem∣ber 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 crea∣ted God, how then can he be of the same nature with God, who hath all he hath given him in time?

[ I] 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.

[ II] 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, quan∣do 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?

[ I] Answ. First, In that its universal, in Heaven, Earth, and Hell, Phil. 2. 10, 11.

[ II] 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.

[ III] Thirdly, That this power of Christ extends not only to the bodies, and ex∣ternals 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.

[ IV] 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.

[ V] Fifthly, This power of Christ must needs be infinite, if we consider the ends for which it was given him: For its 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 in∣finity, and omnisciency, yet the person that is the Judge must be so quali∣fied.

[ VI] 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?

[ I] Answ. First, in appointing a Ministery for the conversion and saving mens souls, Matt. 28.18, 19. Ephes. 4.11.

[ II] Secondly, In blessing, and giving success to his Ministery, 1 Cor. 3.6, 7.

[ III] Thirdly, In convincing and inlightning mens understandings, so far as to see their sinful and damnable estate, as also the absolute necessity of a remedy through Christ.

[ IV] Fourthly, in that he is the Author and Fountain of all the grace that the godly have, Joh. 1.16. In Christ there is plenitude fontis, the fulness of a Fountain. In Angels, and Adam, only plenitude vasis, the fulness of a vessel. Now this fulness of Christ is for communication, and our participation of it, Joh. 15.3. hence 1 Tim. 6. 15. He is King of Kings, &c.

[ V] Fifthly, He not only gives grace, but is able to bestow all the glory, and happi∣ness which the Scriptures promise. Now the reward, or fruit of grace, is either the

niward peace, and joy of heart here, or eternal happiness hereafter, both which are in Christs power, and munificence, Isa. 9.6. He is called the Prince of peace, and our peace, Ephes. 2.14. and Heb. 5, 9. the authour of eternal salvation.

Sixthly, In that he can forgive, and pardon sin, which is only in Gods power, [ VI] Mar. 2.7. For, nemo potest remittere de jure alieno.

Seventhly, In giving Laws, and prescribing duties to all according to which they [ VII] should live, therefore he calls them his Commandments. Is stiled a King, and a Kingdom is attributed to him.

Eightly, In inabling, and strenthening his children in all their afflictions, so [ VIII] that they do not only bear them, but triumph therein with joy unspeakable, and full of glory, hence Phil. 4.13. 2 Cor. 12.5.

Ninthly, In that he is appointed to judge the whole world: where two things [ IX] do manifest his exceeding great power.

1. The immediate preparation to it: For Christ by his power shall raise up all out of their graves, 1 Cor. 15.22. the godly shall rise, because they are mem∣bers, and he their Head, and the godly shall be raised by him as a Judge.

2. His solemn coming to judgement with Power and Majesty, 2 Thes. 1.7, 8.

Tenthly, By over-ruling, conquering, and subduing his enemies, Christ though in heaven, yet hath his enemies, even all that are enemies to his Church and [ X] children, Acts 9.4. they oppose Christ, who oppose his Members. If you hurt the feet, the head in heaven feels it: but Christ will reign in despite of all his enemies, Psal. 2.2. Hence Rev. 2.27. Christ rules the Nations with a rod of iron, &c.

Object. But why then is the power of the Turk and Pope still lifted up a∣gainst him?

Answ. The Apostle tells us, 1 Cor. 15. and Heb. 2. All things are not yet in subjection to him: he hath a Kingdom, and power; but as yet he is only Rex pugnans, & vincens, then he will be Rex triumphans. He will put down all power, and principalities, there will be nothing but Christs power.

Quest. Why is Christ so frequently in Scripture called a head?

Answ. First, In regard of his eminency, and dignity: For he is exalted above [ I] every name, i. e. any thing that hath the greatest fame, and dignity either in this world, or that to come, hence Col. 1.18. that he might have the preheminence in all things.

Secondly, In regard of his spiritual influence, and powerful communication of [ II] his grace, and strength to those that are his members, Col. 2.19. As the Head is the Fountain of all life, and motion, and from it every member hath its proper nou∣rishment, so it is with the Church of God.

Thirdly, This relation of a head implieth a neer union and conjunction, [ III] and such there is between Christ, and the godly which must needs also prove the perseverance of the godly, for Christ will not loose any one of his mem∣bers.

Fourthly, In respect of Government and direction; He is the King of Saints, [ IV] and the King of Nations: he hath a rod of iron to bruise his enemies; only this Government, though it be in the world, yet it is not in a worldly manner: the best, and choisest part of it is, in preparing and setting those whom the Father hath given him, to eternal life.

Quest. Is all mankind given by God the Father to Christ, to be redeemed by him?

Answ. Though Christ hath a sufficiency, and fulness in him to obtain salvation for all, yet some only are given to him intentionally by Gods decree to be their actual Saviour, and Mediatour, Joh. 17.2. For if all were given to him, then all must be saved, Joh. 10.28, 29. and 6.37, 39.

Object. But Joh. 17.12. its said, of those that thou gavest me, there is none lost but the son of perdition, therefore some may be lost?

Answ. The Apostles are said to be given to Christ in a two fold respect: 1. Of Sanctification, and Glorification, and so Judas was not. 2. In respect of their Office, and Calling, as Joh. 6.10. So then there is a two fold giving of some to Christ, the one of justification to eternal life, the other of Office, and service: and that this is meant here is plain, because he is called the son of perdi∣tion.

Quest. Whether did Christ fully finish the work that the Father gave him to doe?

Answ. Yea he did fully, and perfectly finish it, Joh. 17.4. concerning which, observe these particulars.

1. Christ might have come into the world as a glorious Lord and Law-giver, only to rule and give Laws: but coming as a Mediatour, and surety, it behoved him to be under a Law, and to discharge that work he undertook, and this ap∣pears, because he was not necessitated to be incarnate, but it was wholly at his own good pleasure, Phil. 2.7, 8.

2. There was an holy and admirable agreement between God the Father and the Son, to be a Mediatour for those which his Father had given him. For though the Covenant of Grace be made with believers, yet there was a previous and an Antecedent Covenant made between the Father and the Son to be a Mediatour, which argreement was, that if Christ would lay down his life for such, then the Father would give them to him as his seed, and glorifie them, and also reward him with all honour, and glory, hence Isa. 53.11.

3. From this Covenant and agreement it is, that Christs work is truly and pro∣perly obedience, and such and obedience as hath a reward annexed to it: and Joh. 10.8. Christ calls it the commandment which he had received from his Father, hence also, Rom. 5.19.

4. That it was not meerly obedience, but a meriting obedience: there was an intrinsecal worth, and excellency in Christs obedience answering to our salva∣tion: Hence, though we have justification, and salvation of meere grace, yet in respect of Christ, it was of justice, and debt, so that in Christ the Covenant of Works was fulfilled, though in us the Covenant of Grace.

5. This work Christ was to do, was in its self very heavy, and grievous, though his readiness made it easie. For to obey the Law of God, and to suffer all the wrath that was due for our sins, was a bitter cup to drink off, hence Matth. 26.39.

6. This work Christ finished and compleated.

Quest. In what particulars did his finishing this work consist?

[ I] Answ. First, in that he did it wholly, and universally, there was not one tittle of the Law which he did not fulfill.

[ II] Secondly, He finished it universally for parts, and not only so, but fully for degrees: He did not only love God, but loved him as much as the Law requires: All that he did was so fully done, that there wanted not the least degree of grace in any duty.

[ III] Thirdly, Because he had not only an objective perfection in parts, and de∣grees: but also a subjective perfection: all within him was throughly, and per∣fectly holy: So that as we are originally, and actually polluted, he was originally and actually holy, so that the Law had no fault to finde with him, Luk. 1.35. Heb. 7.26. and 4.15.

[ IV] Fourthly, He finished it in respect of duration, the Law requiring continuance, though there were perfection of parts and degrees, and subjective perfection al∣so, yet, Cursed is he that continues not therein, Gal. 3.10.

Fifthly, He so finished it, that he left nothing to be done, either by Angels, or [ V] men, in that way, and kind as he did it.

Object. Then what needs diligence, and zeal in the wayes of God: Sin, or not sin, all is one, Christ hath done all, &c?

Answ. Our duties are not required to that end which Christs was, but yet they are necessarily commanded for other ends, because God hath commanded them as the way to walk in, if we will be saved: as also to glorifie God, and to restifie our thankfulness and love to him, yea, there is an inseparable connexion btween a man interessed in Christ, and a holy life, as there is in the fire with heat and light.

Quest. What are the properties of the work which Christ finished?

Answ. Fir••, it was a work of infinite value, because he was God as well as [ I] man.

Secondly, Mediatory, all that he did, and suffered tended to a propitiation, [ II] and reconciliation with God, so that as the nature of them was infinite, so the end of them was pretious and admirable.

Thirdly, It was not only his work, but our work: He did them not for his [ III] own sake, but for ours.

Fourthly, It was of necessity, and that 1. From the Justice of God, which being [ IV] infinite, could not be satisfied, but by that which is of infinite value. 2. From the holinesse of the Law, that admits of no work but what is perfect, pure, and ho∣ly. 3. From our own impotency, which proclaims the necessity of Christs per∣fection: For take us as we are in our selves, and so we are nothing but sin and a curse: instead of doing Gods work wee doe the Divels, and take us as re∣generate, and then, though we be partakers of Gods Grace, yet the rem∣nants of corruption within us doe staine, and infect all we doe.

Fifthly. Here is the glorious visibility of Christs perfect working in his [ V] Resurrection, Ascention, and now sitting at Gods right hand in glory, which could not have been, had not Christ perfected his work.

Quest. What are wee further bound to believe concerning Christ?

Answ. First, That whatsoever Christ had, or was, was not for himself, but for us: His fulness for our emptiness: His attonement for our sins: as the full [ I] breasts are for suck to the child: the vertue of the head for the members of the body: the fulnesse of the Fountaine for the streams, Isa. 9.••. 1 Cor. 1.30.

Quest. In what particulars will this appear?

Answ. First, His Incarnation was for us, not for Angels, nor for any other [ I] end. If there had been but one man of all mankind to be saved, Christ would have dyed, as Paul said, Gal. 2.20. who gave himself for me. It was not the multitude of Believers which made Christ to become man: for comparatively there are but a small remnant, but it was because such are given to him as Mediatour, and so he would be faithfull for one, as well as for ma∣ny.

Secondly, All that Christ did was not for himself, but for us: All his miracles, [ II] Joh. 11.15. His miracles tending to the confirmation of their faith. So was his obedience to the Law, and fulfilling the righteousnesse thereof, for our sakes.

Thirdly, His sufferings, and rendring himself an Attonement, and Sacri∣fice [ III] on the Cross was for us, Isa. 53.5. He died for us, gave himself for us, &c, Heb. 12.24. Abels blood cried for vengeance, but Christs for mercy.

Fourthly, The fruits and benefits of his mediation redound to us: Justifi∣cation, [ IV] pardon of sin, sanctification, victory over lusts, assurance of Gods favour, all these come by Christ, but to those only for whom he was appointed a Saviour.

[ II] Secondly, that all this was of God the Father. Its his will and gracious appoint∣ment that Christ should do all these things for his, Col. 1.14.

[ III] Thirdly, its the duty of all Gods children to know and believe this ful∣nesse of Christ for them, and to look upon Christ, and all his benefits as for them.

Quest. Why is it their dutie to do so?

[ I] Answ. First, because otherwise Christ would be in vaine, and not of that use that God hath appointed him for: the fountaine runs in vaine, if none will drink of it.

[ II] Secondly, because in, and through him, God doth magnifie his glory: his at∣tributes of grace, mercy, and unspeakable bounty: so that if we do not thus re∣ceive Christ, we deprive God of all his intended glory.

[ III] Thirdly, because of the insufficiency of all other things to satisfie the troubled, and broken heart, which may make us to flie to this, and to say, Whither shall we go? thou hast the words of eternal life.

[ IV] Fou••thly, our necessity may enforce us to it: Consider, when our own hearts disquiet us: when the perfect Law troubles us: and when the Devil accuses us, we should then flie to Christ which will answer all.

Quest. Whether did not Christ die for all men?

Answ. Christs Mediatory prayer, John 17. and Death, is not for all the world, but onely for some certaine persons who are given by the Father to him.

Quest. How can this be made out, and proved?

[ I] Answ. First, Consider that there is a necessary connexion between Christs prayer or intercession, and his death: they are of equal latitude; whom he prayed for, he died for, and whom he died for, he prayed for: So, Rom. 8.34. and this must needs be so, because Christs prayer is one part of his Priestly office, and the oblation of himself a sacrifice for sin was the other.

[ II] Secondly, though Christ in his prayer, and death had special love, and regard to some of mankinde, and not to all, yet there is no man that is damned that can lay the blame any where but upon himself: So, Hos. 13.9. Death and hell are the wages of sin.

[ III] Thirdly, we must distinguish of the sufficiency, and worth of Christs death in it self, and the effectual application of it: Christs death is of value enough to redeeme ten thousand worlds, because its the obedience to death of that person who is God as well as man, and by reason of his Deity there is such a merit, and satisfaction upon his death, that the sins of all men, and devils are not able to counterpoise it: But Christs intention, and purpose was to lay down his life only for his sheep, John 10.11.

[ IV] Fourthly, Christs special and particular love to some rather then to others is no ground of despaire. For if a man will act according to reason, his condition upon these tearms is more hopeful then to be left to such an incertain universal benefit of Christs death, which yet (as themselves confesse) none may be actu∣ally saved for all that. Is it not more desirable to have such a special love, whereby we are sure some will be saved, then such a generall one by which no man may receive salvation at all?

[ V] Fifthly, in this, as in all other points of Religion, we must not go according to our carnal affections and desires, but the direction and revelation that is in the Scriptures: For the way of salvation wholly depending upon Gods will, we cannot judge of it, but so far as he discovers his will therein; but God doth not discover any such thing to us in Scripture, as universal redemption: therefore we should not hold it.

[ VI] Sixthly, yet it cannot be denied but that the Scripture, when it mentions the subject for whom Christ died speaks indefinitely of all. As all died in Adam, so all

shall be made alive in Christ, 1 Cor. 15.22. He takes away the sinnes of the world, 1 John 2.2. He is a propitiation, not for our sins only, but of the whole world: Yet all these must be taken indefinitely, not universally, that he died for all sorts of persons in all Nations, not for each particular person, as will appeare by these reasons.

1. The Scripture doth expresly limit Gods love, and Christs death to some onely, John 10.15. for his sheep, Rom. 8.33, &c. So, John 17. Now these can never be reconciled to the other Texts, but by this di∣stinction.

2. The Scriptures which speak of this universality, speak of the actual be∣nefit and fruit of his death. Now its granted by all, that none do actually par∣take of Christs benefits but the godly. So then if the whole world, 1 John 2.2. should extend to all mankinde, then all should be actually pardoned and saved.

3. Experience shews that such phrases must necessarily be so limited: For if Christ died for all men intentionally: How is it that under the Law, excepting a few proselytes, the offer of grace was onely to some few, and though it be en∣larged under the Gospel, yet there are many Nations, and persons to whom Christ and his benefits have never been offered; and how then can we think that Christ died for those to whom he never discovered so much as the men∣tion of his death.

Quest. Why then doth the Scripture speak so universally about Christ death?

Answ. Not to lead us into an errour contrary to other Scriptures, but for these reasons.

1. To shew that this great benefit purchased by Christ, was designed for man, and not for the Apostate Angels, Heb. 2.17.

2. It might be in opposition to the Jewes: For a long time the means of salvation were onely amongst them, as John 4.22. therefore Peter would not so much as preach the Gospel to the Gentiles till he was admonished to call no person uncleane, Acts 10.15. Seeing therefore that formerly to the Jewes on∣ly were committed the Oracles of God: now that by Christs coming the parti∣tion wall was broken down, and the means of salvation is not inclosed in one Country more then in another, it may very well be called the whole world that Christ died for; for commonly the Scripture comprehends al the men of the world under this division of Jew and Gentile: Hence is that precept, Mark 16.15. Preach the Gospel to every creature: So Rom. 11.15. The casting away of the Jews is the reconciling of the world: where the world is opposed to the Nati∣on of the Jews.

3. It was to abate and confound the pride of the Jews, who because the Mes∣sias was to come of them, were apt to be puffed up with this priviledge, and to envy and murmur that the Gentiles should be made partakers of this grace: which Christ represents under the elder brothers murmuring at the entertainment of the younger, Luk. 15.30.

4. It might be, because when Christ came into the world, few of the Jews were converted in comparison of the Gentiles, Rom. 11.8, &c. and those branches were broken off, that new ones might be grassed in: therefore it may we••l be said, that Christ died for all, and that he was a propitiation for the sinnes of the whole world, because that all Nations did now come in and worship Christ, whereas few of the Jews received him.

5. It was, because now no Nations or particular persons were excluded: For though there be an election of some only, and Christ in his death had a special love to those only whom the Father had given him: yet because, who these in∣dividual persons are, is not manifested by God, therefore the outward propounding of it is universal, not excluding any: Thus all the invitations and commands are universal, as Mat. 11.28.

6. It may be, because though the greater part of the world perisheth, and many are called, but few chosen, Matth. 22.14. Yet if we judge of those for whom Christ died, absolutely in themselves, they are a great number: So that as there is a world of those that perish, so there is a world of those that shall be saved.

7. It doth use such expressions, as in this, so in other things also, when yet all acknowledge that there is a necessity of restraining it: as speaking of Christ, its said, All fl••sh shall see the salvation of God, Luke 3.6. and Act. 2.17. I will poure out my Spirit upon all flesh, &c. whereas some onely had those extraordinary gifts: So that famous promise, that all Nations of the earth should be blest in Abraham; whereas, Gal. 3.9. it's restrained to the spiritual seed of A∣braham.

Quest. Do reprobates receive any benefit by Christs death?

Answ. In some respects it had been better for them if there had not been a Christ, because when they wilfully refuse him, it aggravates their sin and condem∣nation, John 3.19. and 15.22. yet several mercies do redound even to repro∣bates by Christs death. As,

1. There is no man that lives under the means of grace, but he may hereby be encouraged to repent, and to believe for his salvation; whereas the Apostate Angels are left without hope.

2. The Ministers of the Gospel may hereupon promiscuously preach the Gospel to all, as within the spheare of Christs death; So the Apostle writing to Churches, wherein many were corrupt both for doctrine and manners, yet calls them a Church, Saints, Beleevers, not excluding any from the benefit of Christ: So therefore may Ministers do in their preaching; yet they must not propound Christ as a Saviour to them in the first place, but must do as Paul when he preached to Foelix, Act. 24.25. laying open the wrath of God to him for his sins, so that he trembled: So must they humble them by the Law, before they preach the Gospel.

3. Reprobates have this advantage by Christ, that they enjoy all the mercies they have: For all being forfeited by Adams sin, by Christ (who is the heire of all things) they come lawfully to enjoy the mercies they have: For its Christ that beareth up the world: Indeed they have not a sanctified use of what they enjoy; for to the impure all things are impure, Tit. 1.15. but other∣wise they have a lawfull right before God and man to what they enjoy, Psal. 115.8.

4. Its by Christs death that many wicked men are partakers of the common gifts of Gods Spirit: Its the Spirit of Christ that gives several gifts to men, 1 Cor. 14. Christ is the vine, and so not only grapes, but even leaves come from his sap and juice.

5. Christ by his death is made Lord of the whole world, and hath conque∣red all the inhabitants that are therein: so that they are Christs as a Lord, who hath bought them by his death, 2 Pet. 2.1. they denied the Lord that bought them. Wicked men are bought by him to be his Vassals and servants, and he may dispose of them as he pleases for his Churches good.

Quest. How may it be proved that Christ gave himselfe onely a ransome for some?

[ I] Answ. First, because we are said to be elected in Christ our Head: For though election be originally from the meer will of God, yet we are chosen in Christ as the Mediatour: If then election be only of some, as is proved, Rom. 9. then Christ died onely for some: For Christ is but the medium, whereby election doth bring about all the effects thereof. Seeing therefore election is onely of some, and that is in Christ as the medium, Christ also must be onely for those that are elected.

Secondly, whom Christ as Mediator would not pray for, those he would [ II] not die for, but he prayed not for the world, John 17.9. shall he give his blood, and will he not voutsafe a prayer, his intercession? and oblation go together.

Thirdly, for whom Christ died, he died not only for their salvation, but that they [ III] might have grace to fit them for it, Tit. 2.15. but the wicked have not faith and repentance given them. Therefore

Fourthly, there cannot be a greater love then Christ to die for one, and if [ IV] God hath delivered up Christ for us; how shall he not with him freely give us all things, Rom. 8.32. therefore to say that Christ died for all, and yet will not save all, is to grant the greater, and deny the lesse.

Quest. How then shall we know who they are that have an interest in Christs death?

Answ. First, such as are dead to sin. Christs death, and sins death go together, [ I] Rom. 6.10, 11. Gal. 5.24. If Christ be crucified for thee, the lusts of sin are cru∣cified in thee.

Secondly, such are not onely dead to sin, but to the world also: So Paul, [ II] Gal. 6.14. Col, 3.2, 3. so then not only grosse sinnes exclude from a propriety in Christs death, but also an inordinate frame of heart to these lawful things below. Indeed if this inordinate affection be a burden, and grief to thee, they hurt not: non sensus, sed consensus nocet.

Thirdly, such make the death of Christ a pattern of all patience, and hum∣ble [ III] resignation, 1 Peter 2.21, 24. for Christs death is not onely effica∣cious, and meritorious, but exemplary. Christ learnd obedience by his suf∣ferings, Heb. 5.6. when he was reviled, he reviled not again, &c. so should it be with us.

Fourthly, such look upon the bitternesse, and uglinesse of sinne, as being so [ IV] foule, that nothing but the blood of Christ could wash it away: the very thoughts of Christs death, makes them cry out of the cursed, and filthy nature of sinne.

Fifthly, such are infinitely affected with the love of God, and Christ in this [ V] his death: So 2 Corinth. 5.14. considering from what a dying, damning state Christs death freed them, it works in them unspeakable affections, and enlargments towards God and Christ.

Sixthly, Such will resigne up to Christ all that they have, and now live no [ VI] longer to themselves, or to worldly motions, but unto Christ, Rom. 6.10, 11. 1 Pet. 2.24. 1 Cor. 6.20. they look upon their bodies, estate, health, parts, &c. not as their own, but resign up all to Christ.

Quest. What are the priviledges which come by Christs death to such 〈◊〉〈◊〉 have interest therein.

Answ. First, such as can plead Christs death, can also plead his resurrection, [ I] intercession, and whatsoever glorious actions are done by him for his people, Rom. 8.34.

Secondly, such have a propriety in all the benefits of his mediatour∣ship, [ II] justification, sanctification, and glorification, Rom. 8.33, 34. Heb. 10.14.

Thirdly, such shall have no other good thing either in heaven or earth deni∣ed [ III] to them, Rom. 8.32. He that hath Christ, hath enough, and if thou wantest any thing, its not because God doth not love thee, or because his merciful thoughts are not towards thee; but because many good things are not absolutely good in themselves, and so not wholly necessary for thee.

Fourthly, such may from this special love to them rather then to others, have [ IV] an assured perswasion of their perseverance in grace, till they attain to glory: For Christ will not lose any of those for whom he suffered such bitter things, Rom. 8.35.

[ V] Fifthly, such can rejoyce in all tribulations, and especially are above the fear of death. Christs death having taken away sinne, which is the sting of it, 1 Cor. 15.55, &c.

Quest. What are the benefits we have by Christs ascension, and exalta∣tion?

[ I] Answ. First, hereby his holy Spirit is given more plentifully, and abun∣dantly: implied, John 7.39. So John 16.17. If I depart I will send the com∣forter, &c.

[ II] Secondly, hereby we are enabled with all holy and heavenly gifts, either in a sanctifying, or ministerial way; So, Eph. 4.8. Christ when he ascended gave gifts to men: that we have a Ministry and Ordinances with the spiritual effect thereof, its wholly from this? Yea, John 14.12. all miraculous gifts descend from this: Yea, our Faith, Repentance, love to God, and delight in holy things is because of this truth.

[ III] Thirdly, hereby he prepares a place for his children, John 14.3. He is gone to heaven to see that Thrones of glory be provided for his people.

[ IV] Fourthly, Christ is gone to heaven to be our Advocate, and to plead our cause, 1 John 2.1. H••b. 7.25. In his greatest glory he forgets not his children, as Pharaohs Butler did Joseph: Yea, when we cannot minde our selves, Christ is commending our estate to the Father, and pleading our cause when any accusati∣on is brought against us.

[ V] Fifthly, though Christ be gone to the Father, yet he is not departed from us for ever, but will come again and take us to himself, Joh. 14.3. which is the utmost happinesse that a beleever can desire.

Quest. Who is the great Lord Keeper of the Saints?

Answ. Jesus Christ, John 17.12.

Quest. What is implied herein?

[ I] Answ. First, It implies our insufficiency to keep our selves.

[ II] Secondly, the precious esteem and account that God hath of them: they are his treasure, his Jewels, Mal. 3.17. A peculiar people, and his heart is up∣on them.

[ III] Thirdly, it implies a more peculiar care of them, then of all the world be∣sides: for they are said to be given to Christ out of the world, that he may keep them. Indeed God is a preserver of all, Job 7.20. Psal. 36.6. but he hath a gracious presence with his children, which is not from his infinite∣nesse, and necessity, but from his meere love, 2 Chron. 16.9. Isaiah 31.5.

[ IV] Fourthly, it implies the great safety of Gods people, who have a fourfold cord that holds them, that cannot be broken.

1. Christs power which is omnipotent, John 10.29.30. Their life is hid with Christ in God, Collos. 3.2. and they have a Crown laid up in Heaven.

2. His fidelity and immutability: He is the Amen, the Alpha, and Omega; the same yesterday, to day, and for ever, Heb. 13.8.

3. His love, and compassion, which quickens both power, and fidelity, and sets all on work; when we were enemies he died for us, Rom. 5.10. How much more, being reconciled, will he care for us, which is far lesse then to die.

4. His Wisdome: All treasures of wisdome being hid in him, Isaiah 9.6. He is called the Counsellour: now all these must needs make the god∣ly safe.

[ V] Fifthly, it implies a strong tie, and obligation upon Christ to keep them: For they are given him as sheep to the Shepherd: And he by one oblation hath at once for ever perfected the godly, Heb. 10.14.

Quest. What doth the phrase imply, where Christ is said to be sent into the world, Joh. 17.18.

Ans. First, That though the three Persons in the Trinity are equal in nature, and [ I] dignity, yet the Scripture represents to us an order in their operations to us ward, especially in the work of our redemption, so the Father is said to send, Joh. 17.2. Gal. 4.4.1 Joh. 4.9. The Son is said to be sent, to be the person that shall procure our re∣demption, the holy Ghost is said to be sent by the Father and the Son for the ap∣plication of those benefits which Christ purchased for us, Joh. 14.16. and 16.7.

Secondly, This sending of Christ doth not relate to him as the second per∣son [ II] (for so he is not sent, but begotten) but as he is Mediatour, as God and man, and denotes his Incarnation, with the discharge of all those duties which thereby he undertook.

Thirdly, It signifies the authoritative mission, and calling him to that work, [ III] Heb. 5.5. and 7.21.

Fourthly, That the Father did not only call him to this wonderfull imploy∣ment, [ IV] but qualified, and fitted him with all abilities for that work, powering out his Spirit upon his humane nature without measure, Psal. 45.7. Joh. 6.27. Col. 1.19.

Fifthly, That the Fountain from which our salvation doth arise, is the meere [ V] good will and pleasure of the Father. So that though our justification, sanctificati∣on, and glorification be attributed to the merits of Christ, & its for his sake, that we enjoy them, yet the sending of Christ into the world, and giving him to become our Mediatour, is wholly from the absolute good pleasure of God.

Sixthly, That he is under an Office, and obligation of trust, and faithfulnesse: there∣fore [ VI] he often calls it the command he had from the Father, implying that if he did not accomplish all for which he was sent, he should be guilty of unfaithfulness, and disobedience.

Seventhly, Yet we are not to think that this is done against Christs will, as if [ VII] his Father did compell him to this work: No, he professeth the contrary, Psal. 40.8.

Eighthly, We may consider of a two fold Office that Christ was sent to, which [ VIII] yet cannot be well distinguished, because one is contained in the o∣ther.

1. There is the Office of a Mediatour, whereby he was sent to save his people from their sinnes, which is the sending most spoken of in Scrip∣ture.

2. There is a sending as a Prophet to teach, and guide his Church: So Joh. 17.18. and he doth not teach only externally, but internally by giving a seeing eye and understanding heart.

Quest. What necessity was there of Christ to be thus sent?

Answ. First, Had not the Father thus sent Christ into the world, there had [ I] been no difference between the damned Angels and fallen man.

Secondly, Herein the grace, mercy, and goodness of God appears, in that [ II] it was his only begotten Son that he sent, the greatest gift that he could give.

Thirdly, Christ mission is the original, and root of all the Churches mission [ III] that is: As the Father hath sent me, so I send you, Joh. 20.21. For Christ being sent, is thereby made the head of his Church, as Church power is seated in him as the original, and therefore all the missions of Church Officers now is reduced to this as the Fountain of all, therefore they are called the Ministers of Christ, the Ambassadors of Christ, they administer all in his name, and every thing is done by his authority, Matth. 28.18, &c.

Fourthly, Take notice of the compleatness, and perfection of this mission, [ IV]

Heb. 1.1. that since Christs mission we are not now to expect any other extraor∣dinary missions, Christ came as the fulness of all.

[ V] Fifthly, Consider the seasonableness of the time wherein he was sent, Gal. 4.4. called the fulness of time, when the Church of the Jews was become like a wildernesse, when all the former Prophets were forgotten, when there was an universal blackness upon the Church, then Christ came.

[ VI] Sixthly, Consider the manner of his sending, viz. in a humble, low, and con∣temptible way in the eyes of the world: so that none tooke him to be the Messias.

Quest. What are we to consider about Christs Priestly Office?

Answ. First, That it did consist in offering up himself a Sacrifice: every [ I] Priest was to expiate sin by sacrifices: now because God would have burnt offer∣rings no longer, neither could the blood of Rams, &c. purge away sin, there∣fore Christ came to make an attonement: so that now we have reconciliati∣on with God, upon a two fold ground: 1. His mercy; 2. His justice. Is his mercy to send Christ into the World, yet that Christ must satisfie by his death, its his justice.

[ II] Secondly, Herein Christs Priestly Office exceeded those under the Law: they being only Typicall, did outwardly cleanse, but Christs blood cleanseth us from sin, and purifieth our persons and consciences.

[ III] Thirdly, This Priestly Office of Christ is not only in the oblation of his body, but also in his prayers for us. For so did the Priests under the Law: and Christs prayers for us are of two sorts. 1. Whilst he was on earth he prayed for us, Joh. 17. 2. Now he is in heaven he intercedes for us: His prayers on earth were attended with great cries, and groans, and debasing of himself: but this in Heaven is nothing but the presentation of his will, that what he had prayed for, and obtained for his people▪ should be applyed to them.

[ IV] Fourthly, consider the adjuncts of his Priestly Office: He is a Priest after the order of Melchizedech, Psal. 110.4. Heb. 7.17. which doth imply.

1. The conjoyning of the Kingly power to the Priesthood, which was forbidden by the Lord: King Uzziah was smitten for medling with the Priests Office. Had Christ only sanctified himself to be a Priest for us, without this Kingly Office, we should still be under the power of our lusts, and should have wanted a Spiritual Prince of glory, against that Prince of darkness.

2. It implies the spirituality of his Priesthood: For Melchizedek, though a Priest, yet he brought only bread and wine to Abraham to refresh him so: Christ after that bodily oblation of himself, hath now appointed his children no other but spi∣ritual sacrifices.

3. There is implyed the perpetuity of it: there is no abolition, or translation of this Office to any other.

4. This Priestly Office was confirmed by an oath, Heb. 7.21, Every word of God is as sure as his oath, but this was done to establish our faith: for its the hardest thing in the world for a soul troubled with sin, to believe that Christ hath made such an attonement, and purchased reconciliation: therefore God did not only promise, but swore it.

Quest. What are we further to consider about the Priesthood of Christ?

[ I] Answ. First, That Christ is not only the Priest, but the Sacrifice it self: He offered up himself in the bloody and ignominious death of the Cross for our sakes.

[ II] Secondly, That he is not only Priest and Sacrifice, but Altar also. Priest he was in both his Natures as God and Man: Sacrifice he was in his humane na∣ture, because that only could suffer: and Altar he was in respect of his Divine nature, because by that he was sanctified.

[ III] Thirdly, In a Sacrifice it was necessary that there be some kind of destruction

or anihilation of the thing to the honour and glory of God: so Christ suffer∣ed both in soul and body, in those exquisite torments which were upon him; he was wounded all over for our transgressions.

Fourthly, that Christ offered up his body as a sacrifice to God: For its un∣lawful [ IV] to offer sacrifices to any but to God, because hereby is represented Gods supream Dominion and Majesty, which is signified by the destruction of the thing offered. Now though Christ did not cease to be God, yet by his death there was a separation of soul and body, though not of the Divine nature from ei∣ther. It was then unto God that he offered up himself.

Fifthly, this sacrifice was by way of expiation, and propitiation to attone, and [ V] pacifie the justice of God, which otherwise would have been a consuming fire to all man-kinde, as it was to the Apostate Angels.

Sixthly, the holy and ••ust nature of God against sin is such, that there was [ VI] a necessity of Christs sacrificing himself upon the crosse for us.

Quest. What are the properties of Christs sacrifice?

Answ. First, it had infinite worth in it: So that if God had so ordained, it would have procured reconciliation for all the sinnes of all mankinde, and [ I] that because the person offering was God, as well as man: Hence, Rom. 8.33, 34.

2. Its of infinite worth in respect of the gracious readinesse, and willingnesse of him that did offer it.

3. It had infinite worth in respect of the thing offered, which was no lesse then the precious body and blood of Christ himself.

Secondly, though Christ offered up himself a sacrifice, yet the appplication of [ II] it must be in such a way as God hath appointed, which is not done till it be recei∣ved by Faith: For so the Father hath appointed that this price should reach to none but those that believe.

Thirdly, that hence Christs blood doth not onely wash away the guilt [ III] of sinne, but the filth of it, Tit. 2.14. So that none can plead the justi∣fying efficacy of Ch••ists death, that have not also the sanctifying effica∣cy of it.

Fourthly, though Christ offered up himself but once, yet the virtue, and pow∣er [ IV] of it doth abide for ever; yea, it extended to the godly that lived before his sufferings.

Fifthly, that its continually useful and necessary, because we renew our [ V] sinnes daily, and it behoves us to apply this medicine continually.

Sixthly, consider the certaine successe, and prevalency of it to reconcile [ VI] us to God.

Seventhly, its that sacrifice which Christ presents to his Father.

Eighthly, the purity of this is not to be forgotten: Christ is a Lamb without [ VII] spot, 1 Pet. 1.19. For as we must have a Priest without sin, so a sacrifice without [ VIII] any defect: otherwise this sacrifice would have needed another, and so in infinitum.

Ninthly, the virtue of this sacrifice is to make us like Christ himself: He [ IX] thinks it not enough to be a King and Priest himself; but he makes us Kings and Priests for ever. We offer up prayers and praises to him, and by him we con∣quer all our spiritual enemies.

Quest. How is Christ the cause of our sanctification?

Ans. First, efficiently: For not onely the Father, and Spirit, but Christ him∣self [ I] also is the cause of all the holinesse we have; therefore called, The Life; because he gives all supernatural life to his: and the vine, John 15.1. because as the branch separated from the vine can bring forth no fruit, so neither we without Christ: as also the Authour and finisher of faith, Heb. 12.2. Of his fulnesse we all receive, &c. Joh. 1.16.

[ II] Secondly, he is the meritorious cause of our sanctification: and therefore not onely pa••don of sin, but holinesse and zeal is made the consequent of Christs death, Rom. 7.8.

[ III] Thirdly, Christ in a large and improper sense is called the formal cause of the good that is in us: an assistant form, not informing, i. e. Christ received and applied by faith, doth in a most inward, and intimate manner live in us, and thereby strengthens us: Hence, Gal. 2.20. I no longer live, but Christ in me. For by faith we are united to him, and so he becomes our Head from whom we have all spiritual influx.

Fourthly, Christ is the final cause of our sanctification, i. e. we are made [ IV] holy to this end, both that we may shew forth the praises and glory of Christ as our redeemer, as also that we should live to him: desiring to know nothing but Christ crucified, 1 Cor. 2.1.

Quest. Did Christ do as much for one believer as for another?

Answ. Yea, as will appear if we consider these things.

1. Christ as mediatour did receive all equally into his charge, and trust; the Father gave such a number of persons, neither more, nor lesse to Christ, to pur∣chase their salvation, and every one of these he did exactly know: For to him, as God, all things past and to come are present.

2. As thus Christ in a Mediatory way received every one to his charge, and trust so in the discharge of it, he had an equal respect to all, not willing the salvation of one beleever more then another.

3. In respect of the effects and fruits of his Mediatory loue, in some parti∣culars all are alike, as in justification; all beleevers stand alike justified through the blood of Christ, all are accepted of, and beloved of Christ alike. Though its true, one is more justified then another extensively, but not intensively, i. e. one hath more sinne forgiven then another; yet Christs righteousnesse is the same in it self to all: As the light of the Sun is the same to every starre, though one star partaketh more of it then another.

4. In the application of Christs benefits there is no regard to external tempo∣ral differences, so that a poore weak Christian may enjoy more of God and Christ then the richest, or learnedst in the world.

5. Christs gracious promises, which are for the maine the substance of the covenant of Grace, are equal to all his. Indeed there are peculiar promises, which are made either to some high degrees of grace, or to some in their pecu∣liar promises, which are made either to some high degrees of grace, or to some in their peculiar relations, or sufferings for Christ, which do not belong to all; but the Covenant of Grace, which is the substance of all promises, i•• offer∣ed, and fulfilled in one Beleever as well as in another: For, 2 Corinth. 1.20.

Object. But such glorious promises do no not belong to me, I am so poor and unworthy? though others may claim them, yet I may not?

Answ. Hereby thou chargest Christ sinfully and foolishly: Is not Christs promise universal to every one that is heavy laden, Matth. 11.28. why dost thou except when Christ doth not, saith he, not clearly, Him that comes to me, I will in no wise cast out, John 6.37. though nexer so miserable, wretch∣ed and sinful.

Object. But we cannot go to him?

Answ. John 6.37. All that the Father giveth me, shall come to me. Christ will not break the bruised reed, nor quench the smoking flax, Matth. 12.22. Yea, the promise of perseverance is to every godly man, as well as to any, 1 Pet. 1.5.

6. Christs power, protection, care is to one as well as to another, though he may suffer some to be more afflicted, Heb. 13.5.

Quest. But doth not Christ love a strong Christian more then a weake one.

Answ. In some particulars the poore weak Christian hath more love and affection from Christ then a strong one.

1. Christ commonly shews more pity and compassion to such as are ob∣jects of greater want and indigency. He gently leads those that are with young.

2. His protection, and preservation of such is more peculiar, and emphati∣cal; the weaker thou art, the greater is Gods power and grace manifested in thee, 2 Cor. 12.9. He is the Father of the Fatherlesse: when we are weak, then are we strong.

3. He doth commonly vouchsafe more inward comforts, and evidences of his love to such, and gives them more chearfulnesse and joy▪ yea, new converts have many times more joy then they have all their life after.

4. God doth in a singular manner keep them from those exercises and tenta∣tions which many times he lets to fall upon those that are more eminent, John 21.18.

5. Though they are weak in some things, yet Christ makes them remarkably strong in some other things; the Apostles for fear fled from Christ, when Ma∣ry followed him to the crosse.

6. To the weak, God hath made glorious promises for the encrease of their grace, Isa. 40.31. Mat. 5 6. Zach. 12.8.

7. God sanctifies these infirmities and weaknesses to them, so that they get more good by their weak graces, then others doe by their strong. Its better to be a babe in grace, fearing to fall, then presumptuous, as Peter was.

Quest. Is there then no difference between believers in respect of the fruits of Christs death?

Answ. Yes: For,

First, though justification be alike, yet their sanctification is not: one is more holy then another: as one star differs from another in glory, so doe Christians [ I] in grace: there are babes, and strong men in Christ. Carnal, and spiritual. In∣deed, one is sanctified as well as another, aeque, but not aequaliter: the measure and degree is different.

Secondly, as sanctifying, so common gifts which are for service, God gives [ II] them in much variety, Eph. 4.16. 1 Cor. 12.4. there be diversity of operations, yet but one spirit.

Thirdly, the means of grace are likewise differently administred: Some live [ III] under more powerful means then others: some also live in cleerer, and more e∣videncing times of Gods grace then others: yet is there not one Elect person, though liuing in remote and dark corners, but the converting grace of God will finde him out.

Fourthly, their tentations, either inward or outward, are very different: all [ IV] Gods children have not such buffertings of Satan as Paul had. Obadiah lived quietly in Ahabs Court, when Elijah was pursued to death, Rev. 2.10. the De∣vil shall cast some, not all, into prison; yet in these different administrations all beleevers may take the same essential comfort, and look for the same substantial happinesse.

Quest. What are we to consider about the glory of Christ?

Answ. That the glory which Christ hath, he communicates it one way or o∣ther to his children: If the head be crowned with glory, it redounds to all the body. Yet to understand this aright, consider

1. That the glory which Christ hath, as it is personally and subjectively his, so its incommunicable. For if that should be made ours, we should be the only be∣gotten

Sons of God, Mediators, and Saviours, &c.

2. We must consider a difference of those effects of glory which Christ vouchsafeth to his. One instance of glory was to work miracles; this was part of the glory that was common to Christ and others: yet it was communicated on∣ly to some of the Apostles and believers in the primitive times: yea to some to whom he was not an head in a spiritual and saving manner; yet herein was there a great difference between Christ and beleeves, he wrought them in his own name, and power, they through the name of Christ.

2. There are some things which Christ did that are made legally ours: God accounts it as if we had done them. So Christs sufferings to take away the curse of the Law, and his obedience to the rule of the Law is made ours; and therefore by his obedience we are said to be made righteous.

3. There are glorious priviledges which Christ hath, and he gives them to us also; we are sonnes as well as he, yea, co-heirs with him in glory, Rom. 8.17. we shall raigne with him, be raised up, sit on Thrones of glory with him, judge the world with him; as he hath a rod of iron to break the Nations with, so shall the Saints have, Rev. 2.26, 27.

4. There is the sanctification of our natures by grace: and as Christ was sanctified, so also doth he sanctifie us: he sanctified himself for this end, and of his fulnesse we all receive, Joh. 1.16. So, 2 Cor. 3.18. and 4.6. For he made himself a sacrifice, not onely to remove the guilt of sin, but to subdue it▪ to make us ho∣ly as well as happy.

Quest. How came Christ, being God, to pray to the Father? For by this the Arians, and Socinians would prove him not to be God? For say they, why should he pray that could do what he pleased?

Answ. Christ, though God, yet as man he did pray to the Father, and that for these Reasons.

1. Because as man he was not omnipotent, and so his humane will was not able to accomplish what he desired, in which respect it was that as man he prayed.

2. Christ as man was subject to the Law of God, and so was bound to give that service, and religious worship to God which the Law required, and therefore his praying was the fulfilling of a duty which he had voluntarily submitted to. So was his baptisme, Mat. 3.15.

3. Though all things were due to him, yet by the ordination of God, he could not partake of them but by prayer. Ask of me, and I will give thee the Hea∣then for thy inheritance, &c. Psal. 2.8. Prayer is appointed both to Christ and us as the medium whereby Gods purpose is brought to passe.

4. Christ prayed upon the same ground as he gave thanks: He praised God as the Father of such mercies as his soule was affected with, and so he prayed to God for such things as he had not yet the full accomplish∣ment of.

5. Christ prayed for our example, that we should imitate him.

Quest. What then is the difference between Christs prayer, and ours?

[ I] Answ. First, if we speak absolutely of Christ as a person, so he needed not to pray: For so being God as well as man, he could have done all things the humane nature desired without any humble supplication to the Father: but its o∣therwise with us.

[ II] Secondly, neither did Christ pray for any spiritual gracious mercies: which are the chiefest matter of our prayers, because such things imply a sinful imper∣fection in the subject.

[ III] Thirdly, neither did Christ use prayer as a meanes to quicken, and excite his heart, to make it more heavenly and zealous, as we doe.

Fourthly, all that he could pray for was in reference to his body, and the further glorification of that, he having taken our infirmities upon him: Its not so with us.

Quest. Isa. 53.3. Its said, that Christ had no form or comlinesse: Is this so?

Answ. First, To God he was altogether desirable, the only beloved, and comely in his sight, and without whose grace none is beauteous in Gods eye, Psal. 11.7.

Secondly, He had forme and comeliness to the admiration of the good Angels, [ II] which made them cry Holy, holy, holy, when they beheld the Majesty of his beauty.

Thirdly, The Divels spied a beauty in him, when they acknowledged him to be [ III] the Son of the high God, Luke 8.28.

Fourthly, Believers, who are the most clear-sighted in the world, acknowledge [ IV] that he is altogether the faire, and the chiefest of ten thousand, Cant. 5.10, 16. and 7.6.

Fifthly, The eyes of unbelievers will one day be opened to see his beauty, [ V] either in their conversion, when their carnal eye is made spiritual: as we see in P••ul, Nichodemus, &c. or in the day of judgement, 2 Thes. 1.10. when he shall appear in glory.

Quest. Whether was Christ in his face, and outward feature beautiful, as Psal. 45.2. thou art fairer then the children of men?

Answ. That Text speaks not of his outward beauty, but of his inward, and spiri∣tual beauty, by reason of his wisdom, holiness, righteousnesse, meeknesse, &c. yet its very probable that in his body he had much comlinesse: For these rea∣sons.

1. The Jews never twitted him with any corporal deformity, which they would out of malice have done, if he had had any deformity.

2. He was not subject to any miscarriages in his conception, or birth, whence weaknesse, and deformities ensue.

3. He was not subject to diseases which come by sin, and often deface the beau∣ty of the body, nor to any intemperance in life, which spoiles the comlinesse, and colour. Indeed Christ took some universal infirmities of man, as hunger, thirst, mortality, &c. but he took no particular infirmities, of blindnesse, lamenesse, &c, He that was perfect God, was made also perfect man. Some think, and that very probably, that the first and second Adam were as comly, and well featured in body as ever any in the world: being both formed without sin, and without man, and being more immediately compleated, and perfected by God.

Quest. How, and why should God hide his face from his Son, seeing he loved him alwayes? and when he cryed out that he was forsaken, did he cease to be God, or to be in God?

Answ. God did not hide his face from him, as he was his Son, but as he was our surety in the room of sinners: He hid not his face from Christ as man, but as a Mediatour.

Again, it was not the Godheads forsaking Christ according to Essence, but according to sence. It was not a totall, absolute, and final forsaking, but only partial, and for a short time. Calverts mel Caeli.

Quest. What are the parts of Christs Office?

Answ. That he is a Prophet, a Priest, and a King, Christ revealed, and reveal∣eth to the Elect the whole counsel of God, as a Prophet. He procured, and pro∣cureth for them all the good therein revealed as a Priest: what he revealed as a Prophet, and procured as a Priest, but as yet is unaplyed, he applyed, and apply∣eth as a King.

Quest. Why are the parts of his Office mentioned in this order?

Answ. First, in respect of man, whose ignorance is healed by him as a Pro∣phet, his alienation as a Priest, his impotencie to subjection, as a King.

[ II] Secondly, In respect of the manner of the actuall dispensation of salvation, made known by him as a Prophet, procured by him as a Priest, applyed by him as a King.

[ III] Thirdly, In respect of the manner of the execution of his Office: He taught as a Prophet, He suffered as a Priest, He entered into Heaven as a King.

Quest. How is Christ a Mediatour?

Answ. He is a Mediatour of our Salvation, but not of our Election.

Quest. Doth it not imply inferiority to be a Mediatour?

Answ. Christ, in respect of the Divine Nature is equal with God, Phil. 2.6. but in respect of his Office, and the humane nature, both which the word Christ precisely taken, holdeth out to us, he is inferiour to the Father, Joh. 14.28.

Object. Christ being both God and Mediatour, which is an Office implying in∣feriority, it follows from hence, that Christ is inferiour to himself?

Answ. Christ as Mediatour is inferiour to himself as God, inequality in re∣spect of Office, consisteth with equality in respect of Nature, and Per∣sons.

Object. Christ being both God and Mediatour, it follows that Christ is a Mediatour to himself.

Answ. A Mediatour is so either properly, or Analogically. Properly who reconcileth others unto others. Analogically who reconcileth others to himself: As he that doth justice unto another, exerciseth justice properly: but he that doth justice unto himself, exerciseth justice proportionably: Christ perform∣eth the part of God accepting, and of a Mediatour reconciling, in a diverse respect.

Object. But 1 Tim. 2.5. There is one God and one Mediatour, the Man Christ. Hence it seemeth that Christ is Mediatour as man, not as God-man?

Answ. The word man here is not taken in an abstracted sence, for the humane nature alone, but in a concrete sence, signifying the Person, and Nature, yea both Natures together. So also, Acts 20.28.

Object. If Christ as God-man be Mediatour, then the Divine nature subsisting in the relation of the Son, received the Office of Mediator, and con∣sequently something may be added to God, but nothing can be added to God, because he is perfection itself?

Answ. The Divine Nature received not the Office, as considered in it self, but in respect of its voluntary dispensation, as accepting of subsistence with the hu∣mane Nature, i. e. Christ received and sustained the Office of Mediatour, not as God alone, nor as man alone, but as God-man: the Divine Nature in respect of its voluntary dispensation: the Humane Nature properly. To the Divine Na∣ture there is not any thing added, only a relation: but to the Humane Nature there is added a reall change.

Quest. What are the principal effects, and consequents of the personal union, in respects of Christ Manhood?

[ I] Answ. First, the grace of eminency, whereby the Manhood in respect of this personal union is exalted farre above all Creatures, and now sitteth at the right hand of God.

Secondly, Created habituall grace, which Christ received out of measure, [ II] Joh. 3.34. It was in him in his full latitude in four respects.

1. In respect of its subject, here it is to be found in its proper subject, as light in the Sun.

2. In respect of its nature: there is in Christ all kind of grace.

3. In respect of the intensenesse of it: its in him in the highest degree, both negatively, it could not be exceeded, and positively, none was equal to it.

4. In regard of the effects, that he might be fit to derive unto his mem∣bers all that measure, and fulness of Grace that becometh such an Head; Grace in the Elect is the same in kind, with that created Grace that is in Christ.

Thirdly Created power, which also is out of measure, the power of working miracles was in Christ as man constantly, and permanently after the manner of an habit; not so in the Prophets, and Apostles. Yea the humanity of Christ, be∣sides its inherent power, which exceeds also other creatures, is also an instrument of the Divinity, which is Omnipotent: Hence, Christ as man could, and can do whatsoever he pleaseth either by his Inherent power, or as an instrument of the Divinity: Hence he received that compleat authority of executing all power both in heaven and earth, Matth. 28.18.

Fourthly, Created knowledge. Knowledge in Christ is either increated, which is in him as God: whereby he knoweth all things, Joh. 2.25. or created, which is in him as man, and is of three sorts. Beatificall, Infused, and Experi∣mentall:

1. Beatificall knowledge is called the knowledge of vision, whereby he doth not only see God face to face, as the rest of the Saints do, but sees also the Man∣hood in personal union with the God-head: the knowledge of the blessed, and the torment of the cursed: of it, Joh. 1.18. its principle is the perfect under∣standing of the manhood: Its medium, the light of glory.

2. Infused, whereby he knows all things that can be known by the con∣created abilities of Angels or men: Of it, Isa, 11.2. Its principle is an habit in∣fused by God: Its medium, the light of grace.

3. Experimentall, whereby he knows all things that can be known by practice, and rational observation of events: of it, Luk. 2.25. Its principle, the faculty of reason: Its medium, personal experience, Heb. 5.6. and observation of reitera∣ted events by the light of reason. Christs beatifical knowledge admits not of increase, in respect either of the habit, or act. His infused knowledge admitted not of increase, in respect of habit, though it might in respect of the act. His ex∣perimental knowledge seems to have admitted increase both in respect of the habit, and act, Hee grew in wisdome as in stature, Luke 20.40, 52.

Fifthly, The right of Divine Adoration, Heb. 1.6. Rev. 5.8. Yet we are not to worship with Divine worship the Man-hood as considered in itself, [ V] but as being personally united to the God-head, we worship him as God-man.

Sixthly, Communication of properties, which is a manner of speech, whence [ VI] that that is proper to either nature, is not only verbally, but really predicated of the person consisting of, or subsisting in both natures.

Seventhly, Capablenesse of the Office of a Mediatour.

Quest. What is the state wherein the Lord Jesus executed the Office of [ VII] Mediatorship?

Answ. Either the state of Humiliation, or Exaltation.

The estate of Humiliation, continued from the time of his Incarnation to his resurrection.

The estate of Exaltation began at his Resurrection, and continues for ever.

Quest. What are the degrees of his Exaltation?

Answ. His resurrection opposite to his death: His ascention into heaven, op∣posite

to his descention into the grave: his sitting at the right hand of the Ma∣jesty of God (i. e. in a state of glory, next to the glory of God himself) opposite to the continuing in the grave.

Quest. What is Christ thus in glory now doing?

Answ. Executing his Mediatory Office, not in a condition of humiliation, as when here, but in a manner suitable to his state of glory.

Quest. How doth he now execute the Prophetical part of his Office?

Answ. By sending forth the Ministery, giving gifts, and making the improve∣ment thereof effectual for the calling home, and building up his Elect, Matth. 28.18, &c. Ephes. 4.11, &c.

Quest. How doth he execute the Priestly part of his Office?

[ I] Answ. First, By appearing in the presence of God for us, Heb. 9 24.

[ II] Secondly, By continual presenting to the Father the satisfaction, and merit of his perfect obedience performed by him in his state of humiliation for us, Rom. 8.34. H••b. 7.25.

[ III] Thir••ly, By manifesting his constant will, and desire, that this his satisfactory, and meritorious obedience should be accepted of the Father for us, 1 Joh. 2.1.

Fourthly, By declaring it to be his constant will, and desire that the benefit [ IV] thereof should be effectually applyed to us, Heb. 7.25. and 10.10.

Note. Some hold that Ch••ist still in heaven as man, doth pray to God the Fa∣ther, properly, and formally in respect of his Church, whence, say they, he is called an Advocate with the Father, and is said, still to make intercession for us: yet not that he prayeth in so servile and humble a manner as he did whilst here, yet (say they) its more then a meere presenting of himself, or his will that the Father fulfill what he hath purchased: Its a true, and formal praying, neither (say they) is this any more indecent or unbeseeming Christ as man in Heaven, then praising of God, which yet as man he doth.

Quest. How doth he exercise the Kingly part of his Office?

Answ. By applying unto his Elect by his Spirit, what he revealeth as a Prophet, and purchased as a Priest, by ruling in his Elect by his Word, and Spirit, to∣gether with defending them from his and their enemies. Mr. Nortons Or∣thodox Evangelist.

Quest. How was Christ revealed under the Old Testament?

Answ. The first prophesie of Christ was by God himself given to Adam, Gen. 3.15. the seed of the woman shall break the Serpents head: and Christ was that seed of the woman, being born of a woman only, a Virgin that had not known a man: and therefore at the very time when he fulfilled this promise upon the Cross, he said to his Mother, woman behold thy Son: woman, not Mother, to intimate that he was the seed of the woman long before spoken of. Abraham also expected this promised seed, Joh. 8.56. he saw my day, and rejoyced: this was the soul of the Covenant of God made with him, the seale whereof was cir∣cumcision, an image of his blood-shed. Isaac was a Type of his seed in many re∣spects.

1. Isaac was born of Sarah, a barren woman, and past child-bearing: Jesus was born of Mary, a Virgin, springing like a branch out of a dry stock: like a stone hewen out of a Rock without hands, Dan. 2.45.

2. Isaac bare the wood that should have consumed him, Christ bare the Cross on which he was crucified.

3. Isaac was bound, Jesus was bound.

4. Isaac should have been offered for a Sacrifice, Jesus was offered a Sacrifice for the sins of the world.

5. Isaac on mount Moriah: Jesus on mount Moriah, as some think.

6. From Isaac arose that proverb, in the mount will the Lord be seen. In Je∣sus its much more true: For no man hath seen the Father at any time, but the Son, and he to whom the Son hath revealed him: in him we see all the love of God: For behold what love the Father hath given us, in that he hath sent his only begotten Sonne into the world, that whosoever believeth in him might not perish, &c.

Many such Types had those times, like Prospective Glasses to convey their glimmering sight to the only object of happinesse Christ Jesus. as Jacob, who got the blessing in his eldest brothers garment. Joseph who was stripped of his cote, sold by Judahs motion, stood before Pharaoh at thirty years old, whose core dipped in blood, turned the wrath of his Father from his brethren: even as Christ was stripped by the Souldiers, sold by Judas treason, stood before God in his Office about thirty years old, and in whose blood we being dipped, are delivered from the wrath of God the Father. Thus before the Law: under the Law we shall find nothing but Christ. The Children of Israel in their journey to Canaan were guided by a pillar of cloud by day, and of fire by night, their day was some∣thing overcast by a cloud, and yet their darknesse was something overcome by a light. Hence Peter compares the word of the Prophets to a light shining in a dark place, 2 Pet. 1.19. Now all the light they had was borrowed from Christ, as the Stars doe theirs from the Sun, and all lead to Christ again, as little Rivers to the Ocean. See this

1. In their Sacraments: their ordinary Sacraments were Circumcision, and the Passeover, which both had reference to the same inward grace: For what ment the blood-shed in Circumcision, and sprinkled on their door-poosts in the Passe∣over, but the blood of Christ shed for the remission of ••ines, and sprinkled on our hearts to cleanse us from sin: Christ was the true Paschall Lamb, in whom there∣fore the Law of it is fulfilled, Not a bone of him shall be broken, where John calls him, the Lamb of God, &c. Joh. 1.29.

Again the pillar of cloud, and fire, and the Red Sea in which they were Bap∣tized, as 1 Cor. 10.2. called in the Gospel the Baptism of water, and fire, signi∣fied the effusion of the blood of Christ, and the infusion of his graces: the me∣rit of his passion, and the efficacy of his Spirit in our hearts to make it ours by application: The water that came out of the Rock, being smitten with the Rod, when the people were ready to perish, signified the blood issuing out of Christs bo∣dy in his bloody sweat, when the wrath of God, the Rod of God lay heavy upon him, when the chastisement of our sins was upon him: so that which streamed out of his side when pierced by the Souldier, which was spilt for our sakes, who otherwise had perished.

The Manna wherewith they were sustained in the Wildernesse, was Christ, that Bread of life that descended from Heaven, Joh. 6.35. So 1 Cor. 10.3, 4.

The brasen Serpent figured Christ lift up upon the Cross, and as that saved all that looked to it being stung with fiery Serpents: So Christ saves us from the power of the old Serpent the Divel, &c.

2. All the laborious and tedious Paedagogy of their Ceremonies was only to lead them to Christ, the blood of all their Sacrifices propitiatory, and gratulato∣ry, of Bullocks, Rams, Goats, Lambs, &c. were all but Types leading to Christ, who was the true Sacrifice, in which all others were sanctified, and by which Gods justice is satisfied: and they were so many, in such variety to seale to them his alsufficiency.

So were all their curious Ablutions, and costly Oblations of Rost, Baked, Sod, Fried, to teach our perfect washing by his blood, and perfect nourishment by his body, which suffered the heat of Gods wrath, and so was dressed to our appetite, and sauced with such diversity to take away our satiety.

The two Goats, one offered as a sacrifice for the sins of the people, the other, having the sinnes of all the Congregation confessed over him, was let go into the wildernesse: both which expresse Christ in a double respect, either because he was slaine that we might escape: or because Christ was dead and is alive, Rev. 2.8. he dying for our sinnes, and rising again for our justificati∣on, Rom. 4.25.

So in the purgation of the Leper, two birds were to be brought, the one to be killed, the other to be let flie being first dipt in the blood of the for∣mer, as Christ died for us, and we being dipt in his blood escape death e∣ternall.

3. All their holy persons represented to them their Messias: their Priests, especially the High Priest, who sacrificed, and blessed the people in his Name, in whom all the Nations of the earth were to be blessed. And as the High Priest bare the names of the Tribes upon his shoulders when he appeared before the Lord; So did Christ of all his faithful. The High Priest entred into the ho∣ly of holies once a year, not without blood; So did Christ by his own blood open a way for us in the highest heavens, &c.

4. The holy places also were Teachers of the same truth: As,

(1) The Tabernacle was a visible signe of Gods presence amongst his peo∣ple, therefore in it was placed the mercy-seat, even Jesus Christ in whom it pleased God to have mercy on whom he will have mercy.

(2) So was the Temple, and therefore they were to offer their sacrifices at the Temple: their prayers were to be in, and towards the Temple, because all were sanctified and accepted in Christ who was the true Temple: but when Christ the true light came into the world, all these shadows fled away. Dr. Stoughtons Christ crucified the tree of life.

Quest. How may it be proved that Christ is true God?

[ I] Answ. First, he to whom the name of God doth properly belong, he is true∣ly God or the most high: But the Name of God doth properly belong to Christ, therefore he is God; Christ is called God, so as no creature is, both sub∣jectively, and by way of attribution.

1. Subjectively. So 2 Sam. 23.3. The God of Israel said, &c. which is a Pro∣phesie of Christ, and can onely be meant of him as our Mediatour. So, 1 Tim. 3.16. God was manifested in the flesh.

2. By way of attribution the Name of God is spoken of him. So, Isa. 9.6. The mighty God, Hos. 1.7. I will save them by the Lord their God: So, John 20.28. My Lord and my God, Joh. 1.1. The Word was God, Tit. 2.13. The Great God, Rom. 9.5. Christ is over all, God blessed for ever. He is called also Jehovah, which is altogether incommunicable to the creatures: nothing his e∣ternal essence: So, Rev. 1.4. To him which is, which was, and which is to come. God himself also makes himself known to his people by this name, Exod. 3.14. I am that I am. So, Psal. 83.19. that they may know that thou whose name is Jeho∣vah, &c. which name is never in Scripture attributed to false gods, or to crea∣tures. Now that this name Jehovah is ascribed to Christ, appears, Jer. 23.6. He that is our righteousenesse is Jehovah, the Son of God, and not the Father, who by his righteousnesse doth move the Lord to justifie us. Nor is Christ thus called a∣lone in that place, but in many others also; as, Isa. 40.3. Prepare ye the way of Jehovah; which Mark expounds of Christ, Mark 1.2, 3. So, Zach. 11.13. Je∣hovah said to me, &c. which Saint Matthew applies to Christ, Matth. 27.7. and in that Prophetical Psalm of the Kingdome of Christ, Psal. 97. Christ is six times called Jehovah.

[ II] 2. Arg. If the Divine attributes do truly properly belong to the Sonne of God, then is he truly and properly God: But the Divine attributes do truly, and properly belong to the Sonne of God; therefore he is truly God: As eternity

is an attribute which is proper to God alone; and this belongs to the Sonne of God, John 1.1. In the beginning was the Word: Now if Christ was before the Creation, he must then needs be from all Eternity: For before the Creation there was nothing but God. So Prov. 8.22, 23. The Lord possessed me (wisdome) before his works of old, I was from everlasting. Now that Christ is called Wisdome, appears, Luke 7.35. and 11.49. So, John 17.5. Glorifie me with the glory which I had with thee before the world, and Rev. 1.8. I am Alpha and Omega, the first and the last, which was, and which is, and which is to come, Rev. 22.13. I am the beginning and the end. Now these titles do belong to God, Isa. 41.4. and 44.6. and 48.12. So, John 8.58. before Abraham was, I am: compared with, Exod. 3.14. I am that I am.

Again, he is Omnipresent, Mat. 28.20. Lo I am with you alwayes, &c. So Rev. 1.13. and 2.1. He is in the midst of the golden Candlesticks.

So also he is omniscient, which is peculiar to God. 1 King. 8.39. 2 Chron. 6.30. Prov. 15.11. Act. 1.24. Now that this properly belongs to Christ is proved, John 21.17. Lord thou knowest all things, &c. So, Joh. 2.25. 1 Joh. 3.20. Rev. 2.23.

He is also Omnipotent, which is peculiar to God: Hence, 1 Cor. 1.24. he is cal∣led the Power of God, and Isa. 9.6. the Mighty God, Tit. 2.13. the great God, Hos. 12.5. the Lord of Hosts. So, Zach. 2.8.

Again, absolute power to work so as he will is peculiar to God: but this title belongs to the Sonne of God, Joh. 5.21. He raiseth and quickneth whom he pleaseth, and John 10.28. I give to my sheep eternal life, John 17.24. Father I will that those which thou hast given me may be where I am, &c.

Also predestination of some to eternal life is peculiar to God, which also is attributed to Christ, Joh. 13.18. I know whom I have chosen, John 15.19. I have chosen you out of the world; and this election was before the foundation of the world, Eph. 1.4.

3. Arg. Its proved by comparing parallel Texts of the Old and New Testa∣ment [ III] together: For such Texts in the Old Testament, as without controversie are meant of the true, and everliving God, are in the New Testament expound∣ed of our Lord Christ: So, Numb. 14.12. and 21.5. I will smite them with the pestilence, &c. which Saint Paul expounds of Christ, 1 Cor. 10.9. The people tempted Christ, and were destroyed of Serpents. So, Psal. 102.26. O my God take me not away in the midst of my days: Of old thou hast laid the foundations of the earth, &c. which is applied to Christ, Heb. 1.10. So, Isa. 6.5. &c. Mine eyes have seen the Lord of Hosts: then followes, Make the heart of this peo∣ple fat, &c. which was accomplished in Christ, Joh. 12.37, 41.

Again, Isa. 25.6, 7, 9. Hos. 13.14. the Lord of Hosts will make a feast, &c. he will swallow up death in victory; which is meant of the Lord Christ, 1 Cor. 15.54, 57. Rev. 21.19. Isa. 25.9.

So, Isa. 35 4. Your God will come and save you, and v. 5. then the eyes of the blinde shall be opened, &c. which shews that it must be meant of Christ, and his miracles, as Luke 7.22. So, Joh. 1.34.

Again, Isa. 40.3. Prepare the way of the Lord, &c. meant of Christ, Matth. 3.3, &c. Isa. 40.8. the Word of God abideth for ever, i. e. the Gospel of Christ, 1 Pet. 1.25. Mat. 24.35. So, Isa. 40.10, 11. —his reward is with him: applied to Christ, Rev. 22.12.

So, Isa. 44.6. Thus saith the Lord and his Redeemer, the Lord of Hosts, I am the first and the last, and thus Christ described himself, Rev. 1.17.

So, Isa. 45.23. —Every knee shall bow to me, &c. applied to Christ, Rom. 14.10, 11. Phil. 2.10.

Again, Isa. 8.14. —He shall be for a stone of stumbling, &c. applied to Christ, Luke 2.34. Rom. 9.30.31. 1 Pet. 2.8.

4. Arg. Is drawn from the relation betwixt his sacred person, and God the [ IV]

Father: Christ is the Sonne of God, and that not as Angels, and men, by Creation, or regeneration, but by eternal generation: and the Father, and the Sonne have the same individual substance: The Father begets the Son without change, or motion, after a most glorious and wonderful manner within himself, and essentially one with himself: Yea, this relation is coaeval with the essence, as he is always God, so he is alwayes Sonne, Psal. 27. This day have I begot∣ten thee, this day is the day of Eternity, Micah 5.2. the goings forth of him— have been of old from everlasting. For this reason he is said to be the proper Sonne of God, Rom. 8.32. and God his proper Father, John 5.18. He is called the only begotten Sonne of God, John 1.18. and 3.16. 1 John 4.9. then he is not created. Hence he is called the first born of every creature, Col. 1.15. As man he was a creature, but as God he was before every creature. He is called the image of his Fathers person, Heb. 1.5. For, as when we look our selves in a glasse, our image like our selves is naturally produced: So when God with the eye of his understanding, beholds (if we may so speak) the glass of the divine nature from everlasting to everlasting, there results the Son, an essential image of him∣self: So then he is the natural Son of God; and by that divine way of the Fathers communicating of his divine essence, by eternal generation; as may be further proved by the titles that God the Father gives him by calling him his Son, which is a title that advanceth Christ above all creatures; and Christ calls himself the Son of God, John 5.18. For which the Jewes charged him with blasphemy, John 10.33, 34.

[ V] 5. Arg. We are enjoyned in Scripture to worship Christ with that religious adoration which is properly and solely due to the everliving God, therefore he is God, nor will the Lord give this his glory to any other, Isa. 42.8. and 48.11. Hence, John 5.23. He that honours not his Son which is sent, honoureth not the Father which sent him.

There are divers honours which are Gods peculiars, and they all belong to Christ: as,

1. Religious worship in Spirit, which is the exhibiting of that reverence and worship which is due to the great God, in all places, at all times, and in all things: But this spiritual worship is to be exhibited to our Lord Christ, Psal. 97.7. Wor∣ship him all ye gods, and Rev. 1.6. Saint John ascribes to him Glory, and Domini∣on for ever and ever. So, Rev. 5.13. and 14.7. and Rom. 9.5. He is over all, God blessed for ever.

Again, the high God alone is the object of Religious invocation, Psal. 50.15. and they are idolaters which call on them that are not true gods, Gal. 4.8. Yea religious invocation is Gods glory which he will give to none other, Isa. 42.8. But it is to be given to Christ, Acts 7.59. and 9.14, 21. 1 Cor. 1.2. Rev. 22.20. Hence I argue, That person that knows the hearts of all, and hears the prayers of all in the world, is the true God: But Christ doth so, therefore he is true God.

Again, its an honour peculiar to the true God, to be the object of religious trust and confidence: but Jesus Christ is the object of religious trust and confi∣dence, therefore he is the true God.

[ VI] 6. Arg. To swear is a part of religious service when performed in truth, in righteousnesse, and in judgement, which analogically is ascribed to Christ himself. Hence the argument is,

That person that is the object of a religious Oath is God, Deut. 6.13. Thou shalt swear by his name, who is a most infallible witnesse, judge and avenger of all perju∣red persons, and such as use his name either rashly or falsly: But Christ is the object of a religious oath, & because he hath no greater to swear by, he sweareth by him∣self, Isa. 45.23. I have sworn by my self that to me every knee shall bow. Here Christ swears by himself, and the words immediately foregoing, v. 22. I am God, and besides me there is none other: Saint Paul expounds those words of Christ, Rom.

14.10. Before whose tribunal every knee must bow, and by bowing of every knee, he proves that we must all stand before the tribunal of Christ, therefore Christ is God.

7. Arg. Divine service is only due to God, Deut. 6.13. repeated by Christ, Mat. 4.10. Inward, and outward service which is absolute, illimited, and uni∣versal [ VII] is to be performed only unto God: But this honour is due to Christ as he is the great Lord; whom even the greatest Kings are bound to serve, Dan. 7.14. Psal. 2.10, 11, 12. and this was foretold, Psal. 72.11. All Kings shall fall down before him, and all Nations shall serve him. Hence also, Luke 19.27. and John 12.29. Yea, the holy Angels are bound to serve him, Dan. 7.10. Heb. 1.6. there∣fore he is God.

8. Arg. The maker of heaven, and earth, and all things in them is the true [ VIII] God: But Jesus Christ is the maker of heaven and earth, &c. therefore he is the true God, Gen. 1.1. Isa. 48.12. Exod. 20.11. Jer. 10.11, 12. Now that Christ is the maker of heaven and earth, is proved, Joh. 1.13. All things were made by him, and ver. 10. there was nothing that was not made by him, Col. 1.16. All things were made by Christ, things visible, and invisible, &c.

9. Arg. He that is the preserver of all things is God: But Christ is the pre∣server [ IX] of all things, therefore he is God: For preservation is a work equivalent to the creation, Neh. 9.5. without him all things would fall back to nothing, Rom. 11.36. Of him, and for him, and to him are all things. Now that this conservati∣on is the work of our Lord Christ, appears, Heb. 1.2, 3. and 6.5. and 2.5. Col. 1.17. with v. 15, 16. Joh. 5.17. My Father worketh hitherto, and I work.

10. Arg. Infallible knowledge, and prediction of future events which are meer∣ly [ X] contingent, and which in nature have no reason at all of their futurition, is an argument of the Deity. What is more contingent then to know our thoughts a∣far off? but so doth God, Ps. 139.2. Act. 15.18. Now that this is peculiar to God on∣ly, appears, Isa. 41.23. Hence he is called a God of Knowledge, 1 Sam. 2.3. and infinite in understanding, Psal. 147.5. But our Saviour Christ foreknew, and fore∣told things to come, Luk. 22.8. Mar. 2.8. Joh. 24.25. therefore he is God.

11. Arg. He that works miracles by his own power, is God: But Christ wrought miracles by his own power, therefore he is God: Now that miracles are [ XI] Gods royal prerogative, appears, Psal. 78.17. the Lord above doth wondrous works: This is implied, 2 Kin. 5.7. am I a God to kill, and make alive? That Christ wrought miracles when, and where he pleased, appears in very many instances; the Apo∣stles could not do so, as appears, Act. 8.28. 2 Tim. 4.20. they could not raise their friends from the bed of sicknesse. Its Gods property alone to do what he pleases, Psal. 115.3. Yea, Christ wrought such miracles by his own power, as ne∣ver 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 o∣thers 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 [ XII] 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 Priest∣ly 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 Sa∣viour 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 o∣bedience, 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 b••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 ob∣jections 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 i∣mitated.

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 fa∣milies.

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 at night and after supper, and in an upper room, &c. His being bap∣tized in a River, &c. These we are not to imitate him in.

7. His moral actions of piety, and holinesse, and these especially we are to i∣mitate him in, and to walk as he walked, 1 Joh. 2.6.

Quest. How is the whole work of our salvation carried on by Christ?

Answ. As he is the closure of every link in that golden chain of our salvation which reacheth from eternity to eternity: As,

• 1. He is the foundation of our election, Eph. 1.4.
• 2. The price of our redemption, 1 Pet. 1.18, 19.
• 3. The efficient cause of our regeneration, Eph. 2.10.
• 4. The author of our justification, Jer. 33.16.
• 5. The beginner and perfecter of our sanctification, Heb. 12.2. Joh. 15.4, 5.
• 6. The matter of our consolation both temporal and spiritual, Joh. 16.33. Rom. 5.1.
• 7. The sweetner and sanctifier of all our troubles, Rom. 8.37, &c.
• 8. The assurance and pledge of our resurrection, 1 Cor. 15.20. 1 Thes. 4.13.
• 9. The procurer, and producer of our glorification, Joh. 17.22. Rev. 21.23. and therefore he may well be called our all in all.
  • ...Absumus a te,
  • ...Vivimus ex te,
  • ...Fidimus in te,
  • ...Tendimus ad te,
  • ...Non nisi per te,
  • ...Optime Christe.

CHAP. XXX. Questions, and Cases of Conscience about the Church.

Quest. WHat is meant by the word Church?

Answ. The Hebrew word Translated in the Psalms, Congregation, signifies to gather together, or a com∣pany of people assembled together. So, Numb. 20.10.

The Greek signifies to call, the compound to call out. Thence the word translated a Church, Act. 13.43. in general, signifies an Assembly of people. So Act. 19.32, 41. Hence when Assemblies were dissolved, every man is said to return to his own house, 1 Kin. 12.24.

Mostly the Greek word in the New Testament is appropriated to an Assembly of Saints that profess the ••ospel. Such Assemblies are our Churches, both because they are called out of their houses to one Assembly, as also by reason of their cal∣ling out of the world, and out of their naturall condition: Hence they are oft stiled The called, as Rom. 1.7. 1 Cor. 1.2, 9. Matth. 9.13.

In common use this word Church is Metonymically put for the place where such Assemblies meet. So the word Synagogue, which signifies the same with Church▪ is put for an Assembly, and so translated, Jam. 2.2. and for a Congregation, Act. 13.43. as also the place of the Assembly. So Luke 7.5.

Quest. In what sence is a Church taken in Scripture?

Answ. First, For a company of men selected, gathered, and called out of the [ I] World by the Doctrine of the Gospel to know, and worship the true God in Christ according to his Word, 1 Cor. 1.2. Rev. 2.3. This is the visible Church, which is not alwayes eminent, and glorious to the eyes of the flesh, as Papists avouch, the Church being like the Moon, subject to mutations, Rev. 12.1.

Secondly, For the whole company of the Elect, which in all ages, and places [ II] have, and doe, or shall believe in Christ, through the calling of God the Father by the operation of the holy Spirit. This is the invisible Catholick Church. So Col. 1.18.

Thirdly, For the faithful in some one Family, so it is to be understood, Cant. [ III]

4.12. Rev. 3.12. Heb. 11.10. Rev. 12.27. Cant. 5.2. and 6.8. 2 Cor. 6.16. Matth. 7.25. and 16.18. 1 Tim. 3.15. Rom. 1.7. 1 Cor. 1.2. and 9.10.

[ IV] Fourthly, For the lawful Governours of the Church, to whom the Censures of the Church doe of right belong, Matth. 18.17. This is the Church repre∣sentative.

[ V] Fifthly, For a Material Temple. So 1 Cor: 14.34. and 11.18.

Its put also for all those that shall be saved, He••. 12.23. the professors of Christ, Act. 8.1. the faithful of some one Province, 2 Thes. 1.1. Some notable Assembly of the faithful partaking together in the Word and Sacraments, 1 Cor. 14.4. A mul∣titude of any, whether good or bad, meeting together, Act. 19.32, 39.

Quest. Who is the builder of the Church?

Answ, Christ, for the Church is made an house of God, and the several mem∣bers of the Church, so ordered, and qualified as they make up that Church, and all this by Christ. By Christ, they which by nature are dead in sin, are quick∣ned, and made lively stones: by him they are quickned, and gathered together, and endued with all needful graces, whereby they become an holy house, and a fit Temple fo•• God to dwell in, John 5.21. Ephes. 1.10. Joh. 1.16. Hence Ephes. 1.22.

Quest. Why doth Christ build up his Church?

[ I] Answ. First, Because the Members of the Church, before they were Mem∣bers, were dead, and scattered, and destitute of all grace, therefore there must be some to quicken, gather, and furnish them with grace.

[ II] Secondly, Christ of all others is fittest to doe this: He is the very wisdom and power of the Father: By him all things were made, and are preserved, sustained, and ordered: therefore its most meet that the Church should receive her spirituall being, preservation, and every good thing from, and by Christ.

Thirdly, For working the great work of mans redemption, which is proper to [ III] the Church, Christ humbled himself, even to death, the death of the Cross, therefore its most meet that he should have the honour of building up his Church: Thus he sees of the travel of his soul, and is satisfied, as Isa. 53.11. Phil. 2.8, 9, 10, 11.

Quest. Hath Christ a special propri••ty in his Church?

Answ. Yea, and that for these reasons.

• 1. Because he purchased it with his own blood, Act. 20.28.
• 2. He built it: Hence, 1 Pet. 2.4, 5. Ephes. 2.22.
• 3. God hath given the Church to his Son, Psal. 2 8.

Quest. How, and why is Christ said to be the Lord of his Church?

[ I] Answ. First, By Gods ordination, Psal. 2.6. Ephes. 1.22.

[ II] Secondly, By the redemption which Christ hath made of his Church: So Exo. 20.2. therefore these two Titles of Lord and Redeemer are oft joyned together, Isa. 43.14. and 44.24.

[ III] Thirdly, By a mutual Covenant between Christ and his Church, as of old be∣tween God and Israel: God avoucheth Israel to be his peculiar people, they avouch him to be their God, Deut. 26.17, 18. This was oft foretold by the Pro∣phets, Jer. 31.33. Hos. 2.23. Zach. 13.9. and is accomplished in the Christian Church, Heb. 8.10. Christ in, and by the Gospel, and Sacraments offers himself to be our Lord, and we take him so to be, by our subjecting of our selves to his Ordinances.

Fourthly, By the Laws, and Ordinances which Christ hath given to his Church, [ IV] Its the part of a Lord to give Laws, and he is their Lord in special to whom he gives Laws: But Gods word wherein those Laws are contained, is in special given to the Church, Psal. 147.19, 20. Hence the Church is stiled the Pillar, and ground of truth, 1 Tim. 3.15.

Fifthly, By a special care which he takes of his Church, 1 Tim. 4.10. [ V] Dr. Gouge on Heb.

Quest. Whether may our Parochial Assemblies in England be called Churches of Christ, wherein there are so many corrupt persons?

Answ. They may, and are true Churches. Look upon Jerusal••m, Matth. 23.37. you shall see that the eleven Tribes were Apostates: there were in it dumb dogs, Isa. 56.10. there were Scribes, and Pharisees Hypocrites, they had corrupt∣ed the Doctrine of the Law with their false glosses: the Temple was made a den of thieves; yet the Evangelist calls it the holy City: and that

1. Because there was the service of the true God in the Temple, the Word preached, Sacrifices offered, the meetings of the Church of God.

2. Because as yet they had not received a bill of divorcement: So have not we the word of God preached, the Sacraments truly administred, &c. and when did the Lord give us a bill of divorcement? and therefore to encourage us against the cavills of the Separatists, let us remember,

• 1. That the word of truth is truely preached amongst us, which appears by the conversion of thousands, whereas never was any converted by a word of er∣rour, Jam. 1.18.
• 2. That our Ministers are of God, because by them so many are begotten to God, Christ thought it a good reason when he said, believe me that I came out from the Father for the works sake: the blind man saw this, Joh. 9.30.

3. Our meetings are holy meetings: For

• 1. Our people are outwardly called by an holy calling, and to an holy end.
• 2. They profess faith in Christ, which is an holy profession, and therefore in charity they are to be judged Saints.
• 3. Congregations are called holy in Scripture, from the better part, not from the greater: as an heap of wheat mingled with chaff, is called an heap of wheat: so 1 Cor. 6.11. with chap. 2.12.
• 4. Mixt Congregations are holy in Gods acceptation, who esteems them, not as they are in themselves, but as members of Christ, Israel at the best, was a stiffnecked people, ye Balaam said, that God saw no iniquity in them, Numb. 23.21.

Quest. How is the Church Gods peculiar?

Answ. First, Because Believers are the most precious of men, even the [ I] most noble upon earth: Hence Cant. 6.7. they are the sons of God, brethren of Christ, heirs of heaven.

Secondly, In regard of God, they are a peculiar people, distinct from others, [ II] by the grace of Election, by which they are chosen out of the world, and ad∣vanced in Gods favour above all others. Hence they are called, an holy Nations? the Spouse of Christ, the dauhgter of God, the choice of God, and Gods delight.

Thirdly, in regard of their whole manner, and condition of life: Hence they [ III] are said to dwell alone, and not to be numbred amongst the Nations, Numb, 23.9. as for instance,

1. Their Original are not some few families, coming out of some corner of the Earth: but they sprung of Christ, of whom all the families of Heaven and Earth are called.

2. Their Countrey is not of the Earth: here they are Pilgrims, and strangers: but Heaven is their home, from which they look for their Savi∣our, Ephe. 3.15.

3. Their King is neither born, nor created, but the everlasting King of glory, who rules not some one Countrey, but from Sea to Sea, &c. and not for an age, but for ever.

4. Their Lawes are Spirituall, reaching the Conscience as well as the outward man, most perfect, never changed, nor abrogated, as mens be.

5. Their war and weapons are not carnall, but Spiritual, as their chiefest ene∣mies be: their Captain was never foiled, nor can be, and therefore they are sure of victory befo••e they strike a blow: and as for their corporal enemies, they overcome them, non feriendo, sed ferendo, not by striking but suf∣ring.

6. Their Language is that of Canaan: their Speech shews them to be Citizens of Heaven: therefore called a people of a pure language, &c. Zeph. 3.9.

7. Their garments are devised, and put on by God himself, even the garments of innocency, long robes dyed in the blood of the Lamb, Rev. 7.14.

8. Their diet springeth not out of the Earth, but descends from Heaven: Je∣sus Christ, the bread of life, &c. of whom, whosoever feeds shall continue to eter∣nal life.

Quest. Why is the Church compared to a woman, Rev. 12.1?

Answ. First, as simply considered in her self: and that for three cau∣ses.

1. Because to the Woman was first made the promise of the blessed seed that should break the Serpents head, and its still made good to the Church un∣der the same similitude: for to her all the promises of God doe properly belong.

2. Because she is feeble, and weak as a woman without her Husband, Joh. 15.5.

3. Because she is a pure, and chast virgin, not defiled with Idolatry, as the Ro∣mish strumpet is, 2 Cor. 11.2.

Secondly, As she stands in relation to others, and that

1. To God, and in this relation she is the daughter of God, Cant. 7.1. Psal. 45.10.

2. To Christ, in which relation she is the Spouse of Christ. 1. Contracted to him in his Incarnation: So Cant 4.10. 2 Married to him as his Bride, and taken home in his second comin•• to dwell with him for ever.

3. To Christians, and in this relation she is their Mother. For a woman through the company of her husband, brings forth children: So the Church by her conjunction with Christ, and the power of his word, brings forth, nurceth, and brings up many children to God.

Quest. What duties doth this relation of a Spouse to Christ teach her?

[ I] Answ. First, to cleave to her husband. For God seeing that it was not good for Adam to be alone, he made the woman of his rib, being cast into a sleep, and brought, and married her unto him, saying, for this cause shall a man leave Fa∣ther and Mother, and cleave to his wife, &c. Gen. 2.24. So God seeing, after the fall, that it was much less good for man to be alone, he institutes a second mar∣riage with the second Adam, whom he casts asleep by death, and brings his Spouse out of his side pierced, and marries the Church to him, that renouncing all Loves and Lovers but him, she might cleave undevidedly to him, and this she must doe foure wayes.

1. In person: For as the wife delivers up her person to her husband alone: So Believers must deliver up their souls, and bodies to Jesus Christ. For 1 Cor. 6.19, 20. we are no longer our own, &c.

2. A faithful Shouse is married but to one man, 2 Cor. 11.2. So the Church.

3. Christ our Husband communicates his whole person to us: he gives his life for his sheep only: prayes for no other.

4. Christ as a faithful Husband leaves Father in Heaven, and Mother on Earth, and cleaves to his Wife.

2. To cleave to Christ in faithful affection, loving our Husband Christ as our selves, nay better then our selves, not loving our selves to the death for his sake, seeing his love to us was stronger then death, and more to us then to his own life.

3. To cleave to him in affliction, as a Wife takes her Husband for bet∣ter, and worse. A Kingdom is promised to such, Luke 22.29, 30.

Secondly, The Church must depend upon Christ her Husband as upon he [ II] head, and that

1. For direction, subjecting her self, as owing obedience to all his commands, Ephes. 5.24. and this she must doe, seeing he is the true light, the Sun of Righ∣teousness, the Pillar able to direct her.

2. For protection, Christ is the Saviour of his body the Church, Ephes. 5.23. the only Phineas that turns away the wrath of God, kindled against his Israel, the onley Moses that stands in the gap where Gods wrath had made a breach.

3. For provision: None else but Jesus Christ can supply the Church with such things as she needs: he can bestow pardon of Sin, righteousness, life, and sal∣vation: He paies her debts, both of obedience to the whole Law, and satisfaction for the breach of it.

Thirdly, She must rejoyce to honour her Husband even with her own di∣shonour: [ III] For Christ rejoyced to honour her even with his own infinite disho∣nour: the joy of Heaven pleased him not without her presence, and fellowship in it.

Fourthly, She must, as a good Spouse, doe all things to please her Husband, [ IV] thereby testifying her love to him. This is to walk worthy the Lord, &c. Col. 1.10.

Quest. How must she please her Husband Christ?

Answ. First, She must not seek to please her self in any thing that is displeasing [ I] to him, She must deny her self, her own will, reason, affections, and de∣sires, much more her sinnes, and lusts to please him, Rom. 15.1, 2, 3.

Secondly, she must not seek to please others, for then she cannot please Christ, [ II] Gal. 1.10.

Thirdly, she must labour for a conformity to him in manners, and af∣fections. [ III]

1. Of vertues, as humility, innocency, patience, &c. 2. In will, willing holily what he willeth, and nilling what he nilleth. 3. In practice, chearfully obser∣ving what he commands.

Fourthly, She must deck and trim her self with graces, Psal. 45.13. She must [ IV] put on lowlinesse, meeknesse, &c. so 1 Tim. 2.9.

Fifthly, She must shew her love to Christ by loving, and gladly intertaining his [ V] friends.

Sixthly, She must shew her delight in him in his presence, and long af∣ter [ VI] him in his absence, Isa. 26.8. Rev. 22.20. crying Even so come Lord Jesus.

Quest. What priviledges hath the Church as the Spouse of Christ?

Answ. First, Free election: he hath made choice of her, and not she of him, Joh. 15.16. He was not bound any way to chuse her: neither did he finde any reason in her, as other young men doe: no disposition, no work of prepara∣tion, no freewill, no affections toward him, neither is he bound to render a

reason, if he had passed by us as he hath many others.

[ II] Secondly, Divine pacification: By this marriage all hostility, and enmity is removed betwixt God and the Church: For Ephes. 2.14, 15. He is our peace, Col. 2.14. Hereby we have daily entrance, and access unto God, not as strangers, or ordinary friends: but as friends, yea as children in prayers, praises, &c. Ephes. 2.18, 19.

Thirdly, Gracious assimulation, and fitness between the Bridegrom, and Bride: [ III] For whereas

1. She was of base Parentage, a daughter of the Earth, her Father an Amorite, &c. Ezek. 16.3. now she is made a chosen generation, the daughter of a Prince, of near alliance to God.

2. She was poor and needy, had no worth, no dowry to prefer her: now by this contract, she hath an estate made her fit for a Prince: that as her Husband is heir of all things, his love is so liberal that he hath made her a co-heir of his own hea∣venly inheritance, Rom. 8.17.

3. She was deformed, without beauty, or comelinesse, she hath now attained perfect beauty in righteousness, and the beauty of her husband makes her beauty perfect, Ezek. 16.14. without wrinkle or spot, Ephes. 5.27.

4. She was naked, covered with nothing but shame, excepting a few rags, and fig-leaves: now her cloathing is of wrought gold, Psal. 45.13. garments of salva∣tion, Isa. 61.10.

[ IV] Fourthly, Free and liberal donation, as young men give Jewels and Love-to∣kens. For

1. What he Covenants, and promises, he also pledgeth with many graces, shining as so many Jewels, thereby testifying his bounty towards her.

2. He bestows his person on her, and by becoming hers, she becomes his, and so of twain, they become one flesh.

3. With his person he bestows his goods upon her, i. e. all his merits, and obe∣dience, all his sufferings, all his glory, all his prayers.

4. He invests her, not only into his goods, but into his inheritance, and in due time consummates the marriage, bringing his Spouse home into his house of glory, a mansion prepared for her: putting her into possession of all the wealth of Heaven, where she enjoyes his immediate presence.

[ V] Fifththly, high and honourable exaltation, and advancement: as Ahashuerus made Esther, a poor captive maid, a sharer in all the honour of his Kingdom by marrying her. Yea, the Churches honour exceeds that of the greatest Queens: For

1. They are matched with, and laid in the bosoms of men, but she is admitted into the bed with him that is God and Man, Cant. 1.15.

2. They are married to Kings, but such as are mortal, who often leave them miserable Widows: But she to the King of glory, who only hath immorta∣lity.

3. They are married to consort in some one kingdom, and part of the Earth: But she to a King that rules from sea to sea, to whom all Kings are subject, and by whom they rule. To a Kingdom unshaken, that fades not away, &c. 1 Pet. 1.4.

Sixthly, Strong and eternal consolation, in that by reason of this marriage a firm [ VI] and constant happinesse is assured, which all the contracts in earth cannot per∣form.

Quest. How may the true Church be known?

Answ. First, By her face: now the face of a true visible Church, is dis∣cerned, by

1. By the sincere preaching, and professing of the Word of God.

2. The due and true administration of the Sacraments, according to that Word.

3. The exercise of Discipline appointed in, and by the Word: The first, is ab∣solutely requisite to the face, and being of a Church. The two latter serve for the beauty, and stability of it. So Joh. 8.30. and 10.4. my sheep hear my voice, &c. where Christ is, there is the Church, but where two or three consent in his name, there Christ is, Matth. 18.20. Act. 2.42.

Secondly, By her voice, she speaks the language of Canaan: She enjoyns not, [ II] nor commands in her family, any thing but what she hath direction for from her husband revealing his will in the Scriptures: and dares impose no yoke on her children, where her husband hath left them free. She conceives her self so the Spouse of Christ, that yet she still remaines the handmaid of the Lord.

Thirdly, By her virtues, or qualities: as [ III]

1. She is holy, in respect 1. of holinesse of the Doctrine which she teacheth: what she receives from the Lord, she teacheth. 2. Of the better part of the visible Church she is holy, though not in respect of the greatest part. 3. Whatsoever corruption of Doctrine or manners spring up, she reproves, and censures, not tollerates it.

2. She is meek, loving, patient, merciful, &c. Jam. 3.17. full of good fruits, her weapons are prayers, and tears, not fire and faggot.

Fourthly, By her marriage: a good way to know one by, is the head, and the [ IV] Church cannot be better known then by her head Jesus Christ, whose wife she is, by whom all the children of the Church are begotten, by virtue of the eternal Covenant of Grace, as in lawful wedlock, Cant. 2.16. and 5.10.

Fifthly, By her carriage and behaviour:

1. To her husband, to whom in all her behaviour she expresses foure vir∣tues.

• 1. She is chast, and faithful to him: she forgets not the guide of her youth, &c.
• 2. She is subject to him in all things: content to be tryed, and ruled in all cases by his will revealed in his Word.
• 3. She depends only on her husband for the meanes of her welfare, and all needfull supplies: will not seek to any other Advocates, or Media∣tors, &c.
• 4. She honours her Husband onely, and will give his honour to no other.

2. To her children, whom

• 1. She nurceth at her own breasts, puts them not forth to such strange milke of Traditions, Councils, Decretals, &c.
• 2. She instructeth, and teacheth them.
• 3. Porvides for them: she upholds the means of salvation to keep her chil∣dren in good state.

Quest. Is the true Church of Christ alwayes visible?

Answ. The true Church is not alwaies conspicuous, visible and glorious to the world, but may be oppressed and hid. So was the Church in Egypt, thrust out into the wildernesse: so in Elijahs time, when he complained that he was left alone: so in the Babylonish captivity, therefore compared to dead and dry bones, Ezek. 37.2. so Rev. 13.12.

Quest. What reasons may be rendred for this?

Answ. First, because the Church is a select company called out of the world, [ I] a little flock, Joh. 15.9. a garden enclosed, Cant. 4.12. the blind world neither can, nor will see the Church.

Secondly, the Church is such a body, as is not alwaies visible to mans eyes, [ II] no not to good mens, as as we see in Elias, the foundation being in Gods electi∣on, and the union spiritual.

[ III] Thirdly, Sometimes the Church abusing peace, and prosperity makes the Lord to strip her naked and bare, and to ••end her into the wildernesse, yea to make her as a wildernesse, Hos. 2.3.

[ IV] Fourthly, The Church provides for her safety sometimes by flying into the wildernesse: she is like a Dove in the rocks, Cant. 2.19.

[ V] 5ly, The Churches Militant condition suffers her not alwaies to be visible, being not tyed to any one estate or place: therefore she is compared to the Moon being s••metimes in the full, and sometimes hid.

Quest. What conclusions may be laid down concerning the visibility of the Church?

[ I] Answ. First, By the Church which we hold invisible, we mean the Catholick Church, even the multitude of all the Elect which have been, are, or shall be, which Church is holy, and no wicked persons belong to it: Its a communion of Saints only, to which belongs remission of sins, and life everlasting, and this is invisible to the world, and that

1. Because the ground, and foundation of it (Gods Election) is in∣visible.

2. The greatest part of the Elect are not subject to sence: not the Saints in Heaven, nor many on Earth, some being not born, others but new bo••n.

3. Visible things are not believed, but things invisible: Faith is of things not s••en, and if we believe the holy Catholick Church, we cannot see it.

[ II] Secondly, concerning the Militant Church, we hold

1. That God will alwaies have a part of his Catholick Church here on Earth that shall hold, and maintain the true Faith in the several Ages to the Worlds end, and this cannot faile upon Earth.

2. This part of the Catholick Church consists of men that are visible, and exercise visible Ordinances, as the Word, Sacraments, &c. and often in peaceable times appears glorious in many particular, and visible Congregations.

3. That these visible, and particular Churches, are not alwayes visible after the same manner: neither is any part of the visible Church alwayes so necessarily visible, but that it may disappear, as the Church in the Old and New Testaments have some time done.

4. This number of men in whom this part of the Church contsteth, may come to be a few, and by Tyranny and Heresie, their profession may be so secret a∣mongst themselves, that the world cannot see them. Though like the Sun, she shines in her self, yet she may be obscured from the sight of others.

5. Though the Church cannot fail upon Earth, yet the external government of it may faile for a time: her Pastors may be interrupted, her sheep scattered, her Discipline hindered, the external exercise of Religion may be suspended, and the sincerity of Religion exceedingly corrupted: so that the members of the Church are only visible amongst themselves.

[ III] Thirdly, Though the Church of God be not alwaies seen, yet she is alwayes safe, and that

1. Because if she cannot be safe in the City, she shall be safe in the Wilder∣nesse, where God will provide her a place, as Rev. 12.14.

2. Gods purpose for the safety of his Church cannot be altered by any enter∣prises of her Enemies. Though Pharaoh slay all the infants, yet Moses shall be preserved by his own daughter in his own bosome to be a deliverer. Though He∣rod slay the infants, he shall misse of him whom he seeks.

3. God makes high account of his Church, as the signet of his right hand, the apple of his eye, therefore he will provide for her safety.

4. Gods wisdom makes it healthful for his Church sometimes to be hid, that she may always be safe: otherwise the world would destroy her. Dr. Tailor on Rev.

Quest. Are not all Christians bound to pray for the peace of the Church?

Answ. Yea, 1. we must pray for the whole Church, where ever disper∣sed.

2. For the natural members, and noble members especially: the living stones, those which are more instrumental, and organicall: such as are eminent in power, and place, in worth, and in service.

3. More particularly for our own Church, to which we are related, and to the principals of it, as Cities and Vniversities.

4. For the restoring of the people of God, even for the Jews, and for the set∣ting up of the new Jerusalem, as God hath promised in his Wo••d.

5. By the same reason we must pray against such as are against the Church.

Quest. But what must we pray for in the behalf of the Church?

Answ. First in general, for all blessings; for all that is good, and useful, and tends to the welfare of it: as for the protection of it: deliverance of those that are [ I] in danger, preservation from danger to those that are free: for the perfection of it: that God will re••ore those Churches that are over-run, refine, and purifie those that stand: For the propagation of it, that God will stretch the boun••s, and enlarge the borders of it: that he will bring more subjects under the King∣dom of Christ.

Secondly, In particular, we must pray for a three fold Peace of the [ II] Church.

1. A peace with God, in causing the Churches to keep their peace with him, in walking in purity and power of his Ordinance, without which, though they were in peace with all the world, it will come to nothing: all other blessings will be soon gone, except we have something to soder us with God, which can be no∣thing but our exact walking with him in his Ordinances.

2. Peace amongst the Members of the Church: that they may be free from dissentions, divisions: that they may think the same thing, go the same way, and unanimously minde the glory of God.

3. A Forreign peace also from all opposition without, that there may be no invasion by forraign Enemies upon the Church of God.

Quest. What is further included in our praying for the Church?

Answ. First, one thing is implyed inwardly, that our hearts should work to∣wards the Church, our desires and wishes should be for the welfare of it.

Secondly, another outwardly, that we should endeavour to attain what we pray for: our counsels should be for the welfare of the Church: Our examples should be patterns to others to provoke them to good works: such as are in au∣thority should exercise it for the setling, and furthering the peace of the Church: yea we should not onely pray our selves, but should stir up others to doe the like.

Quest. But how must all this be done?

Answ. First, Sincerely, not out of by-respects.

Secondly, Earnestly, and frequently, putting all our strength to it. [ I]

Thirdly, Constantly, not by fits only. [ II]

Quest. Who are bound to do all this? [ III]

Answ. Every Christian in what station soever he is: as

• 1. Magistrates in their places, whom it p••incipally concerns to pray for, and promote it.
• 2. Ministers in their places must be leading persons in these duties, and pro∣voke others to it.
• 3. Yea all, in every condition, learned, and unlearned, men, and women, &c.

Examples, and Scriptures for all these are: that of Moses, Exod. 32.32. So Judg. 5.23. 1 Sam. 4.19. 2 Sam. 11.11. Psal. 20.5. and 51.18. and 53.6. and 102.13. Isa. 62.1. Rom. 9.3. 2 Cor. 11.28. Phil. 1.18. Col. 2.5.

Quest. But why must we thus pray for the peace of the Church?

[ I] Answ. First, consider what the Church is, and that

1. In relation to God, its his house, the Spouse of Christ, and there cannot be a dearer relation to put a deeper ingagement upon us then this.

2. In that relation that she hath to us. She is the Mother of us all, and there∣fore we should sympathize in her weale, and woe.

[ II] Secondly, Consider that peace is the summe of all blessings: Hence the An∣cients painted peace with a horne of plenty. For

1. Peace nourisheth all Arts, Sciences, Trades, &c.

2. Its a very careful, and useful nurce to cherish Religion, Acts 9.31. there is no hearing of the Law of God, nor the Law of Justice, when men have their swords in their hands. Arma silent L••ges.

[ III] Thirdly, consider the nature of prayer, both in the efficacy, and necessity of it.

1. Its a most efficacious Engine: the summe of all Policies for a Christan to work by, for Peace: Its God that rules all the world: hath all hearts in his hands, can make a mans enemies, yea the very stones to be at peace with him: and prayer rules God, he suffers himself to be overcome by it. Le•• me alone, saith God, Exod. 32.10.

2. Its of great necessity also: For God will not bestow blessings, till we seek and sue to him for them, and the reason is, because otherwise he shall have li••tle honour by it: If it come without seeking to God for it, we should ascribe it to o∣ther means, and things.

[ IV] Fourthly, consider the nature of a Christian, and we shall see that its the most proper work for him. For

1. He is the Son of the Church, and it becomes him (at least) to pray hard for his Mother, as Craesus his dumb son did for his Father.

2. He is a Son of Peace, a Son of the God of Peace, a Sonne of the Gospel of peace: and the Spirit given him is a spirit of Peace.

3. He is a Son of prayer: It should be the element in which he draws his breath, to run towards God, and towards Heaven in a way of peace: besides, he is enabled to pray when others cannot, he is sensible of the condition of the Church which others are not.

Quest. But how may we so pray for the peace of the Church, as to be sure to prevail?

[ I] Answ. First, we must pray in Faith, believing Gods Word, and his promises made to his Church.

[ II] Secondly, In sincere charity, in a true genuine love to the Church.

[ III] Thirdly, In repentance, lifting up pure hands to God. God will not hear our prayers, if we will not hear his commands.

[ IV] Fourthly, Pray with servency, and earnestness of spirit; A fearfull begger teaches how to give a denial. God loves a kind of violence, to dash our prayers against Heaven, and the throne of grace with an holy zeal of spirit which prevailes much with God: we must make our prayers fat with fasting (saith Tertullian) which are ordinarily starved with formality.

[ V] Fifthly, Pray constantly: though God seem not to regard our Prayers, yet we must not give over, but hold out, and wait upon him.

Quest. What meanes may we use to help us in the serious performance of this duty.

Answ. We must lay aside all our carnal security, and lay things to heart: ob∣serve the state of the Church, and lay it to heart. Let not the world (as the Ivy deals with the Oake) twist about thy heart, which will make Christianity dye within thee: Be not too busie with worldly affairs, least they choke all thoughts a∣bout bettr matters. Dr. Stoughton.

Quest. Why is the Church called a mother? Gal. 4.26.

Answ. Because the word of God is committed to the keeping of the Church, which word is seed, 1 Pet. 1.23. Milk, 1 Cor. 3.2. strong meat, Heb. 5.14. and the Church is a mother which by the Ministry of the word, brings forth children unto God; and when they are born, feeds them with milk out of the two breasts of the Old and New Testaments.

Quest. Where are we to seek for our mother the Church?

Answ. She is to be sought for, and found in the true visible Churches, the cer∣tain marks whereof are three.

1. The preaching of the word out of the writings of the Prophets and Apo∣stles, with obedience, Joh. 10.28. Eph. 2.20.

2. True invocation of God the Father, in the only name of Christ, by the as∣sistance of the Spirit, Act. 9.14. 1 Cor. 1.2.

3. The right use of the Sacraments, Baptisme, and the Lords Supper, Matth. 28.18. and by these we shall finde the true Church of God in Eng∣land, &c.

Quest. Are all Christians bound to joyne themselves to some particular Church, or Congregation?

Answ. Yea, they are in a special manner bound to it, and that for these Reasons.

1. In regard of Gods institution, Mat. 18.17. wherein is contained a necessity both in regard of the precept, and the means.

2. In regard of the presence of God and Christ there, Rev. 1.13. For if we will come to God, we must come also to that assembly where God doth in a special manner manifest his presence, and is found of those that seek him there.

3. In regard of Gods glory, which is much advanced publickly by this means: For as God under the Law placed his name in Jerusalem, so under the Gospel he doth it in these publick assemblies.

4. In regard of the Covenant and promise of God: For they which are mem∣bers of the Church, they are, as it were, directly under the promises and blessings of God to be poured out upon them, Psal. 65.5. and 133.3.

5. In regard of our profession; because otherwise it cannot be that the belee∣vers should be distinguished from infidels, 1 Cor. 5.12.

6. In regard of mutual edification, which follows from this combination of the godly amongst themselves: Heb. 10.24, 25. 1 Cor. 11.17. and 12.25, 27. Rom. 1.12.

Quest. What Church must we joyn our selves to?

Answ. First, only to the true Church which professeth the true faith.

Secondly, if we be uningaged, we must as much, as we may, joyn our selves to [ I] the purest Church. [ II]

Thirdly, though we may joyn our selves to that Church, in which necessarily [ III] many defects are to be tollerated, yet we may not joyne our selves to such a Church in which we must necessarily partake with her in her sins, Eph. 5.11. nei∣ther must we fix our selves to any Church with a minde to favour her defects, by our silence: (but so far as it may be done with edification) we must assist in ta∣king them away.

Quest. Are we to associate our selves with such a Church as tollerates the wicked, and opposes the godly?

Answ. First, to tollerate notorious wickednesse is a great sinne in a Church, [ I] Revel. 2.20. and in Its nature tends to the corrupting of the Church, 1 Corinth. 5.6.

Secondly, it defiles the communion to those wicked men that are tollerated, [ II] and to those that are the cause of their tolleration, Hag. 2.13.

[ III] Thirdly, all such partake in this pollution, which do not what in them lies to remove such scandals, 1 Cor. 5.13.

[ IV] Fourthly, that mixture which ariseth from such a tolleration doth lessen the comfort and edification of the godly.

[ V] Fifthly, yet it is not lawful presently to separate from such Churches, where the wicked are tollerated, and the godly discouraged, 3 John 9, 10, 11. and that for these reasons.

1. Because that errour may be but the infirmity of the Church.

2. Because patience and forbearance must be exercised towards a particular offending brother, Gal. 6.1. much more towards a society of brethren, or a Church.

3. By the rash departure of the godly, a reformation of those evils is not pro∣moted, but hindred.

4. Because we cannot remove from such a Church to a purer, without grie∣vous inconveniences, which ought alwayes to be avoided as much as may be with∣out sinne.

Am••s. Cas. of Consc.

Quest. Is it lawful to gather Churches out of true Churches?

Answ. Its a most unwarrantable practice of them that do so: Its an unchari∣ble, and unscriptural practice: there is neither precept, nor precedent for it in al the book of God: Indeed we read in Scripture of gathering Churches from amongst the Heathen. Were England a land of Heathens, and no Church planted amongst us, it might be proper enough to gather Churches here; but to put a planted, constituted, and settled Church into the condition of Heathens, savours strongly of pride, and censoriousnesse: Besides, gathering of Churches amongst us, breeds woful divisions in families, the husband going one way, the wife another, the child a third, the servant a fourth, &c. and is a great impediment to their mu∣tual edification.

Again, they which gather Churches amongst us have their members oft-times living many miles asunder: How then can such Pastors watch over their soules as those that must give an account thereof? or how can such members partake of all Ordinances, or perform such mutual duties each to other as they ought? Moreover, its a kinde of Sacriledge thus to rob godly Ministers of the creame of their flocks, and the crown of their Ministry of whom they have travelled in pain till Christ was formed in them: and its hard measure in those who thus reap where they have not sown, and enter into another mans labours.

Mr. Hall on Tim.

Quest. Is it lawful to seperate from a true Church, because of some errours or defects in it?

Answ. By no means, and that for these Reasons.

1. Because the root of such separation is bad, and therefore the fruit cannot be good. It springs from pride, and censoriousnesse; as in the Pharisees, who were the great Seperatists, and had their name from thence.

2. Such are Schismaticks, and (probably) will in a short time be Hereticks: Schisme being the way to Heresie: they make a rent in the Church whose peace should be very dear to us: For though peace be not the being of a Church; yet it tends much to the well being of it: for as a Kingdom, so a Church, being divided, cannot stand.

3. The pretences of separation (as the Crosse, Surplisse, &c. being removed) though separation even then for those things was unlawful, its now farre more vile, and therefore God punisheth the Separatists of our time more severely, by giving them up to viler opinions then formerly.

4. Its a scandal and great wrong to a Church: Its ill to forsake the society of one good man without a just cause, how much more to unchurch a whole Church causelesly?

5. Such cannot escape the revenging hand of God: Though men may suffer them, yet God will not: One of the saddest judgements we read of in Scripture befell Schismatical Corah, and his company, Numb. 6.16. they made a rent in the Congregation, and the earth rent in sunder, and devoured them: when Caine seperated from the Church, Genes. 4.16. he became a vaga∣bond. Idem.

Quest. Who is the Head of the Church?

Answ. Christ only, Col. 1.18, 19.

Quest. In what nature is Christ the Head of the Church?

Answ. According to both his natures. For, Col. 1.18. he is called the Head of the Church; whom v. 15. the Apostle had said to be the Image of the invisible God; but that image was the eternal Son of God, the word incarnate: therefore Christ, as God-man is the Head of the Church: for the Church ought to have such an head, which had a conformity of nature with the rest of the members that were to be incorporated into it: but this conformity agrees to Christ accord∣ing to his humane nature, where Christ and his Church are said to be one flesh, Eph. 5.31. The Church also ought to have such an head which could com∣municate spiritual life to it; but this is only in the power of God, whence God is called both the husband and head of the Church, Psal. 45.11. therefore Christ, as God, was the head of the Church also.

Object. But Christ could not thus be the head of the old Church, because he was not then incarnate: For it is the part of an head to communicate, and im∣part its good to the body; but the humanity of Christ could not profit the Church before his incarnation, and therefore he was not the head of the Church of the Jews according to his humanity?

Answ. Though Christ had not then actually conjoyned the humanity to him∣self; yet according to the divine decree of his future incarnation, and passion, according to the eternal efficacy of it, and according to the lively faith of the Patriarchs, even Christs humane nature, and those things which he was to do and suffer in the same, did much benefit the ancient Church when as yet they were not in act. From the beginning of the world, they were chosen in Christ, and by Christ all the adopted sons of God, Ephes. 1.4, 5. Christ was the Lamb of God slaine from the beginning of the world, and therefore from the beginning of the world he was the lively head of his Church: For those things are present to God and faith which are not yet come: Hence Aquinas saith truly: Christum fuisse secundum humanitatem caput ecclesiae ante incarnationem, per operationem fidei, quae illum in carnandum apprehendebat, & sic beneficium justificationis con∣sequebatur.

Object. But Christ is not the Head of his Church according to his divine nature, because that hath no conformity of nature with the rest of the members: neither accor∣ding to his humane nature, because according to that he cannot communicate spiritual life to his members, therefore he is no way the head of the Church?

Answ. I answer in general: If there be found in Christ the perfect resemblance and reason of an head, this is enough to make him truly called an Head, though the conditions of an Head be not found in either of the natures apart. As for that which is objected, that the humane nature of Christ doth not communi∣cate life and spiritual motion to the members, I answer by distinguishing. The life of grace is infused into the members, either by the principal agent, who cre∣ates grace in the soul by the way of authority; and in this sense the influx of grace is from God alone: or else from the instrument joyned with the principal agent, and so the humane nature of Christ instrumentally is said to communicate grace, and spiritual life: As it nothing derogates from the natural head that it communicates life, and motion to the other members, not immediately from it self, but by the means of its latent virtue: So neither doth it derogate from

the dignity of this mystical Head, that it communicates life, and grace, not prin∣cipally from its self, but by reason of the Divinity dwelling in it, Christ therefore notwithstanding these objections, is the head of his Church, according to both his natures.

Quest. What may we learn from the consideration hereof?

[ I] Answ. First, In that God is the head of the Church, we may thence conclude that she shall be perpetual, and that the gates of Hell shall not prevaile against her: For if God be with us, what shall be against us? and truly, if the head of the Church were less then God, she would never be safe, having all the Devils of Hell, and all the wicked of the world against her.

[ II] Secondly, If God be the head of the Church, then all the Members of it ought to obey this their head in all things with reverence, and godly fear: For there is an infinite obligation upon every Creature to obey God: but (if it could be) there is more then an infinite obligation upon the Church that is redeemed, and sanctified to obey her God, her mistical, and life-giving head.

Thirdly, If God be the head of the Church, then Christs ascention into heaven, [ III] hath not deprived her of her head, yea he is present, and ever will be present with his Catholick Church, by the presence, and power of his Divinity, though he be not present to the eyes of our flesh, according to his promise, Matth. 28. ult. Loe I am with you alwaies, even to the end of the world, therefore the Pope is a superfluous head.

Fourthly, Is our head man also? then by vertue of his kindred to our nature, [ IV] we may assure our selves that he loves us dearly, that he is very sensible of our miseries, and ready to relieve us, Heb. 2.17, 18.

Fifthly, is our head man? this may comfort us, in that the Divel hath no cause [ V] of triumphing over us: Indeed he overcame the first Adam, who was the head and fountain of all mankind: but the second Adam, the head of his Church, hath overcome him: yea in Christ, we overcome him, being his members equally as we were overcome in Adam: the conquest of our head, hath made us con∣querors.

Quest. Wherein consists the similitude betwixt Christ and a head? and betwixt the Church and a body?

Answ. The natural head must be considered in a double respect to its membes: 1. Of difference. 2. Of agreement: and so must this mysticall head also.

Quest. Wherein consists the discrepancy betwixt the head and members?

Answ. First, in respect of its eminency and dignity: For the head doth more [ I] fully, and perfectly enjoy all the sences, then the members which are under it: So Christ our mystical Head, doth possesse all spiritual grace, much more abundantly then all men, and Angels ••oyned in one, Joh. 3.34.

Secondly, in respect of its Government: For the head directs, and governs, [ II] and all the members are directed, and governed in their operations by it: So Christ doth rule and govern his Church, and she hearkens to his commands, and submits to them, Epes. 5.22.23.

[ III] Thirdly, In respect of its causality, and influence: For the head imparts, and communicates sence, and motion to all the members, so that they would want sence, and motion if they should be separated from the head: So Christ infuseth spiritual life, and motion into his members, otherwise they would be stupid and dead, and destitute of all spiritual motion, Joh. 15.5. Hence Phil. 4.13.

Quest. Wherein consists the agreement between the head and members?

[ I] Answ. First, In that the natural head hath conformity of nature with the mem∣bers: For it would be a monstrous thing if a mans body should have a horses head; So between the Church and her mystical head, there is an agreement of nature, Heb. 2.16.

[ II] Secondly, The head, and members have an agreement in order to the same end,

viz. the safety and preservation of the whole person: So Christ and his members, which are one person, are ordained to attaine one, and the same end, viz. eternall glory, and happiness; and for the attaining of this end, both the head and the mem∣bers do daily co-operate. This is the care of the head to bring his members to per∣fect blessedness, Joh. 17.12. where he is called the Saviour of his body, Eph. 5.23. and this also is the scope of all Ch••ists members, that together with their head, they may participate of that blessedness. As Paul. Phil. 3.14.

Thirdly, the head, and members have a continuity between themselves, and all have [ III] their act, and information from the same soul: So this mystical head, and all his members have a certain continuity between themselves, and have their spiritual information, and vivification from the same principle: For between Ch••ist and his Members there is a certain conjunction by means of the holy Ghost, who rest∣ing more fully in Christ our Head, flows from thence into all the members, giving life to all, and uniting all, Ephes. 4 16.

Quest. What is that body whereof Christ is the head?

Answ. The Church, in Latine Ecclesia ab evocando, because its a company, or multitude of called ones, who are called out of the world by the Ministery of the Gospel, and other means appointed by God to draw men out of the state of ig∣norance, and misery, and to bring them to a state of glory: In which sence we call such a company of persons a Church, as profess the doctrine and Religion of Christ under lawful Pastors: Such were the seven Churches of Asia: Such that at Rome, Corinth, &c. These Congregations are called a Church, and such as live in them, members of the Church, who also (in the judgement of Charity) are to be reputed members of the holy Catholick Church, both because on Gods part they have offered unto them such means, whereby men are brought to par∣take of eternall life, and because that on their part in regard of the external action, and profession, these means are received, and used to their salvation.

This body of the Church whereof Christ is the Head, consists not of unbelie∣ving, and wicked members, but only of holy, and sanctified ones, whom God hath pulled out of the power of darkness, and hath translated them into the King∣dom of his dear Son. So that it is not sufficient to salvation to be a visible member of any particular visible Church, by the external profession of Faith, except with∣all a man be a mystical member of the Catholick Church by true faith, and the spirit dwelling in his heart. Hence Cyprian faith, Quid faci•• in domo fidei, p••rfi∣dum pectus.

Quest. What else may we learn from hence?

Answ. First, That Christians must not envy those which are endowed with [ I] more excellent gifts then themselves, because they are members of the same bo∣dy: that therefore which is given to one, that we ought to esteem as given to every one: according to that of St. Austin, Tolle invidiam, & tuum est quod ha∣beo, tolle invidiam, & meum est quod habes: Take away envy, and that which I have is thine, Take away envy, and that which thou hast is mine.

Secondly, seeing Gods children are all members of the same body, therefore they should be ready to serve one another in love, and to be affected each with [ II] others weale or woe, as if it were their own, 1 Cor. 12.26. Dr. Davenant on Col.

Quest. Whether may the Church faile?

Answ. Neither the Catholick Church, nor any part or member of it can faile, or perish. Joh. 3.16. This Church Christ hath undertaken for to defend to the end, Matth. 16.18. and 28.20. She is the first born, whose names are written in Heaven, Heb. 12.22, 23. If it cannot be in one place, or Kingdom, it will in ano∣ther; The woman, when persecuted, had a place prepared in the wilderness to fly into. But a particular Church may faile, and die, and come to nothing, as we see in the seven famous Churches of Asia. This may also be proved out of many places of Scripture, Mat. 21.43. where Christ foretels that the Church of the

Jews (which had as great priviledges as any Church on earth ever had) should cease. Paul tells the Corinthians, they may come to be no Church, 2 Cor. 11.3. and the Church of Rome, Rom. 11.20, 21, 22. the Church of Israel, the ten Tribes were dischurched, Hos. 1.9.

Quest. What are the infallible marks of a true Church?

Answ. First the sincere preaching of the Gospel: Hence a true Church is des∣cribed [ I] by it, Rom. 3.2. So Psal. 147.19. Act. 14.23. and where the Gospel ceaseth in the sincere preaching of it, they are an undone people, Prov. 29.18.

[ II] Secondly, True and sincere use of the Sacraments, at least in the substance of them: Hence the Church of Judah is called the Circumcision, Rom. 3.1. and St. Paul defines the Church under the Gospel by the Sacraments, Phil. 3.3.

[ III] Thirdly, A sincere profession of the word of God, and true Christian Religion, either in uprightness of heart, or in the judgement of Charity. So 1 Cor. 14.33. So Gal. 1.22. All particular Churches are Churches that are in Christ, and Churches of visible Saints.

[ IV] Fourthly, True Discipline, and a right use of the Censures of the Church: But this is only necessary to the well-being, not to the essence of a Church. Censures may be wholly neglected, yea perverted against the godly: and yet the Church be a true Church, as Joh. 9.22. So Rev. 2.18, 20.

Mr. Fenners Alarm, second part.

CHAP. XXXI. Questions, and Cases of Conscience about Circumspection, and circumspect walking.

Quest. WHat is it to walk circumspectly?

Ans, The Greek word, Ephes. 5.15. signifies ex∣actly or precisely: so that to walk circumspectly, implies an accurate study, and diligence throughout our lives, that we offend none: but by the light of faith and good works edifie all. The course of Christianity is an exquisite course, and strict walking.

Quest. In what other phrases is this circumspect course commended?

Answ. Its implied in the phrases of walking before God, Gen. 17.1. Living honestly, Heb. 13.18. walking worthy the Lord in all well-pleasing, Col. 1.10, 11.

Quest. What things are required in circumspect walking?

Answ. First, that it be exact, and considerate, according to the [ I] true and perfect rule of Gods word, in every thing, great and small, so as to go to the utmost of them, and to all the rules that God prescribes: not turning aside, either to the right hand, or left, Deut. 2.27. and 5.32. Prov. 4.27. 2 Chron. 34.2. Isa. 30.21. Psal. 119.9, 10.

Secondly, it must be full, in all fruits of holinesse, and justice, going to the ut∣most [ II] of every command; So casting our occasions, that one duty justle not out another. Fearing, as to commit the least sinne, so to neglect any duty of piety, or mercy, Deut. 5.32. Col. 1.10. Numb. 14.24. and 32.11, 12. Jos. 14.8, 9, 14. Such an one looks to the thriving of all his graces: His moderation shall not damp his zeal, nor his zeal outrun his knowledge: His providence shall not lessen his faith, nor his faith destroy his providence, &c. All his graces run in a circle, move, strengthen, and quicken each other.

Thirdly, it makes a man diligent to redeem, seek, observe, and take oppor∣tunities [ III] of doing good, Eph. 5.15, 16. there is no time, state, condition, or com∣pany, but some way or other he will improve it for his good, and work profit out of it for the advantage of his soul, Act. 18.25. 2 Pet. 1.5. Philip. 2.12. Heb. 12.15.

Fourthly, he looks to the manner as well as to the thing done, considering all [ IV] circumstances that belong to a good work, as time, place, order, and manner of

doing, together with the inward affection, and disposition of the soule, and is careful that all may be right, Rom. 12.2. Joh. 13.17. Phil. 1.9, 10.

[ V] Fifthly, he is constant at all times.

Quest. What may further us in this exact walking?

[ I] Answ. First, sound knowledge of the right way, which is as the light, guiding us to set every foot aright, Psal. 119.105. Prov. 2.10, 11.

[ II] Secondly, a diligent watch and care to prevent sloth, and to keep from all ex∣tremities: we are apt either to deal slightly in the work of the Lord, or to make conscience where we should not.

[ III] Thirdly, a due and careful examination of our affections to the things we go a∣bout, and of our several actions flowing from them, lest we be overtaken with sin in them, Prov. 4.26. and 14.15. Gal. 6.4. He that regards his courses cannot be regardlesse of his heart which is the fountaine of all actions, good and evil. A bad affection may marr a good work, but a good affection cannot justifie an evil a∣ction. Hence Paul prays, Phil. 1.10.

[ IV] Fourthly, a holy jealousie, and suspicion lest the heart be deceived through the deceitfulnesse of sin. For he knows that sinne lies in ambush to beguile him: the world is full of allurements, and his heart is ready to hearken to their cunning in∣sinuations, which makes him to look to his wayes with more then double dili∣gence: Yea, this holy jealousie makes him flie even from all appearance of e∣vil, as from a Serpent: It makes him also more careful to use all good meanes whereby he may be supported, and strengthened against all occasions which might entice him to sin.

[ V] Fifthly, a serious consideration of Gods continual presence about us, and with us, where ever we are, and what-ever we are about. So. Psalme 16.8. Psalme 119.168. Prov. 5.20, 21. and 15.11. Psalme 39.2, 3. and 18.6. Job 34.21, 22.

[ VI] Sixthly, another furtherance to circumspect walking is to be often sifting and and examining our selves, veiwing our hearts and lives, taking account of our selves how we watch, and how we walk, and how the case stands between God and us, Psal. 4.4. and 119.59. Prov. 4.25.

Quest. Why is this circumspect walking so necessary?

[ I] Answ. First, its Gods command that we should walk before him according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us: and we for our parts have undertaken to serve him in holiness and righ∣teousnesse all our dayes, and that without limitation, even to go to the uttermost in every command, Psal. 39.1.

[ II] Secondly, we must all appear before the judgement seat of God, to give an account of those things done in the flesh, be they good, or evil: we must be ac∣countable for every idle word, and roving thought, much more of every unwar∣rantable action, and therefore we have need to look to our ways.

[ III] Thirdly, the wicked amongst whom we live are ready to take all advantages, and watch for our halting, both to harden themselves: and through us, to wound the pure religion of God. Hence, Col. 4.5. Phil. 2.14, 15.

[ IV] Fourthly, the way to heaven is full of crosses, snares, and dangers by reason of our enemies, and therefore requires all our diligence, either to avoid them, or else to step over them; besides, its a narrow way, and on high, and how wary had he need be that walks on an high narrow rock, or that sails between two dangerous gulphs.

[ V] Fifthly, this strict walking is the onely safe and prosperous way, Psal. 119.6. Lev. 26.2, 12. Rom. 13.12. Its time to cast off the works of darknesse, and to put on the armour of light, Joh. 11.8, 9. 1 Chro. 22.13. 2 Chron. 24.20. 1 King. 8.23. 1 Thes. 5.4, 5.

[ VI] Sixthly, such as are now nearer the end of their faith, and love, must be

more diligent in the work of them; for the end of every thing is of such force that the nearer we come to it, we do with the more courage and diligence ply the means which bring us to it.

Seventhly, in such walking there is much comfort, and joy: yea, the plea∣sures [ VII] of the world are not comparable to it, Psal. 138.••. Jer. 6.16. for the com∣mandments lead unto rest, and he that walks in them shall finde peace to his soule.

Eighthly, sinne is the disturber of conscience: the onely make-bate that [ VIII] sets a man at odds with God, and at contention with himself, therefore we should watch against it.

Ninthly, the relation wherein we stand to God, to Christ, to the Holy [ IX] Ghost, to the Saints, binds us to walk honourably, honestly, and circumspectly, that we may keep our selves from the pollutions of the flesh, and the evil customs of the world.

Quest. How may we stir up our selves to this circumspection?

Answ. First, we must bewail our former ignorance, rashnesse, sloth, shame our [ I] selves for it, and labour to make it hateful to us.

Secondly, We must quicken our selves to more diligence for the time to [ II] come. Remember that we have been too long in security, indulgent to our carnal affections, foolishly pursued earthly vanities with double diligence, whilst the practice of piety and justice hath been clean forgotten, and almost buried in oblivion: Now therefore we should awake from sleep, shake off sloth, consider the season, and with special labour redeeme the opportunities which through carelesness have overslipped us; The work it self is easie, pleasant and ho∣nourable, the recompence of reward unspeakable, and glorious, the worthi∣nesse, Sovereignty, and exceeding love of the Commander, the dignity of the work, and excellency of the reward, do challenge of us the most exquisite care, pains, and diligence that can be possibly imagined.

Thirdly, we must flie to God by prayer, intreating him to work our hearts [ III] to this holy circumspection at all times. Of our selves we have no pow∣er to stand, or to preserve any spark of Gods Spirit glowing in our hearts, we must beseech him therefore who hath put these good motions into our mind, to confirme, and establish us therein unto the end. Mr. Balls power of godlinesse.

Quest. What further considerations may provoke us to this circumspect walking?

Answ. First, in regard of sin which is exceeding deceitful, Heb. 3.13. sinne never presents its self in its own colours, but takes upon it the shape of some [ I] vertue or other, as superstition the dresse of religion, licentiousnesse of Christi∣an liberty, covetousnesse of thriftinesse, &c. and it ever makes some pretence of delight, profit, advancement, &c. that gives a man content: as, Gen, 3.6. and 34.23. Mark 12.7. Prov. 7.18. Yea, like Satan, it translates it self in∣to an Angel of light, 2 Cor. 11.14. therefore we have need to watch. Sin is of a bewitching nature: It insensibly soaks into a man, as it did into David, 2 Sam. 11.2, &c. and when once it hath possessed him, the heart cannot be with∣drawn from it, as in Davids example, 2 Sam. 11.13, 14. and Sampsons, Judg. 16.5, &c.

Secondly, in regard of Satan, he is a mortal enemie, implacable, sedulous, restlesse, and very terrible, 1 Pet. 5.8. For, [ II]

1. His name devil declares him to be an accuser, and therein one that seeketh all advantages he can against us.

2. An adversary, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, contralitigator, who will do us all the despight he can as an adversary in Law.

3. He is a Lion, strong, ravenous, fierce, and cruel.

4. He is as a roaring lion, doing what he can to affright us, and make us yeeld to him.

5. He walks up and down, wherein he shews himself to be sedulous, and restlesse, Mat. 12.43.

6. He seeks whom he may devoure. This declares him to be a deadly enemy, that aimes at our death, even the damnation of our souls; and is there not just cause to watch against such an enemy?

[ III] Thirdly, for our selves we are exceeding foolish, like the silly fish that with a bait is soon taken: By reason of the flesh that is in us we are prone, and for∣ward to yeeld to every temptation, as dry tinder soon takes fire; as gun-powder, &c. Besides, there is in us a natural pronenesse of our selves to decay in grace, and to fall from it, as a stone to fall downward; or for water to wax cold if remo∣ved from the fire.

[ IV] Fourthly, for God who is oft provoked by mens security, and carelesnesse to leave them to the tentations whereunto they are subject, which if he do, we cannot stand: as we see in Peter, Matth. 26.33.70. Hence, 1 Corinth. 10.12. Rom. 11.20.

Quest. Why must every one be circumspect over himself?

[ I] Answ. First, because every one is nearest to himself; now our greatest care must be of the nearest to us.

[ II] Secondly, every one hath a special charge of himself, Act. 20.28. whereby they may save themselves, 1 Tim. 4.16.

[ III] Thirdly, every one best knows himself, and can best discern when he begins to decay, 1 Cor. 2.11. Hence we are exhorted, to examine our selves, &c. 2 Cor. 13.5.

[ IV] Fourthly, every one is especially to give an account of himself, Rom. 14.12. 2 Cor. 5.10.

Quest. Why must every one be circumspect over others?

[ I] Answ. First, because of the near union of all Christians, they are brethren, Mal. 2.10.

[ II] Secondly, because of the like common condition of all: Others as well as our selves, are subject to manifold infirmities, and to all sorts of tentations, and have the same enemies.

[ III] Thirdly, because of the extent of brotherly love, Matth. 22.39. This is the summe both of the Law, and Gospel. If we do this we shall do well, Jam. 2.8.

[ IV] Fourthly, because of the zeal that we ought to beare to the glory of God: For to keep others from falling, addes much to Gods honour. Dr. Gouge on Heb.

Quest. What benefit shall we have by this circumspect walking.

Answ. It will conduce much to the comfort of our lives. For our under∣standings, and judgements are not given us only to plot for the world, and to be circumspect for our temporal welfare: but to be wise for the maine end, to glorifie God, and save our souls, to get out of the corruption of nature, and to maintaine our communion with God; the end of our living in the world, is to begin Heaven upon earth: and whatsoever is done in order to this end is good, but without circumspection nothing can be done to this end.

Quest. What are the impediments that hinder us from this circumspect walking?

[ I] Answ. First, the rage of lusts that will not give a man leave to consider of his wayes: but are impetuous, commanding, and tyrannous, making men without consideration to rush into sin as the horse into the battel.

[ II] Secondly, too much worldly businesse: when men are distracted with the things of this life, are overloaden with cares, they cannot be circumspect for their souls: they are like to Martha, and neglect Maries part.

Thirdly, Christian circumspection is an hard, and difficult work: Its an [ III] easie matter to talk of others, to consider of other mens wayes: but to come home, and to look to a mans self, is an hard taske that few under∣take.

Quest. What is Christian circumspection, or watchfulness?

Answ. Its an heedful observation of our selves in all things, and a serious, and diligent circumspection over all our ways, that we may please God by do∣ing his will, and neither commit any sin that he hath forbidden, nor omit any duty which he hath commanded. This is required, Deut. 4.9, 23. Mar. 13.33, 34. Ephes. 5.14, 15, 16. and 6.18. Col. 4.2. 1 Cor. 15.34. and 16.13. 1 Thes. 5.5, 6, 7, 8. Acts 20.28, 31.

Quest. Wherein doth this circumspection consist? and in what is it to be used?

Answ. First in general, it is to be used in all things, 2 Tim. 4.5. In all places, [ I] at all times, upon all occasions: when wee are alone, or in company: abroad, or at home, in the work of our callings, general, or special; in our recreations: in our civil affairs, morall actions, religious duties, Luke 8.18. for Satan laies his nets, and snares to catch us in all these, therefore we had need to look to every step.

Secondly, neither must this watch be kept over some of our parts only, but over [ II] the whole man, and that in all the powers, and parts of soule and body, that in our inward faculties, and outward actions, we may please God by doing his will. But especially we must keep this watch over our soul, Deut. 4.9. over our reason, and judgement, that it be not darkned with ignorance, Matth. 6.23. nor corrupted with Errors and Heresies: Over our memories that they retain not vanity, and sinful impressions that should be blotted out, nor forget those things with which God hath betrusted them. Over our wills, that they go, not before, but wait upon holy reason, chusing that which it commendeth, and refusing that which it disalloweth: over our consciences, that they be pure and clean: not slack in doing their duty, nor we negligent in giving heed to their evidence: over our thoughts, which naturally are only evill, and that continual∣ly, &c.

Thirdly, But above all our other internal parts, we must keep this watch over our hearts, Prov. 4.23. Heb. 3.12. For the heart is the treasury, ei∣ther [ III] of all good or evil, and from it the tongue speaks, and the hand works, and if this fountain be corrupt, it will defile all. Now by heart we chiefly understand the affections, and desires, both concupiscible, and irascible, all the passions of love, hatred, hope, despaire, joy, sorrow, anger, and fear: and by keeping them, we mean their holding in subjection unto reason, it self being first made subject to the word and will of God, we must watch our hearts to keep out carnal con∣cupiscence from entring, and must shut the door 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: Its good to crush this Cockatrice in the shell.

Fourthly, We must take heed of nourishing in our hearts such corruptions as [ IV] 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 spiritu∣al 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 up∣on 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.

[ V] 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 ex∣ercised 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 hin∣der 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 them∣selves 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 ser∣vice. 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, back∣bitings, 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, unfit∣ness to any good action, drowsiness, or vain mirth, shortness of memory, dul∣ness of understanding, wanton dalliance, and inflamation of our hearts with un∣lawful 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 heart, Matth. 12.34, 35. Life and death are in the power of it, Prov. 18.21. Matth. 12.37. By our words we shall be justified, or condemned, therefore let us resolve with David, Psal. 71.24. that our tongues shall speak of righteousness all the day long, &c. Yet we must moderate our tongues by seasonable silence, that they be not too full of talk. For Prov. 10.19. in many words there is much sin. So Prov. 17.27, 28. and 21.23. Eccles. 10.14. Job 13.5. Iam. 1.19.

Quest. How should we watch over our works and actions?

Answ. That they may in all things be conformable to the word, and will of God, whilst we doe what he commands, and abstain from what he hath forbid∣den. Thus we are exhorted, Prov. 4.26. Ponder the path of thy feet, &c. and its made the mark of a truly wise man, Prov. 14.15, 16. A prudent man looks well to his going, &c. for we tread upon slippery places,, whilst we are managing our worldly affairs. For this end

1. We must spend none of our precious time in sloth, and idleness, (for by doing nothing, we shall quickly learn to do that which is ill) but that we be always exercised in some good impolyment that respects Gods glory, our own, or our neighbours good.

2. That with 〈◊〉〈◊〉 care, and circumspection we keep our selves from all sinfull actions, and if sin begin to arise in our hearts, presently to stiflle it, that it bring not forth fruit unto death.

3. We must watch over them, that we may not only shun evil, but do good,

whereby God may be glorified, and our light may shine before men, our professi∣on may be adorned, our neighbours edified, and our calling and election secured to our own souls.

Quest. What are the principal ends that we must aim at in this circumspect walking?

[ I] Answ. First, that we may please God in all things, for which end this watch is very necessary. For naturally all our wayes are corrupt, and without singular care we can never please God.

[ II] Secondly, that we may daily more and more mortifie our corruptions, especially those which bear greatest sway in us, that we avoid all sins, especially those into which we have fallen most frequently, that we think no sin small, seeing the least is strong enough to make way for greater. Yea, that we watch against all occasions and incentives to sin. For Pro. 6.27. who can carry fire in his bosom & not be burnt? Hence, Prov. 5.8. and 4.14, 15. Isa. 33.15. Psal. 119.37.

[ III] Thirdly, we must keep this watch, not only that we may avoid all sin, but also that we may perform all Christian duties with diligence, and constancy, and that towards God and man: yea, it must extend to the manner of our performance of them: as that they be done in love, and obedience to God, that thereby we may glorifie him, in faith and with a good conscience, with alacrity, and sincerity: and lastly, that we do them prudently, and seasonably, with due respect to persons, time and place.

Quest. What reasons may perswade us to this watchfulness and circumspection?

[ I] Answ. First, because its most necessary, Deut. 4.9. Take heed to thy selfe, &c. Luk. 12.36. Let your loins be girt about, &c. Jos. 22.5. and 23.11. Mar. 13.33, 37. Rev. 3.2. and its thus necessary,

1. Because through our corruption we are exceeding weak, whence it is that we are so prone to sin, and easily overcome with tentations, if we neglect our watch. Hence, Mat. 26.41. Watch and pray, lest ye fall into tentation, &c. 1 Cor. 10.12. Let him that thinks he stands, take heed lest he fall. So, Phil. 2 13. Prov. 28.14.

2. Because naturally we are drowsie, and sleepy, and even the wise Virgins were prone to take a nap, and therefore God calls upon us to awake, Eph. 5.14. Cant. 5.2.

3. Because of the wickednesse and deceitfulnesse of our hearts, which are ready to withdraw themselves from God, and to start aside like a deceitful bowe, Jer. 17.10. Psal. 78.57. Hence it is that the Lord warns us hereof, Deut. 11.16. Take heed that your hearts be not deceived, and ye turn aside. So, Heb. 3.12.

4. Because without it we can have no assurance that we are spiritually inlightned, and awakened out of the sleep of death. For this is the difference between the faithful and unbelievers, 1 Thes. 5.5, 6, 7.

[ II] Secondly, because its very profitable; and that,

1. Because it helps us much to the leading of a godly life, in which we thrive, or go backwards as we keep, or intermit our Christian watch. For when we watch over our selves: God will likewise watch over us, and by the assistance of his holy Spirit enable us to stand against all tentations, and to go forward in our Christian course: but when, through our negligence, we wilfully run into tentations, he leaves us to be foiled, that we may learn to take better heed. If we be not wanting to our selves, the Lord will enlighten our understandings to discern the right way wherein we should walk, Eph. 4.14. and when we see our way we shall have our faith strengthned, and our courage confirmed to proceed in it: Hence these are joyned together, 1 Cor. 16.13. Watch ye, stand fast in the faith, quit your selves like men, be strong, Noah, David, Lot, Peter, &c. whilest they carefully kept their watch, triumphed over the enemies of their sal∣vation, but laying it aside, they were dangerously foiled. It conduceth much also to a godly life, as it makes us fit and ready for the well performing of all Christian duties. Hence, Psal. 119.9.

2. It helps us much: as it enableth us to be constant in this course, and to per∣severe in it even to the end. It strengthens us against all discouragements, enables us to avoid, or leap over all impediments, or oppositions which might encoun∣ter us in our Christian course.

3. Its a notable means of Christian security: so that keeping this course, we may say with David, Psal. 23.4. Though I walk through the valley of the shadow of death, yet will I fear no evil: Such may lay them down safely, as he, Psal. 4.8. and take their rest, &c. It procures inward peace: For if God be with us, who can be against us, Rom. 8.31. From which peace arises spiritual joy also, 1 Pet. 1.8.

4. By it we are fitted for all estates, so that prosperity shall not puff us up whilst we keep our watch, nor adversity shall discourage us in our journy to our heavenly Countrey. For, Act. 14.22. Heb. 12.6.

5. By this watch we are prepared against Christs coming to judgement, and pre∣pared to enter into the joy of our Master: as we see in the parables of the faith∣ful Steward and wise Virgins.

6. By this watch we are assured of blessednesse, Luk. 12.37, 38, 43. Mat. 24.46, 47. Rev. 16.15.

Quest. What means may we use to enable us to this circumspect walking and keep∣ing our watch?

Answ. First, we must use sobriety and temperance, 1 Pet. 5.7, 8. 1 Thes. 5.5, 6. [ I] Luk. 21.34. which temperance must extend, not onely to meats, and drinks, to carnal pleasures and delights: but it must reach also to the right ordering of our minds in the use of all temporal blessings in a due manner, and measure, so that they may be helps, not hindrances to us in all the duties of a godly life.

Secondly, we must nourish in our hearts the true fear of God, not a servile fear, [ II] which wil make every slave to watch for fear of the whip: but a child-like fear, which will cause us to do nothing that may displease our heavenly Father, who so loves us, and whom we so love: but to do all things so as God may be well pleased in us, and we in him, Psal. 130.4. This fear is promised, Jer. 32.42. This causes us to depart from evil, Prov. 14.16. and 16.6. Hence David, Psal. 4.4. Stand in awe and sin not: the want of it is the cause of all evil, Gen. 20.11. Ps. 36.1. Rom. 3.18, 19, 20.

Thirdly, we must often call to remembrance Gods fearful judgements executed on sinners, especially on such as continue securely in sin, neglecting to keep this [ III] watch. So, Mat. 24.38. Isa. 47.8, 9. Rev. 3.3. Hence Paul minds us of them, 1 Cor. 10.5. to 12.

Fourthly, we must continually remember the day of our death, not as though it were far off, but near approaching, even at our doors. Our lives are momentany, [ IV] and this short time so uncertain, that we have no assurance to live till another day, no not so much as the next minute: when we go abroad, we know not whether we shall return home: when we go to bed, whether we shall rise, &c. many are sud∣denly taken away, and that which befals one, may befal any, therefore its our wis∣dom to stand continually upon our watch, that we may be found in readinesse whensoever the Master comes.

Fifthly, we must often meditate upon that great and terrible day of the Lord; [ V] when he will come with thousands of Angels to judge both the quick and the dead, 2 Cor. 5.10. of which day, because its uncertain when it will come, we should always keep our spiritual watch, that when Christ comes we may be found ready. This Christ himself teaches us, Mar. 13.32, 33. so, 1 Pet. 4.7. Blessed are all that do so, Mat. 24.45, 46.

Mr. Downams Guide to godlinesse.

CHAP. XXXII. Questions, and Cases of Conscience about the comforts of Gods people.

Quest. HAve Gods people alwayes comfort in their souls?

Answ. God may hide his comforts from them for a time, but at length they shall shine out upon them again, Psal. 34.19.

Quest. Why doth God sometimes hide comfort from them?

Answ. First, To shew forth his wisdome, and [ I] power: the Lord knows how to enlighten their darkness, Psal. 112.4. To turn all things to the best, Rom. 8.28.

Secondly, Its the godly mans priviledge above all others, to finde God sweet to their souls, either in afflictions, or by deliverance out of them: and [ II] that

1. Because their persons are accepted with God, whereas others are re∣jected.

2. They are sealed with the earnest of Gods Spirit, and can goe to God in fervent prayer, which others cannot, Psal. 18.41.

3. They have the grace of repentance which removes sin, that caused God to hide his face.

4. They have patience which supports them till God returns with com∣fort.

Thirdly, Its one end of Gods much humbling, and afflicting his Chil∣dren, not to sink, or forsake them, but that at last his powerfull work may be [ III] shewed upon them for his glory, and their comfort, Deut. 8.16. Job 23.10. 1 Pet. 1.7.

Fourthly, God manifesteth hereby his care, and faithfulness in his pro∣mises, whereby he hath engaged himself not to leave them comfortless: Dr. [ IV] Taylor on Temp.

Quest. What is the onely way to finde comfort in the time of Spirituall di∣stresse?

Answ. To fly unto God, and seek it of him, Psal. 51.1, 2. and 120.1. and 73.25. &c. So did Paul, 2 Cor. 12.8.

Quest. Why must we do thus?

[ I] Answ. First, because there is a command for it, Psal. 50.15·

[ II] Secondly, There is a promise of success, Isa. 65.24.

[ III] Thirdly, There is ability in Cod to give a gracious issue to all our distresses, Pro. 18.8. Eph. 3.20.

[ V] Fourthly, He is ready to be found, and to afford that which is desired. Mercy pleaseth him, Mich. 7.18. He is near to all that call upon him, Psalm 145.18. So Psal. 46.1.

[ IV] Fifthly, Because he would have all his to seek to him, he furnishes them with the Spirit of prayer: For this end, Gal. 4.6. Rom. 8.26. Hieron on Psal. 51.

Quest. But hath God comforts wherewith to support his children in any fears and straits?

Answ. Yea, he hath such consolations, as will make a man sleep without a bed, live almost without a soul, they will make one bold in danger, qui∣et in trouble, and to live in the jaws of death. Nehem. 8.10. Act. 16.24. Psal. 3.5, 6. and 94.19.

Quest. But whence comes their strength?

[ I] Answ. First, Because they be Gods joys, the joyes of the Spirit, derived immediately from the Fountain, and things be purest, and strongest there.

Secondly, Because they are spiritual, and as spirits are more active then bodies, [ II] so spiritual things then bodily, and natural.

Thirdly, This comfort is most certain, and lasting; they (for the present) [ III] ouertop, and (for the future) overcome, and survive all other, both crosses, and comforts.

Fourthly, It is independant, and in a sort all-sufficient, borrowing no help [ IV] from the creatures: Nature, and Art work with instruments, and by means: they cannot support without meat, strengthen without sleep, give sleep without warmth, nor warmth without a bed, &c. But God can, beyond means, without means work comfort, make one see in the darke, live in death.

Quest. But what be these comforts of God?

[ I] Answ. First, Precious promises, applyed by God in due season, and brought home to the heart, which revive the spirits more then any Balm.

Secondly, Strengthening graces, God powers the Spirit of Faith, patience, [ II] power, courage into his in due time, and they raise the hearr, as wine the fainting spirits, every saving grace is healing, strengthening, and establish∣ing.

[ III] Thirdly, Hourly experience of Gods care, and providence: As the childe never sees the love of a Mother so much, as when he is sick: So Gods children never finde God to be so good, as in their miseries, and that makes them pluck up their feet with Jacob, and to say with Paul, I know whom I have trusted: and with the Church, Thou wilt guide us unto the death, and after, receive us unto glory.

[ IV] Fourthly, Special peace of conscience, and joy of the holy Ghost, by new ex∣pressions of Gods favour, and ravishments of heaven. Then God opens hea∣uen, and they see their life, and Crowns, and so are carried over all.

Quest. When doth God thus comfort his?

Answ. First, when they most need it, as then the Mother brings out her Cor∣dials [ I]

when the childe is sick, when they be most humbled, and empty of them∣selves: After greatest humiliations, come greatest consolations.

Secondly, But especially in the day of tryal and persecution: The more the [ II] Divel bestirs him, the more God bestirs him. Thus the sweetest nights, that ever Jacob spent, were in the field: So with Peter in prison, Acts 12. and David had those large affections to rise at midnight, and Gods word was so sweet to him, when his troubles were bitter. Dr. Haris Peters enlargement.

Quest. Whence comes it to pass that Gods children oft want comfort?

Answ. They fault is in themselves, and it usually proceeds from some of these causes.

• 1. The are unkind to Christ, and repell the motions of his Spirit.
• 2. They improve not the pretious means of Salvation which they en∣joy.
• 3. They are careless of their conversation, and company.
• 4. They linger after carnal liberty, and ease.
• 5. They yeild to carnal Policy, and shifts to keep them off from the power of Religion that they may goe on in a lukewarm course.
• 6. They linger after earthly things and comforts, and wrap up themselves in fleshly Policy for ease.
• 7. They tremble not at Gods judgements, and threatnings, and at the signs of them. Dr. Sibs on Cant.

CHAP. XXXIII. Questions, and Cases of Conscience about Comforting others.

Quest. WHat rules are we to observe about comforting others?

Answ. First, labour to know their case, what is the kinde and cause of their trouble, whether inward, or [ I] outward, spiritual or temporal, respecting soul, or body, friends, goods, or name, together with the di∣mensions of their sorrow, else we cannot deal effe∣ctually with them: The Physician must know his patients disease before he can apply a medicine, &c. Paul sent Tychicus to Collosse to know their state, and comfort their hearts, Col. 4.8.

Secondly, when we know that, we must pity and sympathize with them: For [ II] comfort comes out of the bowels of mercy. Hence, Job 19.21. God is first a Fa∣ther of mercies, and then a God of all consolation, 2 Cor. 1.3, 4.

Thirdly, when this is done, then we must apply sutable comforts to their [ III] needs: As,

(1.) If their trouble arise from want, then comfort them as Christ did his Disciples, Mat. 6.25, &c.

1. From the consideration of Gods providence in feeding fowles, cloathing flowers, &c.

2. From Gods knowledge of their necessities, Mat. 6.32.

3. From Gods promises, v. 33. and Psal. 34.9, 10.

(2.) If it arises from losse of friends, and near relations: See how Paul com∣forts the Thessalonians, 1 Thes. 4.13, &c.

1. That Christ died and rose again, v. 14.

2. They that die in the Lord sleep in Jesus.

3. Christ at his coming will bring their souls with him, and raising their bodies will reunite them for ever, ver. 15, 16.

4. They with their formerly deceased friends shall be caught up to meet the Lord in the air, v. 17.

5. They shall ever be with the Lord, v. 18. and that it is a duty to comfort o∣thers when their friends die, appears by the example of David, 2 Sam. 10.2. Of the Jews, Joh. 11.19, 31. the neglect is threatned as a sad affliction, Jer. 16.6, 7.

(3.) If it arise from persecution: See how Christ comforts his Disciples, Mat. 5.10, 11, 12. As,

• 1. That they are therefore blessed.
• 2. Great shall be their reward in heaven.
• 3. That the Prophets before them suffered the like.
• 4. That at present they have cause to rejoyce, and be exceeding glad. So, 1 Pet. 4.12, &c. Peter uses sundry arguments in the like case; as

1. The end of persecution is to try their faith, and patience, sincerity and con∣stancy: as the fire the gold.

2. In suffering for Christ they are partakers of Christs sufferings in way of com∣munity, and conformity, who suffered the like things for his confession of the truth: and they that have fellowship with Christ in his sufferings shall have communion with him in glory, &c. v. 13.

3. They are happy: their sufferings being both a sign and meanes of their happi∣nesse, v. 14.

4. They that are reproached for the name of Christ have the glorious Spirit of God resting on them, which is glorified, not only by them, but in them, and makes them glorious, v. 14.

5. Such sufferings are no strange thing, but what is common: no matter of grief nor shame, but of joy, and honour to suffer as a Christian: and for which they should praise God, v. 12, 13, 16.

6. Its Gods will that they should suffer, and bear the crosse patiently, and suffer according to his will, v. 19.

7. In such sufferings they may comfortably commit the keeping of their souls to God in well-doing, as to a faithful Creator, and gracious Redeemer, and ful∣filler of his promises, v. 19.

(4.) If it arise from desertion, and terrours of conscience, see how Christ pro∣vides for their comfort, Isa. 61.1, 2, 3. and 54.7, 8. and 50.10. and 57.15, 16, 17, 18.

(5.) If the affliction be any other kind of correction, propose Pauls grounds of comfort, H••b. 12, 5, &c.

1. All chastisements are the rod of a Father, who will neither forget mercy, nor measure, v. 5.

2. They proceed from Gods love, v. 6.

3. They are signes and pledges of Adoption, that we are sons, and not bastards, ver. 6, 7, 8.

4. Submission to chastisements is the way to life and salvation, v. 9. Act. 14.22.

5. Gods end therein is our profit, that we may be partakers of his holiness, v. 10.

6. Though they be sad and troublesome at the present, yet in the issue they will be comfortable. For we shall reap the peaceable fruits of righteousnesse thereby, and be both bettered and comforted thereby.

Quest. But what are the best means whereby we may comfort others?

[ I] Answ. First, use kind and loving speeches which will revive, and refresh the spi∣rits of him that is disconsolate: So Joseph to his brethren, Gen. 50.20, 21. Boaz to Ruth, ch. 2.13. so the Angel, Zach. 11.13.

[ II] Secondly, strong reasons, or arguments drawn from the several heads of con∣solation: as the Author, ends, and benefits of affliction, and comparison there∣of with what they deserve, and what some other suffer, &c.

[ III] Thirdly, plaine Scriptures properly and fitly applied: as precepts, promises, and examples recorded therein. The Scriptures are a treasury of comfort, full of choice cordials, and were written for this end, Rom. 15.4. David found it by ex∣perience, Ps. 119.50.82.93. Scripture comforts are the chiefest, coming home to the heart, and are efficacious to revive fainting souls, having the consolations of God in them, and his blessing upon them, 1 Thes. 4.18.

[ IV] Fourthly, experience both of our own, and others is an excellent meanes of comfort to others.

1. Our own experience of Gods dealing with us in the like conditions, and of

the comforts wherewith God hath comforted us for this end that we might com∣fort others therewith, 1 Cor. 1.3, 4, 6. These made Christ himself a more sympa∣thizing and merciful High-Priest, Heb. 4.15. So 2 Cor. 7.6, 7, 13. So Peter is com∣manded, Luke 22.32.

2. We should comfort others by the experiences others have had of Gods mercies to them.

Fifthly, the exercise, and evidence of our graces is a good means of comforting [ V] 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, [ VI]

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 [ VII] 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, ••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. Its 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 com∣fort [ VIII] others.

1. Write consolatory letters to the afflicted, as Paul did his Epistles to Rome, Co∣rinth, 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 On••simus to the Colos∣sians 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, [ I] 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 in∣ward or outward, Pr••. 18.14. the spirit of a man, (being shored up with com∣fort)

• ... 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. Its needful to quiet and compose the Spirits of others, when inwardly dis∣quieted, 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. Its 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 cor∣roborates 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 Levit••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. Its 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.

[ II] Secondly, the second reason may be drawn from the misery of them that want comfort. Its 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.

[ III] Thirdly, from the excellency of the duty in it self: Its an high, and honourable employment to comfort others: For,

1. Its 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. Its 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 its 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, [ I] 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, [ II] 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 foun∣tain 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. [ III]

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 [ IV] we should do to others as we would have them do to us.

2. All true Christians have an interest in comfort: its their portion, and there∣fore in comforting them we give them but their own.

3. Its 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. Its 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 Chri∣stians 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 [ I] 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. there∣fore 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 [ II] 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 deli∣ver them from all their sins: the prevalency of his intercession to make appli∣cation of his redemption, and the benefits thereof to sinners on earth, where∣by 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 [ III] 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 [ IV] 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.

[ V] 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.

[ VI] 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 hor∣rour, 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 him∣self, Math. 26.38. Luke 22.44. In Mr. Peacock, Mr. Glover. Mis. Katherine Bretergh. See these in my book of Examples.

[ VII] 7. Set before them, and apply to them Gods promises of healing, quick∣ning, in••ightning▪ and of returns of peace, and joy to such.

1. Gods promises of healing wounded spirits, and broken hearts, Deut. 32.39. Ps••l. 1••7.••. 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 deser∣tion, 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 peo∣ple, 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, and joy, Isa. 54.7. 1 Sam. 12.22. Lam. 3.31, 32. Psal. 94.19. God is an everlasting Father, Isa. 9.6. So David assures himself, Psal. 31.22. See more such promises, Mich. 7.19. Joh. 14.18. and 16.22. Isa. 57.16.19. Phil. 4.7. Iob 34.29. Psal. 85.8. and 38.5, 11, 12. and 97.11. and 126.5. Matth. 5.4. Joh. 16.20, 22. Acts 2.28.

[ VIII] 8. Set before them, and apply to them two things.

1. That grace may be hid for a time in the heart like sparks of fire in the ashes: there is a difference between the being of a thing in it self, and the disco∣very thereof to us: As many things seem to be which are not, so somethings are, which seem not: and that

1. Because the seed of God remains in them, 1 Joh. 3.9. Grace may be to seek sometimes when we have occasion to use it, but it can never be lost.

2. The gifts, and calling of God are without repentance, Rom. 11.29. God doth not give them, and take them away againe from his ser∣vants.

3. The perpetuity of grace is founded upon the immutability of God, and his free love, and good will, so that as he is ever the same in his affection to them,

so he will continue them to be ever in the same relation to him, Heb. 13.8. John 13.1.

4. Both they, and the grace of God in them are kept by the power of God to salvation, 1 Pet. 1.5. none is able to pluck grace out of them, no more then to pluck them out of Gods hand, Joh. 10.28, 29.

5. The golden chain of salvation cannot be broken, and all the links in it are inseparable, Rom. 8.30.

Perswade such poor souls that grace hath its seasons of hiding it self, and of ap∣pearing, as the Sun hath his time of setting, and rising, and to conclude the non-existence of grace from the not appearing of it, is all one as to say, the Sun will ne∣ver rise because its set.

Perswade them to deferre passing sentence upon themselves, till they be in a calme estate, and capacity of making a right judgement of them∣selves.

Whilest their spirits are in a perplexed estate perswade them to hearken to the counsel of Christian friends, who, at such a time, can better judge of them then they of themselves.

2. That desire of grace is grace, and that,

1. Because true desires have the nature, and truth of grace in them, though in a small measure: as there is true fire in a spark: true water in a drop; the least of any thing partakes of the nature of the whole.

2. Desires are the seeds and beginnings of grace in the soul, out of which grace grows to its full measure, and stature; as corn sowen in the earth; So desires are grace in the seed: Habits are grace in the blade: Acts are grace in the ear; and perfect works are full corn in the eare.

3. Good desires are accepted and rewarded by God, as well as deeds: yea, for deeds when power to actuate them is wanting, 2 Cor. 8.12. God estimates his people rather according to their affections then actions; as 1 King. 8.18. with 2 Sam. 11.7. so in Abraham, Gen. 22.1••, 16. and the poor widow, Mar. 12.42, &c. therefore Gods servants have pleaded their wills, and desires before God ra∣ther then their deeds: as Nehemiah, chap. 1.11. David, Psal. 38.9. and Paul, Rom. 7.16. to 21.

4. Good desires are the work of God in us as well as deeds, Phil. 2.1••. and he will perfect them in us, Phil. 1.6. God doth not his work by the halves, 1 Sam. 3.12. Psal. 138.8. Christ is the authour of our Faith in desires after it, Heb. 12.2. they are the smoke of the flax which Christ will not quench, Matth. 12.20.

5. God hath made many promises to desires. 1. Of acceptation, 2 Cor. 8.12. 2. Of supply and satisfaction, Psal. 145.19. God stirs up desires for this end, that he may satisfie them. 3. Of blessednesse, Mat. 5.6. 4. Of water of life, and of the spirit▪ John 7.37, 39. 5. Of spiritual wine, and milk, Isa. 55.1, 2. Luke 1.53.

Object. But how shall we know that our desires are true, and such to whom these promises do belong.

Answ. First, by the root: For true desires of Christ and grace do spring, [ I] and grow,

1. From an heart humbled before God in the sight of its sinne and misery, of its own vilenesse and unworthiness. Hence, Psal. 10.17.

2. From a soul sensible of its spiritual necessities, as of Christ, grace, the things that accompany salvation, pardon of sin, power over it, &c.

3. From a minde enlightned to see, as the want, so the worth and necessity of these things.

Secondly, by the fruits, or effects. True desires put forth serious, and sutable [ II] endeavours in the use of means to obtain the things desired: So Ps. 27.4. they will watch daily at wisdoms gates, Prov. 8.34.

[ III] Thirdly, by the properties of them, which are foure.

1. They are sincere, and that

• 1. For ground, when they are carried out after Christ, and spiritual things as well for their sakes as for our own.
• 2. For ends, when desires have spiritual aims, as the mark they shoot at, viz. to make us humble, obedient, serviceable, conformable to Christ, and acceptable to God through Christ.

2. They are stirring, vigorous, and vehement for temper, and measure: there∣fore called, hungring, and thirsting: So, Psal. 42.1. and they must needs be so, because they proceed from the bottome of the heart, and from the whole soul, Isa. 26.18. such shall finde God, Jer. 29, 13. now the strength of holy desires appears,

• 1. In preferring spirituals before temporals, Christ, and Grace before Riches, Honours, &c. in being willing to part with any thing to get Christ. To sell all to buy him, Luke 18.18, 22, 23.
• 2. In exceeding all other desires in us in heat, and height: and in swallowing up all desires after earthly things.

3. True desires are seasonable for time, whilest the things desired may be obtained: they will seek God early. Indeed true desires are never too late, yet late desires are seldome true; as we see in Esau, and the five foolish Virgins, Matth. 25.1, &c▪

4. They are constant for duration, not by fits and starts when stirred, upon some special Emergencies, or occasions: they are restlesse till they are satisfied, Psal. 119.20. and 143.6.

In the next place.

[ I] First, Caution them against four evils, to take heed.

1. That the do not dishonour God in the time of their desertions by un∣worthy thoughts of him, or hard speeches against him: by murmuring at him, or quarreling with his dispensations: This was the Psalmists fault, Psal. 77.2, 7, 8. but he checks himself for it, ver. 10. the contrary was Jobs commenda∣tion, Job 1.22. with 2.10.

2. That they do not destroy their own souls, either

• 1. By denying what God hath done for them in the beginnings of grace, saying that they are reprobates, &c. whereby they beare false wit∣nesse.
  • 1. Against themselves, which is unnatural.
  • 2. Against the grace of God, and against the God of grace, which is most ungrateful.
• 2. By refusing what God would give to them, viz. grace, mercy, peace, and joy: wilful refusal whereof is wilful murder.

3. That they do not gratifie Satan who is a liar, and the Father of lies: A Murtherer of souls from the beginning: An accuser of the brethren, Job 1.9. and an accuser of God to us as if he were an hard Master, Gen. 3.4. Now men gratifie Satan.

• 1. By entertaining parley with him▪ as Eve did. He will certainly prove too hard for us.
• 2. By hearkening to his suggestions, as these, or the like.
  • 1. To cast off Ordinances, to neglect duties publick, or private, as if they were needlesse, or to no purpose: Hereby he seeks to starve our souls.
  • 2. To harbour jealovsies, and evil surmises of God, or dishonour∣able thoughts of him: as if he were not mercifull, faith∣full, &c.
  • 3. To cast away their confidence, and lay hope aside, and to give over

• ...
  • seeking, or waiting on God any longer, and to throw themselves into the gulph of despaire.
  • 4. To make wrong judgement of themselves and their condition, as if they were out of the state of grace, out of Christ, &c. because for the present they cannot discern it: Or that they are not the Lords, be∣cause they are so deeply distressed as none of his ever were.
  • 5. To follow Satans prescripts for deliverance out of their soul-troubles, which is to lay aside all thoughts, or cares about their souls: to go to merry company, give themselves to pleasures, &c.

4. That they do not satisfie their disquieted hearts: and that,

• 1. By taking offence at Gods dealing with them, or to be angry with God, or sullen.
• 2. By giving way to sad perplexed thoughts, which gives Satan mighty ad∣vantage against them.
• 3. By venting, or justifying the distempers of their hearts, as Jonas, chap. 4.9.
• 4. By putting away comfort from them in a froward, peevish humour when its tendered to them, lest God answer them accordingly, Psal. 18.26.

Secondly, direct them to have special respect to three graces to nourish them: [ II] which are,

1. Repentance for their sins, those especially which cause this trouble: for which labour for a deep and unfeigned sorrow, till when they are not fit for comfort.

2. Faith, which they must labour to strengthen by all means: as to trust in God: His mercies and promises: In Christ, his merits and mediation: these are strong refuges, Psal. 42.5. Job 13.15. Psalme 56.3. Rom. 1.17. 1 John 5.4.

3. Patience, which they must continually exercise in bearing Gods hand, submitting to his will, waiting his leasure, &c.

Thirdly, take a right course for healing their distempers, and troubles of soul, [ III] and that

1. By searching the sore to the bottome to finde our the core, and cause thereof, as Chirurgions do, by drawing the troubles of their heart to an head, as their sorrow for sinne in general, or for some one sinne in spe∣cial, &c.

2. By turning the stream of their passions into another channel, as Phy∣sicians turn the course of blood in the nose by opening a veine: So turne their feare of wrath, and hell into the channel of holy feare of God, and his goodnesse, and their grief for penal evils, inward, or outward, into the channel of godly sorrow for sin.

Fourthly, bear with their infirmities, as ignorance, frowardnesse, &c. Become all things to them for their refreshment, and recovery, as Paul, 1 Cor. 9.20. [ IV] shew love to them with pity: and patience to bear all, and hope all: speak to them as sympathizing with them in their troubles, and sorrows: make it out to them that your words come more from your bowells then your braines.

Mr. Reyners Rules for the government of the Tongue.

Quest. How may a man that is in distresse of minde be comforted and relieved?

Answ. The most sure general remedy is to apply the promise of life everlast∣ing in and by the blood of Christ.

Quest. But what must be our 〈◊〉〈◊〉 of proceeding in the application of this promise?

Answ. Therein three rules are to be observed.

1. The party must disclose (if he know it) the cause of his particular distress, that the remedy may the better be applied: and indeed the very opening of the cause is a great ease to the minde.

2. If the cause can, and may be made known, then you must see whether the party be fit to receive comfort: and that is, if he be humbled for his sinnes, pray for pardon, and desires amendment: without this the word of comfort will be misapplied to him.

Quest. But what if we do not finde him humbled?

Answ. Your first and principal care must be to work in him some degree of humiliation: for which end you must labour to convince him of sinne, and then shew him the necessity of grief for it, at least, for some of his principal sins; and herein two things must be remembred.

1. That their worldly sorrow must be turned into a godly sorrow: as when one bleeds at nose, they open a veine to turn the course of it: so when men are troubled with worldly sorrow, shew them that they must grieve, not for worldly respects, nor meerly for fear of punishment, but principally for the disho∣nour that redounds to God by their sinnes.

2. Take care that this sorrow be not a confused sorrow, because he is a sinner as other men are; but a distinct sorrow for this, or that particular sinne: and then he that is grieved for one sin truly, and unfeignedly, will proportionably be grieved for all the sins that he knows to be in himself.

3. Minister and apply comfort to him that thus confesseth his sinnes, and is truly humbled for them.

Quest. How must this comfort be administred?

Answ. It may be done by bringing the party within the compasse of the promise of life: and there be two wayes of doing this: the one false, the other true.

Quest. What are the false wayes?

[ I] Answ. First, some think that men may be brought within the Covenant, by the doctrine of universal grace and redemption. But this way is both false and unfit.

Quest. Why is it false?

Answ. Because all the promises of the Gospel are limitted with the condition of Faith, and Repentance, and are not universally made to all.

Object. But God would have all men to be saved, 1 Tim. 2.4.

Answ. The Apostle who is the best expounder of himself saith, Acts▪ 17.30. The time of ignorance God regarded not, but now he warns all men to repent. Now, i. e. after the coming of Christ in the flesh: but it must not be enlarged to all Adams posterity: So in that of Timothy, God would have all men to be saved, i. e. Now in this last age of the world. So, 2 Cor. 6.2. Now is the ac∣ceptable time, &c. Col. 1.16. Rom. 16.26. Again, All men, i. e. not all particular men; but some of all sorts, and kindes: So all is taken, 1 Tim. 2.1.

Object. But Paul saith, 2 Cor. 5.18. God was in Christ reconciling the world to himself; therefore the promise in Christ belongs to 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.

[ II] 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 [ I] be brought within the Covenant.

Secondly, the right way whereby they must be used and applied. [ II]

Quest. What are those grounds?

Answ. First, recourse must not be had to all graces, and all degrees of grace; [ I] but only such as a troubled conscience may reach unto: which are Faith, Re∣pentance, 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 de∣sire 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 re∣gard 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 [ II] beginning of repentance, and indeed repentance it selfe, for the sub∣stance: 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 grie∣ved, 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 be∣ginning [ III] 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 [ IV] 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?

[ I] 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 be∣lieve and repent? If he say he cannot, then ask him whether he doth not desire to do it? and so of the other grounds.

[ II] 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?

[ I] 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 sweet∣nesse whereof will be greater, if it be qualified with some tartnesse of the Law.

[ II] 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.

[ III] 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.

[ IV] 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 de∣spaire.

[ V] Fifthly, the comforter must bear with the infirmities of the distressed: as froward∣nesse, 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.

[ VI] 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 Ten∣tation?

Answ. Its a combat with God himself immediately: when the conscience speaks some fearful things of God; and withal the party distressed feels some e∣vident 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 rea∣son 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?

[ I] Answ. First, the party troubled must be brought to a personal exercise of Faith, and Repentance in, and by himself: For which end he must narrowly examine his heart, to finde out his sinne: and then he must humbly confesse all his

known sinnes against himselfe, acknowledging that he hath deserved death and damnation: then he must cry earnestly to the Lord for pardon, Psalme 32.5.

Object. But what if the party be so distracted that he cannot performe any good duty?

Answ. Let him sigh, and sob to God for mercy, and comfort: which is a work of the Spirit, Rom. 8.26.

Secondly, trial must be made whether the distressed party hath any tokens in [ II] him of grace, or no.

Quest. What are they?

Answ. 1. Whether he be grieved because he cannot grieve for sinne as he should.

2. Whether he hath a serious desire to believe, and repent: a purpose to sinne no more, &c. then minde him of Gods promise, 2 Cor. 12.9. My grace is sufficient for thee, &c. And teach him to submit to Gods will, as David, 2 Sam. 15.26.

Thirdly, apply to him the promises of God made to afflicted persons, as Psal. [ III] 34.18. Mat. 15.24. Luk. 4.18.

Fourthly, minde him of his life past, and of Gods merciful dealing with him, [ IV] and others in this case formerly: for if he hath formerly had any evidences of Gods love and favour, he is now by them to settle and quite his minde. For whom God loves, he loves to the end. So Psal. 77.10.

Fifthly, you must labour to remove such reasons, and doubts as the party distressed [ V] usually makes against himself for his own overthrow; which commonly are these.

1. Being minded of Gods mercy, &c. they will say, that this is good indeed, but it belongs not to them, for they neither do, nor can feel any thing but the tokens of Gods wrath, &c,

To answer this, informe them of the manner of Gods dealing in all his works, which is to work by contraries: By death he gives life, and sends men to hea∣ven by the gates of hell: He shews his greatest power in our greatest weaknesse. So, 1 Sam. 2.6. Job 5.18.

2. They use to say, that if they could feel any comfort at all, they would quiet their mindes, and yeeld to good counsel and perswasions.

To this the answer is, that in such cases we must live by faith, not by feeling, Hab. 2.4. when we have neither sight, nor sense, nor raste of Gods mercie, and apprehend nothing but wrath, we must then labour to lay hold of the promise of mercy. So did David, Psalm. 130.1. and Abraham, Rom. 4.18. Job, Though thou kill me, yet will I trust in thee: and the thiefe on the Crosse.

3. They plead that their case is desperate; and that never was any in their case. But this is false. Job was in as bad a case, and David, Psalme 6. and 77. and Christ himself on the Crosse cried out, My God, my God, why hast thou forsaken me.

Quest. How may trouble of minde arising from outward afflictions be re∣medied?

Answ. Two things are to be required of the party distressed. 1. Practice. 2. Meditation.

First, practice is a diligent examination of his conscience to find out his sinne. [ I] An hea••ty confession of it to God, and earnest prayer for forgivenesse; which things will bring much comfort: as we see in Manasses, 2 Chron. 33.11, &c. and this is required, Lam. 3.40.

Secondly, meditation of the comfortable promises recorded in the Word of [ II] God, touching afflictions which may be reduced to five principal grounds of comfort.

1. That all afflictions, from the least to the greatest, come not by accident, or chance, but by the special providence of God. For,

• 1. God hath fore-appointed them, Rom. 8.29. we must be conformed to his Son in sufferings.
• 2. God doth not only barely permit afflictions, but effects them, as they are corrections, tryals, and punishments, Isa. 45.7. Amos 3.6.
• 3. God orders and disposeth them, limitting and appointing the beginning, continuance, measure and end of them: Yea, he orders them to his owne glory, the good of his servants, and benefit of his Church: Hence he is said to correct in judgment, Jer. 30.11. So, Gen. 50.19, 20. 2 Sam. 16.10. Psal. 39.9.

Obj. We could bear afflictions from God, but ours comes from men that hate us.

Answ. God useth them as his instruments to execute his will upon us: there∣fore we should submit: So did Joseph, Gen. 45.5. and 50.20.

2. Tell them of Gods command touching the Crosse, and the obedience we owe to him therein, Luke 9.23. we must take up our crosse daily, and fol∣low Christ: Hence, Micah 7.9. 1 Pet. 5.5, 6. and this being Gods command, we must be as careful to obey him in it, as in any other moral Commandment.

3. God will be present with his servants in afflictions, Psal. 19.15. and 23.4.

Quest. But how is God with us in afflictions?

• Answ. 1. To work our deliverance from them, Psal. 50.15. yet with this limi∣tation, so far forth as its good for us.
• 2. To temper, and moderate our afflictions, so as we may be able to bear them, 1 Cor. 10.13. Hab. 3.2.
• 3. Or if he do continue them, yet he will comfort us in them, Phil. 1.29.
• 4. To do us good by them, Rev. 8.28.

Quest. What are the fruits and benefits of afflictions?

• Ans. 1. They make us see and consider our sins, Gen. 42.21. So in Manasses.
• 2. They serve to humble us before God. So, Luke 15.17, &c. Psal. 30.6, 7, 8.
• 3. They serve to work amendment of life, H••b. 12.11. 1 Corinth. 11.31. Psal. 119.67, 71.
• 4. They cause us to deny our selves, and to rest wholly on the mercy of God, 2 Corinth. 1.9.
• 5. They make us cry heartily, and fervently unto God, Psal. 78.34. Hos. 5.15.
• 6. They bring forth patience, &c. Rom. 5.3.
• 7. They work us to obedience. So in Christ, Heb. 5.8.

Quest. How are afflictions good in regard of their quality?

• Answ. As they are pledges and tokens of our adoption, when we make a good use of them, Heb. 12.7.

4. The last ground of comfort is, that whatever our distresse be, we have part∣ners with us in the Crosse. For we have Christ our partner: this was Pauls comfort, Phil. 3.10. So 1 Pet. 4.13. Yea, Christ accounts them as his own, Acts 9.4. 1 Pet. 4.12. And our brethren suffer the like, 1 Pet. 5.9.

Quest. But how may a distressed soul be supported when God deferres de∣liverance?

[ I] Answ. First, Consider that God in his wisdome hath set down a time for every thing, Eccl. 3.1. So God appointed a time for drowning the world, Gen. 6.3. and for the Babylonish captivity, Jer. 25.11. and for Israels being in Egypt, Gen. 15.13. This teaches Gods children sundry lessons.

1. To wait Gods leasure with patience: though deliverance comes not in their time, when they would have it, yet it shall come in Gods time when he hath ap∣pointed it, Psal. 30.5. Hab. 2.3.

2. Not onely to believe the promises in general, and Gods faithfulness to fulfill them: but we must believe them in particular, i. e. with application to their proper and several circumstances, as the particular time, means, and

places wherein▪ and whereby God will make them good to us. This made Da∣niel so to pray, when he knew the seventy years were expired, Dan. 9.1, &c.

Secondly, when God defers deliverances, he doth it upon weighty causes, best [ II] known to himself, the principal whereof are,

1. The more deeply to humble us, and bring us to self denial, and teach us pa∣tience.

2. To teach us to acknowledge whence our deliverance comes: and accord∣ingly to value and prize it. For benefits easily gotten are lightly regarded, and soone forgotten.

3. To weane us from the world, and to draw us to meditations of the life to come, where all tears shall be wiped from our eyes, Rev. 21.4.

4. To prevent greater evils which we would run into, if we had our hearts de∣sire. So Exod. 23.29. Deut. 7.22.

Thirdly, remember that God exercises his best servants with long continued [ III] afflictions: So he kept Abraham long childlesse; and Zachary, and Eliza∣beth, and David without the Kingdome; and so David complaines, Psal. 119.82, 123.

Quest. But what if we finde no end of our afflictions but that they continue un∣to death?

Answ. First, we must then even until death continue to live by faith. [ I]

Secondly, in the meane time relieve thy soul with these meditations. [ II]

1. Its Gods pleasure that we should through manifold afflictions enter into heaven, Act. 14.22. therefore murmur not at thy Fathers dispensations, Prov. 3.11.

2. Though thy afflictions be long, and tedious, yet God will at length give a joyful issue. For so he hath promised, Matth. 5.4. Psal. 34.19. and 37.37.

3. Our longest afflictions are not comparable to the eternal joys which God hath prepared for them that love him, 2 Cor. 4.17. Rom. 8.18. Hence, 1 Pet. 1.6. For, Heb. 10.37.

4. Though God grant not deliverance sooner, yet his love is unchangeable, and the Crosse cannot seperate us from it, Rom. 8.35.

Quest. But how shall we be able to endure, with comfort, the pangs of Death?

Answ. Hereunto two things are required. 1. A preparation to Death. 2. Helps in the time of death.

Quest. How shall we prepare our selves for death?

Answ. First, pray oft with David, Psal. 39.4. Lord make me know mine end, &c. and with Moses, Psalme 90.12. Lord, teach me to number my days, &c.

Secondly, endeavour daily to disarme and weaken death; as the Philistines dealt with Sampsom: and this we must do by weakening sinne, which is the sting of death, 1 Cor. 15.56.

Thirdly, endeavour to have some true taste of the joyes of Heaven afore∣hand. [ III]

Quest. But how may we attain hereunto?

Answ. First by a serious consideration of the evils that hinder our happinesse, [ I] which are foure.

• 1. The misery of our lives by reason of sinne, and the consequences thereof. For none is free from sin, Prov. 20.9. Rom. 7.14.23, &c.
• 2. The vanity of all things that are in the world, which therefore can never give full content, Eccles. 1.1.
• 3. The mutable condition of our lives in this world: being but strangers here, 1 Pet. 2.11. Heb. 13.14.
• 4. Whilest we are here, we are separated from our head which is in Heaven,

• and from the happy fellowship we shall enjoy with him there, 2 Cor. 5.6. Hence, Phil. 1.23.

[ II] Secondly, We must frequently mediate of the blessed estate of the Saints in glory, 1 Joh. 3.2. Rev. 22.4. Matth. 25.34.

[ III] Thirdly, Then we must compare ou•• present state in this life with that in hea∣ven, whereby we shall find the one infinitely to excell the other: and this will make us a weary of the world, and to long for heaven, 1 Cor. 7.31. Phil. 3.20. and 1.23.

Quest. How may we discern whether this joy of the Spirit be truly in us or no?

Answ. There are sundry properties wherein it differs from carnall joy: as

1. This joy succeeds sorrow for sin, Joh. 16.20. Matth. 5.4. whereas carnal joy springs from carnal delights and objects, Prov. 14.13. It ends in mourning, Luke 6.25.

2. Its a fruit of righteousness: It issues from Christ known, and believed to be made unto us of God, wisdome, righteousness, sanctification and redemption: whence flows peace of conscience, and joy in the Holy Ghost, Rom. 14.17. But car∣nall joy ariseth from the sudden feeling of some wordly delight.

3. Its founded in the holy use of the Word Sacraments, and Prayer; and in the practice of love, mercy, justice, &c. the other is from no such thing, Job 21.13, 14, 15.

4. Its so fixed, and rooted in the hearts that it cannot be removed from thence, Joh. 16.22. whence its able to swallow up all grief, and heaviness: where∣as the others is mingled with bitterness, Prov. 14.13.

5. Its eternal, not only continuing in this life, but in that to come, whereas the joy of the wicked is short, &c. Job 20.5. So in these examples, Luke 12.20. and 16.22.

Quest. What are the helps that are to be used in the time of death?

Answ. They may be reduced to two heads; Meditations, and Practises.

Quest. What meditations are we to use?

[ I] Answ. First, Consider death in a double respect: 1. As it is in its self, and so its a curse, and the forerunner of condemnaton. 2. As its qualified by the death of Christ, and so its a blessing, and the end of all our miseries, a short passage to joy, &c. and the grave a perfumed bed, &c.

[ II] Secondly, Consider that there be three degrees of eternal life, the first, in this world before we die, which is begun when we repent, and believe in Christ, &c. Joh. 17.3. The second in death, which frees us from all sin, and misery; preparing the body for eternall happinesse with the soul which is already in heaven. The third is, when both soul and body being re-united, goe into everlasting glory.

[ III] Thirdly, Consider that there is a mystical union, and conjunction between Christ and every believer, both in regard of body and soul, which being once knit, shall never be dissolved: So that the dead, and rotten body continues still to be a member of Christ, by vertue of which union it shall certainly be raised up again at the last day, and made like to Christs glorious body.

Quest. What are the helps in practice?

[ I] Answ. First, if thou wilt comfortably bea•• the pangs of death, thou must la∣bour to dye in the Faith: which is done by laying hold of the promise of God, touching forgiveness of sin, and life everlasting by Christ, Heb. 11.13. Gen. 49.18. Joh. 3.14, 15. 2 Cor. 1.9.

[ II] Secondly, If thou wilt die with comfort, thou must die in obedience, i. e. wil∣lingly, and readily without murmuring, submit to the will of God, in bearing the pains of death. So did Christ, Not my will, but thy will be done. So we are taught

to pray. Thy will be done, &c. For which end we must learn to submit patiently to all lesser afflictions.

Quest. How shall we be enabled to bear with comfort satanical molestations either when we are possessed by the Divel, or fear to be so, or have our houses molested by the Divel?

Answer First, Herein consider, that possession is knowne by two [ I] signes.

1. When the Divel is evidently present, either in the whole body, or in some part of it.

2. When he hath rule in the said body, either in whole or in part, so that the partie himself hath not that use of his body which he would. So was it with them which were possessed in Christs time.

Secondly, it falls out oft that strange diseases fall upon men arising from cor∣rupt [ II] humours in the body: and some have strange passions from natural causes un∣known, which also produce extraordinary effects, and yet they are neither be∣witched, nor possessed. Now to stay the mind in such cases, these rules are to be observed.

1. Remember that though Satans malice, and power be very great, yet he cannot exercise it upon Gods children, when, where, and how he pleaseth, for God hath limited his power, and sets his bounds that he cannot pass. The reasons whereof are

• 1. Because he is a creature, and therefore finite; and can neither know nor do any thing beyond the reach, or capacity of his nature, or above the power and skill of a creature, 1 Cor. 2.11. Neither can he work a miracle, which is peculiar only unto God, Psal. 77.14.
• 2. Because he is subject to the will of God: He could not go out to deceive Ahabs Prophets, till God gave him leave, 1 King. 22.22. So Job 1.12. Hence we may have comfort in that God will not give him leave to do any thing against his children to their destruction: but so far as shall make for their salvation.

2. Such persons must have recourse to God by prayer, and to his word wherein he promiseth his presence and protection to his children in their greatest dangers, Psal. 91.10, 11. Zach. 2.5. Isa. 66.12. Numb. 23.22. Yet this freedom, being but a temporal blessing, God is not so tyed by his promise, but that it may some∣times come to pass that they shall be so molested: yet this is our comfort, that if it be so, yet it shall turn to our good.

3. Remember that the best servants of God have been molested by the Devil: yea, Christ himself, Matth. 4.5. So Jobs children were slain by him; and so Mat. 15.21, 22. Luke 13.16.

4. We must in such cases seek unto God by prayer for deliverance if it stand with his good will and pleasure, or else for patience, that we may quietly beare that particular affliction.

Quest. What must we doe in case our houses are molested with evill spirits?

Answ. First, we must not abide there where it is certainly known that God hath given the Divel power, least we tempt the Lord, Christ did not of his own private [ I] motion goe into the wilderness: but by the direction of the holy Ghost, Matth. 4.1. Paul went not of his own head to Jerusalem, but upon the motion of the Spirit, Acts 20.22. whence it follows that we may not cast our selves into places of apparent danger, much less into those places which God hath given up into the power of Satan.

Secondly, That which we are to do in the use of meats, and drinks, must be done in the houses and places where we dwell: we must sanctifie them to our use [ II] by the Word and Prayer.

Quest. What must we doe when we ar•• troubled with blasphemous thoughts a∣gainst God the Father, Son, and Holy Ghost: as that God is not just▪ 〈◊〉〈◊〉 merciful: or that he regards mens persons: or knows not what is done here below, or at least, doth not regard them: that he cannot doe this, or that, &c?

Answ. Consider whence these thoughts come: As sometimes from Satan, who casts them into our heads▪ Sometimes from an evil custome, when men wi••lingly hearken to lewd, and cursed speeches which immediately tend to the dishonour of God, or to the willfull abuse of his Word, Judgements, or Mer∣cies, and upon hearing, approve of them, or at least, seek not to hinder them so much as in them lies. Sometimes they creep into mens hearts by degrees, when they wax cold in Gods service and make little conscience of those duties which immediately concern Gods glory, or that accustome themselves too often, to causeless swearing, forswearing, cursing. &c.

Now the danger of it is very great, what cause soever it proceeds from, espe∣cially in those that look towards Heaven, and apply their hearts to serve God, and fear his name. For it often brings forth desperation, and manifold hor∣rors, and troubles of minde; so that often they are tempted to make away them∣selves, judging themselves to be firebrands of Hell.

Quest. What course is to be taken for the curing of this grievous ma∣lady?

Answ. First, Enquiry must be made into the next causes of this Tentati∣on: As

[ I] 1. We must enquire whether it had its beginning from the thoughts of our own mindes, or from the suggestions of the Divel.

Quest. How shall we know from whether of these two they arise?

[ I] Answ. First, by the entrance of them into the minde: For those which come from the Divel, come speedily, like lightning, and after a sort are forced in, so that we cannot avoid them, and they come so often, that they weaken the memo∣ry, dull the sences, and weary, and confound the brain.

[ II] Secondly, They may be known to come from the Divel, because they are directly against the light of nature, the sparks whereof are not quite extinct in us by sin.

Thirdly, At the first conceiving such thoughts, the party is smitten with [ III] extraordinary fear, and his flesh is so troubled, that many times sickness, and faintings do follow.

[ IV] 4ly. Remember that blaspemous thoughts cannot ordinarily proceed from any but such as are given up to reprobate mindes: But such as come from the Divel are usually cast into such mens mindes as are civill, and such as profess the Gos∣pell, at least in shew, and sometimes into such as are the true members of Christ.

[ II] Secondly, Enquiry must be made whether thou love, and approve of such thoughts or no. To which thou wilt answer, that thou abhorrest them as the Divel himself.

Quest. After such enquiries made, to finde out the cause, what remedies must be applyed?

[ I] Answ. First, such must be informed that these thoughts coming from the Di∣vel are not thy sins, but thy crosses: For they are the Divels sins, who shall an∣swer for them, but not ours, except we approve, and give consent to them. Sa∣tan cast such thoughts into Christ himself, when he tempted him to infidelity, covetousness, and idolatry: yet was Christ free from sin, because his holy heart consented not to, but abhorred, and repelled them. Again, we must let such thoughts go as they come, diverting our mindes another way: for the more we strive against them, the more we shall be entangled with them.

[ II] Secondly, Remember that though such thoughts are sometimes our sinnes, yet

through Gods mercy, they are pardonable, if we unfeignedly repent of them.

Thirdly, Such persons must not be alone: For this Tentation is begun, con∣firmed, [ III] and encreased by solitariness: Eve was tempted when she was alone, therefore such persons should converse with good company: and exercise their mindes with reading Gods Word, heavenly meditations, singing of Psalms, &c.

Fourthly, Such must as heartily repent of these evill thoughts, as of evill words, [ IV] and deeds. For through mens carelesness over their thoughts, it is that God suffers Satan to plague, and torment them with such blasphemous thoughts: and after repentance he must watch more narrowly over his ways, especially over his heart, which is the fountain of all, Prov. 4.23.

Quest. How may distresse of minde arising from our own sinnes be cu∣red?

Answ. First, That particular sin must be known, which is the cause of this di∣stress, [ I] most are prone to dissemble herein, pretending that it comes from some wicked thoughts, or affections, when as usuall it comes from some gross actual sin, especially against the third, sixth, and seventh Commandments, and the more se∣cret such sins be, the more horror of conscience they bring.

Secondly, their Sin being known, see what signs thou canst finde in them of true [ II] repentance for it: otherwise they are not fit to receive comfort.

Thirdly, If this be found, then administer comfort, yet mixed with some ter∣rors [ III] of the Law, that the comfort may appear to be the sweeter, wherein observe these two rules.

1. Inform the party that his sins are pardonable, though in themselves great, and hainous, yet by the mercy of God in Christ, they may be remitted, and this he may be convinced of.

• 1. Because Gods mercy is infinite, and over all his works, Psal. 145.9. Christs death is of an infinite value. God delights in mercy, Isa. 55.7. Psal. 103.7. as we see in Manasses, Mary Magdalen, Paul, &c.
• 2. Because men living in the Church, and knowing the Doctrine of salvation shall not be condemned simply for their sins, but for their impenitency: therefore men should be grieved, not so much for their committing of sin, as for continuing therein without repentance.
• 3. Because it pleases God many times to leave men to themselves to commit some sin that greatly woundeth conscience: yet even these do not utterly take away grace, but afterwards makes it shew it self, and shine more. For Rom. 5.20. where sin abounded, grace abounds much more.
• 4. The promises of God, touching pardon of sin, and life eternal, in respect of believers are general, and in regard of all, and every man, indefinite, so that they exclude not any: only they admit one exception, of final im∣penitency.

2. Shew him that his sins are pardoned, if he be heartily grieved that by his sins he hath offended so loving, and merciful a God. And if he desire with all his heart to be reconciled to God in Christ, and resolve against sin for the time to come, Luke 15.11, &c. Shew him these Texts, Matth. 9.12, 13. and 11.28. Luke 4.18.

Quest. But what say you to the case of Recidivation, if a man after repentance for s••me grievous sin, fall into it again?

Answ. His case is dangerous (as relapses into mortall diseases) yet not altoge∣ther desperate; For

1. We that have but a drop of mercy, must forgive our brethren, again and again, much more will God, who hath an Ocean of mercy, Isa. 1.18. Apo∣states are called to repentance with promise of pardon, Luke 15.20. the pro∣digal

(by whom is meant a childe of God, who fell after repentance, and obedi∣ence) upon his purpose to return, was pardoned. So 2 Cor. 5.20. Paul prayes the lapsed Corinthians to be reconciled to God.

2. Assure such that upon their repentance, they shall be pardoned.

Quest. But I am troubled for want of grace in my heart, and obedience in my life, what must I doe?

Answ. This is common to all Gods Children, more, or less, at one time or other: So was Paul troubled, Rom. 7.23. Now there are many grounds of com∣fort whereby the heart may be stayed in this sorrow, that it be not immode∣rate: which are

[ I] First, Remember that its Gods will that thy sanctification should be imperfect in this life. This is manifest both by the word of God, and daily experience: and God will have it so,

1. Because God gives grace according to the measure and manner of our re∣ceiving of it, which in this life is imperfect Indeed remission of sins, and justifi∣cation by Christs obedience are ours by imputation, and so are perfect; but san∣ctification, regeneration, the love of God and man are put into us. Yet before we have them, we must receive them, and the means whereby we receive them is faith, which because it is weak, and imperfect in this life, therefore the gifts which we receive thereby are imperfect also.

2. If any were absolutely perfect in this life, then he should fulfill the Moral Law, and so be a Saviour unto himself, and by the tenor of the Law have life, and so Christ should not be a Saviour properly, but only as an instrument to dispose us to the keeping of the Law, whereby we might save our selves: But Christ is the only Allsufficient Saviour, and the accomplishment of our salvation is from him alone.

3. Its Gods will that his children should be brought to nothing in themselves, that they might be all in all out of themselves in Christ: But if our sanctification were perfect here, we should rest contented in our own goodness: that Paul might not do so, he was buffeted, 2 Cor. 12.7.

Secondly, Consider what makes thee accepted with God, and how much thy self must do for this end: which is

1. Thou must heartily bewail thy sins both of heart and life, and if thou renewest thy sins, thou must by renewing thy repentance recover thy former estate.

2. In regard of thy former sins, thou must rest on Gods mercy alone, flying to the throne of grace to obtain pardon of them.

3. Thou must endeavour for the future to perform obedience to God in all his commandments, that thereby we may shew our gratitude to him for his mercy, and profit in our obedience.

Object. I endeavour to do these things: But alas! in sorrow for sin I am troubled with hardness of heart: my faith is mixed with doubtings, and my obedience with many slips, and falls: what shall I therefore doe?

Answ. Remember these rules.

1. If thou hast a minde and purpose not to sin, and a desire to please God, and endeavourest to perform both; God in mercy accepts this for obedience it self: Accipit suum, & remittit tuum. He accepts that which is his,, and forgives that which is thine. His is the grace which puts us upon these desires, and endeavours: Ours are the wants and weakness in performance: the first he accepts, the latter he forgives.

Quest. But can God accept our works which are imperfect?

Answ. As our obedience is in truth, so far its his work, and therefore he accepts it; as its ours so he pardons it, because we are in Christ.

Secondly, canst thou say with Paul, Rom. 7.19. The good which I would doe,

I doe not, and the evill which I would not, that doe I? Doest thou desire, and en∣deavour to doe good, and to eschew evill? then thou art regenerate.

Thirdly, Remember that this is thy priviledge, that the corruption of thy na∣ture [ III] is not part of thee, if regenerate, neither doth it belong to thy person, in re∣spect of Divine imputation, Rom. 7.17. Its 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 altera••ion in the parts of the body.

Quest. What is melancholly?

Answ. Its 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 in∣struments of reason, and affections.

Quest. What are the effects of melancholly?

Answ. They are strange and often fearful: Its 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 un∣derstanding, 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. Aff••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 imagi∣nation 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 melan∣cholly 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 [ I] of others, touching his own estate.

Secondly, You must search whether he hath any beginnings of grace: If not, [ II] you must labour to bring him to a sight and sence of his sins, that his melanchol∣ly 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 [ III] 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 [ IV] 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 in∣trailes, 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 [ I] thus troubled hath any beginnings of Faith and Repentance: If not, then means must be used for the working of them in him.

[ II] 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.

[ III] 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 see∣ing 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 [ I] 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. [ II]

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 [ III] 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 en∣courage 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. [ IV]

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 [ V] experiences: Hence, 1 Pet. 3.15.

Sixthly, when we would propound our selves as examples to others of faith, [ VI] patience, godlinesse, &c. to draw others to follow our steps: so David, Psal. 66.1••. Paul, Phil. 3.17. Christ, Mat. 11.29.

[ VII] 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.

[ VIII] Ei••hthly, to shew and approve our integrity, and reality, that we are not al∣most, but altogether Christians, before those to whom we relate, or with whom we have to do: So, Paul, 2 Cor. 5.11. that we may make it appeare that we seek not theirs but them, 1 Thes. 2.4, 5, 6. 1 Cor. 10.33. Thus we may commend our selves.

1. To uphold the credit of our calling, as Paul did of his Ministry.

2. To further the successe of our labours: So Paul also.

3. To promote the efficacy of the counsel, or charge we give to others, and make it more prevalent. So Paul, 2 Tim. 1.8.

4. To manifest our love to others by opening our hearts to them, to let them look in and see the treasures of grace, comforts, and experiences which God hath laid up in them: Also to gain their love to us, to insinuate into their bosomes, and so be a means of doing them the more good: So did Paul, 2 Cor. 7.2. We may also commend our selves in some things, to approve our sincerity in other things: So David, Psal. 18.23. and 119.98, 100. and Nehemiah, ch. 5.15.

[ IX] Ninthly, when the cause, truth, wayes, and Church of Christ, and the Name of God are like to suffer by us, if we be silent and do not vindicate our selves in our sufferings from men: This made Paul even to magnifie his office, &c. Rom. 11.13.

[ X] Tenthly, when we leave the place where we lived, or over whom we were set, or give over the office we did bear, it may be seasonable to give an account of our diligent, and faithful discharge thereof, and of our unblamable carriage therein: So did Samuel, 1 Sam. 12.2, 3, 4. So Paul, Act. 20.25.

[ XI] Eleventhly, to convince others of their sins, and that

1. Either against God by declaring to them that they see no such evil in us, but the contrary graces and practises; that we dare not say, or do, as they do for a world, thereby to draw them to repentance.

2. Or against our selves, when they reject or abuse us, by appealing to their consciences what iniquity they have found in us to deserve the same at their hands.

Object. But is not this condemned? Prov. 27.2. 2 Cor. 10.18. was it not Simon Magus his sin? Act. 8.9. and that Pharisee's, Luk. 18.11. So Prov. 20.6.

Answ. Self-commendation which proceeds from pride, and hypocrisie, or from distrust of providence, as if God would not take care of our good names, &c. is vain, and sinful. Laus proprio sordescit in ore: and hereby such do others a treble wrong.

1. They take other mens office out of their hands; or take that to our selves which is anothers right to give us.

2. They give to others a bad example, who will learn to imitate them.

3. Its tedious to an ingenuous spirit to hear others to boast of themselves: Yet

The abuse of a thing takes not away the lawfulnesse and use of it.

Quest. How then shall we know when self-commendation is lawful?

Answ. First, by the matter, when the thing for which we commend our selves is,

1. Good in it self, and praise worthy: For if it be evil, we glory in our shame: Again, it must not be for our temporals, as Riches, honours, &c. But for spiri∣tuals, as the righteousness of Christ, the grace, love, and favour of God: the work or service of God, or for doing, or suffering for God: So, Jer. 9.23. so in Paul, Phil. 3.4, 5, 6. 2 Cor. 11.21, 22, 23. Rom. 15.17. Phil. 4.8. 1 Cor. 4.9. to 14. 2 Cor. 6.4, 5, 8, 9, 10.

2. When for the matter we speak only of such things as are really ours, or that we have in truth, and do in deed, so that for the truth of our words we can appeal to the testimony of Gods Spirit, and our own consciences: as Paul, Rom. 9.1, 2, 3. 1 Thes. 2.10, 11. 2 Cor. 12.6.

Secondly, By the measure, when it is our care, and fear not to over-reach here∣in, [ II] but to speak rather under then over of any good we have, or do: So, 2 Cor. 10.13, &c. Rom. 15.18.

Thirdly, by the manner, and that in a threefold respect. [ III]

1. Of our selves, when we commend our selves forcedly, humbly, and mo∣destly.

• 1. Forcedly, not forwardly: when we are necessitated, or strongly moved there∣to; as Paul, 2 Cor. 12.11. and v. 1.
• 2. Humbly, out of the sense of our own infirmities and unworthinesse, notwith∣standing all the good we have or do; and out of feare lest others should think better of us then we are, or deserve: So with Paul, 2 Cor. 12.6. For Gods humble servants take notice of the evil as well as of the good that is in them; as Isa. 59.2. Job 40.4. and 42.5, 6. 1 Cor. 15.8, 9. Ephes. 3.8. 1 Tim. 1.13, 14, 15.
• 3. Modestly, when we speak of our graces, and performances soberly, not in a boasting way, as Nebuchadnezzar did, Dan. 4.30. How modest was Paul in speaking of matters that concerned his own praise? 2 Cor. 11.5, 24, to 29. Heb. 13.18.

2. Of God, when we speak of the good we have, or do thankfully, and that

• 1. With a free acknowledgement of God as the sole authour of all, from whom we have received all we have, 1 Cor. 4.7. Phil. 4.13. Isa. 26.12.
• 2. Out of a sense of Gods goodnesse to us therein, with high and honourable thoughts of God, and fear of his name, and with an heart inflamed with love to God and joy in him.

3. Of others, when we commend our selves charitably, and tenderly, not to despise, disgrace, or discourage others who are weak: as the proud Pharisee insulted over the Publican, whom God justified, when he condemned the other.

Fourthly, by the end: Self-commendation is lawful when the end is good,

1. In respect of our selves to do our selves right, and to preserve our good [ IV] names, not to get our selves praise from men: For see what Christ teaches us, Luk. 17.10. When you have done all that you can, say we are unprofitable servants, &c. Hence Paul ascribes all to Gods grace, 1 Cor. 15.10. and see what Christ saith, John 5.44. Hence Paul, 1 Thes. 2.6.

2. In respect of God; when, whatever we speak of our selves that is good, we do it that God may be glorified in us, and by us, and for us, and we give God the praise of all our praises: Yea, if God may be glorified, and his name exalted, we can be content to be abased, and to have our honours laid in the dust. So John the Bap. Joh. 3.29, 30. So, 1 Cor. 1.31.

Mr. Reyners Rules for the Government of the tongue.

To these foregoing, add one rule more.

That when a man is urged to a necessary self-commendation, and is forced by the importunity of others to vindicate himself; yet to qualifie his speech as much as may be, its good to use a word of the plural number; as Paul doth, 2 Cor. 5.20. We the Ambassadors, &c. where he distributes the honour to many, that he may not seem to attribute too much to himself, and so that plural number is a phrase of singular humility. Dr. Stoughton.

CHAP. XXXVI. Questions, and Cases of Conscience about our communion with God.

Quest. What is it to be in communion with God?

Answ. When we are made one with him, or u∣nited to him, as a childe to his Father, 1 Joh. 1.3. So that our communion with God, is

• 1. To see him in his works.
• 2. To hear him in his Word.
• 3. To speak to him by prayer, and praise.
• 4. To walk with him in meditation of his presence.

Quest. What are the evidences, or signs of our communion with God, and with Je∣sus Christ?

Answ. First, The holy spirit of God, and of Jesus Christ given to us, 1 Joh. [ I] 3.24. Hereby we know that he abideth in us, by his Spirit which he hath given us. So 1 Joh. 4.13.

Quest. How doe we know this our communion with God, by his Spirit given us?

Answ. First, As the inward, immediate, efficient cause of this divine commu∣nion [ I] with us. For 1. God dwells in us by his Spirit, Ephes. 2.22. 2. Christ sup∣plies his absence from his Church by his Spirit, Joh. 14.15, 17, 25, 26. and 16.17, 18.

Secondly, As an Anointing, teaching us all things, 1 Joh. 2.27. Revealing to us the things that are given us of God, 1 Cor. 2.12. and illuminating us with [ II] light to receive them. Yea sometimes the Spirit evidences our fellowship with God, by such a clear, bright, and immediate way, that it wonderfully assures us hereof, Joh. 14.21, 22, 23. [ III]

Thirdly, As a witness with our spirits, Rom. 8.15, 16. [ IV]

Fourthly, As a seal upon our hearts, Ephes. 1.13. [ V]

Fifthly, As the earnest, and first-fruits of our adoption, and endless communi∣on with God in glory, Ephes. 1.14. Rom. 8.23.

Sixthly, As the original cause, and root of all these spiritual fruits, which are only found in them that have communion with God, Gal. 5.22, 23. [ VI]

Quest. But by what signs may we know that the Spirit of God is given us?

Answ. If the Spirit of God be given us, then

1. We are, or have been effectually convinced by the spirit of our own natu∣rall misery, and of Christs supernaturall alsufficiency to remove it, Joh. 16.7. to 12.

2. We are washed, and sanctified by the Spirit, 1 Cor. 6.11. mortifying the old man, and quickening the new man in us, Rom. 8.13, 11.

3. We are acted, guided, and led by the Spirit of God, Rom. 8.14.

4. We minde the things of the Spirit, Rom. 8.5. our thoughts, projects, con∣trivements, &c. do habitually fix here.

5. We bring forth the fruits of the Spirit, which spirit cannot bring forth bad fruit, not be barren, Ephes. 5.9. Gal. 5.22, 23.

6. We combat by the Spirit against the flesh, Gal. 5.17.

7. We are strengthened to every good word and work, with might in the in∣ward man by the Spirit, Ephes. 3.16. Col. 1.10, 11. and particularly by the spirit we are notably enabled unto prayer against all our infirmities, Rom. 8.15, 26, 27.

Secondly, The true abiding of the ancient, Primitive truth, and Doctrine of [ II] Christ in us, is another sign of our communion with God: So that we are not car∣ried aside to unsound new fangled opinions, 1 Ioh. 2.22, 23, 24. All novelties in Doctrine are to be censured by Primitive truths, and brought to the ancient stand∣ard for their regulation.

Quest. How shall we know that we sincerely abide in the truth?

[ I] Answ. First, if we have a cordial love to the truth, 2 Thes. 2.10. Contrary in those, 2 Tim. 4.3, 4.

Secondly, A consciencious care to doe nothing against the truth, but any [ II] thing for it, 2 Cor. 13.8. 2 Ioh. 10.11.

Thirdly, an earnest contending for the faith once delivered to the Saints, Iude [ III] 3. not for new upstart Doctrines, and new-coyned opinions.

Fourthly, A bearing witness to the truth, both verbally, and really in the worst [ IV] times, and against the greatest dangers. So Paul, Phil. 1.17. and so Rev. 2.13. yea, Christ himself bore witness to the truth even unto death, Ioh. 18.37.

[ III] Thirdly, True confession that Jesus is the son of God, is an evidence of our communion with God, 1 Ioh. 4.15.

Object. But how can this be? did not the Divel confess Christ to be the Son of God? Mar. 1.24. Luke 4.34, 41. and Hypocrites? Mat. 7.22.23.

Answ. There is a double confessing that Jesus is the son of God.

1. Dogmaticall, arising meerly from the assenting act of Faith that believes the truth of Gods word, touching Jesus Christ. So Divels, and Hypocrites may con∣fess Christ, Tit. 1.16. and in opinion they know him, Luke 4.41. this may be with∣out any communion with God and Christ.

2. Fiduciall, arising not only from the assenting, but also from the applying act of Faith, when we confess Christ with confidence, and trust in him for salvation: This is here meant.

Quest. How shall we know when we fiducially confess Jesus Christ?

• Answ. 1. If we assent to the truth of Gods record touching Christ, 1 Ioh. 5.10, 11.
• 2. If we appy Christ to our selves, resting and living upon him according to that record, Ioh. 1.11, 12. Gal. 2.20.
• 3. If we confess Christ thus applyed, not only in words, but in deeds also, Tit. 1.16. Mat. 7.21.
• 4. If we confess Christ even to sufferings, and to death, Acts 20.23, 24. and 21.13. Rev. 2.13.

Fourthly, Not doing, or practising of sin, is a sign of our communion with God, 2 Ioh. 3.6, 8.

Fifthly, Unfeigned love to God, and dwelling therein, is a signe of our true [ V] communion with God, 1 Ioh. 4.16. For

1. Our true love to God denotes a reciprocation of mutual affections be∣twixt God and us, 1 Ioh. 4.19.

2. It implies a reciprocation of the genuine fruits, and effects of love mutually. God loving us, adops, redeems, calls, sanctifies, justifies, and glorifies us: we lo∣ving God, trust in him, fear, obey him, &c. both these import spiritual com∣munion with God.

Quest. How may we know that we truly dwell in Gods love?

• Answ. 1. When we love God with an intensive love, Luke 10.27. that is, with all within us.
• 2. When we love God with a predominant love, that overcomes our love to all other objects besides God, Psal. 97.10. Mat. 10.37. with Luke 14 26. Rev. 21.11.
• 3. When we love God obedientially, so as willingly to obey all his com∣mands, Ioh. 14.15. 1 Ioh. 5.3. 2 Cor. 5.14.
• 4. When we love him invincibly, so that our love cannot be quenched, or conquered, but we are ready to endure any thing for his sake, Cant. 8.6, 7. Acts 20.23, 24. and 21.13.
• 5. When we love him continually, Ephes. 6.24.

Sixthly, walking in light, and not in darkness, evidenceth our communion with God, 1 Ioh. 1.5, 6, 7.

Quest. How shall we know that we walk thus?

• Answ. 1. When we are effectually translated from darkness to light, Acts 26.18. Col. 1.13. Ephes. 5.8.
• 2. When we cast off the works of darkness, and put on the armour of light, Rom. 13.12. &c. when we bring forth the fruits of light, Eph. 5.9.
• 3. when we shun all fellowship with works of darkness in others. Eph. 5.11.
• 4. When we love the light, and come to it, that our deeds may be manife∣sted to be of God, Ioh. 3.20, 21.

Seventhly, Walking as Christ, or chief Captain, Heb. 2.10. walked, is ano∣ther sign of our communion with God, 1 Ioh. 2.6.

Quest. How did Christ walk, that we may know whether we walk as he walked?

• Answ. 1. Christ walked holily, purely, and inoffensively towards God and man, Heb 4.15 and 7.26. Isa. 59.9. So should we, 1 Cor. 10.32, 33. Act. 23.1. and 24.16. 1 Thes. 2.10, 11, 12.
• 2. Christ walked most humbly and meekly, Mat. 11.28. Phil. 2.5, 6, 7.
• 3. Most self-denyingly; though rich, he became poor for our sakes, 2 Cor. 8.9. So Mar. 14.36.
• 4. Most zealously, Ioh. 2.15, 16, 17.
• 5. Most obedientially to his heavenly Father, Rom. 5.19. Ioh. 4.34. Heb. 5 8, 9. Phil. 2.8.
• 6. Most profitably, he went about doing good, Act. 10.38.
• 7. Most lovingly, tenderly, and compassionately to poor sinners to win, and save them, Luke 4.18, 19, 20, 21. Mat. 12.19, 20. and 11.28, 29, 30. Luk. 7.37. to the end.
• 8. Most spiritually and Heavenly, he lived on earth, as if he had been in heaven, extracting heavenly contemplations, and spiritual lessons from all sorts of earthly objects, and occasions presented before him, as Ioh. 4.10, &c. and ver. 31.32. and 6.26, 27, &c. and 15.1. &c.

Eighthly, Keeping his word, and commandments, discovers our communion with him, 1 Joh. 2.5. and 3.23, 24.

Quest. How shall we know whether we keepe his commandments as we ought?

Answ. If we practice righteousness, 1 Joh. 2.29. and 3.10. and that.

[ I] First, for the substance, and matter, that whatsoever we do be good, forbearing the contrary, or Indifferent.

[ II] Secondly, From a right ground, and principle, Luk. 12.33, 34. 2 Kin. 10.30, 31. which is

• 1. From a pure heart: 1. Purified by the blood of Christ for our justificati∣on, Zach. 13. 1. Psal. 51.7. Act. 15.9. 2. By the spirit of Christ for our sanctification, 1 Cor. 6.11. Psal. 66.18.
• 2. From a good conscience, purged by Christ from dead works, to serve the living God, Heb. 9.14. and when its habitually exercised to an inof∣fensiveness towards God and man, Acts 24.16. with 23.1. and when it endeavours to be compleatly, and universally good, Acts 23.1. Yea, when it approves it self good in Gods sight, 1 Pet. 3.21. and when from all this the heart gives in a comfortable testimony of its simplicity and godly sincerity, able to support under greatest distress, 2 Co. 1.8. &c.
• 3. From faith unfeigned without which there is no pleasing of God, Heb. 11.6. Faith washes all out duties, and acts of obedience, in the blood of Christ, and so renders them acceptable to God, 1 Pet. 2.5.

[ III] Thirdly, When for form, and manner we doe righteousness, so as God re∣quires: and that

• 1. Spiritually, and heartily, Prov. 23.26: Joh. 4.24. 1 Cor. 6.20.
• 2. Sincerely, and uprightly, Gen. 17.1. as David, Psal. 18.22. and 66.18. Paul, 2 Cor. 2. ult. Peter, Joh. 21.15, 16, 17.
• 3. Obedientially, because God commands it, as in Noah, Heb. 11.7. Abraham, Heb. 11.8, 17, &c. David, Psal. 40.8. and 119.143. Paul, Rom. 7.22.
• 4. Vniversally, without reservations, and exceptions, Psal. 119.6. Numb. 14.22. Luke 1.6.
• 5. Constantly, Psal. 1.2, 3. and 92.13, 14. and 119.20.

[ IV] Fourthly, For right ends, Gods glory, 1 Cor. 10.31. and our own, and others spiritual and eternal good, Mat. 5.16. 1 Pet. 4.2, 3, 4. Rom. 2.7.

[ IX] Ninthly, True brotherly love is a sign of our communion with God, 1 Joh. 4.12. and 5.1. Mr. Roberts Believers Evidences.

CHAP. XXXVII. Questions, and Cases of Conscience about communicating in other mens sins.

Quest. HOw many wayes may we communicate in other mens sins?

Answ. First, by Counsel, and advise, when [ I] though another is the hand, yet thou art the Head, and adviser, 2 Sam. 16.21. Ab∣solom committed incest, but Achitophel counselled it, Mark 6.25. The Damsel desired John Baptists head, but her mother ad∣vised her, v. 24.

Secondly, by command, whether by word or writing, 1 Sam. 22.18. [ II] Doeg murthered the Priests, but Saul commanded him, Act. 23.3. the servant struck Paul, but the High-Priest commanded it: The Judges condemned Naboth, but Jesabel commanded them by her Letters: So David by Letters killed Uriah. So, 2 Sam. 1••.28. 1 King. 12.30. and 13.34. Jer. 28.16.

Thirdly, by permission: Thus all Governours are guilty▪ when their inferi∣ours, [ III] whom they should restraine, commit sinne: So in Eli, 1 Sam. 3.13. Qui non prohibet malum cum potest, facit. He that forbids not sinne when its in his power, commits it: Pilate was guilty, because he re∣strained not the Jewes from putting Christ to death: So, Nehem. 13.17. Numb. 35.31.

Fourthly, by provocation. Gal. 5.26. Ahab was most wicked whom Jesabel [ IV] provoked, 1 King. 21.25.

Fifthly, by consent, and countenancing wicked actions: as Saul, Act. 8.1. by [ V] consenting to Stevens death. So Num. 16.19.

Quest. How many wayes is sinne countenanced?

Answ. First, by participation in the action: as the Receiver to the Thief, the [ I] Baud to the Harlot, the Broker to the Usurer.

Secondly, by silence and concealment: when a man hath a calling publick, [ II] or private to reprove, and doth not. So Ezek. 3.17, 18. or when we conceal sin from such as should reforme it.

[ III] Thirdly, by connivence and indulgence, when we will not take notice of sin in such as we over-love, not correct it as we ought: This cost Eli deare, 1 Sam. 2.29.

[ IV] Fourthly, by abetting sin: and that,

• 1. When we undertake to justifie and defend it; Or, 2. To extenuate it.

Fifthly, by praising and flattering men in sin, Prov. 29.5.

[ V] Quest. Why are Superiours guilty of such sins as they permit?

Answ. First, because every man is commanded to reprove his brother, Lev. [ I] 19.17. much more must Superiours do it.

Secondly, every man is bound to prevent sin so much as lies in him, especial∣ly [ II] the sins of those under his charge. But he that reproves not, corrects not, &c. prevents not sinne.

[ III] Thirdly, they are made keepers of both Tables, and therefore sin if they see them not both kept.

Quest. How then may such keep our selves free from other mens sinnes?

[ I] Answ. First, they must pry, and enquire into the lives of those that are com∣mitted to them, that they may see what is amisse; this a private man is not bound to, but publick are, Prov. 27.23.

[ II] Secondly, When they cannot prevent sinne, they must according to their pow∣er punish it; and not think it enough to serve God themselves, but cause others to do it; as Abraham, Gen. 18.19. Joshuah, chap. 24.13. so its com∣manded. Exod. 20.10. Masters must come with their train to the House of God, Psal. 42.4.

Quest. What motives may provoke us to avoid communicating in other mens sinnes?

Answ. First, we must be responsible to God for all our own sinnes, and [ I] they are enow, and too many, and therefore we have no need to load our selves ther mens sins.

[ II] Secondly, amongst many wicked men, and motions, remember Jacobs resolu∣tion: Into their secret let not my soul come, Gen. 49.6. so we are exhorted, Prov. 1.10. If sinners entice thee, consent thou not. Nicodemus stands up for Christ when all were against him, Joh. 4.51.

[ III] Thirdly, Remember that in Gods esteeme to run with thieves is to be a thief, Psal. 50.18. the Actors and consenters are in the same case; and its all one whe∣ther we be defiled with our own, or others filthinesse.

[ IV] Fourthly, God hath ordained humane society to better us, and help us out of sin, not to pollute and strengthen one another in sin.

Fifthly, the harder this duty is, by reason of the deluge of sin, and the scorns that [ V] are cast upon it, if we walk alone, and crosse the times, by so much the more ac∣ceptable it is to God; as we see in Noah, Lot, &c.

Sixthly, the want of conscience in this duty sets, and continues all things out [ VI] of frame in all estates; as when the Magistrate punishes not: Ministers reprove not: Masters, and Parents restraine not, and so make themselves guilty of most sins of their inferiours.

Dr. Tho. Tailor.

Quest. How else may we communicate in other mens sins?

Answ. According to Mr. Baines on Ephes. it may be done eight wayes.

1. By provoking to sin; as such as stirre up lust, anger, pride, &c. in others. These are worse sinners then they which commit it; as the devil tempting our first parents, was deeper in the sin and judgement then they. Ring-leaders in sin shall be ring-leaders in judgement.

2. By commanding sin: For he that commands it, is the chief offender. Thus David murdered Uriah.

3. By counselling: As Jonadab to Ammon, 2 Sam. 13.5.

4. By consenting; as Ahab in the murther of Naboth, 1 King. 21.19. So Hosea 5.11.

5. By carelesseness to prevent sinne: We must not say as Cain: Who made me my brothers Keeper? but we must watch over, exhort, reprove, &c. For when Achan sinned, all Israel is said to sinne, Jos. 7.1. and the whole body of them was punished.

6. By not suppressing sin: Thus Eli sinned, 1 Sam. 3.13.

7. By applauding sinne: so, Rom. 1.32. This strengthens the armes of the wicked.

8. By not testifying against it, Lev. 5.1.

Quest. Are not all men guilty some way or other of the sinnes of the times?

Answ. Yea truly, we all receive some taint, and soile from the times we live in, either our zeal is weakened, or we do not grieve so much for the sins of the times as we should, This made the Corinthians guilty of the sin of the incestuous person, 1 Cor. 5.2.

Quest. Whether is it lawfull for a man to rejoyce at another mans sinne?

Answ, We may never rejoyce at sinne as it is sin: but as God turnes it to an occasion of good, so we may rejoyce: as when a proud man by falling into some shameful sinne, is thereby brought to repentance, and humbled; or when by the occasion of some soule impiety, a good Law is made against it, which other∣wise would not have been made, Phil. 1.15, 16, 17, 18.

Ames. Cas. Consci.

CHAP. XXXVIII. Questions, and Cases of Conscience about the choice and use of Company.

Quest. WHat rule are we to observe in the choice of our com∣pany?

Answ. Never cast thy self into wicked company, nor press amongst the profane, especially upon choice, voluntarily, and delightfully: And abide no longer with them at any time, upon any occasion, then thou hast a sound warrant, and calling thereto. Fo its uncomly, and incompatible with a good conscience: Its not for the honour, or comfort of Gods children. to keep company, or familiarly to converse with graceless men.

Object. But may we not make use of such company?

Answ. That we may the better understand it, we must distinguish of our com∣panying with them: For

1. There is a common, cold, and more general society, in trading, buying, sel∣ling, saluting, eating, and drinking together, and in other passages of humanity, and entercouse of civill society, to which charity, nature, necessity, or the exi∣gents of our callings, general, or particular, do warrantably lead us. This may, nay must be, 1 Cor. 5.10.

2. Speciall, dear, intimate society, in consultations, and counsels about mat∣ters of special secrecie, greatest weight, and highest consequence: In spiritual re∣freshments, Religious conferences, prayer, marriage, &c. In a free communica∣tion of their souls, their spirituall estate, &c. Now Gods children are bound by the Law of God, and prudence, from conversing with delight, and from the ex∣change, and exercise of those speciall passages of dearest acquaintance with pro∣fane men, and enemies of God.

Quest. What reasons may be rendred for this?

Answ. First, by such society he incurs a double hazard.

1. Of being infected with sin: Can a man touch pitch, and not be defiled? or go upon coals and not be burnt? Pro. 6.27, 28. Indeed there is a strange attractive, [ I] and impious power in ill company to poison, and pervert even the best dis∣positions. For

• 1. By familiar correspondence with such, there steals upon a man a se∣cret and insensible dislike of his former sober courses, as having there∣by too much abridged himself of his liberty.
• 2. There slily insinuates into his heart a pleasing approbation of, and assent to the sensuall courses of his lewd companions.
• 3. There follows a resolved, and habitual change of his affections, and conversation into the manners of those which he so familiarly converses with.
• 4. He grows out of conceit with good men, and good exercises, because he daily hears them railed on, jested at, and slandered: and so by degrees is himself transformed into a scoffing Ishmael, and a breathing Devil.

Quest. But I hope we may keep company with such as are civil?

Answ. Christians which have any fear of God in their hearts, will shun the society of such grosly profane persons, knowing that their souls are a thousand times more capable of the contagion of sin, then their bodies of an infectious di∣sease, and therefore their danger is greater by conversing with meerly civill men, whose society they unadvisedly entertain for kindred, old acquaintance, advan∣tage, or such carnall respects, and thereby cool in their zeale, loose their com∣fort, feelings of Gods favour, joyful springings of heart, boldness in the ways of God, cheerfulness in the exercises of Religion, and that comfortable fruition of other Christian prerogatives, which many other of their brethren doe, and themselves, by the benefit of Religious companions, and delightfull conversing with the Saints, might plentifully enjoy.

2. A Christian is every hour which he is in their company without a warran∣table calling, and just dispensation out of the Word of God, in great danger of being involved within the flames of the just confusions, and inwrapt within the compass of those outward curses, and plagues which Gods indignation inflicts up∣on wicked men. All profane men, being unreconciled to God, are every mo∣ment liable to all those miseries, and fearfull judgements, which either man, or Devill, any of Gods creatures, or his own immediate hand can bring upon them, they are only respired by Gods mercy, and deferred to those opportunities, and seasons which seem fittest to his holy wisdom. Now when at any time they light upon them, if any of Gods Children be unwarrantably in their company, and with delight, its righteous with God, that he receive his portion amongst them at that time, 2 Chron. 20.37. Be ye not therefore companions with them, Ephes. 5.7.

[ II] Secondly, Because there must shortly be an everlasting separation between the christian, & profane men: Its best therefore for a Christian to begin this separation in time, and not to repose his special love upon an object where it must not eter∣nally rest, nor intimately converse with him, whose company he shall not here∣after have in heaven.

[ III] 3. A Christian conversing with gracelesse persons doth obscure, if not quite lose his credit with good men: For a man is reputed to be of their humour, and conditions with whom he doth ordinarily, and intimately converse. Now a good name is better then great riches, Prov. 22.1. Eccle. 7.1. It makes the bones fat, Prov. 15.30. therefore we should much prize it.

[ IV] 4hly, No profane person can heartily, and directly love a childe of God for his zeale, and spiritual graces: nay, naturally he hates all holy impressions: and that

1. Because of that irreconcilable enmity, and antipathy between the seed of the woman, and the seed of the Serpent: between light and darkness, Christ and Belial.

2. Because every unregenerate man, though furnished with the best perfections attainable in that state, thinks that his lukewarmnesse, and formality is censured

and condemned by that zeale, and forwardnesse of the true Christian, and that if that holy strictnesse be necessarily required, they plainly proclaime the damnable∣nesse of his state, upon which he securely reposes himself, as sufficient to salvati∣on. Hence they so hated David, Psal. 69.4. what heart then can a Christian have to converse intimately with such as hate him for his goodnesse-sake.

Fifthly, Its absurb that a member of Christ should exercise familiarity with a [ V] limb of Satan: neither can God endure that his faithfull subjects should so con∣verse with traitors.

Sixthly, Conversing with such, doth cross, and overthrow this common, and [ VI] Christian duty, that in all companies we should either doe good, or receive good, or both: whereas in this case a Christian takes hurt, and doth hurt: He takes hurt

Because he throws himself upon tentation, and hazards being infected either with profanenesse, or lukewarmnesse. He hurts others also, and that

1. He hardens his companions in their unregenerate courses, because they think he would not so familiarly converse with them, except he were well con∣ceited of their spiritual state.

2. He is a stumbling block to the weak Christian, who by looking upon his ex∣ample may be led awry from the strait path of his profession, and by taking there∣by liberty of imitation, whereby his young beginnings of grace may be choaked, &c.

3. Hereby he grieves strong Christians, when they see him so far forg••tfull of himself, and disgracefull to his profession as to converse with the enemies of God.

Seventhly, when an unregenerate man sees that a Christian presses into his company, and desires to spend time with him, he presently concludes, that sure [ VII] he sees in him matter worthy of Christian company, and endowments sufficient to rank him amongst the Saints, or else he could not take such delight in his con∣versation: whereupon he is fearfully hardened in his present courses, and settled with resolution upon the plausibly deceivablenesse of his unregenerate state.

Eighthly, Above all for this purpose peruse often, and ponder well, [ VIII]

1. The prohibitions hereof in Gods book, 1 Cor. 5.11. Ephes. 5.11. Prov. 14.7. 2 Thes. 3.6. Prov. 4.14.

2. The protestations, and practises of the Saints, Psal. 26.4, 5. Jer. 15.17. 2 King 3.14.

3. The punishment inflicted for the familiarity with the ungodly, as 2 Chro. 19.2. and 20.37.

Quest. May we not converse with our unconverted kindred, friends, neigh∣bours, &c.

Answ. Yes, But then you must observe these rules▪

First, labour for more power of grace, knowledge, sanctification, Christian [ I] wisdom, and resolution in thee to convert them, then there is of stubbornesse, sensuall malice, sinfull wit, worldly policy, and satanicall sophistry in them to per∣vert thee.

Secondly, See that thy heart be sincere, and that in the singlenesse thereof [ II] thou seek truly their conversion, and not thine own secret contentment. For in this point thy heart will be ready to deceive thee: thou mayest go into such com∣pany with a pretence, and purpose to solicite them about salvation, and to pre∣vail with them about the best things, and yet, before thou art aware, mayst be in∣snared in the unwarrantable delights of good fellowship, pleasant passages of wit, and such idle familiarities, as thou wast wont to enjoy with them in thy unrege∣nerate time: and so instead of the discharge of a Christian duty, thou mayst both hurt thy self, and harden them.

[ III] Thirdly, As Phisitians use to fortifie themselves with preservatives, and coun∣terpoisons when they visit contagious, and pestilentiall patients: so be thou sure to furnish thy self before hand with prayer, meditation, the sword of the spirit, and store of perswasive matter, strength of reasons, and unshaken resolution to repell, and beat back all noisome insinuation of spirituall infection.

Quest. What must wee doe when we come into Christian and good com∣pany.

Answ. Prize it as thy only Paradise, and heaven upon earth: the very flower, and festivall of all thy refreshing time in this vale of tears, and therefore ever bring with thee.

1. A chearfull, and delightsome heart, and though thou wast formerly sad, and overcast with clouds of heaviness, yet let the presence, and faces of those, whom hereafter thou shalt meet in heaven, and therewith incomparable joy behold for ever, disperse, and dispell them all, and infuse comfortable beams of heavenly, and spiritual joy.

[ II] Secondly, a fruitfull heart, full with gracious matter to uphold edifying confe∣rence, and gracious talk: Being forward, and free without hurtfull bashfulness, or vain-glorious aime, both to communicate to others the hidden treasures of heavenly knowledge which thou hast gotten out of Gods word, as also of moving questions, and ministring occasion mutually to draw from them the waters of life for the quickning of the deadness of thy own heart. And herein consists a Chri∣ans wisdome to take notice of each others gifts, and severall endowments, and so with wise insinuations to provoke them to pour out themselves in those things wherein they have best experience, and most excellency. Some are more skilfull in discussing controverted points: Others in resolving cases of conscience: others in discovering Satans depths: Others in comforting afflicted spirits, &c. Now many worthy discourses lye buried in the brests of understanding men by reason of the sinfull silence, and barrennesse of those about them.

Thirdly, An humble heart, ready, and rejoycing to exchange, and enjoy mutuall [ III] comforts, and soul-secret with the poorest, and most neglected Christian. Take heed of spirituall pride, which will make thee too prodigal, and profuse, and so engross all the talk, which is sometimes incident to new converts, or counterfets: or else too reserved, and curious, to say no more, then may breed an applause, and admiration of thy worth. There is no depth of knowledge, no heighth of zeal, no measure of grace, but may be further enlarged, more enflamed, and blessedly encreased by conference with the poorest faithfull Christian. See Rom. 1.12. and 15.24. Mr. Boltons directions for a comfortable walking with God.

Quest. What must wee doe when we come into the company of the wick∣ed?

[ I] Answ. First, thou must vindicate the power, and truth of Religion from the mistakings of those which are ignorant, and undervaluers of it; as for example: Thou art in company where thou hearest a mea•• civill man, or formal Professor commended for his religion, which commendation if he carry away without con∣tradiction, the rest of the company may be drawn to resolve not to goe beyond his pitch, seeing his estate is approved by wise and understanding men as hopefull, and comfortable. Now in this case thou must, with as much wisdome, and chari∣ty as thou canst possibly, disrobe such a fellow of his undeserved applause, and re∣putation of holinesse which he never had, left the by-standers be hardened, and the power of Christianity be disparaged.

[ II] Secondly, Be silent from all unsavoury communication, foolish jesting, &c. which is the known, and proper language of the sons of Belial, and the sinfull eva∣porations of wicked witts, and therefore vnmeet for the children of God.

Thirdly, pray for, and practice an holy dexterity to divert them from their wicked, or too much worldly tal•• to more savoury conference, and heavenly [ III] discourse. For which end,

1. Observe wisely all opportunities, and occurrencies, which may minister matter of digression into divine talk, and acquaint thy self with the Art of ab∣stracting holy instructions from the book of the creatures, and businesses in kind. As was Christ practice, Matth. 16.6, &c. John 6.26, &c. and 4.7, &c.

2. Have ever in readinesse some common heads of stirring, and quickning motives to minde heavenly things: as the cursed condition of our natural state, the incomparable sweetnesse of Christian wayes, the vanity and vexation of all earthly things, the miseries of this short life, the everlastingnesse of our state in another world, the terrours of death, the dreadfulnesse of the last and great day, &c. which (through Gods blessing) may sometimes soften the hardest hearts, and work in them some remorse and heavenly impressions.

3. Above all, get into thine own heart an habit of heavenly mindednesse, by much exercise, entercourse, and acquaintance with God in pouring out thy soul ever and anon before him, and in holy meditations, and if thou beest thus blessedly busie at home with thine owne heart, thou shalt finde thy selfe much more pregnant, and plentiful in holy talk when thou comest a∣broad. Idem.

Quest. What is meant by this that we must not familiarly converse with the wicked?

Answ. First, Negatively: the meaning is not, [ I]

1. That we may not be in the same place with them, for then we must go out of the world, 1 Cor. 5.10.

2. Nor that we may not do them common courtesies, as to lend to them, salute them, Matth. 5.47. where Christ implies that we should salute others besides our brethren.

3. Not that we may not sometimes, upon some occasions, come into more familiar meetings with them: as to Feasts, &c. 1 Cor. 10.27.

Secondly, Affirmatively, the meaning is, [ II]

1. That we may not upon choice, without just occasions, frequent their com∣pany; which for their sins we should hate, Psal. 139.21, 22.

2. That we may not delight in their society, which cannot but be a griefe to a godly heart, Psal. 120.5. and 119.136.

3. That we may not choose them for our familiar friends.

Quest. Who are such wicked men as we may not make our companions?

Answ. First, Negatively. 1. Not such an one as is unfound at heart, but not discovered: For one whom we may lawfully chuse for our friend, may afterwards [ I] prove an hypocrite.

2. Nor such an one who hath many weaknesses, whom we must rather restore with the spirit of meeknesse, Gal. 6.1.

Secondly, Affirmatively. 1. Such as are out of the Church, as Jews, Turks, Pa∣gans, [ II] &c.

2. Such as are justly excommunicated out of the Church for blasphemy, he∣resie, or profannesse, 1 Cor. 5.5, 6, 7.

3. Such as, though they continue in the Church, yet by their works they shew that they are meer carnal.

Quest. But what if our neare relations, ••s husband, wife, &c. are wicked?

Answ. We must distinguish of wicked persons: who are,

1. Such as are not bound to us by any special bond, and these we may not make our companions.

2. Such to whom we are bound by consanguinity, affinity, or our civil callings: For these we must afford them our outward presence familiarly, 1 Corinth. 7.12, 13. Though we cannot be of one heart, and minde with them; as, Act. 4.32.

Quest. How may it be further proved that we may not make the former our com∣panions?

Answ. First, because its expresly forbidden by God, Eph. 5.7. Prov. 1.15. and [ I] 4.14, 15. Act. 2.40. 1 Cor. 5.11. 2 Thes. 3.14. As under the Law the Leprous must be separated from the clean, Lev. 13.44. with 14.8.

[ II] Secondly, it subverts, and confounds that order which God hath appointed, which is, that the precious must be separated from the vile, Jer. 15.19.

[ III] Thirdly, Its hurtful for Gods children who are in danger of infection by them: As Joseph in Pharaohs Court learn'd to sweare by the life of Pharaoh. So, Prov. 13.20. and 22.24, 25. Hence is that precept, Isa. 52.11. 2 Cor. 6.17. Prov. 6.27, 28.

[ IV] Fourthly, it hurts the wicked, 1. For it keeps them from being ashamed, and so from turning to God; they being encouraged in their wayes, when they see that notwithstanding the same, the godly afford them their familiar presence as if they were virtuous, Luke 13.26.

2. It makes us unable effectually to rebuke them, when we are in such a league of familiarity with them.

[ V] Fifthly, its very scandalous and offensive to weak Christians.

Quest. May we then have no dealing with him?

Answ. Yea, we may, 1. Lawfully enter into League with them not to do them hurt, as Isaac with Abimelech: Jacob with Laban: For the rule is, Rom. 12.18.

2. To trade, and maintaine commerce with them, as David, and Solomon with Hiram, and his men.

3. We may be sometimes in familiar meetings with them to seek to gain them to God: For the sick have need of a Physician: upon this account Christ con∣versed with Publicans and sinners.

Quest. Why must we be so carefull to watch over our selves in com∣pany?

[ I] Answ. First, because we often take much hurt in company, and are in far worse case by meanes thereof for want of good direction, and heedfulnesse, then we were before we came into it.

[ II] Secondly, experience teaches that there are very few meetings, wherein men are not made worse the one by the other.

Quest. Why so?

Answ. Because in company many occasions are offered, as of glorifying, so of dishonouring God, and of troubling and grieving our selves and others. Be∣sides, the tongue is an unruly member, &c. Jam. 3.1, 2, &c. and as for the heart which sets the tongue on work, it is uncharitable, suspitious, prophane, worldly, &c. Yea, a very fountaine of evil thoughts, oaths, adulteries, slanders, &c. Mat. 15.19. Hence comes so many idle and profane speeches whereof we must give an account in the day of judgement, Mat. 12.36. and at best, end∣lesse talking of matters that concerne wordly profit, or pleasure: This made Job so carefull to sanctifie his children after their love-feasts, Job 1.5.

Quest. What particular rules are to be observed concerning our carriage in company?

[ I] Answ. First, seeing there is such danger in it, we are not to rush unadvisedly into it, but with fear, and trembling, and upon good occasion.

[ II] Secondly, we are to resolve with our selves before hand to do others as much

good as we are able, and to help them forward to eternal life: purposing also to get some spiritual good to our selves, as occasion shall be offered.

Thirdly, we must resolve, if we can do no other good, at least to be harm∣lesse, [ III] and to leave no ill savour behinde us, either by our speech or behaviour, Prov. 10.20. and 20.5. Col. 3.12. 1 Thes. 5.23. James 5.20. Jude 20. 1 Sam. 23.16.

Quest. How may we attaine unto this?

Answ. First, we must pray for grace before we go into company, as Jacob [ I] prayed to be kept from the sword of Esau, Gen. 32.11. so we must pray that we be not infected by them.

Secondly, we should think of some profitable matter before-hand, and intreat [ II] God to enable us to declare the same.

Thirdly, we must wisely and carefully wait for, and lay hold on the fittest oc∣casions [ III] of doing and receiving good.

Fourthly, we must resolve not to thwart or crosse others, but in the spirit of [ IV] meeknesse, and lenity to bear one with another, Gal. 6.1, 2. Col. 3.12. and for that end to put on love, which envies not, boasteth not, rejoyceth not in iniqui∣ty, provokes not, nor is easily provoked unto anger: but suffers long, hopeth all things, &c. 1 Cor. 13.4, &c. Prov. 10.12. 1 Pet. 4.8.

Quest. How shall we be furnished with matter to edifie one another?

Answ. If no present occasion be offered, as was to Christ, Luke 11.27, 28. we must have consideration, both of the things and of the persons. The things we are to think of are either some part of Gods word which we have lately heard preached of, or that we have read, or meditated upon, or some work of God lately fallen out, wherein yet we must avoid the common abuse, which is either to turne it over as table-talk, or matter of news without making any further use thereof.

Quest. What if we cannot thus furnish our selves?

Answ. Then let us read, or cause to be read, some portion of Scripture, out of which we may be the better furnished: And as for persons, we must consider whether they be superiors, inferiors, or equals, whether good or bad, whether they need instruction, reproof, quickning, or comfort, &c. that so we may ac∣cordingly apply our speeches to their, and our own edification: as Christ did, Luk. 14.7, 8. and 11.27, 28.

Quest. Why must we be so carefull thus to furnish and exercise our selves?

Answ. Because we are commanded to provoke one another to love, and good works, Heb. 10.24. To exhort one another daily, Heb. 3.12. To redeem the time, Eph. 5.16.

Now a wo•• spoken in due season is like apples of Gold, &c. Prov. 25.11. Our speec•• must be gracious alwayes, &c. Col. 4.6. No corrupt communication must pr••••••ed out of our mouths, &c. Eph. 4.29, 30. we must edifie one another, 1 Thes. 5.11. So did Paul, Act. 26.27, 28, 29.

Quest. What if for all this we cannot bring our hearts to it?

Answ. Its better for such to keep home, to look to our families, and attend our callings, then to go into company where we neither do, nor re∣ceive good.

Quest. What if we meet with such brutish and scornful persons as will not endure good communication?

Answ. Then follow Christs rule: Give not that which is holy unto dogs, &c. Mat. 7.6. and have no fellowship with the unfruitful works of darknesse, Ephes. 5.11. Yet withal, we must wisely bear, and seek to win them: but if we can∣not prevaile, we must follow Solomons rule, Prov. 14.7. Depart from the compa∣ny of a foolish man, when thou seest not in him the words of wisdome.

Practice of Christianity.

Quest. What other reason may be rendered why we should so carefully shun evil company?

Answ. Because the Scripture teaches us to shun all sinful occasions, as well as actions: therefore we must keep out of the way.

Quest. Seeing there is so much danger by bad company, what must we do that live in bad times and places?

Answ. First, look to thy grace that it be true, and then thou mayest be sure [ I] that ill company shall not rob thee of it. True grace is compared to oile; now cast oile into a vessel of water, and it will not mingle with it, but will swim on the top: So grace will swim upon the water of tentation. As all the water in the salt sea cannot make the fish salt; so all the wicked in the world cannot change the nature of grace: A good man will retaine his goodnesse in bad pla∣ces, and company: as Joseph did in the Court of wicked Pharaoh: Nehemiah in the Court of Artaxerxes: Obadiah in Ahabs Court: Daniel in Nebuchad∣nezzars: Abijah in wicked, and idolatrous Jeroboams house: and the Saints in Nero's houshold.

[ II] Secondly, yet we ought to bewaile our living in bad places and times: Its our misery, though not our sin: so did Isaiah, ch. 6.5. and David, Psal. 120.5. and Lot, 2 Pet. 2.7, 8.

[ III] Thirdly, it is our duty, the worse the times and places are wherein we live, the better, and the more blamelesse we should labour to be, that thereby we may adorne our profession, stop the mouths of the adversaries, and winne them to imbrace Christianity, Phil. 2.15. As stars shine brightest in a dark night, and fire burns hottest in a frosty day: so should our profession shine brightest in the darkest places; and our zeale burne hottest when the love of many wax∣eth cold?

[ IV] Fourthly, we must not think to excuse our wickednesse, because we live in bad times, and places; as Abraham did his lie by his being in Gerar, Gen. 20.11. Its the badnesse of thy heart, not of the place that makes thee bad. As no place, though never so good, can exempt a man from sinne: the Angels sinned in heaven, Adam in Paradise, Judas in Christs family: so no place, though never so bad, can excuse a man from sin.

[ V] Fifthly, if it be so commendable to be good in bad places and company, how abominable then is it to be bad in good places, and company; to be dirty swine in a faire meddow.

[ VI] Sixthly, delight not in bad places and company: To delight in such, argues that thou art bad thy selfe: Noscitur ex socio qui non cognoscitur ex se, Deut. 22.10.

Master Love of Grace.

Quest. Whether is company better then solitarinesse?

Answ. Though there be a fit time for solitarinesse, and every thing is beautiful in 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 King∣dome 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 ho∣ly profession, and good example, our admonitions, exhortations, counsel, con∣solation; our works of justice, and charity, and by all other good Offices mutual∣ly 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. Its 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 con∣versing together.

Secondly, in his wise providence he hath so disposed of us that we should not [ II] 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 [ III] 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 with∣out a maime, nor any part utterly pulled from the whole, but he must necessari∣ly 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, [ IV] 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 par∣ticular 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 ad∣vance [ I] each others good.

Secondly, they communicate in the same blessings, and rejoyce in one anothers [ II] 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 ex∣horting [ III] 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 [ I] 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, [ II] whereby we may be enabled to prosecute these ends.

Thirdly, seeing the enemy of our salvation layes nets and snares to entrap us in [ III] 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 [ IV] 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 af∣fections, [ V] 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; shun∣ning [ I] whatsoever may impeach the same.

[ II] 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.

[ III] 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 teach∣eth us, Tit, 2.12.

[ IV] 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.

[ V] Fifthly, we must labour to be of the same minde as we are of the same com∣pany, 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.

[ VI] 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.

[ VII] 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 ta••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 are exhorted, 1 Pet. 3.15, 16.

2. We must walk worthy our high calling, Eph. 4.1. adorning our profession by our holinesse, and righteousness, that if possible we may winne them to Christ, Matth. 5.16. 1 Pet. 2.11, 12.

3. If by all this they will not be reclaimed, yet we must not mingle spleene, and choller with our zeale, but behave our selves meekly, with patience and for∣bearance. For, Jam. 1.20. the wrath of man doth not accomplish the righteousnesse of God. Hence we are so much pressed to peaceablenesse, Rom. 12.18. yet may we not for peace-sake betray the truth, or forgo our own piety. We must follow peace with holinesse, Heb. 12.14. and not neglect the things whereby we may edifie one another, Rom. 14.19. We must not beare with those that are evil, Rev. 2.2.

4. We must not by such wicked company be discouraged from any good, not be moved to neglect any Christian duty which present occasion maketh necessary.

Mr. Downams Guide to godliness.

Quest. Why must we at other times carefully shun the society of the wicked?

Answ. First, Because its frequently forbidden in the Scripture: As Prov. 4.14, 15· [ I] and 9.6. and 1.15.16. and 23.20. Ephes. 5.11. 2 Thes. 3.6. 1 Cor. 5.11. 2 Cor. 6.14. See the danger of it in Davids matching with scoffing Mechol, 1 Sam. 18.21.

Jehorams marrying with Ahabs daughter, 2 Sam. 6.16, 10.

Secondly, we have the examples of the godly studiously declining such compa∣ny: Of Elisha, 2 King. 3.14. of David, Psal. 26.45. and 101.4, 7. and 6.8. and [ II] 119.115.

Thirdly, There are many reasons to enduce us to it: For [ III]

1. We are in great danger in a short time to grow, like unto them: For sin is of a contagious nature, and we are most apt to receive infection, and they will endeavour to entice us, Prov. 1.10, 11, 12. This David know, and therefore resolves against such company, Psal. 119.115. and praies to God for assistance, Psal. 141.4. See the danger of keeping such company in these examples, Act. 13.8. Pro. 22.24, 25. Gen 42.15, 16. the reason is rendred by Paul, 1 Cor. 5.6.

2. Such society argues strongly that we are not truly religious, and upright in heart, but that we still halt between God and the World, For Prov. 29.27. An unjust 〈◊〉〈◊〉 is an abomination to the just, and be that is upright in his way is an abomi∣nation to the wicked. See also, Joh. 14.9. Joh. 1.15.

Quest. Whom then must we consort ourselves with all?

Answ. First, With those that are godly, and vertuous, as being a singular fur∣therance to all christian duties, Prov. 13.20. Hereby we may edifie one another, Heb. 10.24. For the more we converse with such, the greater encrease we shall find of one piety, faith, love, zeale, &c. as coals laid together do kindle one ano∣ther. So we see in the example of David, who rejoyced in the society of such Psa. 16.3. Psa. 119.63, 79. Hence Psal. 222.1. when the Church flourished most, and did thrive in grace, and godliness they thus conversed together,, Acts 2.46. and 9.31.

Quest. What other arguments may provoke us to make choice of such com∣pany?

Answ. it takes away the tediousness of our journey, when we have such [ I] company to travell with us; seeing they draw us on by their good discourses, and put out of our minde the tediousness of the way: they comfort, and encourage us when we are weary: they are ready to help us if any evill befall us: they assist us against our spiritual enemies that would rob us of the treasures of our graces: they further us by their good example: yea its a notable means to make us familiar with God, and to enjoy the fellowship of his holy spirit, which is the chiefest bond that unites us together in this holy communion. For Mat. 18.20. where two or three are gathered together in his name, Christ is in the midst to make himself known to them.

Secondly, Good company preserves us from falling into many sins, and in∣citeth [ II] us to many duties. If thou doest any good things in such company, none will hinder thee: but if thou doest evil, thou art presently observed, reproved, and amended, Prov. 27.17. For as iron sharpens Iron, so doth the face of a man his friend: Saul himself prophesied by keeping company with the Prophets, much more are Gods children inflamed, and provoked to good by such company.

Thirdly, Hereby we are the better fitted, and enabled to perform all Christi∣an [ III] duties one towards another: as

1. Of watching one over another, that we may take all occasions of doing good, by restraining such as are ready to fall, & provoking each other to all vertuous actions, Heb. 10.24. we must strengthen our brethren, Luke 22.32. So Phil. 2.4.

2. Of instruction, whereby with all readinesse we inform the ignorant, and en∣lighten them in the knowledge of God, and his truth, Act. 26.18. Reclaime the erroneous: exhorted to, Jam. 5.20. Turn many to righteousness, and therefore shall shine in the kingdom of God, Dan. 12.3.

3. Of admonition, whereby we put our brethren in mind of their duty, Rom. 15.14. 1 Th••s. 5.14. either when through forgetfulness they fall into sin, or omit the duties of Gods service.

4. Of reproof, whereby we rebuke them that wilfully fall into sin, and conti∣nue in it without amendment, required, Epes. 5.11. otherwise we make our selves accessary to their sins. So Mat. 18.15. Yea otherwise we hate them, Lev. 19.17.

5. Of Exhortation, whereby we incite, and provoke them to all duties of god∣liness, quickning those which are dull: disswading from sin those which are rea∣dy to fall, and encouraging those that run well in their Christian course: as Heb. 3.13. Exhort one another daily, &c.

6. Of Consolation, whereby we strengthen the weak hands, and feeble knees, Heb. 12.12. and refresh with seasonable comforts such as are ready to faint under the burden of their afflictions: as 1 Thes. 5.11, 14. Rom. 12.14. For its an ease to those that are in misery, to have companions in their sufferings.

7. Of Counsell, whereby we advise those, who of themselves know not what to doe: and this sometimes the weaker may perform to the stronger, as Abigail did to David: because lookers on being free from prejudice, and passion, can see more clearly then those that are interested in the business.

8. Of good example, by which, shining before them in the light of an holy conversation, we do not only shew them the way to Heaven, but (as it were) take them by the hand, and lead them in it. So Mat. 5.16. 1 Pet. 2.12. and 3.1.

Mr. Downams Guide to godliness.

CHAP. XXXIX. Questions, and Cases of Conscience about Confession.

Quest. IS confession a duty that God requires of Christians?

Answ. Yea, its a Gospel-duty that we should con∣fesse with our mouths as well as believe with our hearts, Rom. 10.10.

Quest. What is this confession required?

Answ. Its an open profession of Christ, and his Gos∣pel, his truths and wayes, and a pleading for the same.

Quest. What must we confesse concerning Christ?

Answ. First, his Natures; as his Divinity and Humanity: So did the woman [ I] of Canaan, Matth. 15.22. John the Baptist, Joh. 1.20, 27, 34. the Eunuch, Act. 8. 37. Peter, Joh. 6.69.

Secondly, his Offices: so did Nathaniel, Mat. 16.16. the woman of Samaria, [ II] Joh. 4.19, 29. and John the Baptist, John 1.29.

Thirdly, his beauty, excellency, and dignity: So did the Church, Cant. 5. [ III] 9, 10, &c. John the Baptist, Joh. 1.20, 27. and 3.28. to 33. so the Saints, Rev. 5.11, 12, 13.

Fourthly, especially such things concerning Christ as others deny, or doubt of: [ IV] As they asserted Christs resurrection which was then denied, Act. 4.2. Rom. 10.9. Act. 24.15. and 23.6.

Quest. What else must we confesse in reference to Christ?

Answ. First, our faith in him, and his Gospel: So, Mark 9.24. Joh. 9.38. [ I] Act. 24.15. Isa. 45.23, 24. Our interest in God and Christ. So, Job 19.25, &c. Joh. 20.28. Cant. 2.16.

Secondly, our grace received from Christ, and of the work, and workings of it: [ II] So, 1 Cor. 15.10. 1 Tim. 1.13, 14. 1 King. 18.12. John 21.16. Psal. 43.4. Gal. 6.14. 2 Cor. 12.10.

Thirdly, our worshipping of God after a Gospel manner, purely, and spiri∣tually [ III] without humane inventions, or superstitious vanities. So, Acts 24.13, 14.

Fourthly, our practice, or manner of life: what is the constant bent of our re∣solutions, [ IV] and endeavours: So, Psal. 66.16. 1 John 1.1, 3. Thus relations of ex∣periences are confessions of Christ before men: So also to beare witnesse a∣against

sinne, though with our own danger: So did John the Baptist, Mark 6.18, 27.

Quest. When must we thus make confession?

Answ. When we are called thereunto either publickly, or privately.

Quest. How may we be called publickly to it?

Answ. Either by the Church, or by the Magistrate.

Quest. When are we called to it by a Church?

Answ. Either at the constitution of it; or at our admission into it.

Quest. How are we called to confession at the constitution of a Church?

Answ. As Christ makes the confession of Faith to be the foundation upon which his visible Church is built, Mat. 16.16. to 19. whence two things may be collected.

1. That a good confession of faith in Christ should be made, and laid as a foun∣dation at the gathering, or constituting of a Church, which may be effectu∣all to keep the Members sound in the faith, and to ingage them to hold fast their principles.

2. That those are the fittest stones for the building of a Church, that can give the best account of their faith in Christ.

Quest. How are we called to confession at our admittance into a Church?

Answ. At our admission into a Church, to which we desire to joyne our selves, being required to give an account of our faith and holinesse, we should be free and ready to do it.

Quest. How may that be proved?

[ I] Answ. First, because, as to beleeve with the heart, makes a man a member of the invisible Church, so to confesse with the mouth, qualifies him to be a member of the visible Church of Christ.

[ II] Secondly, this gives the Church knowledge of us, and satisfaction in us, yea, moves them to glorifie God for us, and to receive us in the Lord unto the fel∣lowship with them in all Christs Ordinances, without which they may be afraid of us, as the Church of Jerusalem was of Paul, Act. 9.26, 27.

[ III] Thirdly, this seems to have been the practice of the Primitive Church (as now it is of the reformed Churches) so Act. 2.41.

[ IV] Fourthly, what is done at the planting of a Church, is proper to be done in the augmentation of a Church, whosoever would be a lively stone in this build∣ing should be a confessor of Christ, 1 Pet. 2.5.

Quest. How are we called to this publick confession by a Magistrate?

Answ. When we are brought before Rulers, and Governours for Christs sake, and examined about our religion, then we ought to bear witnesse to Christ, and his truth, as Christ, and his Apostles did, John 18.37. 1 Tim. 6.1. Luke 22.70. Mark 14.61, 62. So Act. 4.5, to 16. and 5.27, to 33. Act. 6.12.15. and 24.14. to 22. and 26.2, &c. and 24.25, &c.

Quest. When are we called to it privately?

[ I] Answ. First, when we are asked by a single person, who desires information, and lays not a snare for us, 1 Pet. 3.15. so did Christ, Joh. 4.15, 26. and 10.24, &c. and 7.35, &c.

[ II] Secondly, when we are engaged in reasonings and disputes with others a∣bout the matters of Christ, and his Gospel, Jude 3. we are set for the defence of the Gospel, Phil. 1.17. Act. 19.29. and 17.18, 24, &c. and 15.2. and 6.9, 10, &c. Hence, Phil. 1.27.

[ III] Thirdly, when we are in company where the name of Christ is blasphemed, or his truths, wayes, servants are evil spoken of: then we ought to stand up for Christ, and his truth, &c. and to speak as much for them as others do against them, yea, to outspeak them, and put them to silence.

Quest. Why ought we to make confession with the mouth?

Answ. First, in regard of God: and that,

1. Because its an homage, and service that God requires of us, Isa. 45.23. with [ I] Rom. 14.11.

2. God the Father did confesse, and give testimony by a voice from heaven to his Sonne Christ Jesus, Matth. ••.17. and 17.5. So Christ saith, John 5.32, 37. and 8.18. and herein we should be followers of God, as dear children, Ephes. 5.1.

3. Hereby we give glory to God, Phil. 2.11. Joh. 7.19. Rom. 15.6.

Secondly, in respect of Christ, and that [ II]

1. Because its Christs priviledge to be confessed, or an honorary that was con∣ferred on him by God for his deep humiliation, Phil. 2.9, 10. and not to confess him, is to rob him of that glory which is peculiar to him.

2. It was Christs practice, both in life and death. He confessed his Father, John 1.18. and 8.38. that God is a spirit, John 4.24. How he will be worshipped: John 15.15. and 3.32. He did bear witnesse to the truth, Joh. 18.37. Hence Rev. 1.5. and 3.14.

Thirdly, in regard of our selves: and that,

1. Because we are Gods witnesses, Isa. 43.10. To this end God gives us more [ III] knowledge and grace then he doth to others, that we might speak more of, and for God then others. Hence, Mat. 13.16. Its our honour to be witnesses of Christ, Joh. 1.7. and 21.24. 2 Cor 11.5. Act. 26.16. and 9.15.

2. If we confesse God, and Christ, and his truth, we shall be confessed by both.

1. By the Father, who will own and avouch us to be his people, portion, jewels, friends, &c. and that,

• 1. Before men: If we testifie for God, he will give testimony of us, as he did of Abraham, Abel, Moses, Daniel, Enoch, &c. Heb. 11.4, 5. Hence Gods servants have appealed to God to be their wit∣nesse, Job 16.19. Psal. 139.23, 24. and 7.8. and 26.1, 2. If we plead for God, he will plead for us; as, Numb. 12.8. Job. 42.7. Lam. 3.58. Psal. 37.6.
• 2. Before Devils. So, Job 1.8. and 2.4.

2. By the Sonne: If we confesse Christ, he will confesse us, Mat. 10.32. Luke 12.8.

3. If we confesse God and Christ we shall be encouraged, defended, and ho∣noured even here.

• 1. We shall be encouraged and strengthned by Christ too, and in our te∣stimony, Act. 18.9. and 23.10, 11. 2 Tim. 4.••6, ••7.
• 2. We shall be defended, and delivered from the assaults, and designes of our enemies, Acts 18.9, 10. and 26.16, 17. and 23.10, 11, 20, 21. 2 Tim. 4.17.
• 3. If we honour God by confession, he will honour us, and that
  • 1. With favour, affection, and respect from men, 1 Pet. 4.14. Act. 4.33. Rev. 3.8, 9.
  • 2. With victory over Satan, Rev. 12.10, 11.
  • 3. Yea, God will honour us with mutual inhabitation, which implies in∣timate communion, 1 Joh. 4.15.

4. If we confesse Christ aright, we shallbe saved. Confession tends to sal∣vation.

• 1. As a way appointed us to God, to walk in towards heaven.
• 2. As a character, property, and practice of such as shall be saved.
• 3. As a furtherance of our salvation, because its a means, or help to our per∣severance in the faith, even to the end: and then, Mat. 24.13. Heb. 10.23.

[ IV] Fourthly, In regard of others, who by our confession may receive instruction, confirmation, and encouragement to doe the like boldly, and without fear.

Quest. How must this confession be made?

[ I] Answ. First, freely, without compulsion▪ as water flowes out of the Fountain.

[ II] Secondly, Plainly, and fully without obscurity, without hiding, or mincing the truth. So Joh. 1.19, 20. Hence our confession of Christ should flow from faith as the fountain, and that

1. From our Faith in Christ. Confession with the mouth should proceed from Faith in the heart, 2 Cor. 4.13. Psal. 116.10.

Object. But, Rom. 14.22. Hast thou Faith, have it to thy self, before God, therefore we need not confess it before men?

Answ. Paul there speaks not of a justifying Faith, but of a Faith, or perswasion of Christian liberty in things indifferent: This Faith a man may keep to himself, or so shew or use it, as thereby not to offend his brother.

2. From out experience in some measure of Christ, and his grace, or of what we confess: This will provoke us to a confession before men, as Act. 4.18, &c. So 1 Joh. 1.1. Christ gave his Apostles experience, and Paul, Act. 26.16.

[ III] Thirdly, Boldly without fear, or shame, So Acts 23.6. with 24.21. and 20.23, 24. and 21.13. Phil. 1.20. Its our honour so to doe, Act. 5.41. and 4.8, &c. Psal. 119.46, 2 Sam. 6.20, &c.

[ IV] Fourthly, Constantly, without giving over till we have finished our testimony: as the two witnesses, Rev. 11.7. and Paul, 2 Tim. 4.7. Act. 23.25. Hence, Rev. 3.3. This Christ takes kindly, Rev. 2.13. and 3.8, 10.

[ V] Fifthly, Innocently without giving offence, or occasion to any to speak evill of us, whilst we are speaking good of Gods name, or for his truths, and wayes, Act. 24.20 and 23.9. For which end we must doe it.

1. With meekness, from an humble spirit, without any shew of pride, osten∣tation, passion, or bitterness.

2. With fear of God, of offending him whilst we are confessing him, or doing, or saying any thing which may cause the way of truth to be evil spoken of: And with reverence of men, by giving all due respect to them before whom we speak.

[ VI] Sixthly, Sincerely out of love and zeale.

1. Out of love to Christ, and his truth: For what we love we will own openly Cant. 5.9. Love is strong as death, &c.

2. Out of zeale for God, his glory, the credit of his cause, the honour of his truth, the propagation of his Gospel, the encouragement and comfort of his friends, and the conviction of his enemies.

[ VII] Seventhly, Patiently, with a disposition, and resolution to suffer for our testi∣mony if God call us to it: as others have suffered before us, Mat. 10.37, &c. Joh. 9.22. Rev. 1.9. and 11.3, 7.10. and 12.17. and 20.4.

Mr. Reyners Government of the tongue.

Quest. Whether is it lawful for a man being urged to go to Idol-service, and to hear Mass, so he keep his heart unto God?

Answ. It is not, as may be proved by these reasons.

[ I] First, St. Paul, 1 Cor. 8. and the 10. Chap. disputes this question, whether they might go into the Idol temples, and there eat of meat offered to them, so they did not partake with Idolaters in the worship of their Idols? This he concludes utterly unlawfull; for they could not partake of the Lords cup, and the cup of de∣vils: so is it unlawful for a Protestant to go to the Popish Mass.

[ II] Secondly, God is the Creatour of both body and soul, and therefore is to be wor∣shiped with both: and we rob him of his due when we reserve our hearts to him, and give our bodies to Idols, whereas, Rom. 12.1. we must give up our bodies a living sacrifice unto God.

Object. Against this some object the example of Naaman, 2 Kin. 5.18, 19▪ where they infer, that the Prophet gave Naaman leave to worship in an Idol-Temple?

Answ. First, Some answer that Naaman speaks only of civil, and Politick worship: For his Office was to kneel down that the King might lean on his shoulder: and Naaman makes open protestation, ver. 7. that he will Worship no God but the God of Israel.

Secondly, Others answer better, that Naaman acknowledgeth it a sin to go the [ II] house of Rimmon, and therefore craves pardon for it twice, verse 18. and withall, vows that thenceforth he would offer sacrifice to no God, save only to the Lord.

Thirdly, Naaman intreats the Prophet to pray for him, that he might be con∣stant in the service of the true God: and that in case, through humane frailty, he [ III] should, against his purpose, be drawn to it, that the Lord in mercy would pardon his offence.

Object. But if I doe not go to mass, I shall give offence to the Pa∣pists?

Answ. We are to doe our duty, though men be never so much offended, Mat. 15.14. Again▪ we ought not to do evil, that good may come of it.

Quest. Whether may a man, especially a Minister, with a good conscience fly in persecution?

Answ. Sometimes it is lawfull, though not alwayes: For

First, Christ commands it, Matth. 10.15. neither was this command ever re∣pealed. [ I]

Secondly, We have many examples for it in Scripture, of Jacob, Gen. 27. and [ II] 31. of Moses, Exod 2.15. Heb. 11.27. of the Prophets hidden by Obadiah, 1 Kin. 18.13. of Elijah, 1 Kin, 19.3. of Christ himself, Joh. 10.39. of Paul, Act. 9.25.29, 30.

Object. Persecution is good, and therefore it may not be eschewed?

Answ. First, Some things are simply good of themselves, as vertues, and all [ I] morall duties, and these may not be eschewed. Gthers are good only in some respects, as things indifferent, which are neither commanded, nor forbidden, and these may be eschewed except we know they are good for us. Now persecuti∣on being good only by accident, we may avoid it, because no man can say, whe∣ther it be good, or bad for him.

Object. Persecution is sent of God for the triall, and good of his Church?

Answ. First, Evill things sent of God, may be avoided, if he shew us a way, or means to escape them.

Secondly, There is a two fold will of God, his revealed will, and his secret [ II] will: By the former he hath appointed, that in case of present danger, when a a door is open, we may escape. As for his secret will, because its unknown, and therefore uncertain to us, we may not rashly presume thereof, but rather use the means offered, till God reveale the contrary.

Object. To flie in persecution is a kind of deniall of Christ, and against confes∣sion?

Answ. Christian confession is two-fold: first, Open. Secondly, impli∣cite.

1. Open confession is when a man boldly confesseth his faith before the adver∣sary even unto death: as the Martyrs did.

2. Implicite, which though it be inferiour to the former, yet its a true confes∣sion, and acceptable unto God: and this is when a man to keep his religion, is content to forsake his Country, friends, and goods.

Object. But Christ bids us not to fear them that can but kill the body, therefore we may not flie? Mat. 10.28.

Answ. First, This forbids not all feare, but such a fear as tends to Appostacy,

causing men to renounce faith, and a good conscience.

[ II] Secondly, It speaks of such feare, whereby wee feare man more then God.

[ III] Thirdly, Its speaks of such a feare whereby we are urged to tempt God by doing something that is contrary to his will, and out of our calling. Now when we speak of flight in persecution, we understand not such a flight as tends to Apostacy, &c. but that alone whereby we use the means offered according to his appointment.

Quest. When may a man, Minister, or other fly?

[ I] Answ. First, When there is no hope of doing good by his abode in that place, where the persecution is: but not when there is hope: at such a time God forbad it Paul, Act. 18.10.

[ II] Secondly, Consider whether the persecution be personall, or publick. Personal is that which is directed against this, or that mans person. Publick, which is raised against the whole Church: If it be personall against the Pa∣stor, he may fly, and it may be, his flight will bring peace to the Church.

Quest. But what if the people will not suffer him to fly?

Answ. They should be so far from hindring him, that they should ra∣ther further him: So Acts 19.30. But if the persecution be publick, then he is not to fly: For then the strong should support and confirme the weake.

[ III] Thirdly, If there be in the Pastor, moderation of minde: for as he must not be overcome with excessive feare, so neither must he be foole-hardy to run into apparent danget. To avoid both which, he must pray for wisdome, courage, and constancy, and use the consent, and advice of the Church, for his further direction herein.

[ IV] Fourthly, The Pastor must only withdraw himself for a time, and not utterly forsake his charge, and calling, Mat. 10.23.

[ V] Fifthly, He may fly, if after due triall, and examination of himself, he finde not himselfe sufficiently armed with strength to beare the extre∣nity.

[ VI] Sixthly, If he be expelled, or banished by the Magistrate though the cause be unjust.

[ VII] Seventhly, If God offer a lawfull way, and means of escaping.

[ VIII] Eightly, If the danger be not only suspected, and seen afar off, but certain, and present.

Quest. When may not a Pastor, or other man fly?

Answ. First, when God puts into their heart the spirit of courage, and [ I] fortitude, whereby they resolve to stand out against all the fury of the adver∣sary. So it was with Paul, Act. 20.22. and 21.13. One in Queen Maries dayes having this motion to stand out, and yet flying, for the very act, felt such a sting in his conscience, that he could never have peace till he died.

[ II] Secondly, When they are appehended, and under the custody of the Magi∣strate: then they may not fly, because in all their sufferings they must obey the Magistrate.

Quest. Whether then may a man imprisoned, break prison if he can.

Answ. No man being in durance may use any unlawfull, or violent means to escape: for we may not resist the Magistrate in our sufferings. Servants must submit to the unjust corrections of their Masters, 1 Pet. 2.19. the Apostles would not so escape when they might; till the Angel brought them forth, Act. 5.19.

[ III] Thirdly, When a man is bound by his calling, and Ministry, so as therein he

may glorify God, and doe good to his Church: For the discharge of the duties of our callings must be preferred before our very lives.

Fourthly, When God by his Providence cuts off all lawfull meanes, [ IV] and wayes of flying: then he doth (as it were) bid that man stay, and abide: we must not use unlawfull means, nor do evill that good may come of it.

Mr. Perkins Vol. 2. p. 86▪

See more of the lawfulnesse of flight in Persecution in the life of Athanasius in my first part of Lives.

CHAP. XL. Questions, and Cases of Conscience about confession of sin.

Quest. IS confession of sin a necessary duty?

Answ. Yea, or else God would never have promi∣sed so great a reward to it, as 1 Joh. 1.9▪ Job comforted himself with it, Job 31.33. So Psal. 2.5. Ut somnium narrare vigilantis; Sic peccata confiteri viri paeniten∣tis est. Aug. To tell a mans dream is the sign of a waking man, so to confess his sins, of a true penitent.

Quest. May not a wicked man confess his sins?

Answ. Yea, as we see Pharaoh, Saul, Judas, &c. did.

Quest. How then shall we distinguish between the confession of a regenerate, and unregenerate man?

Answ. By these signs.

First, True confession comes from a troubled soule, as we see in the Publican: [ I] From a broken, and bleeding heart, as did Davids: From a melting heart, as did Josiahs. But the other knows it not: the racking pain only wrings it from him, not the mercy of that God whom he hath offended.

Secondly, The first proceeds from a bleeding heart, laying hold upon mercy: as Dan. 9.9. Ezra 10.2. the other wants this, therefore Christ saith, Repent and be∣lieve, [ II] Mar. 1.15.

Thirdly, It comes from an honest heart in the first, purposing not to sin: He confesses, and forsakes, Prov. 28.1••. Hence Ezra 10.2, 3. The other though he [ III] seem to disgorge his stomack, yet he returns with the dog to his vomit: So Deut. 1.40, 41. Dike on the Heart.

Quest. Why must we remember, and confess our sins?

Answ. First, Because promise of forgiveness is made to it, Prov. 28.13. 1 Joh. [ I] 1.9.

Secondly, God hath made good this promise upon the right performance of it, [ II] 2 Sam. 12.13. Psal. 32.5.

3. Threats are denounced against those that confess not their sins, Prov. 28.13. [ III] 1 Joh. 1.8, 10. Dr. Gouge on Heb.

Quest. In confessing our sins, must we descend into particulars?

Answ. Yea, so did David, 2 Sam. 24.10. So Ezra 9.6, 11. Nehem. 9.1. &c. Dan. 9.5, 6, 11, 13. Mat. 3.6. 1 Tim. 1.13. Act. 19.18, 19.

Quest. Why must we do this?

[ I] Answ. First, This is the next way to bring us to that measure of humiliation which is necessary: Hence Acts 2.36. and 3.14, &c.

[ II] Secondly, This is the best course we can take to escape Gods future judgements, 1 Cor. 11.31. If we would judge our selves, we should not be judg∣ed, &c. Hieron ••n Psal. 51.

Quest. Is it a 〈◊〉〈◊〉 to confess our sins to men also?

Answ. Yea, so Jam. 5.16. confess your faults one to another: not only to the Elders of the Church, but to your brethren also: therefore its no ground for Popish auricular confession, wherein they require that every one, at least once a year, should in the ear of a Priest confess all his sins, together with the circum∣stances of them: a politick invention to know the secrets of others, to keep them in awe, and to enslave their consciences.

Quest. In what cases then is confession to be made to others?

[ I] Answ. First, In case of scandall given by persons before, or after their recep∣tion into the Church and fellowship of the Gospel.

1. Before their admission: such as desire admittance, having formerly com∣mitted gross sins, should solemnly acknowledge their sinfull courses, and godly sorrow for them, and their resolution against them for the future, to give satisfa∣ction to the Church, that God hath wrought a change in them. So Matth. 3.6. Act. 15.18, 20.

2. After their admission, such as give offence by walking disorderly, either to the whole Church, or to some particular members of it, they 〈◊〉〈◊〉 to confess their faults to the whole society, or to the persons to whom the ••ame is known, to testifie their repentance, that such as know their sinne, may know their sorrow also: And

• 1. If the offence be publick: by their open confession to preserve the cre∣dit of the society, and roll away the infamy from it, that it may not be ac∣counted an ulcerous body: and also thereby to warn others to fear, least they offend.
• 2. If the offending brother be cast out, or the brethren withdraw from him they may receive satisfaction by the free, and hearty confession of his offence, and receive him to fellowship again, and renew their love towards him, as 2 Cor. 2.6, 7.8. yea, to forgive, and comfort him, lest he be swallowed up by overmuch sorrow.

[ II] Secondly, in case of injuries done to others, then they should willingly acknowledge, and be sorry for the same: For so confession is a kind of satisfacti∣on, and a means of pacification. Thus Christ directs, Matth. 5.23, 24. Luke 17.34.

[ III] Thirdly, In case of scruple about some sin that burdens our conscience: As whether we have committed it or no? or whether we be not some way accessary to it? or whether it be a pardonable sin, or a sin unto death? and how may we obtain pardon; &c. To which may be added, the predominancy of any lust which is too masterfull for us? in such cases we may disburden our souls into the bosome of some wise, and godly friend, acquainting him with our scruples, to ob∣tain the benefit of counsell, and prayers, &c. Oft times the very opening of our griefs, eases our conscience, as opening a vein cools the blood.

[ IV] Fourthly, In case of a common Judgement, or particular affliction:

1. Of a common judgment, when a man by his sin hath had a special hand in pulling down the same: as Achan, Josh. 7. then he must confess it both to God, and before men, So Jon. 1.10.

2. Of a particular affliction: as sickness, &c. then also its good not only to con∣fess our sin to God, but to men also: as Jam. 5.14, 15.16.

Fifthly, In case of reproof from others, when they tell us of our faults, [ V] we should freely confess them with grief, and purpose of amendment. So 2 Sam. 12.7, 8.13.

Sixthly, In case of co-partnership with othe••s in sin: when any one of their consciences are awakened, he should confess his sin to his fellow-drunkard, thief, &c. to awaken them, and so to help them out of the snares of the Divel. So Gen. 42.21, 22. Luke 23.39, 40.

Seventhly, To magnifie the riches of Gods free grace to us, though we have [ VII] been guilty of great sins. So did Paul, 1 Tim. 1 13. Acts 22.4, 5. and 26.9.10.11.

Eighthly, To prevent sin in others: when by confessing the sins, and the evill we have found in them, we may make them to beware thereof. So its usefull for Malefactors at their execution to confess their sins that others may be warned. [ VIII]

Quest. Are we bound to confess every sin to others?

Answ. First, We are bound absolutely to confess every known sin to God, but [ I] confession to men is necessary only in some cases, and that not of all sins.

Secondly, We are bound to confess such sins to others, as are open, or known to them, not our secret sins: as [ II]

• 1. Our bosom-sins, we need not to confess but to God alone, Psal. 19.12.
• 2. Secret sins, unknown to men, we may conceale them.
  • 1. Whilst Providence covers them.
  • 2. Whilst Conscience is quiet: But when God in his Providence brings them to light, or our consciences, being awaked, terrifie and affright us, so that we can have no ease till we have acknowledged them, then we are to confess our sins, though we suffer for it.
• 3. Yet sometimes we may confess our secret sins to others, to obtain ease, com∣fort, counsell, prayers, &c.

Quest. Who are the persons, to whom we must confess our faults?

Answ. First, to such persons, or societies, whom we have injured, and scandali∣zed, or consociated in sin with them. [ I]

Secondly, Our secret sins we should confess to ministers, as to our Spiritual Phy∣sitians, or to such others as we judge wise, godly, and faithfull.

Quest. But hereby we may loose our credit, and lie under a blot?

Answ. If thou choosest such to confess to, it will not prejudice thy cre∣dit:

1. Such will consider themselves, that they also may be tempted, and may be forced to doe the like, and therefore what they would that others should doe to them, they will do to thee, Mat. 7.12.

2. It will rather tend to our credit: For it will represent to them the tender∣ness of our consciences, humility, hatred of sin, and fear of offending.

Quest. From what principles, or in what manner should we confess our sins to others?

Answ. First, Out of zeale for God, to give him glory before men, and that

• 1. Of his Omnisciency, in knowing our most secret sins.
• 2. Of his Providence in detesting them.
• 3. Of his justice in punishing, or righteousness, and faithfulness in afflicting us for them.
• 4. Free grace in pardoning them, and in accepting, imploying, and saving us from them.
• 5. Patience in sparing us, and mercy in doing us good, notwithstanding our sins against him.

Secondly, Out of hatred against sin, we must confess with grief, hatred, and [ II] shame, as a man would speak of the most loathsome things.

[ III] Thirdly, Out of love to others, to make sin odious to them, and to make them abhor, and eschew the sins we have faln into, and escape the shame, and sorrow we have met with for the same. Also out of grief for wronging or offending others: and from a mind to give them satisfaction for the same.

[ IV] Fourthly, Out of humility, to humble our selves for our faults even before men, and to take shame to our selves by confessing, in the cases, and upon the occasions premised, and that to make it appear how much we hate sin, and our selves for sin, and to keep others from thinking too highly of us: so Paul, 2 Cor. 12.6.

Quest. Why are men so backward to confess sin?

[ I] Answ. First, because it brings shame, and grief along with it, which sin cannot endure. For sin hath so perverted the soule, as to misplace shame in the acknow∣ledging offences, which should be placed in offending.

[ II] Secondly, Confession is an ejection of sin: It layes an engagement on us not to sin again, but to hate, and put it away: this, neither sin, nor Satan can endure.

[ III] Thirdly, Confession brings sin to light, which (like an horrid monster) it can∣not endure, Joh. 3.20. Sin loves to wear a vaile of secresie, or a vizard of counter∣feit piety, or a garment of excuses: to wrap it self (like the Divel in Samuels Mantle, that the filthy shame of its nakedness may not appear.

Quest. Why should we confess sin, seeing its so filthy, and shamefull a thing that it becometh not Saints once to name it?

[ I] Answ. First, though sin be filthy it it self, yet the confession of it is clean, and commendable.

[ II] Secondly, There is a twofold naming of sin:

• 1. With delight, and boasting of it, and indulgence to it: This is prohibited to Saints.
• 2. With detestation of it, indignation at it, and grief for it: this is commanded.

[ III] Thirdly, To conceal sin, when there is just occasion to confess it, is sinfull mo∣desty. Its to keep Satans counsell: To harbor a thief, or murderer in our bosoms that will rob us of our souls, and cut our throats, and is the high-way to destruction, Prov. 28.13. and 29.1.

[ IV] Fourthly, a serious, and religious confessing of sin is a means to clense, and heal soul maladies, whereas hiding it, is but like the skinning over a sore, which will af∣terwards fester, and break out more dangerously. Many famous men, as Origen, Austin, &c. have been free in publishing their sins, and errors in judgment to the world.

Mr: Reiners Government of the tongue.

CHAP. XLI. Questions, and Cases of Conscience about carnal Confidence.

Quest. WHat carnal confidence is particularly forbidden in Scripture?

Answ. First, trusting in riches, Job. 31.24. 1 Tim. [ I] 6.17.

Secondly, in men, Psal. 118.8. Though Princes, v. 9. [ II]

Thirdly, In strength of a City, Prov. 21.22. [ III]

Fourthly, in our relations, Mich. 7.5. [ IV]

Fifthly, in Gods enemies, Jer. 2.37. Hos. 14.3. [ V]

Sixthly, in places of idolatrous worship, Jer. 48.13. [ VI]

Seventhly, in the flesh, Phil. 3.3. [ VII]

Quest. What reasons doth the Scripture give against it?

Answ. First, all such confidence shall be rooted out, Job 18.14. [ I]

Secondly, its punishable, Job. 31.28. [ II]

Thirdly, it argues great folly, Prov. 14.16. [ III]

Fourthly, its deceitful, Prov. 25.19. [ IV]

Fifthly, its rejected by God, Jer. 2.37. [ V]

Quest. Why have men naturally confidence in outward things?

Answ. Their hearts being not filled with grace, they relish not Christ, but flie to these outward things for refuge. Thus the Jews boasted in the name of Ho∣ly people, their Law, Temple, Holy Land, &c. and many amongst us, of hearing the word, receiving the Sacrament, uncovering the head, bowing the knee, &c. Yet all these could not save them from captivity, nor us from de∣struction.

Quest. Why are men taken up with carnal confidence in these things?

Answ. First, because outward things are easie, and men cannot endure to apply [ I] themselves to the hard matters of the Law.

Secondly, they are glorious, and men desire to be taken notice of. [ II]

Thirdly, men have a foolish conceit that God is pleased with the outward act, [ III] though inward sincerity be wanting.

Fourthly, men want knowledge of themselves, an inward change, a sense of their [ IV] own unworthinesse, and Christs worthiness.

Quest. How shall we know whether our confidence is carnal, or no?

[ I] Answ. First, Where this carnal confidence is, there is bitterness of spirit a∣gainst sincerity: None persecuted Christ more then the Scribes and Pharisees which sat in Moses chair, &c.

[ II] Secondly, where this is, such men secretly bless themselves in their outward performance of good duties without humiliation for their defects.

Dr. Sibs on Phil. 3.3.

[ III] Thirdly, when we venture on ill courses, and causes, thinking to be supported by the help of outward means: As in warre, with multitude of souldiers and Horses, &c. which cannot prevail, Isa. 30.1, 2, 3, &c. and 31.1, &c.

Fourthly, when we rest our souls upon meaner things, never seeking to Divine [ IV] and religious helps.

Fifthly, when men love to sleep in a whole skin, and therefore will take the [ V] safest courses (as they think) to secure themselves, not consulting with God, but with flesh and blood; and confiding in creature help: whereas,

1. The creature yeelds not that we expect it should: there is falshood in these things; they promise much, and perform little, and so deceive them that trust in them.

2. They are mutable, and subject to change: All things come to an end save God who is unchangeable.

3. They are snares and baits to draw us away from God by reason of the vanity of our hearts, which are vainer then the things themselves, Psal. 62.9. Eccl. 1.1.

Quest. How may we prevent or cure this carnal confidence?

Answ. A right apprehension of God will do it. For the more, or less that we conceive of God as we should do, so the more, or lesse we disclaime confidence in the creature, They who in their affections of love, joy, affiance, and delight, are taken up too much with the creature (say what they will) they professe to all the world by their practice that they know not God: But the who know and apprehend him in his greatness and goodness, in that proportion they with∣draw their hearts from the creature, and all things else. As in a paire of balances, so where God weighs down in the soul, all other things are light; and where o∣ther things prevail, there God is set light by. Dr. Sibs on Hosea.

Quest. What is confidence?

Answ. Its a certainty that we conceive of a future desired good, or of the love, and fidelity of a person, whereby the heart is filled with joy and love.

Quest. What is the only subject proper for mans intire confidence?

Answ. God, All-good, Almighty, and All-wise, without him all things that men use to repose their confidence upon are waves and quicksands. Men are mu∣table, and though they could give good security for the constancy of their wills, they can give none for the continuance of their life. The goods of the earth faile our expectation, or come short of our satisfaction, or slip from our possession: they will leave us, or we them: No wonder then if they that repose their full and whole confidence in them are seen so often to fall into despaire. Here then the true counsel for tranquility is to trust wholly upon none but God, on other things according to their nature and capacity: they shall never deceive us if we require nothing of them above their nature.

Confidence is good according to the goodness of the subject that it reposeth upon: wherfore confidence in God the only soveraign good, perfect, solid, immu∣table, is the best of all, and the only thing that can give assurance, and content to the soul. He that is blest with that confidence is half in Paradise already: He is firm, safe, meek, serene, and too strong for all his enemies, Psal. 84.12. God is to him a Sun to give him light, heat, life, and plenty of all goods: and a Shield to guard him, and shelter him from all evils: He gives him grace in this life, and glory in the next. O Lord of Hosts, blessed is the man that trusteth in thee.

Dr. Du Moulin of contentment.

CHAP. XLII. Questions, and Cases of Conscience about the Conflict, or combate between the flesh, and Spirit.

Quest. HOw will it appear that there is such a conflict in every regenerate person?

Answ. By plain Testimonies of Scripture, as Gal. 5.17. The fl••sh lusteth against the Spirit, and the Spirit against the flesh, &c. Rom. 7.19, 22.23.

Quest. What is the Spirituall conflict?

Answ. Its nothing else but a continual combate between the unregenerate part, the flesh, with the lusts thereof, and the part regenerate, the Spirit, with all the holy qualities, graces, and motions thereof, by reason of their contrariety in nature, and con∣junction in place, whereby they mutually lust, and strive one against the other, the flesh willing, and imbracing that evill, which the Spirir nilleth and hateth: and nilling, and shunning that good, which the Spirit willeth, and affecteth, and contrariwise. For in this conflict they mutually assault each other with irrecon∣cilable hatred, so that as the one getteth, the other looseth, as one gath••rs strength, the other is weakned: as in a paire of Scales, when own rises the other falls: they are like light, and darkness, &c.

Quest. What are the causes of this Conflict?

Answ. The principall cause is Gods will for the manifestation of his own glory: For which purpose he doth not perfect our sanctification in this life; but in part regenerating, and leaving us in part unregenerated.

Quest. But why did not the Lord (who could easily have done it) perfect sancti∣fication in us at first, as he did by his only word at first create, and make us per∣fect?

Answ. Were there no other reason but that good pleasure of his most wise will, it were sufficient to satisfie us. For he best knowes what to give, and when to give: But yet divers reasons may be assigned for it: as

First, This course is most profitable, both for the setting forth of Gods glory, [ I] and the advancing of our good.

Quest. How doth it more manifest, and magnifie Gods glory?

Answ. that the weaker we are in our regenerate part, and the stronger the flesh

is, and all other the enemies of our salvation, the more clearly Gods wisdom shineth forth in strengthening this weak part, and enabling it to stand in the day of battel: Yea, in causing it to obtain a full and finall victory, putting all its mighty enemies to flight. This moved the Lord to suffer the prick in the flesh to molest Paul, 2 Cor. 12.9. that his grace might be perfected in the Apostles weak∣nesse.

2. God is more glorified when as we, seeing the strength of our naturall cor∣ruptions, and our frailty, and the many infirmities of our spirituall part, are moved hereby to attribute all the glory, and praise of our salvation to the alone mercy of God, both in the respect of the beginning, and perfecting thereof, and utterly denying our own selves, and all our righteousnesse, do wholly rely upon the perfect righteousness of Christ: whereas if there were in us perfect san∣ctification, we should hardly acknowledge the Lord to be all in all in our salva∣tion.

3. The wisdom and power of God is more manifested, and glorified, when as he doth his great works by contrary means, and causes, which in their own nature would rather hinder them: therefore he will have us blind, that we may see; and foolish, that wee may be wise, &c. He will give blessednesse to us, who have so many wants, and corruptions, yea make our imperfections to serve as means for the encreasing of our happinesse, this doth exceedingly magnifie his power, and wisdom.

4. We are hereby made more thankfull to the Lord, and more chearfull in seting forth his praise, when notwithstanding our wants and imperfections, we are supported, and saved, then if he should at first endue us with all perfection: For the more we have found the want of Gods benefits, the more we prize them, and so are the more thankful for them. So it was with St. Paul, when through the violence of the flesh, he had been led captive to sin, Rom. 7.24, 25. how doth he break forth into thankfulnesse. I thank God through Jesus Christ my Lord.

5. Hereby we more glorifie God when wee are assured by our growth in grace, by which we are enabled to resist the flesh, and the lusts thereof, that they are the free gifts of God, and that he beginneth, encreaseth, and conti∣nueth them in us, whereas otherwise we would think them to be some naturall faculties, and abilities, and not given us of God.

Quest. How is this conflict profitable for our good?

Answ. 1. Because its a notable means to train us up in humility, which is a grace most acceptable unto God: and this is done when we see, and consider what a miserable spoile sin hath made of all those graces, and excellent endow∣ments which we had by Creation: how it hath poisoned, and corrupted all the powers, and parts of soul and body: how it hath made us unfit for any good, and prone to all evill; which corruption doth in a great measure remaine in us after regeneration, darkning our understandings, defiling our consciences; pervert∣ing out wills, hardening our hearts, &c. so that if we were not continually as∣sisted by the special grace of God, we should easily be foiled in the con∣flict, and made a prey to our malicious enemies, 1 Cor. 4.7.

2. Its most effectuall to work in us self-deniall, without which we cannot be Christs Disciples. For when we plainly discern that there is nothing in our selves to rest upon for the satisfying of Gods justice, this will make us flie to Christ, to hunger and thirst after his perfect Righteousness, and so it will make us wholly to relye upon him for justification, and salvation.

3. We are hereby moved to abhor sin which God so hates, and that with the greater detestation, when as by our own experience, we finde and feel the poi∣son of it working in our selves, and to bewaile, and forsake it with more earnest endeavours, when we see what miserable effects it produceth, and what cursed fruits it brings forth in us.

4. We are hereby occasioned to fly oftner unto God by fervent prayer, ac∣knowledging, and bewailing these relicts of corruption before the throne of grace, earnestly craving the pardon of them, and strength against them, whereby we may be enabled to mortifie our corruptions, and to fly from all sin for the time to come.

5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth, whilst we make war against them, withstand their assaults, prepare our selves for the conflict, watch over our hearts that they be not surprised exercise our spiritual graces, and buckle to all holy duties required by God for ob∣taining the victory, Phil. 2.12. 1 Cor. 16.13. Ephes. 6.10.

6. It makes us to go on in our Pilgrimage with contentment, and patiently to bear all afflictions, not only because we deserve them by reason of our sins, Lam. 3.39. But also because we know, and have experience that these corrections are necessary to mortifie our lusts, and to draw out the core of our corruptions: and as salt to season us that we be not tainted, and perish in our fleshly putrifa∣ction.

7. By this conflict our hearts are weaned from the world, and it provokes us to long after our heavenly happiness, when finding our selves tired with this fight, not only with forreign foes, but these intestine traitors, we cannot but earnestly desire that perfection which is only attainable in a better life, Phil. 1.21. with Rom. 7.23.

8. It causeth us to long after the crown of victory, and when we have obtain∣ed it, it will hereby become much more glorious. For the Lord will have us first to fight, and overcome, and then he will reward us with the crown of victo∣ry: He will first have our g••aces exercised, and manifested, and then he will give us a proportion of glory, according to the proportion of our graces 2 Tim. 4.8.

Secondly, As its profitable that these relicts of sin should remain in us, so its sutable, and seasonable to the time, and place wherein we live. For God hath [ II] determined that here we shall not attain unto perfection, but only that we should labour after it, and attain it in the life to come: that whilst here, we should be in our nonage, and come to our perfect age in Christ, and to our heavenly inheri∣tance after our dissolution. This world is appointed for our painfull Pilgrimage and the place of our warfare, and its not seasonable to expect rest and joyes till we be arrived safely in our own Country.

Quest. What are the formall, and essentiall causes of this conflict?

Answ. Because contraries do best illustrate contraries, let us remember that there was a time when this conflict was not to be found in this little world of man, the which was twofold.

First. That truly golden age, in which man was created after Gods image, and lived in the state of innocency: at which time there was a blessed peace, and hea∣venly [ I] harmony between the body and soul, and all the powers, and parts of them both: But when Satan, the arch enemy of mankind, saw, and envied our happy condition, he plotted by all means to work our ruine, and despairing to accom∣plish it by power, he had recourse to serpentine policy, whereby he perswa∣ded us, under shew of love, to undoe our selves, and thereby he entred in upon us, accompanied with a crew of his hellish followers, the chief whereof were disobedience, unbelief in God, and credulity to the Divel, damnable pride, envy, discontent, aspiring ambition, and unthankfulness: all which being let in∣to our souls, they dispoiled us of Gods rich graces, our created wisdom, and holi∣ness, making themselves conquerors over all our powers, and parts, and every one of them chusing for their habitaion those places, and parts which they thought most fitting for them. As for example, ignorance, errour, curiosity, and many thousands of sinfull imaginations surprised, and keep possession of our mindes;

Worldliness, and profaneness subdued, and held reason in subjection: perverse∣ness, and rebellion surprize the will: But in the heart there are such multitudes of hellish enemies as can neither be named, or numbred, as legions of unlawfull lusts, infidelity, wicked hopes, hellish despaire, hatred of God, love of the world, pride, disobedience, deceit, cruelty, ambition, covetousnesse, voluptuous∣nesse, &c.

Secondly, In the state of corruption there was no conflict, because the strong [ II] man, Satan, having got possession, all things were at peace, only there was some contention betwixt the will, and the conscience, and between one unruly passion, and another, yet both yielded obedience to the Divel, as their chief Soveraign, who if he saw any disadvantage arising to his Kingdom by this contention, he could appease, and joyn them together like friends in doing him service. But this hellish peace was far more pernitious to our poor soules, and bodies, then the most cruel war is to the weakest enemy, and the rather, because we had no ap∣prehension of the danger, nor feeling of our own misery, being born bondslaves to the Divel, and brought up in doing him service in the unfruitfull works of darkness, for which we had only the present pay of worldly vanities, though when we had laboured most in doing his druggery, we were often couzened of our wages: notwithstanding which, being born, and inured to this hellish thraul∣dom, we desired still to live, and die in it, taking delight in pleasing this our Ty∣rannicall Master, yea, though after all, we were sure to be cast into Hell fire.

Quest. How then come wee to be freed out of this miserable conditi∣on?

Ans. Our gracious God of his infinite mercy, of his meer free grace, and good will, sent his only Son into the world to redeem us by his pretious death, to van∣quish, and subdue all the enemies of our salvation, and to set us at liberty, who were in bondage, yea in love with our thraldom, not so much as desiring to be freed from it, who not only paid the price of our redemption, and provided a sove∣raign salve for all our sores, but applies the power, and efficacy of his merits unto us, whilst by his word, made effectuall by his Spirit, he discovers unto us this work of our redemption, and the promises of grace, and salvation made to all re∣pentant and believing sinners, by which he begets this faith in us, wherewith, as with a hand, we lay hold on, and apply unto our selves his righteousnesse, death, and o∣bedience for our justification, and redemption, whence it is that we are freed from our sins, Christ having satisfied for them, as also from our thraldom, to Satan, death, and condemnation, so that they shall never be able to hurt us, or to lay any thing to our charge. And not resting here, our powerfull Saviour sends his Spi∣rit, and graces into our hearts to pull us out of the dominion of sin, and Satan, to regenerate, and purifie us from the filth of our sins, by the power of the same death, wich delivered vs from the guilt, and punishment due to it, and enabled us to serve God in newness of life, by applying also unto us the vertue of his resur∣rection.

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 weak∣ness of our faith, we being in part spirituall, and in part carnal: and though Sa∣tan 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 un∣reconcilable 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 op∣position, as when fire and water meet together, &c. Neither do these oppo∣site 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 re∣spect of its diverse faculties, is partly flesh, and partly spirit.

Quest. But how can such utter enemies dwell together without the utter destru∣ction 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 vi∣gour deadned.

Quest. What is this combate, and the manner how its 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 se∣curity being shaken off, we mourne in the sight of our sin and misery: Then be∣ing 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 sin∣gular 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 possibili∣ty 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 bon∣dage, 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 justifi∣cation, 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 posses∣sion 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. Its 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 mo∣tions, 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 [ I] 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 wicked∣ness 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 moti∣ons 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.

[ II] 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 sub∣due 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 in∣firmities 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 cor∣ruptions [ I] remain in it, which continually fight against the renewed graces of the Spirit, labouring to expell and thrust them out, and the other to keep their possession, and to continue therein. Now this conflict in the minde may be diversly considered in respect of the diverse faculties that belong to it. As,

1. The understanding being in part regenerated, and in part corrupted; partly inlightned, and partly dark through ignorance, yea, and much depraved also: Hence there is a conflict maintained betwixt sanctified knowledge, and spiritual wisdome on the one side, and carnal curiosity, palpable ignorance, and that wisdom of the flesh that is worldly and devilish on the other part; curiosity looks after idle speculations and curious questions: But saving know∣ledge leaves secret things to God, Deut. 29.29. Yea, labours to mortifie that idle curiosity; as Rom. 12.3. yet resteth not in any measure attained, but la∣bours after spiritual growth till it come to perfection in Christ. Then it continually conflicteth with palpable ignorance: For we know but in part, &c. 1 Cor. 13.12. yet stands it not at a stay, but endeavours to know as we are known. Again, spiritual wisdome fights with that wisdome of the world that is earthly, sensual, and devillish, Jam. 3.15. the one is taken up in spiritual and hea∣venly things, counting all things else but drosse, and dung, yea losse, in compari∣son of them: the other is wholly devoted to earthly and transitory trifles, and is only delighted in beholding those things whose beauty is subject to the sen∣ses, and to natural reason. Hence, Jer. 4.22. Rom. 8.5. 1 Corinth. 2.14. Matth. 16.23.

2. The judgement, in which ariseth another conflict: For so farre as the minde is inlightned with spiritual wisdome and knowledge, the judgement discernes between truth and falshood, right, and wrong, &c. allowing and ap∣proving the one, and rejecting and disallowing the other: but so farre forth as

it still remaines blinde, and misled through ignorance, the judgement mistakes errour for truth, and evill for good. Hence, Matth. 22.29. Eccles. 9.2. Psal. 73.15. Act. 10.14, 34, 35. In this conflict they wound one a∣nother, and interchangeably either of them prevail: as for example: Truth, in that part of the judgement which is regenerate, strikes at error in the unre∣generate part, and gives it a deadly wound? yet oft-times, through the help of subtile sophistry, and nice distinctions, it recovers strength, and truth gets a foile: but being again renewed, and confirmed by the light of Gods Word it gives errour a shameful overthrow. From hence it is that the godly learn∣ed do so often differ in judgement in points of religion, viz. because their mindes and judgements are but in part regenerated, so that the relicts of ig∣norance, and errour do still remaine in them, which works in them only a doubtful opinion, and not any well settled judgement, and this makes them to take that way which seems most probable. And this difference befals them not only in the knowledge of those points of religion which are of lesse con∣sequence, but also exceeding weighty, and fundamental, as we see in the ex∣ample of the Corinthians, and Galatians, even after the truth of the Gospel had been preached unto them, the one erring in the doctrine touching the resurre∣ction of the dead, the other in the maine point of justification by faith in Christ without the works of the Law.

Obj. But hath not the Church a special promise of being inlightned by the Spirit, and guided into all truth? Joh. 16.13. 1 Joh. 2.••0, 27.

Answ. The like promises are made also to every particular member of the Church, who notwithstanding may, and sometimes do erre in some particulars: therefore the promise is to be limited.

• 1. Unto all truth necessary to our salvation.
• 2. That they shall by the Spirit receive this priviledge, that whereas the wicked continue, and perish in fundamental errours, the faith∣ful, though they may fall into them, yet they shall not live and die in them, but shall in Gods good time be reclaimed, according to that promise, Isa. 30.21.

3. The next conflict which is to be considered in the minde, is between the a∣ctions and operations of it, which like the minde it self, being partly spiritual, and partly carnal, do continually strive and fight one against another: and these are our thoughts, meditations, and imaginations, which labour mutually to ex∣pel one another. For when the spirit lifts up our minde in divine contempla∣tions, causing us to think or meditate on heavenly things, the service of God, the duties of Christianity, or of our lawful callings, as the means whereby we may attain unto them: then the flesh pulleth them down, suggesting worldly, or wicked thoughts, or such as are impertinent, and unseasonable: But the spiri∣tual part finding it self thus defeated, shakes off those thoughtes, and baths it selfe in the blood of Christ by a lively faith, whereby it is cleansed from the defilement of them, and up again it mounteth in spiritual and heavenly meditati∣ons, Phil. 3.20. Col. 3.1, 2.

4. There is also a combate between the flesh and spirit in our memories: For the memory so far as it is regenerate labours to blot out, and deface all worldly, wicked and sinful impressions, and to have imprinted in it those spiritual and heavenly instructions which have been committed to its custody by the sanctified understanding: On the other part the flesh stands in direct opposition to the Spirit by reprinting and repeating those lessons of impiety which we had learned in the School of the Devil, and the world, especially be∣fore our conversion, and by working in us a forgetfulnesse of all good things whereby th••se heavenly jewels are presently cast out of doors, and cannot abide with us no more then water in a five.

5. There is the like conflict between the flesh and Spirit in the conscience. For as it is regenerate, it is so enlightned by the spirit of grace, that like a true witnesse, it gives an infallible testimony between God and us, excusing when we do well to encourage us, and accusing when we do ill that we may forsake it, and recover our selves by unfeigned repentance. Yea, before our doing of either of them, it gives in its approbation to that which is good that we may em∣brace it, and discovers that which is sinful that we may avoid it. It plays also the part of a Judge, and according to this true evidence, it either justifies, or condemns us: From the former whereof ariseth peace, comfort, and joy in the holy Ghost for our encouragement in well-doing; and from the other, ei∣ther fear, whereby we are restrained from sinne, or sorrow not to be repented of, 2 Cor. 7.10. after we are fallen. But on the contrary, the conscience as unregenerate, is blinded with ignorance, or corrupted with malice, and there∣fore always ready to play the part of a false witnesse, either colouring over our sinnes with deceitful colours, that we may commit it, or excusing it, when its committed as venial, or none at all that we may continue in it: Or on the other side, it accuseth when we do well in Gods service, or in the use of 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 ju∣stifying where they condemne: which false sentence is the cause of carnal se∣curity, 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 discover∣ed, then the corrupt part of conscience, which before seemed senseless, being thus awakened, fills the minde with loud cries, and grievous accusations, and hide∣ous 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 its 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.

[ II] Secondly, come we now to the fight which is between them in the will, which is much mo••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 wis∣dome 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, be∣cause 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 un∣derstanding 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 in∣ability to get out of this forlorn condition: and that the Gospel hath disco∣vered 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 infideli∣ty. 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 se∣cond 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 gro••s from one de∣gree 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 f••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 ex∣ample of Abraham, and Sarah, Heb. 11.11. Rom. 4.19. of Peter▪ Mat. 14.30. The Fa∣ther 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 cor∣ruption in them is more sensible, and though the conflict be no more danger∣ous, 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 under∣standing▪ But though these sensual faculties are more grosly poysoned, and therefore seem more desperately incurable; Yet the spirit of God working al∣so 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 renew∣ed, and sanctified, and as they remain corrupt, and unregenerate: For the heart of stone striveth with the fleshly heart, rebellion with obedience, cor∣ruption with grace, and whilst the spirit draws the heart to God, and heaven∣ly, 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 divi∣ded between grace, and corruption do strive against themselves, and some∣times being cross matched, do mutually oppose other affections, and passi∣ons which are opposite to them: Thus the love of God, of spiritual, and heavenly things, is assaulted with self-love, and love of the world, and hatred of those di∣vine excellencies: Affiance in God, his promises and providences, with confidence in the Creature, and diffidence in Almighty God: Zeal of Gods glory, with carnall, and blind zeal: The fear of God, with the fear of men: Hope in God, with earthly hopes, and also with presumption, and despaire: Sorrow for sin, with worldly sorrow, and carnall security: Joy in the Holy Ghost, and spirituall rejoycing in God, with carnall joy in the pleasures of sin, and moderate grief for worldly losses, &c.

Quest. What are the effects which this conflict between the flesh, and spirit produceth in us?

Answ. The effects are either such as it produceth in the will, and desires, or in the works and actions.

Quest. What are the effects which it produceth in the will, and de∣sires?

Answ. From this conflict between the flesh and Spirit, arising from the im∣perfection of our regeneration, this effect is wrought in the man regenerate, that he cannot with full consent of will, either choose, and imbrace, or refuse, and reject either good or evill, because being partly regenerate, and partly unre∣generate, his will is divided, and accordingly doth at the same time both choose, and refuse both the good, and the evill. For when the regenerate will would do that which is good, or avoid rhat which is evill, the unrege∣nerate part strugleth, and hindereth, and when this would embrace the evill, and refuse the good, the regenerate part resisteth and opposeth. And this is that which the Apostle Paul complains of, Rom. 7.21, 23. And hence arises a notable difference between the sins of the godly, and the wicked: for though they be all one in respect of the act, and deed done, yet they are not so in respect of the agent, and manner of doing. For the regenerate man cannot commit any known sin with full consent of will, but there is a relu∣luctancy against it, not only in his conscience, but in his heart, will, and affections, and consequently it resisteth the motions of the flesh, nilling that which it willeth; and if through frailty it be overcome, yet it hateth, and detesteth that sin with which it is taken captive, and makes a Christian much displeased with himself, because he hath committed it. So we see in David, who though by the flesh he was drawn, not only to will, but to com∣mit some grievous sins, yet he truly saith of himself, that his heart hated eve∣ry false way, &c. Psal. 119.104. But the unregenerate man, though some∣times he hath some pangs of conscience checking him for his sinnes, that he cannot securely sleep in them, yet he likes, and loves them with all his heart. &c.

Quest. What are the effects that this conflict produceth in the actions, and works?

Answ. The effects which it workes in the actions of a regenerate man are diverse: as

First, He cannot do the evill at all times which the flesh chooseth: Thus [ I] Joseph refused the wicked suit of his whorish Mistris, Gen. 39.9.

Secondly, He cannot commit sin as the wicked do, with full consent of [ II] will: For sin being deposed in its regency, cannot bear sway as in times past it did: its confined to a part alone, and so farre as regenerate, we can∣not sinne, 1 John 3.9. Hee that is borne of God sinneth not, &c.

Thirdly, He cannot walk in the way of sinners, but propounds to him∣selfe [ III] to serve the Lord in holinesse, and righteousnesse all his dayes; and though sometimes he slips, and falls, yet the Spirit of God that dwells in him, convinceth him of his sins, and stirs him up to rise again, and to turn to the right way by renewing his repentance.

And on the contrary, by reason of this conflict, the regenerate man can∣not do the good he would, and desireth, Gal. 5.17. Rom. 7.15, 18. For when he would run his Christian race, sin encompasseth, and presseth him down, Heb. 12.1. and makes him either sit still, or move slowly. Hence it is that our best obedience is so imperfect, that were it not covered with Christs per∣fect obedience, and our pollutions washed in his blood, we could never be accepted with God. The consideration whereof should move us to work out our salvation with fear, and trembling, 1 Cor. 10.12. Phil. 2.12. To keep a narrow watch over our hearts, Prov. 4.23. Heb. 3.13. It should make us to complain with Paul, Rom. 7.23. and to pray fervently for Gods assistance, Prov. 4.23. Heb. 12.13.

Quest. But seeing that in the carnal man there is a fight, or skirmish, which hath some appearance of the spiritual conflict, how shall we be able to distinguish b••∣twixt them?

Answ. They differ in many things: as

First, In their ground, and cause from whence they arise: For the spiritual con∣flicts ariseth from the grace of regeneration, and sanctification, whereby Gods [ I] gifts, and graces being infused into all our powers, and faculties, they make war against our carnall corruptions, and fleshly lusts: But the conflict which is in the unregenerate, arises from the relicts of Gods image defaced in us, opposing the Image of Satan, and our fleshly corruption. For the minde retains some small sparks of the light of knowledge, which may be improved by studying the book of the creatures, but much more by studying the book of Gods Word, whereby the minde of a meer carnall man may be so inlightned as to be able to distinguish be∣tween good and evill, truth, and error, right and, wrong: and hereby the consci∣ence also being directed, it retains a power to excuse when we do well, and to accuse, terrifie, and condemn when we do evill, Rom. 2.15. The will likewise re∣tains a kind of freedom, not only about things materially evill, but such also as are natural, civill, and meerly morall, though herein also it be very weak, & corrupt, and defective: and these relicts common to all, are in some, raised much higher by the common gifts of the spirit, and civill graces which are conferred more largely upon some then upon others; But there being mingled in all these facul∣ties, abundance of corruptions also, and many of them in the speciall kinds, one contrary to another, hence ariseth this war between them: Like thieves, who all agree together, to rob a true man, but fall out among themselves, when they come to divide the spoil. Thus the understanding enlightned by nature, or common grace, discerns in particular actions what is good, and to be chosen, and what is evill, and to be shunned, informs the conscience accordingly, and leaveth it to its censure, and determination either to approve for doing good, or to condemn for doing evil, upon which censures sometimes the will is incited to embrace that which the conscience allows, and refuse that which it con∣demneth, but other sometimes being transported with its owne sinfull corruption, and overswayed with the violence of the inferiour will, car∣nall 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 be∣ing 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.

[ II] Secondly, They differ in the moving causes of this conflict: For the Spi∣rit 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 ari∣seth 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 dif∣fer also in their ends: For the end at which the regenerate aimeth in fighting a∣gainst 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 de∣sires, either in the obtaining of som earthly good, or avoiding some imminent evil.

[ III] Thirdly, They differ in respect of the combatants, for in the conflict be∣tween 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 ••ivers faculties, which are all carnall, and corrupted, one of them fighting against ano∣ther, as between the reason and the will, the Conscience and the carnall con∣cupiscence, passions, and affection; in which what party soever prevails, still the unre••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 lustin•• 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 in∣fers 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 vio∣lent 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 punish∣ments, 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 re∣bellion, 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 a∣gainst 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 af∣fri••hted with the terror of Gods judgements, which they perceive will necessari∣ly follow upon such sinfull premises.

Fourthly, They differ in their contrary effects. For by the conflict between [ IV] the flesh and the Spirit, our Faith is confirmed in the assurance of our regenera∣tion, 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 ap∣prehension

of Gods wrath, and those dreadfull punishments which sin hath deserved.

2. From the combate of the flesh and Spirit, unfeigned repentance is begun, [ II] or renued, and encreased in the regenerate: for there is a change in them, prin∣cipally 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, re∣nouncing 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 Stand∣ard [ III] 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 un∣speakable 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 unre∣generate 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 sor∣row, 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 lon∣ger then a blaze of thornes, leave behind redoubled grief, and desperate de∣spaire.

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 [ IV] wayes that he give no advantage to his sinfull flesh: It causeth him earnestly to endeavour in the use of all good means, that the Spirituall part may be streng∣thened, and the flesh, with all its carnall lusts may be mortified, that it may not prevaile against the Spirit, as 1 Cor. 9.27. But the conflict of Conscience is commonly joyned with wretchless security, whereby the unregenerate man carelesly neglects the causes, and occasions of this bitter conflict till he be over∣taken with them, and only avoids the punishment but not the sin, or the sin only when he is sensible of the punishment. It works in him no care to mortifie his sins, unless only in outward act, and that also out of a slavish fear, and not in love and obedience unto God. It makes him not carefull to use means for the subduing of the flesh, yea rather it brings him into a sluggish dispair, as if all meanes were uselesse, or if he use any means, its only in hypocrisie, to stop the cry of his Conscience, not with a desire to profit by them.

Fifthly, They differ in the subject matter, or occasion about which this con∣flict [ V] is made by these divers enemies. For the Flesh and Spirit do in all things oppose one another: The Spirit the flesh in all that is evill: the Fesh the Spirit in all that is good. For there is no action which the spirituall man performs, but the flesh interposing, hindereth therein; as in Prayer, hearing, receiving the Sa∣crament, sanctifying the Sabbath works of justice, mercy, temperance, &c. somtimes wholly withdrawing him from them, other somtimes distracting & disabling him in them, which makes him to complain with the Apostle, Rom. 7.18, 21. And on the contrary the Spirt opposeth the Flesh in all known evill, either

by restraining from falling into evill, or being fallen, to rise again by repen∣tance.

[ VI] Sixthly, They differ in respect of time: For the combate between the Flesh and Spirit begins at our regeneration, and not before; and being begun, its constant, and continues to the end of our lives, though it may have some inter∣missions in respect of sence and feeling: But the conflict of Conscience oft times begins so soon as we have the use of reason, receiving common notions from the light of nature; but its neither constant, nor continuall, but only by pangs and fits upon the occasion of some great sin committed, or about to be act∣ed: Nor yet alwayes lasting to the end of our lives: For ofttimes by custome in sin, the Conscience becomes dead, and seared, that it takes no notice of sin, nor opposes the will, and affections, but suffers them to run headlong to all man∣ner of wickedness.

Quest. Whether is this conflict between the flesh and Spirit, in all the rege∣nerate?

Answ. It is in all the regenerate that have received Spirituall illumination, and have the use of reason, and understanding, being possessed of Gods sancti∣fying graces, not only in the habits thereof, but in their acts, and opera∣tions.

Quest. What are we to think of infants, and idiots?

Answ. Such of them as belong to Gods Election, he worketh in them for their justification, and sanctification after an extraordinary, secret, and wonderfull manner, applying Christ to them, his righteousness, obedience, and vertue of his death, and resurrection by his holy Spirit, who all-sufficiently supplies unto them the defect of all inferiour instruments, and means, and hereby purgeth them from the guilt, punishment, and corruption of their sins. Now in these there cannot actually be this conflict, because they have not the acts and operations of spiritual graces, but only the seeds of them: yet even in them, through spirituall regeneration, there may be some kind of conflict between the Spirit and the flesh, the seed of grace, and of corruption striving one against another. But this is meant of Elect Infants dying in their infan∣cy.

Quest. Whether is this conflict in all the regenerate in like manner, and mea∣sure?

Answ. It is not, but diversly as it pleaseth the Lord to glorifie himself in the manifestation of his wisdom, goodness, and omnipotency, either by giving his servants a greater measure of strength, and grace, whereby they obtain an easie victory, or a scanter proportion of it, by which notwithstanding they shall as certainly, though not so speedily overcome, shewing his greater power in their greatest weakness, 2 Cor. 12.9.

Quest. Is not this conflict sometimes weake in strong Christians?

Answ. Yes, for sometimes through pride, and self-love, they are apt to forget themselves, and being swoln up in their own conceits, to rob God of his glory, by arrogating some part of the praise of their spiritual strength, and victories to themselves, whereupon the Lord leaves them by spirituall desertions unto their own abilities, and lets loose their enemies to assault them; In which case they are utterly unable to stand in the least conflict, but are shamefully foiled, and led captive of sin, as we see in the example of Noah, Lot, Job, David, Peter, &c. and then being discouraged, they complain with Job, Chap. 6.4. That God op∣poseth them as a mighty enemy, &c. and with David, Psal. 22.1. and 77.7, 8. and with the Church, Isa. 63.17. and 64.9. and then the flesh proudly swells, & triumphs over the Spirit, saying, Is this the man that took God for his hope; But though God hath withdrawn himself a little, that the spirituall man might the more earnestly seek him, yet doth he not utterly forsake his servants, and his

graces in them, which though they seem extinct, yet are they but in a swoon, and therefore when the Lord blows upon them again by his Spirit, then they re∣cover their former strength, and the Christian Champian being grieved, and ashamed for his former foile, with more then wonted valour assaults his enemies, and puts them to flight, obtaining the victory, and ever after hold them un∣der more base subjection.

Quest. What is the success of this conflict between the Flesh and the Spirit?

Answ. The success is twofold, the first whereof is the repulses, and foils which the Spirit suffers through the malice, and fury of the flesh: the second is of the victory, and triumph of the spirit over it. The first is temporary, and lasts only for a time: The second is permanent and everlasting.

Quest. What is considerable about the first?

Answ. That the Spirit is often foiled in this combate, when as by the subtil∣ty, or violence of the flesh, its hindred in its course of godliness, & allured, or for∣cibly drawn to the committing of sin: of which St. Paul complains, Rom. 7.21, 22. and this happens either through the weaknes of the spirit, or want of watch∣fulness, and Spiritual care to get the whole Armour of God close buckled to us: of which foils there follow three notable effects.

1. Unfeigned and bitter sorrow for our slips and falls. So Isai. 63.17.

2. An earnest desire to rise again, to be delivered from the bondage of the flesh, and having gotten the victory, to keep it under for the time to come. So Rom. 7.24.

3. Having obtained the victory, an use of all good means to be preserved from all such foiles for the time to come; For which end he

• 1. Keeps a narrow watch over all his wayes, especially over his heart, wherein the flesh hides his chiefest ambushments, not readily sa∣tisfying every desire of profit, and delight, but first examining them by the rule of Gods Word, whether they be to be embraced, or rejected.
• 2. He will be most carefull to comfort, and strengthen the spirituall part, to keep the Armour of God close buckled to him, and to be well provided of weapons before the conflict.
• 3. He will shew the like care in weakning his enemy the flesh, by with∣drawing from it the chiefest weapons, whereby it hath formerly pre∣vailed.

4. The regenerate man after his falls will more zealously hate his sin then e∣ver formerly, avoiding and flying from it: yea, the oftner he hath fallen into it, the more he hates it.

5. After his foils, and falls, he will carefully perform all holy duties which are contrary to his former sins: Redeeming his lost time by his future dili∣gence.

Quest. How far may the flesh prevaile against the Spirit?

Answ. For resolving of this doubt, we must first distinguish between the gifts of the Spirit, and the persons in whom they are, the gifts may be considered both in their kind, and in their quality.

First, Concerning the former, the gifts and graces of the Spirit are either common to the regenerate, and unregenerate, or proper and peculiar to the elect alone. The common graces are especially those morrall virtues of Wisdom, Justice, Fortitude, Temperance, Patience, &c. which may not only be lost, and quite extinguished in civill men, but also in the faithfull, because they are not essentiall to a Christian, but rather ornaments, then part of the spirituall man: So in David when he feigned himself mad, and in the matter of Bath∣sheba,

and in his unjust sentence against Mephibosheth. Thus Noah lost his tempe∣rance: Lot his chastity: Jeremy, and Jonah, their patience, &c. But as for those sanctifying graces, proper, and peculiar to them, and essentiall to a Chri∣stian, being once had, they can never be lost, notwithstanding all the power and malice of the Divel, and the flesh. For Rom. 11.19. the gifts, and calling of God are without repentance▪ So also Joh. 10.28.

[ II] Secondly, The saving graces of the Spirit may be considered in their quality; for they are either true, or false: the true are in the regenerate alone: the false in Hypocrites, and temporaries: Now these may loose their illumination, faith, love, and zeale, because they are but either common graces, or in shew, & appear∣ance only. Hence Matth. 35.29. From him that hath not shall be taken away even that which he hath, with Luke. 8.18.

Quest. But may not true sanctifying, and saving graces in the regenerate be ut∣terly killed, or at least for a time quenched?

Answ. First, As some seeming graces in the unregenerate may be quite lost, [ I] so true grace in the faithfull may be seemingly lost, but not quite: For Matth. 25.29. To him that hath shall be given, and he shall have abundance. So Joh. 15.2. Every branch in me that beareth fruit, shall be purged, &c. Yet may they seemingly loose those graces which they keep in truth: as for example, they may seemingly loose their saving knowledge, when through the relicts of igno∣rance, they fall into some gross Errors, Heresies, or Schismes. They may seemingly loose their faith, when being violently assaulted by temptations, it re∣ceives some grievous foils, and lies covered under incredulity, as fire under ashes, or the Sun under a cloud: They may seem to loose repentance, when they are overtaken afresh by their old sins: especially when after they are clean∣sed, they relapse into gross sins, not only through ignorance, but wittingly a∣gainst knowledge, and Conscience, &c. yet these saving graces are not lost, but only hid, and covered for a time.

Secondly, Other graces which spring from those which are fundamentall, and [ II] absolutely necessary to the being of a Christian, may for a time be lost, as full assurance, peace of Conscience, zeal of Gods glory, the sence and feeling of his love, joy in the holy Ghost, &c. which tend to the well being of a Christian, may in respect of present apprehension, not only be much dulled, but quite ex∣tinguished: As we see in Job, who thought God his Enemy. So David com∣plaines, Psal. 22.1. and 51.8, 10, 11, 12. and 88. Yet in these intermissions the true Christian hath restless longings after the sence, and feeling of renewed graces, and shews as much fervency of affection, and intireness of love towards them by his bitter mourning for their absence, as he formerly did in his joy, and rejoycing in their presence.

[ III] Thirdly, Saving and fundamentall graces may be lost in some degrees, at least in respect of their operations: As the strong Faith may be shaken with doubtings, fer∣vent love may be cooled, assured hope may quail, &c. As we see in the examples of Job, David, Peter, the Galatians, and the Angel of the Church of Ephesus, Rev. 2.4. and of Sardis, Rev. 3.2. yea these graces may not only be shrewdly shaken, but cast into a dead swoune, in which they will appear, neither to others, nor to them that have them: But yet all this is to be understood of their functions, and operations, which may decay in their degrees: but as for the habits of these graces, they never decay in Gods Children, not so much as in their degrees, but grow continually till they come to their full stature: whence they are said to be Trees of righteousness of Gods own planting, Psal. 1.3. Isa. 61.3. and Gods building, Psal. 92.14. and Gods Children who grow till they come to perfect age, Ephes. 4.13, 14, 15. and their graces are Fountains of living water which flow continually, Isa. 58.11. Hence the path of the just is compared to the morn∣ing light, &c. Prov. 4.18.

Object. But did not David loose degrees of his grace, when he committed adul∣tery, and murther? and Peter when he denyed his Master?

Answ. There was a decay, yea an utter surceasing of them for the time, till they were renewed by repentance, yet not in the habits, and essence of their gra∣ces, but only in their operations: as the Sun ever shines in his full brightness, though its oft hid from our sight. Yet we must not ascribe this permanency of their graces, to any property, or excellency which Gods Children have in them∣selves, as if by their own strength they could withstand all tentations, but it is to be ascribed to the power, and promises of God, to our union with Christ, from whom we receive Spirituall nourishment, and to the continuall gracious assistance of our good God, who supports us against all the powers of Hell.

Object. But by this Doctrine many will take occasion to become presumptuous, and secure?

Ans. So is the Doctrine of Justification through Gods free grace by faith obeyed, yea Gods mercy, redemption by Christ, and all the promises of the Gospel: For where the Apostle taught, Rom. 3.7, 8. and 6.1. where sin abounds, grace abounds much more; Some were ready to say, Let us then sin that grace may a∣bound: But its not possible that any sound Christian who hath these graces should abuse what hath been said to presumption, and security: For though they cannot loose their graces, yet they may loose peace, comfort, joy, &c. which is the ve∣ry life of their lives, in which state they are full of horror, and before they can purchase their former peace, they must pass through the purgatory of repentance, send out deep sighs, and bitter groans, &c. which will make them more wary ever after, even as long as they live, Phil. 2.13.

Quest. What is the second thing considerable in the successe of this con∣flict?

Answ. That the Spirit alwayes obtaineth an assured victory over the flesh: For though it be often weakned, yet it cannot be wholly vanquished, but still re∣covers strength whereby it prevails, and puts the flesh to flight, though it re∣cieves many wounds▪ and falls in the fight▪ the reason is, because Christ holds us by the right hand, and bids us fight without fear, Isa. 40.10, 11, 12. and 42.6. yea he hath inseparatly united us to himself by his holy Spirit, Joh. 10.28. and made us lively members of his body, and therefore being able to defend us, he will never suffer us to perish▪ for then his own body should receive a maime.

Oject. But we see many Christians, who both in their own judgement, and in the judgement of others are members of Christ, yet quite fall away, and be∣come members of Satan?

Answ. The Members of Christ, generally so called, are of two sorts:

1. Such lively Members as are inseparably united to him by his holy Spirit, and a lively faith, which neither the Divel, nor the Flesh, nor any other power can pluck away from him.

2. Such as are improperly called Christs members, being dead, and fruitless, and only so in outward profession, and these may faile, and be quite severed from Christ, but this doth not prove that the true members of Christ may perish, for they can never be parted from Christ in respect of their spirituall union, because Gods Spirit which is the cheif band of it, can never faile, Hosa. 2.19. Jer. 31.34.

Quest. By what degrees doth the Spirit obtain the victory?

Answ. First, in this life, in which this conquest over the flesh is but inchoate, [ I] and begun, the lusts thereof not being wholly abolished, but only in some de∣grees mortified: By reason whereof the Conflict between these enemies, con∣tinues,

not only in our first conversion, when we are but babes in Christ, but even through the whole course of our lives: yet still for the most part the issue of it is the victory of the Spirit, though it meets with many foils in the fight, Rom. 8.1. where it appears that whatsoever his slips, and Errors may be, yet for the most part he holds on in his Christian course unto the end.

[ II] Secondly, Yet whilst we continue here, the victory is neither gotten, nor held without a conflict, wherein the Spirit is often foiled: But in the end of this life we shall obtain a full, and perfect victory over the flesh, and all the lusts there∣of, and then there shall be no place, or time for fighting, but for receiving the Crown of victory, and the enjoying of everlasting peace, as 1 Tim. 4.8. Rev. 3.21.

Quest. What arguments may encourage us to this conflict against the flesh?

Answ. To the obtaining of this victory there are two things requi∣red.

[ I] First, A due preparation to the fight.

Secondly, A wise and valorous behaviour in the fight itself.

Quest. What is required in the preparation to the fight.

Answ. First, A serious consideration of those Arguments which may put courage into us, and make us resolute in assaulting this Enemy.

Secondly, A right use of certain means which may enable us to over∣come.

Quest. What are the reasons which may encourage us to set upon this ene∣mie the flesh.

Answ. First, Because its the will of our great Captain, the Lord of Hosts, that we should encounter it, to which he often, and earnestly presses us to yield obedience by his command, that we should fight against the world, and the Divell: as first, that we should depose it from its regency, Rom. 6.12. that we should not satisfie it, Gal. 5.16. that we should utterly renounce it, Tit. 2.11, 12. that we should put it off, Ephes. 4.22. yea mortifie it, Col. 3.5. cru∣cifie it, or put it to a shamefull death, Gal. 5.24. there is a gracious promise to such, Rom. 8.13.

Secondly, Let the necessity of this fight encourage us to it, seeing we have no [ II] peace with our sinfull flesh, but upon most wofull conditions, if we do not fight against it: for if we fight not against it, it will fight against, and overcome us: If we hold it not under as a slave, it will tyrannize over us, and enthrall both our souls, and bodies in a wretched bondage: and we had better, with the Prodigall feed with filthy Swine, then to become slaves to these sensual, and more filthy lusts. Now how unworthy is this our being, and breeding, who by our creation were sons, and children of God, to yield our selves slaves to such cruel Masters, who will make us imploy our bodies, and minds which were created for Gods service, in the miserable bondage of sin, and Satan? But besides the hatefulness of the flesh for its cruell tyranny, its more odious for its pollution, and filthi∣ness: for there is no filthy sink, or stinking carrion to be compared to it.

Thirdly, The consideration of the manifold evills which are done unto us by [ III] the flesh, should excite us to this combate. For its more mischievous to us then the Divel himself, who could never hurt us, if we were not first betrayed by this inbred Enemy: Yea its worse then Hell, and Damnation, being the cause of them both: and without it, Hell were no Hell: Its the root of all sin, and wickedness, from which Idolatry, Blasphemy, Murther, Adultery, &c. grow, and spring: Its such an Enemy as makes God himself our Enemy, exposing us to his wrath, and would cast us headlong into eternall torments, if Gods infinite mercy did not stay us in the way. Its the provoker to all wickedness, and the

greatest outrages that were ever committed in the world may challenge the flesh as their chief cause and author, and shall we have any peace, or truce with such a vile, and malicious enemy? It was it that pierced Christs hand and feet, that thrust the spear into his side; that put him into that agony in the Garden, and upon the cross, &c. which moves men daily to crucifie him afresh, and to trample his precious blood under their filthy feet: and can we finde in our heart to have peace with such an Enemy to our Saviour? Its also the cause of all our punishments, and miseries in this life, whether inward, or outward, and lastly of death it self, and everlasting damnation.

Lastly, consider that if we maintain the fight against it, we shall be sure [ IV] 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 [ I] 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, & morti∣fie 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 vi∣ctory.

Secondly, We must carefully observe, and put in practice divers Rules fit for [ II] this purpose.

Quest. What are those Rules?

Answ. They are of two sorts: For they either tend to the weakning, and sub∣duing 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 with∣hold 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 form••r?

Answ. Its 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 content∣ment [ I] by glutting it with superfluities: we must not pamper it with ease, and de∣licacy, 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 [ II] must forcibly restrain it, otherwise it will wax proud, and insolent, foile the rege∣nerate

part, and make it live in miserable bondage. Hence Cyril saith, Si car∣nem nutriatis, & ipsam frequenti molitie, ac jugi deliciarum fluxu foveatis, in∣solescet 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 provi∣sion befitting his dignity.

Object. But what passages must we stop to keepe back provision from the fl••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 co∣gitations, 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 con∣trary, 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 pre∣serve our hearts from all unlawfull lusts, wicked desires, unruly passions, and ungodly affections: especially from covetousness, ambition, and carnall plea∣sures, 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 bo∣dies from sloth, and idleness, effeminate delicacy, excessive sleep, and all man∣ner 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 un∣derstanding [ I] 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 [ II] 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 [ III] 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 affe∣ctions [ IV] on earthly things, Jam. 5.5. 1 Joh. 2.15. For this weakens the Spiri••,

and quencheth all good motions, which would cross us in the fruition of this mo∣mentary 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 in∣to noisome tentations, and all manner of sins which promise to us the satisfy∣ing 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. Its the root of all evill, &c. So al••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 qu••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 law∣full: 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 bette•• taming of the flesh: Solus in illicitis non cadit, qui se aliquando & a lici∣tis caute resting it, saith Gregory, He only falls not in things unlawfull, who some∣times 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 unlaw∣full.

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 ho∣stem in••equimur, etiam civem quem, diligimus, trucidamus Oft times whilst in these thing we pursue an ha••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 Isra••lites.

Quest. What are these weapons?

Answ. Those fiery Lusts, and darts of tentations wherewith the flesh en∣counters 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 wick∣ed 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 Ar∣mour, especially the shield of Faith, and sword of the Spirit, that by the one we may bea•• off these fierie darts, and by the other we may beat back our ene∣mies: 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 ad∣versitie, 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 Ene∣mie?

Answ. First, We must keep a narrow watch over our selves, and over our [ I] 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 there∣fore should we be to shake off carnall securitie: In this world there is no place of safety.

[ II] 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 Christi∣an 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 bo∣dies [ III] 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 be∣coms an easie prey to an enemy, Prov. 25.28.

Fourthly, Especially we must keep a strict watch over our tongues which the [ IV] 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 ra∣ther,

1. Because God requires it, Psal. 34.13. Keepe thy tongue from e∣vill, &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 should make us watch over it the more heedfully: For Psal. 52.4. Its a sharp razor, &c. Rom. 3.13. Jam. 3.5, 6, 7, 8. It an unruly evill, Jam. 3.2. and Christian perfection con∣sists in well ordering of the tongue, Jam. 1.26. Now in this our watch we are to keep our tongues from impious words against the Majesty of God, as blas∣pheming his name, profaning his Word and Ordinances, scorning his works: as also from dishonest, and unjust speeches, which tend to the prejudice of our neighbours, Ephes. 4.25. Levit. 19.16. and Saint James gives a reason for it, Jam. 4.11. such speake evill of the Law, and judge the Law: viz by doing that which the Law condemneth▪

2. We must refrain from idle speeches, and consequently from much speak∣ing, wherein there is much vanitie, Prov. 10.19. Considering that we must be accountable for every idle word, Matth. 12.36.

Fifthly, But above all other parts, we must guard our hearts, as Solomon advi∣seth, Prov. 4.23. and that

1. Because of all other parts its most crafty, and deceitfull, Jer. 17.9.

2. Because it is the Chief Commander in this little world of man, ruling all other parts: Its their guid and Captain that directs all their courses: Its the Spring and Fountain of all our thoughts, words, and actio••, Luke 8.45. Mat. 15.18, 19. and 19.18. therefore it much concerns us at all times, in all places, and companies, & imploiments, whether about the service of God, or conversing with men, or alone, to keep our hearts pure, holy, sober, and righteous, least they be∣ing corrupted, mislead all our other powers, and parts, and seeing we cannot do this of our selves, we are continually to pray to the Lord who hath our hearts in his hands, that he will rule and guide them, that so with themselves, all our other faculties may be brought into subjection to him: that he will cause them to love what he loves, and to hate what he hates, as Psal. 119.36. and 141.3. and 51.10. and 86.11.

Sixthly, We must keep this watch in our spirituall Armour, especially we must use the shield of Faith, and the sword of the Spirit to assault the flesh, and [ VI] the lusts thereof, as soon as they approach towards us: Sometimes repelling, and wounding them with the threatnings of the Law, and sometimes thrusting them through with the sweet promises of the Gospel, which encourage us to a godly life, and with the remembrance of Gods love in Christ, and what our dear Sa∣viour hath done, and suffered to free us from our sins: Yea, we must use this Sword of the Spirit against each particular lust▪ As when the flesh would with∣draw us from the service of God, and engage us to the service of Satan, and the world, we must resist it with that Text, Exod. 20.3. wherein we are bound to worship, and serve God, and that we are redeemed for that end, Deut. 6.13. Matth. 4.10. Luke 1.74. when it moves us to neglect good works, remember, Ephes. 2.10. that we are created for this end. when it perswades to defer re∣pentance, remember, Eccles. 12.1. Psal. 95.7, 8. when it would provoke us to love of the world, remember, Jam. 4.4. 1 Joh. 2.15. 1 Pet. 5.5. when it tempts us to pride, remember, Prov. 29.23. and 18.12. God resisteth the proud, &c. when it tempts to covetousness, remember, 1 Tim. 6.6, 10. Heb. 13.5.

Quest. What other Rules must be observed by those that would subdue the flesh?

Answ. First, We must resist it in all the occasions that it taketh, and means which it useth to prevail against us, and see that with equal care we avoid and shun [ I] them. For if we are so weak of our selves, that we are prone to fall, when no outward means provoke us thereto, how much more shall we be foiled when as their objects presents themselves, and both time, place, and company invite us to imbrace them: especially considering that by exposing our selves to these needless dangers, we tempt God to leave us to our own weakness, and to the malice of our spirituall Enemies, that so by our falls, we may learn to be more wary for the time to come. Hence Paul, Ephes. 5.4. having forbidden For∣nication, &c. forbids the naming of them, together with filthy, and foolish talk∣ing, and scurrilous jesting, which are means to provoke to those sins, as we see in David, Achan, Ahab, &c. Hence, Prov. 13.20. A companion of fools shall be destroyed, and Psal. 119.115. Away from me (saith David) ye wicked, I will keepe the Commandements of my God: Hence also, Ephes. 5.11.

2. We must withstand the first beginnings of sin, and labour to quench our fiery lusts when they are first kindled in us, 1 Thes. 5.22. Abstain from all ap∣pearance of evill: and St. Jude advised, that we should be so far from entertain∣ing sin, that we should hate the garment spotted by the flesh, Jud. 21.23.

[ III] Thirdly. If we would get the victory over our sinfull lusts, we must prevent them withall speed, take them unprovided, and set upon them before they be aware: For the longer we defer the fight, the more difficult, and doubtfull we make the victory. If we single them out one by one as they appear to us, we shall easily overcome them, but if we give them time to muster their Forces, and to come in Troops against us, we shall not be able to withstand their power: we should therefore (as Pharaoh) drown them in the tears of true repentance as soon as they are born: we must destroy sin in its first conception, and not suffer it to receive birth, and breath in our words, and actions, least it grow to our de∣struction, Jam. 1.15. Sin when it is finished brings forth death. Hence St. Au∣stin, Caput Serpentis obs••rva: quod est caput Serpentis? prima peccati suggestio. Observe well the Serpents head, that thou mayest give give it a mortall wound: and what is this Serpents head, but the first suggestion of sin: and St. Cyprian saith, Diaboli primis titillationibus obviandum est, nec col••ber soveri debit donec in Serpentem formetur. Withstand the Divels first allurin•• motions, neither let us cherish the Snake till it grow to a Serpent. Sin is an unlimited evill which admits of no bounds, if we let it have full liberty to enlarge it self, like Elias his cloud, &c. and if we do not this, we are not so wise for our souls, as we are a∣bout Earthly things: If fire be cast into our bosoms, we will presently cast it out: and quench it when it first takes hold of our houses: we mend our garments when the rent is small: we presently stop the gap when the water hath made a breach in the bank, &c. why then should we not deal so with sin, which is a greater evil, and more dangerous, Vel exigua scintilla flammam ingentem ac∣cendit, & hominem saepenumero viperae semen perdidit: saith Nazianzen, the least spark in time grows to a great flame, and oft times the seed of the Viper hath destroyed a man: Let us therefore shun the least fault, seeing, though it be small, it will quickly be great if we let it go on. A small Error in the begin∣ning of the way, may become great in the end of the journey. Sin is a Gangrene which if let alone will devoure all: and therefore here, if ever the Physitians Rule is good, Cito, longe, tarde: Flie from it speedily: go far enough, and it will be too soon if ever we return to it again. To give way to the first motions of sin is very dangerous, as appears by the examples of Cain, Solomon, Jonas, Sampson, Herod, Judas, &c.

Fourthly, We must not think any sin so small, as willingly to commit it, and to continue in it without repentance: But contrarywise we should the rather flie from the least sin, because naturally we are apt to slight and neglect such. Non est minimum in vi••a hominum negligere minima, saith Eusebius: Its not the least thing in a mans life to neglect such things as seem to be least, and I know not of what faults we may be secure, seeing we must be judged for sins of ignorance, and give an account of our idle words and thoughts. For which end let us con∣sider.

1. That even by the least sins Gods Law is transgressed, his Justice violated, and his wrath provoked. Hence St. Hierom saith: Nec consideres quod parva peccata, sed quod magnus ••it Deus, c••i displicent. Do not consider the smallness of thy sins, but the greatness of thy God who is displeased with them: and St. Austin adds, Nullum enim peccatum adeo parvum, quod non crescat neglectum. Non enim considerandum quid fecerit, sed quem offenderit, there is no sin so little which being neglected doth not increase, and we must not consider what we have done, but how great he is whom we have offend∣ed.

2. Consider that the eternall Son of God suffered the bitter death on the Cross, as well for the least, as for the greatest sins, and is any sins small which could not be purged by a less price?

3. Consider what great evills come of the least sins: For first our smallest sins defile our persons, and makes us abominable in Gods sight, especially when we willingly entertain, or live in them. It ill becomes the Temples of the Holy Ghost to have such sluttish corners: It ill beseems us who are espoused to Christ, to come into his presence with such blemishes, and loath∣some defilements.

2. The least sins do wound, and being often committed, do ••ear the Consci∣ence: as much use makes the hand brawny, and little drops, do hollow the hard∣est stones: and small blows cut down the strongest Oakes, they also harden the forehead, and make the face impudent.

3. If we would know how much even those sins which they would count small, doe provoke the Lords wrath, we may see by those severe judgments which he hath executed on Offenders in this kind, as on Nadab, and Abihu, Lev. 10.1, 2. on Vzzah, 2. Sam. 6.6. on Achan, Josh. 7. on the man that gathered sticks on the Sabbath, Numb. 15.32. on Ananias, and Saphira, Acts 5. But above all, most dreadfull was Gods judgment on our first Parents for eating of the forbid∣den fruit, whence St. Austin saith, Haec peccata etsi parva sint per misericordiam, fiunt magna peccatoribus negligentia. Although our sins, when they are repented of, become small, yet they are made great unto sinners through their negligence, and impenitency. So Matth. 5.22. and 12.36.

4. That we may not give way to the least sins, let us consider, that if we wil∣lingly entertain them, they will prove no less dangerous then the greatest, be∣cause they are the continuall Errors of our lives, which are more frequently com∣mitted then hainous offences, and therefore what they want in weight, they ••ave in number: the tallest Ship may be sunk by the smallest sands: Hence St. Austin saith, Ne contemne peccata parva: etsi parvi facias dum ea ponderas, time saltem quando annumeras. Despise not small sins, for though thou doest but light∣ly esteem them whilst thou dost weigh them, yet at least fear when thou begin∣nest to number them. Great Rivers are filled with small drops: Gather the least things together, and they will make a great heap, &c. Great sins indeed more wast the Conscience, and are like to savage beasts, devours us at one bit, or Jonas's Whale that swallowed him up at once: But small sins also are like those little vermin, that with their multitude plagued Pharaoh and his people. But what need I speak of multitudes of sins, when the least unrepented of is suf∣ficient to damn us.

5. If we be carefull to flie from the least sins, it will be a notable means to pre∣serve us from falling into greater: he that gives no place to the first motions of co∣vetousness, is safe from usury, bribery, extortion, theft, &c. He that keeps his tongue from speaking irreverently of God, is safe from cursing, and blasphemy: He that makes Conscience of vain swearing, is safe from perjury, &c. therefore St. Hi∣erom saith, Satis prodesse ad cautionem discimus etiam minima pro maximis cavere. Its a good caution in avoiding sin, to take heed of the least, as though they were the greatest, whereas if we ordinarily swallow smaller sins, it widens our throats to let down greater.

6. Consider that sin is that deadly poison which Satan the great red Dragon casts out of his mouth, and who would drink that which he hath disgorged? who would be allured to swallow these poisons which are so mortall to the soul, be∣cause they delight our carnall appetite? Sin is Satans livery, which who so wil∣lingly wea••s, acknowledges the Divels soveraignty, and his own servitude, 1 Joh. 3.8, 9.

7. Consider that those enemies are most dangerous, which are most despised:

For hereby we are brought to neglect our watch, to lay aside our Armour, and Weapons, and to fall i•• to the deadly slumber of carnall security, and what E∣nemy is so weak, that cannot cut the throat of the strongest when he is a sleep, and disarmed? Nullum peccatum tam parvum est, quod contemptu non fiat magnum, saith St. Augustine, there is no sin so small, which contempt will not make ••reat.

8. Consider that if we do not hate all sin, small as well as great, we hate not any with a Christian hatred: For they that hate sin truly, and spiritually, doe it upon these grounds.

1. Because it hath the Divels stamp, and Superscription on it, who is Cods, and our greatest Enemy, and this his Image is upon the smallest, as well as the greatest sins.

2. Such hate sin because they love, and fear God, and would not do any thing which might displease him; and they hate it because its so odious to God, so opposite to his Law, and contrary to his nature, upon which grounds they hate every sin, small and great: and though they doe not equally hate all, yet they are not in love with any.

Fifthly, The next Rule for the subduing of the flesh is, that we must neglect [ V] no sin as though we were in no danger of falling into it. For we have the seed of all sin in us, and need nothing to the committing of it, but that God should leave us to our selves, and Satans tentations: Hence we are commanded to work out our salvation with fear and trembling, Phil. 2.12. and when we think we stand, to take heed of falling, 1 Cor. 10.12.

Sixthly, The last Rule is, that we set no stint to our mortification, but that [ VI] we endeavour from one degree to aspire to another, till we come to perfection: we must not deale with these Spirituall Enemies as Joash with the Aramites, 2 King. 13.18. contenting our selves with two or three victories over them: much less as the Israelites with those cursed Nations, suffering them quietly to dwell with us, on condition that they will contribute something to our pleasure, profit, &c. but we must war with them till we have utterly rooted them out: or at least to deal with them, as Joshuah with the Gibeonites, to make them our slaves. Let us not deal with them as Saul and Ahab with Agag, and Benhadad, get the victory, and so suffer them to live, least through Gods judgment they kill us because we killed not them: neither with Saul, let us destroy the meanest of our lusts, and keep the fattest alive which bring most pleasure, or profit to us: Let us not be like Herod, that refrained from many sins, but would not part with his Herodias: But our mortification must be without stint, or restraint, extend∣ing to all lusts in respect of the object, and in respect of the time, conti∣nually even to the end of our liues: and thus continuing faithfull to the death, we shall receive the Crown of life, Rev. 2.10. And lastly in respect of the degrees, we must not content our selves that we have mortified our lusts in some mea∣sure, but we must strive after perfection, not suffering sin to live in any of our members, but must cleanse our selves from all filthiness of flesh & Spirit, &c. 2 Co. 7.1. Labouring to be perfect as our heavenly Father is perfect, Mat. 5.48. For which end we must pray God to sanctifie us throughout, 1 Thes. 5.23. and Christ our Saviour to sanctifie and cleanse us by th•• washing of water by the Word, &c. Ephes. 5.25. and to our prayers, we must add our endeavours to en∣crease in the measure of mortification, getting daily new victories over all our sinfull lusts. True grace is growing grace, &c.

Quest. What means may we use to strengthen the Spirit to the obtaining of the victory?

[ I] Answ. First▪ We must avoid the means whereby its weakned. For in this spirituall warfare both these concur in the same actions: for the famishing of the Flesh, is the nourishing of the Spirit, and the weakning of the one, is the

strengthening of the other. Quantum carni detrahes, tantum facies animum spirituals bona habitudine relucere, saith Basil. Look how much thou detractest from the flesh, so much thou makest thy spirituall part to prosper and flourish in good health, and liking. Now the chief means whereby the Spirit is weak∣ned, are our sins, whereby we grieve the good Spirit of God, and make him wea∣ry of lodging in our hearts but above others, such sins weakens the Spirit as are committed against knowledge, and conscience, wilfully, and presumptuously: with which kind of obstinate rebellion the spirit is tired, that he will no longet contend with us, but leave us to our lusts, and a reprobate mind to go on to our perdition, Gen. 6.3. So it was with the old world. Of this God complains, Amos 2.13. that he was pressed under their sins as a cart under the sheaves: For this God gave the Gentiles up to vile affections, &c. Rom. 1.26. we must not therefore quench the Spirit, 1 Thes. 5.19. nor grieve him, Ephes. 4.30.

Quest. But what are those speciall sins which most wound and w••aken the Spi∣rit?

Answ. First, Ignorance, and blindness of mind, which pulls out of the hand [ I] of the Spirit his chiefest weapon, the Sword of Gods Word whereby it defends it self, and offends its Enemies: It also dazels the understanding that it cannot discern the slights, and subtilties of our Spirituall Enemies, nor on which side they strike us, nor how to ward off their blows.

Secondly, Infidelity, which disables the Spirit whilst it deprives it of the chief [ II] comforts, and encouragements whereby its strengthened against the assaults of the flesh, viz. Gods sweet promises of grace in this life, and of glory in the next, to all those who walk in the Spirit, and mortifie the flesh. Yea it weakens the spirituall bond of our union with Christ, which is our Faith, by which alone he is applyed, and so hinders the influences of his graces, by which we are streng∣thened against the flesh, and enabled to withstand the assaults of all our spiritual enemies.

Thirdly, Impenitency, which is most pernicious to the health, and vigour of the Spirit: for besides, that it hinders all the operations of Faith, the application [ III] of Christ, and all the promises made in him, our communion with God, hid∣ing his loving countenance from us, in the appehensions whereof consists the life of our lives, it also depriveth us of peace of conscience, and joy in the holy Ghost, by which our spiritual man is strengthened, & after we have received wounds by the flesh in the spirituall f••ight, it hinders their cure, and causeth them to rankle, and daily to grow more incurable.

Fourthly, Carnal security, and hardness of heart greatly weakens the spirit, whereby we bless our selves when our state is dangerous, and have no sence, and [ IV] feeling, either of Gods mercy, and love, or of his displeasure, by the one where∣of the Spirit is strengthened in Gods service, and by the other we are preserved from sinning against him. Carnall security weakens the Spirit, as it makes us put the evill day far from us, and utterly to neglect our spiritual enemies, as though there were no danger; It makes us lay aside our watch, and so to lie open to the assaults of our adversaries, and to neglect the means of our safety.

Fifthly, The love of the world, which like birdlime, so besmears the wings of of our soul, that thereby it is fastened to the earth, and worldly vanities: more e∣specially [ V] the love of honours, and the glory of the world makes the spirituall man sluggish in the pursuit of eternall glory. The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Hea∣ven; It choaks the seed of the word that it cannot take root, and bear fruit: It frustrates all the good motions of the Spirit, that they cannot take effect: It ex∣poses us to many tentations, and sna••es which drown men in destruction, 1 Tim

6.9, 10. and so the love of earthly pleasures hinder the pursute of those eternal pleasures, and 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 its made fat with gluttony, the spirit grows lean, fulness of wine, and the Spirit will not stand together, as we see, Ephes. 5.18.

[ II] 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 li∣berally 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 its dimi∣nished 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 Con∣flict?

[ I] 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 sa∣tisfie 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 bat∣tell.

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 en∣abled to resist the flesh.

3. We must use the help of holy conference, instructing, exhorting, admo∣nishing, counselling, and comforting one another, that we may be further edifi∣ed in our holy Faith, Jude 20.

Thirdly, If we will strengthen the Spirit, we must nourish the good motions [ III] 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 ano∣ther time, but presently set upon them, making hay while the Sun shines, &c. which will much chear, and comfort the Spirit, being thus readily obey∣ed.

Fourthly, We must be careful of maintaining our peace with God, and our [ IV] 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 spiritu∣all Enemies: neither can our regenerate spirit with courage fight against the Di∣vell, 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 work∣ing 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 fre∣quenting 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 ser∣vice, thereby glorifying his Name, and edifying our neighbours by our good ex∣ample.

Fifthly, We must carefully preserve our bodies, and souls, which are his [ V] Temple, in purity from all pollution of sin: For as a good aire, and sweet ha∣bitation 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 with∣in 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 [ VI] 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 mo∣ving

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 bea••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 do∣ing, 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 afflicti∣ons: 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.

[ VII] 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 de∣cayed 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. Its 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 glo∣ry. 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 regene∣rate 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?

[ I] 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 com∣pared 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 re∣bellious [ II] 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 rege∣nerate [ I] man cannot sin, 1 Joh. 3.9,

Secondly, To beget good motions, inclinations, and thoughts agreeable to the [ II] 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 concur∣rence 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 me∣liora, 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 affe∣ctions, 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 [ I] 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. [ II]

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 fol∣lows 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 transgressi∣on of the Law, and therefore they are no sins?

Answ. I answer to the Minor: The transgression of the Law is two-fold. One which is directly against the Law, both for matter and manner: 2. When that is done which the Law requires, but not in that manner it should be done: and thus good works become sinfull.

Object. Good works are from the Spirit of God: but nothing proceeding from the Spirit of God is sin?

Answ. Things proceeding from the Spirit of God alone, or from the Spirit immediately, are no sins: but good works proceed not only from the Spirit, but also from the mind, and will of man, as instruments of the Spirit: and when an effect proceeds from sundry causes that are subordinate, it takes unto it the na∣ture of the second cause: hereupon our works are partly spirituall, and partly carnall, as the mind and will of the doer is.

Object. But good works please God, and what pleases God is no sin?

Answ. They please God, because the doer of them is in Christ. Again, they please not God before, or withour pardon. For they are accepted, because God approves his own work in us, and pardons the defect thereof.

Object. No sins are to be done, therefore if good works be sin, they are not to be done?

Answ. They are not simply sins but only by accident. For as God commands them, they are good, and as godly men doe them they are good in part. Now the reason holds only thus, that which is sin, so far forth as it is a sin, or if it be simply a sin, is not to be done.

Mr. Perkins, Vol. 2. p. 326.

CHAP. XLIII. Questions, and Cases about Conscience Good and Bad.

Quest. WHat is Conscience?

Answ. It is a faculty of the soule, taking know∣ledge, and bearing witness of a mans thoughts, words, and works, excusing them when they be good, and accusing them when they be evill, Rom. 2.15. If the Conscience be not deceived, but bears a true witness, then its no erroneous Consci∣ence; Yet it may be an evill Conscience if it be not sanctified as well as inlightned. Or,

Conscience is a particular knowledge which we have within us of our own deeds, good, or evill, arising out of the generall knowledge of the mind, which shews us what is good, or evill, and Conscience tells us when we have done the one or the other.

Conscience is a word of great latitude, and infinite dispute. Its taken some∣times properly, sometimes generally. Its both a faculty, and a distinct faculty of the soul: the Schools reject that, others this: but besides reason, the word bends most that way, 1 Tim. 1.19. its distinguished from the evill, Tit. 1.15. from the mind. And if we mark it, Conscience is so far from being one of both, or both in one, as that there is between them: 1. A jealousie, then an open fa∣ction: the other powers of the soul taking Conscience to be but a spie, do what they can, first to hide themselves from it, next to deceive it, afterwards to op∣pose it, and lastly, to depose it. Conscience on the other side, labours to hold its own, and (till it be blinded or bribed) proceeds in its office in spight of all opposi∣tion: It cites all the powers of nature, sits upon them, examineth, witnesseth, judges, executes, hence come those 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 self-conferences, or reasonings spoken of, Rom. 2.15. Thence those Apologies, and exceptions amongst themselves when Conscience sits.

Quest. What is the common subject of conscience?

Answ. The reasonable soul: Indeed there is some shadow of it in a beast, a•• th••e ••s of reason: but it is but a shadow: the proper sea•• of it, is the highest part of the soul: its usually referred to the practicall understanding, be∣cause

its busied about actions, and drives all its works to issue by discourse: but as that ground is too weak (for neither is every discourse Conscience, nor every act of conscience a discourse) so is that room too straight: Conscience is there∣fore rather to be placed somewhat higher, under God, but over all in man, distinct from other faculties, ye•• still sheathed in the bo∣dy.

Quest. What is its end, or office?

Answ. It is set in man to make known to man, in what terms he stands with God, thence its name, and therefore is fitly tearmed, the souls glass, and the un∣derstandings light.

Conscience therefore is a prime faculty of the reasonable soul, there set to give notice of its spirituall estate in what terms it stands with God. The soul is ranked into three parts, and those into as many Courts, and Offices. The sensitive part hath its Court of Common Pleas: the intellectual, of the Kings Bench: the spirituall, a Chancery: in this Court all causes are handled, but still with speciall reference to God: Here sits Conscience as Lord Chancellour, the Synteresis as Master of the Rolls: To this Court all the powers of man owe, and pay service till the Judge be either willingly feed, or unwillingly resisted. And this of Conscience strictly taken.

2. Its taken sometimes more generally: Sometimes for the whole Court, and proceeding of Conscience, by the Fathers: Sometimes for the whole soule of man, either stooping to Conscience, or reflecting upon it self; So the He∣brews ever take it: You never find that tearm (Conscience) with them, but Heart, Spirit. So St. John (who abounds with Hebraisms) If our heart con∣demn, or condemn us not, 1 Joh. 3.19, &c.

Dr. Harris, St. Pauls Exercise.

Quest. What is the Scripture word for Conscience?

Ans. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is a compound word: 1. of the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to see, Mat. 2.2. and to know, Joh. 13.18. 2. of a Preposition, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies with: So as Conscience implyeth, knowledge with: viz. with some other thing.

Conscience then implies a double knowledge: One of the mind, which is a bare understanding of a thing: Another of the heart: So as the heart witnessing a thing together with the mind, is Conscience, 1 Cor. 2.11. —save the Spirit, (i. e. the Conscience) of a man which is in him. Or

The double knowledge that is comprised under conscience, may be of God, or a mans self. God knoweth all things, even the most secret thoughts, Psal. 139.2. and every man knoweth the most secret things of himself, 1 Cor. 2.11. the testimony therefore of a mans heart, with his mind, or rather with God, is Con∣science. Hence its said to bear witness, Rom. 9.1. and Paul rejoyced in the testi∣mony of his Conscience, 2 Cor. 1.12.

Quest. Where is the seat of Conscience;

Answ. Within a man: For its applyed to the heart, Heb. 10.22. yea, its stiled the heart, Prov. 15.15. 1 Sam. 24.5. and the Spirit, 1 Cor. 2.11.

Quest. Why is it seated in a man?

Answ. That it may the better perform the function which belongs to it: It being within, may see all within, and without. As a man within a house full of windows, 1 Kin. 2.44.

But Conscience cannot be discerned by others without, as is implyed, Jer. 17.9. 1 Cor. 2.11.

Quest. What is the Office of Conscience?

Answ. To witness, Rom. 2.15. For this end it hath ability to know the things of a man. The witness of Conscience is the surest witness that can be. Its a faithfull witnesse that will not lie, Prov. 14.5. A man by his tongue

may belye himself, but Conscience cannot doe so.

Quest. How manifold is the witnes•• of Conscience?

Answ. Twofold: Either to accuse, or to excuse, Rom. 2.15. To accuse for evill, to excuse by freeing from evill unjustly laid to ones charge: the Jews Con∣science accused, Joh. 8.9. St. Pauls's excused, Act. 23.1. Hence follows trouble, or peace to a mans soul, as Matth. 27.4. Rom. 5.1.

Quest. What is a good Conscience?

Answ. That Conscience is said to be good, when it obeyeth such light, and di∣rection, as it doth think, and take to be true and sound light, and direction, Act. 23.1.

Quest. How many things concurre to make up a good Conscience?

Answ. First, the matter whereupon it worketh, which is a conformity in the whole man to the whole will of God: Gods will made known to man, is mans [ I] rule, whereunto all his thoughts, words and actions ought to be con∣formed.

Secondly, The proper act of it, where this matter is to be found, the Conscience will beare witness, and give a true testimonie there∣unto. [ II]

Thirdly, The Consequence following thereupon, which is peace, and quietness to the soul. [ III]

Such a good Conscience was perfect in mans innocency: but by his fall it was clean lost, and became an evill conscience. For Gen. 6.5.

Quest. How doth an evill Conscience faile in the proper works thereof?

Answ. Sometimes in defect: Sometimes in an excess.

1. In the defect when it suffers a man to run into all evill, and doth neither check, nor trouble him for the same. Called a seared conscience, 1 Tim. 4.2.

2. In the excess, when it doth so out of measure trouble him, as it takes away all hope of pardon, and hinders sound and true repentance: yea, and makes his life a burden to himself: So Judas's, Matth. 27.3, 4, 5. Hence, Isai. 57.20, 21.

Quest. What must concurre to the renovation of Conscience, and making it good?

Answ. First, Faith in Lord Jesus Christ, whereby the Conscience is purged, [ I] and purified from the naturall defilement which it had, Heb. 9.14. Hence we are exhorted, Heb. 10.22. to draw near with a pure heart, &c.

Secondly, A sanctified work of the Spirit, whereby the heart is alienated from sin, and made watchfull against it: and withall it is put on to conform [ II] it self to the holy will of God: whch conformity being true, and entire, without hypocrisie, moveth the Conscience to bear witness thereunto, Rom. 9.1. 2 Cor. 1.12. This is stiled a pure Conscience, 1 Tim. 3.9. 2 Tim. 1.3. and a Conscience void of offence, Act. 24.16.

Quest. What then since mans fall is counted a good Conscience?

Answ. First, That which giveth a true testimony of a mans Faith in Christ, for the pardon of his sins, and reconciliation with God, Heb. [ I] 10.22.

Secondly, Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man, Act. 24.16. particular∣ly, [ II] and specially in those duties which belong to his particular calling, whereof he is to give an especiall account, Matt. 25.21.

Thirdly, That which worketh peace, and quiet in the soul, Rom. 5.1. 2 Cor. 1.12. [ III]

Dr. Gouge on Heb.

Quest. What other definitions may be given of Conscience?

Answ. Conscience is the judgment of a man concerning himself, and his own wayes, in reference, and subordination to the judgement of God: Dr. Ames. Or

Its the souls recoiling on its self. Ward, Dike. Or

Its the souls acting, and reflecting on it self, and on all a mans own a∣ctions.

Quest. How many sorts of good consciences are there?

Answ. A good troubled conscience: Bona turbata.

Secondly, A good quiet Conscience: Bona pacata.

Quest. VVhat goodnesse must concurre to a right good Conscience?

Answ. First, a goodness of sincerity.

Secondly, a goodness of security: It must be honeste bona, & pacate bona.

Quest. What then is a truly good Conscience?

Answ. A good Conscience is that which is rightly purified, and rightly pacified by the Word, Blood, and Spirit of Christ, regularly performing all the Offices un∣to which it is designed.

Quest. What must it be purified from?

Answ. First, Ignorance: A Conscience void of knowledge, is void of [ I] goodness: the blindy Conscience is alwayes an ill Conscience, Tit. 1.15.

Secondly, From error, the Erroneous Conscience is ever a desperate, and [ II] dangerous Conscience. Look what Swine are to a Garden: a wilde Boare to a Vine-yard: young Foxes to grapes, &c. Such is an erroneous Conscience to Churches, Doctrines, Truths, Graces, and duties: It overturns all: It engaged Herod under an Opinion of piety, to destroy John to save his wicked Oath, Mat. 14.9. Others make void Gods commands to make good their own vows, Jer. 44.16. It made Paul to persecute the Church, Act. 26.9. others to com∣pass Sea, and Land to make Proselites, Matth. 23.15.

[ III] Thirdly, From naturall deadness, or hardness, Heb. 9.14. A dead Conscience is not for a living God.

Quest. How must conscience be purified?

[ I] Answ. First, The word of Christ is the great heart-searcher, and Conscience-purifier, Heb. 4.12. Joh. 15.3. & 17.17. This removes ignorance, Psal. 119.105, 130. It rectifies Error, being a voice behind us, Isa. ••0.21. ends all controver∣sies, Isa. 8.26. Resolves all doubts, Luke 10.26. Removes deadness and hard∣ness, Jer. 23.29. Its an Hammer to soften: Its immortall seed, &c. 1 Pet. 1.23. Hence Psal. 119.25, 50, 93.

[ II] Secondly, The bloud of Christ further purifies it, Heb. 9.14. and 10.22. 1 Joh. 1.7.

Thirdly, The Spirit of Christ, together with the Word, and blood of Christ [ III] purifies it, Joh. 6.63. Heb. 9.14. the Spirit heals those diseases before mention∣ed. 1. Ignorance, being the Spirit of illumination, Ephes. 1.17. 2. Errour, being the Spirit of truth, Joh. 14.17. 3. Deadness, being the Spirit of life, Rom. 8.2. Its Refiners fire, &c. Mal. 3.2. Hence, Isa. 4.4.

Quest. What must Conscience be pacified from?

[ I] Answ. First, It must be at peace from the dominion of sin: there is a peace when sin, and Satan are strongly armed, and keep the house, Luke 11.••1. But this is the peace of a sleepy, not of an awakened Conscience: woe to them, Luke 6.25. Amos. 6.1, 3. Conscientia pacate optima, may be, vitiose pessima. In tali pace amaritudo mea amarissima: Ber. there is no peace to the wicked, Isa. 57. ult. 2 Pet. 2.3.

[ II] Secondly, From the rage of Satan, this is the happy peace promised to Believers, Matth. 16.18. the summe of that promise, Rom. 16.20.

the God of Peace shall bruise Satan under your feet shortly.

Thirdly, From the displeasure of God, when we can say, Rom. 5.1. be∣ing justified by Faith, we have peace with God: This is the best part of our peace: [ III] such as the world cannot give, John 14.27. So, Phil. 4.7. This guards the soule from all fears, and assaults of the Law, Sin, Guilt, Death, Hell, and Sa∣tan.

Quest. What must Conscience be pacified by?

Answ. First, By the Word of Christ its pacified, and restored to peace: hence [ I] the Gospel is called, the Word of Peace, &c. Acts 10.36. Rom. 10.15. 2 Cor. 5.18. Isa. 57.19. and 52.7.

Secondly, By the blood of Christ. This is the procuring cause of all our [ II] peace, Col. 1.20. Rom. 3.23, &c. This blood gives the soule all boldnesse to enter into the holiest, &c. Heb. 10.19. and gives us assurance before God.

Thirdly, By the Spirit of Christ, which is the procreating cause of peace in us: [ III] Hence as Christ is called an Advocate, 1 Joh. 2.1. So is the Holy Ghost, Joh. 14.16. Only here is the difference: Christ is our Advocate to God, prevailing with him to grant us peace: the Holy ••host is Gods Advocate to us, to prevaile with us, to entertain peace. He applies the Word, and promises which proclaim our peace: He applies the blood of Christ which procures our peace: He hath the last hand in consummating our peace; whence its called, Joy in holy Ghost, Rom. 14.17. So Gal. 5.22.

Quest. VVhat are the Offices of Conscience?

Answ. First, Propheticall, or Ministeriall, i. e. To doe the Office of a Mini∣ster, [ I] Watchman, or Seer, to give warning from God, from whom it hath its com∣mission to warn, and inform, direct, reprove, admonish, and charge. Its the mouth of the Lord, the Candle of the Lord, Prov. 20.27.

Secondly, Regall, or Magistraticall. It hath a commanding, and Legisla∣tive [ II] power, Rom. 2.14. they were a Law to themselves, therefore what Con∣science commands, or forbids is more to a godly man, then what Kings com∣mand, or forbid. Hence, Dan. 3.16. But though it hath a Kingly power, yet it hath not an Arbitrary power: It self is subject to God.

Thirdly, Testimonial, or to bear witness, Rom. 2.14, 15. 2 Cor. 1.12. This is a testimony which Gods Spirit doth attest to, and consent with, Rom. 9.1. and [ II] 8.16. This is above a thousand witnesses for, or against thee, 1 Joh. 3.19, 20, 21. Conscientia mille testes.

Turpe quid acturus, te sine teste time.

Fourthly, Juridicall, and Judg-like: It passeth sentence on thee, and reads thy doom: Hence we are said to be convicted of our own Consciences, Joh. 8.9. [ IV] Self-condemned, Tit. 3.11. Rom. 14.22. 1 Joh. 3.20, 21. Consciences sentence is the forerunner of the last judgement, Job 31.35, 36. Isa. 50.8. 1 Sam. 2.25. [ V]

Fifthly, Registeriall: For its the great Register, and Recorder of the World. Its to every man his private Notary, keeping Records of all his Acts, and deeds. It hath the pen of a ready Writer, and taketh from thy mouth all thou speakest: yea from thy heart all thou contrivest, and though its writing may for the pre∣sent, like the writing with the juice of a Lemon, be illegible: yet when thou comest into the fire of distress, it will then appear: or at farthest, the fire in the great day of judgment will discover it.

Its the poor mans Historiographer, who hath no Chronicler to rite his story, Jer. 17.1. So that Conscience is then good when it doth officiate well, and

doth the part of a Minister, of a Magistrate, of a Witness, and of a Judge.

Quest. How many sorts of good Consciences are there?

Answ. First, The good Conscience of Faith: without which its impossible [ I] to please God, Heb. 11.6. Therefore St. Paul joines Faith, and a good Conscience together, 1 Tim. 1.5, 19. and 3.9. There is no good faith, where there is not a good conscience: nor yet a good conscience where true faith is wanting, there∣fore look to thy Faith, if thou wouldst finde a good Conscience, Heb. 10.22. 1 Tim. 3.9.

Secondly, A pure Conscience, the clean, pure, and undefiled Conscience is [ II] the inherent, and internall righteousness of the Saints, and the Ornament of a Christian, 1 Tim. 1.5. and 3.9. 2 Tim. 1.3. As faith makes the Conscience good before God, so purity makes it good before men. Such are blessed, Mat. 5.8. 1 Joh. 3.3. Great are the comforts, benefits, and priviledges of a pure Conscience, and high are the promises made to it, Psal. 18.26. and 24.3, 4, 5. In pure water thy face may be seen, not so in muddy: So in a pure Conscience Gods face may be seen, and no where else in the Earth.

[ III] Thirdly, A sincere Conscience: Sincerity is the glory of purity, and of con∣science, and of every person, grace, or action: Sincerity is the soundness, health, and right constitution of Conscience. Hence Noah, and Job are called perfect, because sincere, Gen. 6.9. Job 1.1. of this Conscience, Paul speaks, 2 Cor. 1.12. The Greek word for sincerity, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used, 1 Cor. 5.8. 2 Cor. 1.12. sig∣nifies such things as are tryed by the light. Or, as a Chap-man opens his wares to see if there be any deceit in them.

Quest. But how may this sincerity of Conscience be known?

Answ. .1 It makes a man abhor all guile, and fraud, and to renounce the hidden things of dishonesty: like Jacob, a plain downright man: or Nathaniel, an Israelite, in whom was no guile: Such was Paul, 2 Cor. 2.17. and 4.2. and Michaiah, 1 Kin. 22.14. and Caleb, Joh. 14.7, 8.

2. Sincerity brings all to the light, Joh. 3.20. He that doth the truth, cometh to the light that his deeds may be made manifest that they are wrought in God, and therefore, as of sincerity, and as of God, and as in the sight of God, are put together, 2 Cor. 2.17. Such an one owns nothing but what will endure the Sun. Hence, Psal. 26.2. Joh. 21.16, 17. Job 6.24. 2 Cor. 4.2. 1 Thes. 2.10.

3. The sincere man is still one, and the same, whether alone, or in company: yea, he is rather better then he shews: as the Kings daughter, all glorious within, Psal. 45.13. He is just, and faithfull, being a Law to himself.

4. The sincere man may have his failings, and is subject to tentations, yet he never allows himself in any known evill: therefore he is called perfect in respect of his intention, and aime, 2 King. 20.3. He resists eve∣ry known will, and rejects every known Error: He purifies himself as God is pure, 1 Joh. 33. So Rom. 7.16, 17.

5. A sincere man holds on his course, and he that hath clean hands shall be stronger and stronger, Job 17.9. as the vessell of gold wears brighter, and brighter by use, therefore sincerity is the best seen in times and places when, and where Satan is let loose, Rev. 2.13. where there are few encouragements to persist in a godly way: So Nichodemus in sticking to a condemned Christ, Joh. 7.51. Joseph of Arimathea to a crucified, forsaken, and naked Christ, Joh. 19.38.

6. Universality is a certain note of sincerity, when we walk in all the com∣mandements of God, as Luke 1.6. Heb. 13.18. Dan. 6.22. To be partiall is to corrupt the Law, Mal. 2.9. To make Conscience of one duty, and

not of another, is to make no Conscience of the one, or of the other. So Mat. 23.5, 23. Rom. 2.22.

7. A sincere man carries himself ever as before God, 2 Cor. 2.17. Psal. 16.8. and 44.21. He carries an awfull apprehension of God with him whithersoever he goes: Hence, Col. 3.23.

8. A sincere man consults with his duty more then with his commodity, and resolves against sin, more then against any danger: He undervalues all losses to the losse of Gods favour, and his own peace, Psal. 25.21.

9. Such an one cannot skill of fleshly wisdome, or worldly Policy: He is no time-server, 2 Cor. 1.12. Simplicity is the sincerity, and sincerity all the policy of a consciencious man. He desires no more wisdom then will make him honest, and sincere, Rom. 16.19.

10. Sincerity is known,

• 1. By the originall, and principle it moves from: Pharisees pray for ostentation, not from devotion, Mat. 6.1, 2, 5. So, Phil. 1.16. A sin∣cere person doth all out of a principle of piety to God, and cha∣rity to man.
• 2. By the rule it constantly walks by, viz. Gods Word. So Josiah, 2 Kin. 22.2. Come commodity, or discommodity, he keeps on his way: but unsound persons cast their eye on their own interest. So 2 Chron. 27.2. and 26.4. and 25.2. 2 Kin. 10.31.
• 3. By the end it aimes at, God is the sincere mans end, and his glory his aime: the Hypocrite makes himself his own end, and so him∣self his own god, Zach. 7.5, 6. Hos. 10.1.

Fourthly, An inoffensive Conscience, which Paul highly esteemed, Act. 24.16. [ IV] and this doth,

1. Avoid giving offence, either to God or man. 1. He strives to prevent of∣fences to God, and takes up purposes against them, Psal. 17.3. and if he hath displeased God, he is displeased with himself for it. So Jer. 31.19. Job 42.6. Ezek. 6.9. and 36.31. and he is carefull to breake off his sins by repentance, Job 34.31, 32. and 40.4, 5. He is resolved rather to of∣fend all thee world, then to offend God, Gal. 1.10. Dan. 3.16. Act. 4.19.

2. Avoid giving offence to man: especially such an offence as may cause him to sin, and then such an offence as may cause him to take offence: in the first we tempt him, in the second we try him: in both we offend him, and doe the Divells work in both. By the former he is stumbled, by the Se∣cond he is made weake, and by both offended, Rom. 14.21. we must there∣fore take heed that we doe nothing that should cause others to offend by sin∣ning, as Elies sons did, 1▪ Sam. 2.24. and Jer••boam, 1 Kin. 14.16. and Ahab, 1 Kin. 21.25. woe to such, Luke 17.1. we must give no offence to the god∣ly, be they stronger, or weaker, Matth. 18.6, 10. nor to the wicked. Hence, Col. 4.5. 1 Tim. 6.1, 2. 1 Pet. 2.18. and 3.1. we must not offend our selves, but must regard what Conscience calls for to satisfie our duty, and to keep in with our selves, rather then to gratifie any others re∣quests.

2. An inoffensive Conscience will not be apt to take offence, ei∣ther

• 1. From God, who can never give any: yet to some, Christ is a rock of offence, Rom. 9.33. yea he was so to his Disciples, Math. 26.31.
• 2. From Gods way: as when we receive the Word with joy, but meeting with persecution we are offended, and turn back, Math. 13.21.
• ...

• 3. From Gods Children, and their weakness, so far as either to con∣demn their persons, or dislike their profession, Matth. 18.5. True godliness makes a man apt to take all in good part, 1 Cor. 13.5.
• 4. From the evill World, because all men speak evill of the wayes of God, and forsake them, we must not therefore be offended, Isa. 8.12, 13.

[ V] Fifthly, A quick-sighted Conscience. Conscience's whole work is circum∣spection, and therefore it must have eyes in every place: It must have eyes be∣fore to view, and oversee actions to be done: behinde to review, and over∣look actions already done: especially it must be full of eyes within, to make a privy search in our own hearts: to take account of the inward motions from which actions are undertaken, of the inward intentions, and affections with which they are undertaken, and of the inward aims and true ends for which they are un∣dertaken. The Pharisees were full of eyes without, and none within: full of eyes before▪ but had none behind: they could censure others actions, not see their own: Hence called fooles, and blind, Mat. 23.17, 19, 24.

Sixthly, A well-spoken Conscience, which can make the soule a good an∣swer, [ VI] or upon just occasion make fit demands, and puts forth its Quaries, 1 Pet. 3.21.

1. It makes a good and ready answer to God, as Psalm 27.8. and 40.8.

2. It makes a good answer for God, as is commanded, 1 Pet. 3.15, 16. Its ready to give an account of its Spirituall estate when it is requi∣red

3. It makes a good answer for ones self, when under the greatest clouds of censures, suspicions, or reproaches, Rom. 9.1. 2 Cor. 6.8, 9.

4. When any business of Conscience is under consideration, Conscience puts the best answer into thy mouth, and will readily resolve what is to be done.

[ VII] Seventhly, An honest dealing Conscience: For so much of honesty before men, so much of good Conscience before God: Of this Paul glorieth, Heb. 13.18. Act. 23.1. 1 Pet. 3.16. Peter exhorts to it, a good conversation without, pro∣claimes a good Conscience within, Phil. 4.8. Notes of an honest Con∣science are,

1. He hath engraven on his heart this maxime, I must be a Law to my self: Hence its said, 1 Tim. 1.9. The Law is not witten for the righteous: And if others were as honest as he, fewer Laws, and Magistrates would serve turne.

2. He makes Christs rule his Oracle, Matth. 7.12. what ever you would others should do to you, &c. which is the Epitome of the Law, and Prophets: the voice both of Scripture, and nature.

3. You may be bold to take his word, and trust him: He dares not deceive, though he may be deceived: His word is as good as his bond: his bond as his oath: and his oath as his soul.

4. You need not fear to take his wares, his weight, or his measure, all are currant, and warrantable: He is faithfull, and punctuall in his reckonings, dis∣bursments, and receits, as they, 2 Kin. 12.15. &c.

5. He respects not a person so much as the cause: the cause of the poor, fa∣therless, and widows is more to him, then the face of the rich, or the letter of the mighty: Like Levi, Deut. 33.9.

6. He will sooner suffer any prejudice himself, then prejudice his neighbour, Psal. 15.4. He sweareth to his own hurt, and damage, and changeth not.

[ VIII:] Eighthly, A tender Conscience: which is the heart of flesh promised,

Ezek. 36.25. the c••ntrite spirit in which God delights, Isa. 66.1, 2. commend∣ed in Josiah, 2 King. 22.19, 20. and David, 1 Sam. 24.5. 2 Sam. 24.10. and in Ephraim, Jer. 31.19. and in the Publican, Luk. 18.13.

Quest. But is there not a faulty tendernesse of conscience?

Answ. Yes, as, 1. When one is so tender that he cannot endure to be touch∣ed with a reproof; Prophesie to us smooth things, say they, Isa. 30.10. Give us of your softest pillows, Ezek. 13.18. Such was Amaziah, Amos 7.10. and they, Jer. 38.4. and they, Act. 5.33. and 7.54. whereas the right tenderness is to be very sensible of the evil of sin, and the danger thereof: and thereupon impatient of the sinne, but very patient of reproofe, Psalm. 141.5. Act. 2.37.

2. When 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 in∣nocent 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 ten∣der, and inwardly hard: whereas the good ground was inwardly soft to give root∣ing 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 ••ight of the Anakims, and would not have the people endanger themselves: The properties of it are.

• 1. Its 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, m••ats, &c. Col. 2.21.
• 3. Its apt to judge him, that upon better grounds is not of his minde and pra∣ctise, Rom. 14.3.
• 4. He is apt to stumble, Rom. 14.21.
• 5. Or to be grieved, and distasted, Rom. 14.21.

5. Whe•• the conscience is so awakened that it cannot take any more rest, Psal. 77.••▪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 frow•• 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 unmo∣lested. 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 con∣cerned, 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 re∣taining, 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 e∣very 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 Jehoia∣kim, 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 re∣proach 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 dis∣courage them, despise them; or impose any burdens, much less to lay stumbling blocks before them: but to bear their in∣firmities, 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 en∣deavour to take away occasion from them that seek it to speak re∣proachfully 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 provocations tending to it. So Joseph, Gen. 39.9.

3. He shuns small as well as great sinnes: He will not be found, no not in an officious lie: as Gehazi's was, 2 Kings 5.25. Flies lesser oaths, Eccles. 9.2. idle words, Matth. 12.36. wanton lookes, vaine thoughts, &c.

4. He flies secret sinnes as well as open, and is most known by his closet, and solitary carriage: He saith with David, Psalme 44.21. Shall not God search this out?

5. He shuns as well sinful omissions, as sinful commissions, as knowing that in the day of judgement these will be charged upon him, Mat. 25.42. O∣missions are sins that bring a curse, Mat. 2.10. the slothful servant is called an evil servant, Mat. 35.26, 30. negative holiness will not commend us to God, though it may to man.

6. He flies and avoids the common sins and prevailing errors of the times: So did Nehemiah reform the profanation of the Sabbath, and usury, Neh. 10.31. and 13.15. to 23. and 5.9, &c.

7. He flies as well all sinful occasions as actions: He keeps out of the way, and and company of wicked men, Psal. 1.1. Eccl. 7.26. For, Prov. 6.27, 28. Judas took no hurt amongst the Disciples, but going to the High Priests, he was for ever lost. Peter took no hurt in the garden, but in the High Priests Hall was insnared. Din••h walking out to see the daughters of the Hivites, and Sampson to see the daughters of the Philistines, neither of them re∣turned so well as they went out. Many now adays by leaving Ministers, Ordinances, Assemblies, &c. have made themselves a prey to seducers, and have been corrupted: Hence, 1 Joh. 2.19.

8. He flies not only what is simply evil, but whatsoever hath an appear∣ance of evil: as he is commanded, 1 Thes. 5.22. Rom. 12.2. Phil. 4.8. Eph. 5.3, 4, 11.

9. As he flies whatsoever hath an appearance of evil, so he dares not always trust whatsoever hath an appearance of good. He therefore tries all things, and holds fast onely what is good, 1 Thes. 5.21. knowing what Christ saith, Luk. 16.15. That which is highly esteemed amongst men, is a∣bomination in the sight of God. He suspects that action, person, and state of life of which all men speak well: He still knows that Satan deceives more easi∣ly, and destroyes more dangerously when he assumes the shape of an An∣gel of light. Hence we are commanded to mistrust many things, 2 Thes. 2.2. Revel. 2.2. Gal. 1.6. 2 Peter 2.1. Matth. 24.24. 1 John 4.1.

10. He takes heed even of what he knows to be lawful: He dares not do all that he may do, knowing that he that will do all he may, often doth more

then he ought, 1 Cor. 6.12. and 10.23. In use of things lawful he observes three rules.

• 1. It may be lawful, but is it expedient? when? how much? how far? and how often is it expedient?
• 2. It is lawful, but will it edifie, or offend?
• 3. Its lawful, but I must not suffer my self to be brought under the power of any thing though lawful: He knows its a true saying, Licitis peri∣mus omnes: all the world is undone by lawful things abused, and mis∣timed. It was the undoing of the old world, and Sodom, Mat. 29.38. Luke 17.27, 28.

11. He dares not do alwayes what is in his power. Joseph did not what he might have done to his unkinde brethren, Gen. 42.18.

12. Nor dare he do what others have familiarly done before him in his place: So, Nehemiah, ch. 5.14, &c.

13. He doth not only avoid sinful actions, but takes sad notice of, and bewails his sinful affections, and the depraved disposition of his nature. He mourns under the sin that dwells in him, Rom. 7.20, 23, 24. He would nei∣ther have his sin reign, nor remain in him: He hates his sin in every degree with a perfect, and impartial hatred.

14. He ever rather consults with honesty, justice, and duty, then with honor, commodity, and safety: If he once engageth, he changeth not, though it be to his prejudice, Psal. 15.4.

15. He alone, in the cause of Christ and Religion, dares stand it out against the whole world. Unus Athanasius contra totum mundum; and so did Luther, regarding neither the favour, nor the frowns of his adversaries. He con∣siders not so much the danger that lies before him, as the duty and ne∣cessity that lies upon him, to appear in such a time and cause. So Elijah, 1 King. 19.10.

[ IX] Ninthly, a passive and hardy conscience, which admits of no feare, timerous∣ness, or tendernesse at all in it, as to suffering: This hardiness proceeds from the fore-named tenderness, and is inseparable from it. Its not bred so daintily, nor kept so tenderly, but that it can digest the worlds hardest usage: Its patient to all suffering, impatient only of sinning. It puts within a man a heart of Ada∣mant, and upon a man a face of brasse or flint: It trembles not at the sight of any torment, Dan. 3.16. We are not careful to answer thee, O King, in this matter. This is commended by Peter, 1 Pet. 2.19, 20. and truly without this all other things are nothing: not the conscience of faith, purity, sincerity, &c. This commended the Christians of old times: they were content to be bound, that truth might be at liberty, and to die, that religion might not die.

Quest. But can all that suffer say that they suffer for Conscience, and for God?

Answ. No, there are four kinds of sufferings, which a good conscience can have no comfort in.

1. When we put our selves upon voluntary, and arbitrary sufferings, and then place religion and conscience in it: as the Baalites of old, who cut and lanced themselves, 1 King. 18.28. and the Circumcelions of later time. But who required these things at their hands? they cannot say with Saint Paul, They bear the marks of the Lord Jesus in their bodies, Gal. 6.17. but rather the marks of their own folly, and rashnesse.

2. When we pull upon our selves unnecessary and unwarrantable sufferings, by a preposterous, and precipitate medling in businesses out of our way and calling: This is to suffer as busie bodies in other mens matters. Not as a Christian, 1 Pet. 4.15, 16.

3. When we pull upon our selves deserved sufferings from the hand of Justice

for our evil doings. These may say with the Thief, Luke 23.41. we suffer justly, &c. These (like Zimri) are burnt with fire which their own hands have kindled.

4. When we bring our selves into worse sufferings then any of the former, viz. sufferings in conscience and from conscience, by shunning any other suffer∣ings for God and conscience: as Judas, Spira, &c. These are run from the fear, and are fallen into the pit, Isa. 24.18. The first of these sufferings are foolish, the se∣cond sinful; the third shameful; and the last dreadful.

Quest. What rules then are to be observed in the sufferings of a good con∣science?

Answ. First, see that thy sufferings be ever, and only for well-doing. As thou must not shun sufferings by choosing evil, so thou must not seek, and pro∣cure [ I] them by evil, 1 Pet. 2.15. A good conscience must not go out of Gods way to meet with sufferings, nor out of sufferings way to meet with sinne. Its not Poena but Causa: the cause, not the punishment which makes a Martyr.

2. If thou sufferest for ill-doing, yet be sure that it be wrongfully, 1 Pet. [ II] 2.19. and if thou beest charged with any evil, that it be falsly, Mat. 5.11. that thy conscience may say, we are as deceivers, yet true, as unknown, yet well konwn to God, 2 Cor. 6.9, 10.

Thirdly, if thou desirest chiefly, and especially to suffer in the cause, and for [ III] the name of Christ, this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably, but in the matters of God he cared not what he suffered, Dan. 6.14, 5. Life as it is too little worth to be laid out for Christ, so its too precious to be laid out in any other cause. Its an honour if we can call our sufferings, the sufferings of Christ, Col. 2.24. and our scarrs, the marks of the Lord Jesus, Gal. 6.17. and can sub∣scribe our selves, the prisoners of Christ, Eph. 3.1.

Fourthly, if thou lovest to see the ground thou goest upon: that thy cause be clear, the grounds manifest, that thou beest not thrust forward by a turbulent [ VI] spirit, or a mis-informed conscience: but for conscience towards God, or ac∣cording to God, that thou mayest say with the Apostle, I suffer according to the will of God, 1 Pet. 4.19.

Fifthly, if thou beest careful not only that the matter be good, but that the [ V] manner be good, lest otherwise we disgrace our sufferings, 1 Pet. 2.19, &c. If thou suffer wrongfullly, yet thou must suffer patiently. This is to suffer as Christ suffered, 1 Pet. 2.21, 22, 23.

Sixthly, if thou committest thy self in thy sufferings to God in well-doing, [ VI] 1 Pet. 4.19. suffering times must not be sinning times: He is no good Martyr that is not a good Saint. A good cause, a good conscience, a good life, a good death, a good matter to suffer for, a good manner to suffer in, make an honoura∣ble Martyr.

Tenthly, a conscience of charity. This the Apostle speaks of as the end, and perfection of the Law, and Gospel too▪ 1 Tim. 1.5. where there is the truth of [ X] charity, there is the truth of conscience also; the more of charity, the more of conscience. Now this charity is twofold.

1. External, or civil, which respects

1. The poor to whom is to be shewed the charity of beneficence. 2. To the neighbour and friend, a love of benevolence. And, 3. To the enemy a love of forgivenesse.

1. To the poor a love of beneficence, and well-doing: this kind of charity is the worlds grand benefactor: the poors great Almoner: the widows Trea∣surer: the Orphans Guardian: and the oppressed mans Patron: This lends eyes to the blinde, feet to the lame, deals out bread to the hungry, cloaths

the naked, and brings upon the Donor the blessing of him that was ready to perish. This Zacheus shewed, Luke 19.8. and Job Chap. 30.12, &c. and Obadiah, 1 King. 18.13. and Nehemiah, Chap. 5.15. Hence Psal. 112.5. Prov. 31.20, 26. So Cornelius, Acts 10.2, 4. Isa. 32.8.

2. To our neighbours must be shewed the charity of benevolence: we must love them as our selves, Matth. 22.39. Rom. 13.8. For Prov. 18.24. He that hath a friend, must shew himself friendly. Its a pleasant thing to see friends and neighbours living in this mutuall love, and benevolence, Psal. 133.1. &c.

3. To our enemies a love of forgiveness. This is the hardest, and there∣fore the highest pitch of love: a lesson only to be learned in the School of Christ. The Pharisees taught otherwise, which Christ laboured to reform, Matth. 5.46. Luke 6.32.33. This makes us like our Father in Heaven, who is kind to the thankfull, and unkind, Luke, 6.35. and like his Son on Earth, who prayed for his enemies. This we are exhorted to, Col. 3.12, 13.

2. Spirituall, or Ecclesiasticall, which is to be shewed in the love we bear to the Church and truth of Christ, and to the souls of our brethren. This Cha∣rity is to be preferred before all the former: the former may be amongst Hea∣thens, and civilized Christians, but this is the peculiar badg of the people of God: A love of Symphonie in judgment, and opinion: of Sympathy in heart, and affection, and of Symmetrie, or Harmony in an offensive conversation: This is often, and earnestly pressed, Phil. 2.1, &c. 1 Pet. 3.8. Its the end of the Law, the adorning of the Gospel: the lively Image of God, and of Christ: the first fruit of the Spirit: the daughter of Faith: the Mother of hope: the sister of peace: the kinswoman of truth: the life and joy of Angels: the bane of Divels: Its the death of Dissentions: the grave of Schismes, wherein all Church rup∣ture, and offences are buried, 1 Joh. 4.8, 16. Joh. 13.34. Gal. 5.22.6. Yea, its the very bond of perfection, Col. 3.14. and that which covers all sins, 1 Pet. 4.8.

Quest. What is the excellency, and benefit of a good Consci∣ence?

Answ. First, The excellency of it appears in the honourable titles given to [ I] it above all other graces, and the reall preheminence it hath, if compared with all other things: as

1. It hath this proper denomination given it ordinarily of a good Conscience, Act. 23.19. 1 Tim. 1.15. 1 Pet. 3.16, 21. whereas other graces, though ex∣cellent in their place, and kind are seldom so called. Where do we read of good Faith, good Love, Holiness, &c. whereas Conscience is good of it self, and makes the good Faith, the good Love, the good repentance, &c. which all cease to be good when severed from the good conscience. Again, compare it with all other good things, and it hath the better of them, what good is there in a chest full of goods, when the Conscience is empty of goodness? Quid prodest plena bonis Area, si inanis sit Conscientia? said St. Austin, What if he hath good wares in his shop, a good stock in his ground, good cloaths to his back, &c. if he hath not a good Conscience in his heart? This man is like Naaman, a rich and honorable man, but a Leper. What are all great parts, and abilities, without a good Conscience? but as sweet flowers upon a stinking carcass. Its above all Faith alone, there∣fore they oft go together in Scripture, 1 Tim. 1.5, 19. and 3.9. If this be put away Faith is shipwract. Nothing profits alone without this; not Baptisme, 1 Pet. 3.21. not Charity, 1 Tim. 1.5. not coming to the Lords Supper, Heb. 10.22. not any serving of God, 2 Tim. 1.3. not obedience to Magistrates,, Rom. 13.5. not all our sufferings, 1 Pet. 2.19, 20. Let all

duties be performed, and Conscience nor regarded, and the man is but an Hypocrite. Let all gifts remain, and profession stay, and the man is but an Apostate. Hence Bernard, Vtilius est currere ad conscientiam, quam ad sapientiam, nisi eadem sit sapientia quae conscientia. Its better running to Conscience then to all your wisdom, unless you mean by your wisdom no∣thing but Conscience. The unlearned man with a good conscience (saith Saint Austin) will goe to Heaven, when thou with all thy Learn∣ing shalt be cast into Hell. Surgunt indocti & rapiunt regnum Coelo∣rum, &c.

2. Its absolutely necessary to the very being of a Christian, whereas many other things serve only to his better being. To suppose a Christian with∣out Conscience, were to suppose the Sun without light, and fire without heat. Its of the very same consequence to spirituall life, as the sence of feeling is to natural life, which hath the preheminence of all other sen∣ces: For

• 1. Feeling is the first sence in being: So is Conscience in the new Creature.
• 2. Feeling is of absolute necessity. If a man want that, he is a dead man: So is Conscience absolutely necessary to the very being of a Christian: A man may be short in parts, weak in duties, de∣fective in knowledge, and yet be a good Christian: but if he hath lost his Conscience, he is altogether dead.
• 3. Many creatures excell man in other sences: but in feeling man ex∣cells most other: So the best Christian excells in the tenderest, and quickest touch of Conscience.
• 4. Other sences have a particular Organ of their own, and lye in a nar∣row room: as hearing in the ear, seeing in the eye, &c. but feel∣ing is extended all the body over, both within, and without. So is Conscience of a vast, and universall extent over all our actions, intents, words, and motions from first to last. Faith looks to promises: Fear to Threats: Hope to futures: Obedience to duties: Repentance to sinnes, &c. but Conscience looks to all.

3. It most fortifies the soul with strength against, and gives victory over all Adversaries. Its like the Ark with a window in the top to let in light from Hea∣ven. Like Elias Mantle, it divides the waters, and carries the godly soul•• through a flood of miseries as on dry Land. It encourageth in the middest of fire, and fagots, accompanieth into Dens, and Caves, and made the Martyrs sing in Dungeons, and flames. Its like the Anvile that breaks whatsoever is beaten on it, but is it self by all strokes made more firm. It makes a man like a brazen wall, Jer. 1.18. Its devoid of fear, as Job 5.22. It will encourage a man to hold up his head before any judgment seat, Act. 23.1. yea, before Gods Tribunal. 1 Joh. 3.21. A chearfull Conscience makes a chearfull countenance, Prov. 15 13. Tranquilla conscientia, tranquilla omnia.

4. It annoints the head with oyle, and makes the cup run over with joy, and consolation. Good Conscience's peace, is the peace that passeth all understand∣ing. It makes a Heaven upon Earth: Its a continuall feast, Prov. 15.15. the stranger intermeddles not with his joy. His feast is above Ahasuerus's, Est. 1, 4. Its the greatest good a man can have, and the procurer, and maintainer of all the good that a man is capable of here. Its the only Paradise that God loves to walk in: the only Throne which Christ sits in: the only Temple which the ho∣ly Ghost dwells in: the golden pot which the hidden Manna is kept in: the white stone which the new name is written in, &c.

5. Its not only a reall good it self, but makes all other things better where it

hath to do, whence it deserves the title of a good Conscience. Riches, Honour, Learning, &c. are not good really, but only in opinion, nor doe you alone make any man the better: But a good Conscience makes all good, and good better where it comes. It finds some sinfull, and leaves them holy: proud and leaves them humble: covetous, and leaves them content, &c. It mends Magistrates, Ministers, poor, rich, yea all. Its the treasury of good, and there∣fore brings out nothing but what is good. Good communication, good conver∣sation: yea it makes actions indifferent in their own nature to become good, and actions good to become better.

Quest. What is the danger, and mischiefe of an evill Consci∣ence?

Answ. First, Here commonly is the first decay of a Christian. Hymeneus, [ I] and Alexander first put away a good Conscience, and then sunk in their Faith, 1 Tim. 1.20. when the Conscience is once corrupt, then presently so is the judgment, then the affections, then the life, and then all. Corruption in the Conscience is like poison in the Spring head. No man aimes at the height of impiety at once; and this is commonly the first step, when Conscience likes not to retain the knowledge of God, he gives vp to vile affections, then to a repro∣bate minde, and at last to be filled with all manner of unrighteousness, Rom. 1.26, 28, 29. A hopefull professor by this meanes soone becomes a dangerous A∣postate, and at last a down-right Atheist, Tit. 1.15, 16. The Sun beginning to set in Conscience, night hastens on in the affections: Then farewell grace: and when the Sun goes back in the heaven of Conscience, the shadow goes back many degrees in the Diall of Comfort, then farewell peace.

Secondly, As the first decay usually begins here, so it proves the worst, and [ II] most dangerous: A breach in the Conscience, is like a breach in the Sea-bank: or like a leake in a ship: very desperate. Some sins, and slips are like the breaking of a Leg, or Arm that may be set again: but this is like the breaking the neck, of which few recover. Paul tells of some that had given themselves over to lasciviousness, &c. Ephes. 4.19. but they came to this height of impiety by blinding their minds, and deadning their Consciences. In the last dayes ma∣ny depart from the Faith, and give heed to seducing spirits, &c. 1 Tim. 4.1. but they first feared their Consciences, ver. 2. Its the ready, yea the only way to the sin against the holy Ghost.

[ III] Thirdly, Either thou must resolve to make a good warfare for a good Consci∣ence, or to suffer an ill warfare made upon thee from an evill Conscience. Of all wars Civill-war is the worst, and of all Civill-wars, Domesticall; and of all Domesticall, Matrimoniall. For where the relation is nearest, division there is unkindest. But there is one war worse then all these: the personall division is worse then between man and a wife. Some have thought that they were able to make an offensive war against Conscience: But none were ever able to make a defensive. To fight against Conscience, is to fight against God, and who ever fought against God and prospered, Job 9.4. If Conscience be disregarded in his two first Offices, he will be known in his two last. If his ministeriall reproofs, and Magistraticall rods be slighted: He will as a witness, and a Judge, chasten thee with Scorpions.

[ IV] Fourthly, When any have betrayed their trust, and yielded up this Fort to Sa∣tan, 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 er∣roneous 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 e∣scape 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 [ I] 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 Consci∣ence. 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 [ II] 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 to∣gether, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

Thirdly, In respect of others its still more difficult: many miscarry in it: [ III] 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: [ I]

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. Abi∣melech 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 [ II] 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 [ III] 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 its 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 [ IV] 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. Its 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 its 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 infini∣tum.
• 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 Se∣ducers. 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 Apo∣states, Ezek. 3.20. to deceive false Prophets, Ezek. 14.9. and to put a ly∣ing 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 fat∣nesse 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 Mini∣stery.

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?

[ I] 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 co∣vetousness was unmortified, but because it was unsatisfied. So was Ammon. So, Prov. 4.16. Some cannot sleep if they have done no mischief all day. This is indeed the Divells trouble, and Hell is full of such troubled spi∣rits.

[ II] Secondly, When if it be at all for sin, it is not so much for the intrinsecall evil or sinfulnesse of it, as for the eventuall, or consequentiall evills that attend sin, and the punishment that follows it. So Ahab, 1 Kin. 21.2.7.

So Caine, Judas, Simon Magus, Act. 8.24. This is to be troubled for Hell, not for sin.

Thirdly, When the carriage under troubles is evill, then its an evill [ III] trouble: as

1. When men rage, and swell under Gods stroke, but their uncircumcised hearts accept not of the punishment of their iniquity: So Caine stormed at his punishment. So, Isa. 8.21, 22.

2. When notwithstanding their troubles they still go on in sin. Felix trem∣bled, but it wrought no good upon him, Act. 24.27. Jeroboam, 1 King. 12.33. he was ill, but Ahaz was worse after judgements upon them, 2 Chro. 28.22. So, Rev. 16.11. and 9.20.

3. Then troubles are evill, whose cure is evill, or when an evill course is taken for their removall: as

• 1. When men fly to outward means to remove inward grief, but go not to to God, as Caine, to travelling, and building of Cities. Saul to Davids Musick. An ill diversion doth but prorogue, not cure the di∣sease.
• 2. Wen they rest in the outward use, and observation of religious means, without an inward change of heart, and thorow reformation of life: Ahab humbled himself, fasts, mourns, &c, yet Ahab is Ahab still. Judas was full of inward horrour, confesseth, and makes restitution, but goes not penitentially to God, and fiducially to Jesus Christ. Jeremy there∣fore calls this a gadding: its not a penitentiall returning, Jer. 2.36.
• 3. When men have recourse to Diabolicall, and sinfull means: as Saul to the Witch: 1 Sam. 28.7, 8. Ahaziah to Baal-zebub, 2 Kin. 1.2. Bel∣shazzar to his Magitians, Dan. 5.7. So, 47.12, 13.
• 4. When men dispairingly give over all our hopes, and use of means, saying, there is no hope, Jer. 2.25. and 18.12. This putting away all mercy is worse then all the former. This was Cains case: I am sentenced, I must be damned: God hath not mercy for me, I will aske him none. This is a wilfull casting away of a mans self: This evill is of the Lord, 2 Kin. 6.33. why should I wait, or pray, or repent, &c. This is to forsake our own mercies, Jonah, 2.8.

Quest. How may we know a good troubled conscience?

Answ. First, When our trouble is rather for our sins, then our suffer∣ings: when we cry out of our sins: as Lam. 5.16. So Jer. 31.19. E∣phraim [ I] bemoans himself, &c.

Secondly, When in this condition we confesse, bewaile, and lament our sins, as David, Psal. 51.3. So, Job 7.20. and 3, 4. [ II]

Thirdly, When after this we forsake it, Prov. 28.13. such shall have mercy.

Fourthly, When we do not only forsake it as to the outward act, but the [ III] heart is changed, and mortified as to the love of sin: when God hides pride from man, Job 33.17. when we can say, sin is more bitter then death, Eccless. 7.26.

Fifthly, When upon this the heart is carried out to seek after Christ for rest, [ V] and righteousness, Matth. 11.29. when we go to this Fountain to wash away sin, Zach. 13.1. Joh. 3.14, 15.

Sixthly, When after this the Conscience is made more watchfull, and tender, [ IV] Job 34.31, 32.

Quest. What are the marks of an erroneous Conscience?

Answ. First, When it leaves the Word, which is the standing Rule to rectifie Conscience by, and prefers Traditions, or some humane invention before [ I]

an expresse Precept. So, Matth. 15.13.

Secondly, When we leave the waters of Siloah, the holy Scriptures, which [ II] run softly, uniformly, and constantly, and takes extraordinary Providence for a Rule instead of Precept, whereas Gods providences, both prospering, and ad∣verse, are rather probatory, then directory, Deut. 13.3. Dan. 11.35. Erroneous Conscience imputes his success to his cause, and his cause prospering, he stiles Gods cause: This was Rabshakeh's Divinity, Isa. 36.10. and of the Chaldeans, Hab. 1.11. Such say, as Jer. 50 7. we offend not, because they have sinned, and we have prevailed. Solomon tells us, we can conclude nothing certainly from hence, Eccles. 9.1.2, 11. and 7.15. and 8.14, ult.

[ III] Thirdly, It prefers a supposed fictious revelation, before written, and cleere revelations: as that deceived Prophet, 1 King. 13.18. Now all divine revela∣tions coming from the Spirit of Truth, are ever consonant to the word of truth, which is the rule to try all revelations by, 2 Pet. 1.19.

Fourthly, It prefers a strong impulse from his own thoughts, before Gods own [ IV] thoughts, Jer. 7.31. God said, that it never came into his minde to approve of what they did, yet they would doe it, because it was their Conscience, and came into their mind. But these impulses, though coming from a gracious Spi∣rit, can be no rule: as we see in Davids impulse to build God an house, 2 Sam. 7.2, 3. so to be revenged on Nabal, 1 Sam. 25.22. Prov. 28.26. He that trust∣eth his owne heart is a foole. Hence, Job 15.31. Its trusting to va∣nity.

[ V] Fifthly, It interprets difficulties, and discouragements as a discharge from du∣ty. The time is not come (say they) to build Gods house, therefore its not our duty, Hag. 1.2. but this is a sluggards Conscience, when he pretends a Lion in the way, Prov. 26.13.

[ VI] Sixthly, It conceives a fair intention, or good end can legitimate an unwar∣rantable action. Its true, a good end hath a great influence upon an action to make it Theologically good: yet can it not alter the nature of an action that is materially bad to mend it, Job 13.7. Our Rule is, not to doe the least evill to gain the greatest beneficiall good, or to avoid the greatest penall evill, Rom. 3.8.

Seventhly, Its so confident that it dares appeal to God to patronise his ex∣orbitancies, [ VII] Joh. 16.2. they thought they did God the best service, when they did the Church the greatest disservice. So. Phil. 3.6. Paul out of zeale persecuted the Church. So, Act. 23.12.

Quest. What motives may quicken us to get, and retaine a good Consci∣ence?

[ I] Answ. First, Remember that God weigheth, and trieth the Conscience, Prov. 16.2. So much of Conscience as is in a man, or duty, or action, or suffering, so much of thanks, and esteem with God: So much Conscience as thou hast towards God, So much comfort is coming to thee from God.

Secondly, If Conscience be wanting, thou wilt suffer loss of all thou hast, of [ II] all thou hast done, suffered, or expended, God will say to such: when you fast∣ed was it not to your selves, &c? Ananias lost his cost when he had been at so great charges: Alexander his reward when he had suffered so much: Judas lost all after he had followed Christ so long, and preached to others so often.

Thirdly, A good Conscience leads a man to perfect, and compleat happiness [ III] both here, and hereafter.

1. In this world its the only way to a good, 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 wilder∣ness. 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. its 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. Its like Saul and Jonathan, lovely in life, and in death not di∣vided.

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 elo∣quence open its mouth: nor Majesty hath any respect: nor greatnesse any fa∣vour: where mony bears no mastery: as that Martyr said, Rev. 6.15, 16. Hence, 1 Joh. 3.20, 21. Yea, its 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 [ IV] 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 si∣lent, and quiet, cries out, and flies in the sinners face: as in Josephs bre∣thren. 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 suffer∣ings in this life to the wicked, whether in body, or in spirit, are nothing if com∣pared with that which follows: yet this also hath an end, at the day of judg∣ment: 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 accom∣pany 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, [ I] 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 a∣lone which makes the Conscience clean before God, that there is now no more Con∣science 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 weig•••••••• Gods Spirit thus witnessing to our Spirit is the clearest testimony of our Adop∣tion, 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.

[ II] 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 con∣sciences: and corruption in morals, usually follows corruption in intel∣lectuals: 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 its 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 Consci∣ence: Take notice what news Conscience brings thee home every day: Com∣mune often with thy own heart, Psal. 4.4. So did David, Psal. 77.6. These So∣liloquies 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 purposes, and thoughts were in thee. Non venitur ad bonam Conscientiam, nisi per Cordis custodiam. Bern.

5. Yet so we must hearken to, and confer with Conscience, as also to confer Conscience with the Scripture: thats the Book of life, and according to that, our Conscience must be copied, or corrected. Unicuique suus liber est Con∣scientia, Bern. Search the Scriptures, and trust not thine own judgment too far. This rule well observed, would resolve what is to be done in many cases: most men, whatsoever their opinion, and practise is, plead Conscience, Conscience: Its my Conscience say they, my Conscience bids me do thus: I, but what doth God bid Conscience do? Had Adam never fallen, we should have needed none other rule, but our own Consciences? But now we have a Law written, and pro∣claimed,

we must not make conscience the supreme Law, but the subordinate. ••deed Conscience is to have a negative voice, so that nothing is to be done without his assent, and good liking: but it must not Challenge an arbitrary, and illimited power to act, or determine any thing without the advice of this great Councel, the Law, and the Prophets.

6. Prayer is a great friend to good Conscience: the good Conscience makes many a good Prayer: there is the particular demand of a good Conscience, 1 Pet. •• 21. which B••za understands of Prayer. Good Conscience hath ever one eye upon God to observe his precepts, and the other up to God to beg his direction: usually such as are most frequent in prayer have the best Consciences: Acts 10.2. Cornelius. Hypocrites do not so, Job 27.10. and 21.14, 15.

7. Beware of committing the smallest sins, yea of many things which goe for lawfull: the least spark may consume the greatest house, the least leak, the great∣est ship. Call not Faith, and troth small Oaths, they are more then yea, and nay. Refrain idle words, rash anger, vain mirth foolish jesting, &c. The greatest spoil made in Conscience, had at first but small beginnings. Qui otio∣sum verbum non reprimit, ad noxia cito transit: & vanus sermo est vanae Con∣scientiae index.

8. Take heed of adventring, though but upon one greater sinfull act: lest it for ever shut Conscience out of doors: One deliberate act of sin, threw the Angels out of Heaven: that one sin deliberately committed by our first Parents against an express precept cast them out of Paradise. So in Judas, Ananias, and Saphira, &c.

9. Take heed of living under, and contenting thy self with a cold, man-plea∣sing Ministry, which sows pillows under thine Armholes, crying Peace, peace. The voice of a faithful Preacher is the voice of a Crier, Isa. 40.3. His found, the sound of a Trumpet, Isa. 58.1. His words like sharp nails, &c. Eccl. 12.11. So, Mal. 3.2. Isa. 11.4, 10. Take great heed whom thou choosest for thy bosome friend: Ill acquaintance hath undon many. One sinner destroyes much good: One corrupt man, corrupts another, 2 Sam. 13.3.

10. In things doubtfull, be well aduised, or forbear, and take the surer, and safer way. Some defend Usury, Cards, Dice, long haire, naked necks, &c. But most condemn them. Judge what is safest, and let these be thy rules to judge by, Ephes. 5.11. Phil. 4.8.

11. Take heed of worldly mindedness: there is no greater enemy to Consci∣ence: These Thorns choke the best seeds of grace: and this Canker eats out the very life of Conscience: For, for a piece of bread such an one will transgress: Such will break their word, betray their trust, deceive their brother, falsifie their wares, weights, measures, lye for advantage: Riches and a good Conscience sel∣dom dwell under the same roof.

12. Take heed of an Erroneous Conscience: This is as wildfire in dry Corn: as the wild Bore, or ravening Bear: as the wild Ass, Jer. 2.24. Many hopefull Professors being once leavened with Error, doe first in their hearts undervalue, and contemn, and then with their mouths vilifie, and disgrace those faithfull Mi∣nisters, whom they formerly magnified, and highly prized.

Mr. Sheffield in his accute, and accurate Treatise of Conscience.

Quest. What are the signes of a good Conscience, whereby it may be knowne?

Answ. First, It may be known by the causes of it: Its not the work of [ I] nature, but the free gift of God: not purchased by our own merits, nor pur∣ged from naturall defilements by our own satisfactions, but purified from dead works, by the precious blood of Christ applyed to us by his holy Spirit, and a lively faith.

Secondly, By the manner whereby it is wrought in us: For its not wrought [ II]

by worldly perswasions, taken from our credit, pleasure, profit, &c. but by the Ministry of the word begetting faith in us whereby the heart is purified, and this it doth. 1. By terrifying with the sight and sense of our sin., and the punish∣ments due for the same, whereby we are humbled: and then, Secondly, by pa∣cifying, and comforting it; by offering to us in Christ the free pardon of our sins, reconciliation with God, and the eternal salvation of our souls.

[ III] Thirdly, Its known by the effects: For it excuseth and acquits us before God of all sin: and speaks peace to our hearts, assuring us that we are in Gods favour and grounding this testimony upon the infallible truth of the Scriptures: It makes us bold in all dangers: couragious in the performance of all good duties: Like good servants to come often into our Masters presence, because it wit∣nesses that we are in favour with him: It makes us often to examine the book of our accounts in Gods presence, and to desire him to survey our reckonings, Psal. 26.2. After which Audit, it will justifie us in regard of our integrity, as Ps. 17.3. Not in respect of the perfection of our performance, which is full of wants and weaknesses; but of our desire and resolution, Psal. 130.3. and 143.2.

[ IV] Fourthly, it's known by the properties of it, which are

1. As its peaceable, so also its pure, not only from the guilt of sin, but also from the corruption. For the blood of Christ, as (like a sovereigne salve) it pacifies the rage of conscience caused by the sores of sinne: so it draweth out the corrupt matter that caused it, cleansing these wounds, Heb. 9.14.

2. With all care and circumspection it keeps it self clear both before God and man, Act. 24.16. Before God from the faultinesse of sin, and before men from offensiveness, and all appearance of evil, 2 Cor. 4.2.

3. Its not doubtful, and wavering whether it be so or no, but being so, it knows assuredly that it is so, and sees it self by its own light, Heb. 13.18. Prov. 28.1. 1 Joh. 3.19, 20, 21.

4. It makes them that have it, merry, cheerful, and full of joy: It's a continual Feast, It makes the hardest lodging a bed of down: A prison a Pallace, &c. Rom. 5.3. Act. 16.25. Paul and Silas sang in the dungeon. So, 2 Cor. 1.12. It triumphs over death it self: Yea it chears the heart in the day of judgement, as was said before.

[ V] Fifthly, its known by the integrity, and constancy of it. It labours to approve it self both to God and man in all things, at all times. It respects the whole Law, and every precept, due order, and proportion being observed in the weight and excellency of every duty. It joynes piety, and holinesse with righteousness, and honesty, and faith with good works, Psal. 119.6. Heb. 13.18. Its the same in all places and companies.

Mr. Downams Guide to Godliness,

Quest. How hath original sin polluted every mans conscience?

[ I] Answ. First, by bringing a veil of ignorance upon it, whereby it horribly mis-judgeth, calling good evil, and evil good, &c. Thus the consciences of Hea∣thens miserably enthralled them to the service of idols, as if they could damne or save them. Thus some Hereticks have thought that they served God by doing most abominable and unnatural things. The Gnosticks taught, that fornication and uncleannesse were often to be committed, so as to avoid all conception, and if a child do follow they did follow, they draw it from the womb, beat it in a mortar, seasoned it with honey and pepper, and so did eat it, saying that in this manner they did celebrate the great Passeover. The Carp••cr••cians affirmed, that every one was bound to commit sin: and that the souls were put into the bodies till they should fulfill the measure of their iniquities, applying that in the Parable to this purpose: Thou shalt not go out till thou hast paid the last far∣thing. The Montanists made a sacrifice of the blood of an Infant of a year old,

whom with needles in a most cruel manner they prickt to death. They said also, that it was as great sin to pull a leaf from a tree as to kill a man. The Donatists would throw themselves from mountains, and drown themselves in rivers to make themselves Martyrs. Here was also a voluntary contracted blindnesse up∣on their consciences, and a judicial, inflicted on them by God: yet had there not been a natural blindnesse in their consciences, they could never have been im∣proved to such an height of impiety.

Secondly, its polluted, not only by the blindness, but by the stupidity, and [ II] senselesness that is upon it: so that though one sin be committed after another, though lusts, (as so many thieves) come to steal their souls away, yet this sleepy dog gives not one bark. Such mens sinnes come from them as excrements from dying persons, without apprehension of them; their consciences are feared as with an hot iron.

Quest. How is this blindness and stupidity of conscience discovered?

Answ. By the actings of it, in not performing those offices for which God hath put it into the soul•• as

1. One maine work of conscience is to apply in particular what we reade in the Scriptures, as generally spoken: when it reads the threats, and curses of the Law denounced against such sins as thou art guilty of, then saith conscience, This belongs to me: Hence God gives the commands by particular application: Thou shalt not commit adultery, Thou shalt not steal, &c. that conscience may say, this command belongs to me: But if we read over the Scriptures a thousand times, and hear so many Sermons, if conscience doth not apply all becomes ineffectual.

Object. How then can men commit those sins which they know to be sins, which conscience tells them to be sinnes, seeing we cannot will evill as it is evill?

Answ. First, it ariseth from the defect of conscience, it not making parti∣cularly [ I] such a powerful application pro hic, & nuns, as it should do: There is a general, and habitual knowledge of such things to be sinnes; yea, it may be a particular apprehension that they are now sinning and offending God; but its onely a speculative apprehension, its not a practical one produced by con∣science in them.

Secondly, herein the corruption of conscience is seen in that, though it doth [ II] apply, yet it is so weakly, and coldly, that it loseth the activity, and predomi∣nancy over the affections, and will of a man: so that he cares not for such checks and reproofs, Rom. 1.18. such detain the truth in unrighteousnesse; they keep con∣science a prisoner that would gladly do its duty.

Thirdly, or if it do apply, yet its seldom, not daily and constantly: The Cock [ III] crew once, or twice before Peter remembred himself: Conscience may apply sometimes, yet may the noise of lusts drown the voice of it. Thus the conscien∣ces, even of natural men in some fits, when they are in expectation of some great and eminent judgements, may work strongly for the present, as of Pharaoh, Ahab, and Foelix: But this is a flash only.

Fourthly, as conscience naturally doth not its duty in applying, so neither in [ IV] witnessing, and bearing testimony to our actions, which yet is one great end why conscience is put into man. Hence its said to be a thousand witnesses: yea, and its a thousand tormentors too: But alas, its so defiled, that in many things, if not in all, it fails, and gives at least no true witnesse at all, as appears in that, if men can conceal their sins from others, they matter not at all what witnesse conscience, and God can bear against them.

Fifthly, the pollution of conscience will further appear by the actings of it in [ V] accusing, and excusing, Rom. 2.15. As for its duty of accusing, its almost wholly silen••: and men run into all excess of riot, embrace all wickednesse their con∣sciences

scarce smiting at all for it. Divines say, that its an exceeding great mercy of God that he hath left a conscience in man: for if that had not some actings, there would be no humane societies: Conscience being a cu••b to them: but when its so corrupted that it cannot do its office, what hope then remaines for such? as we see in the example of Josephs brethren, Gen. 37.25. And as for the other act of excusing, conscience is turned into a Camelion, to be like eve∣ry object it stands by: It excuses and flatters men in all they do: and makes them say, God I thank thee, I am not like other men, &c. Luk. 18.11. whereas, if conscience were well inlightned by Gods Word, it would instead of excusing, ac∣cuse and condemn.

Sixthly, conscience is further polluted in the actings of it: for when application, [ VI] witnessing, and accusing will not do, it should smite and terrifie: It should fall from words to blows, Act. 2.37. they are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: to be pricked in their hearts, as if a dagger had been stabbed in them: So it was with Foelix, Cain, Ju∣das, &c. Now conscience naturally is greatly polluted herein. For either it doth not at all give any blows, or if it do, its with slavish and tormenting thoughts, which makes the sinner runne from Christ, and indisposeth him for mercy and comfort.

Seventhly, there should a tribunal be erected in every mans heart, wherein [ VII] conscience should sit as Judge, and this court of conscience should be daily kept: So, Psal. 4.4. we are commanded to commune with our own hearts: To search and try our ways: To judge our selves that we be not judged, 1 Cor. 11.31. This the very Heathen commended: Nosce teipsum, and tecum habita: and com∣plain of the neglect of it, In se nemo tentat descendere; and its frequently com∣manded in Scripture as an introduction to conversion, and as a constant duty of the converted to prevent Apostacy: But who is there that keeps this Court daily in himself? who examines himself to say, what have I done? who calls his thoughts, words, and actions to this Bar, and gives judgement against them? Now this judgement of conscience is seen about a twofold object.

1. Our actions which are to be judged whether they are agreeable to the Word of God, or no? For whatsoever we undertake, and are not perswaded of in con∣science as lawful, is a sin, Rom. 14.23.

2. Our persons▪ and the frame and constitution of our souls: and herein con∣science is more unable to do its work then in the former: For actions (at lest ma∣ny of them) are condemned by the light of nature: but when we come to search and judge our heart, much heavenly skill and prudence is required. If hypo∣crites did thus judge themselves, they would not bless themselves in their good condition as they do. God hath placed it in man as an Umpire to judge matters impartially between God and thy own soul: But conscience being naturally pol∣luted, is not able to discharge this office. Hence it is that this Court ceaseth, con∣science doth not keep any Assize at all.

Eightly, its defiled in that its afraid of light, and is not willing to come to the [ VIII] word to be convinced: but desires to be in darknesse that so a man may sinne the more quietly, Jon. 3.19, 20. Hence, John 16.7. Its the work of Gods Spi∣rit to convince the world of sin: But the natural conscience cannot abide this, and therefore it hates a searching Ministry, as Ahab did Michaiah.

[ IX] Ninthly, its defiled in that its subject to many disguises: It appears under so many visors, that its hard to know when its conscience, or when its something else that is far enough from conscience: yet by reason of this guile, men flatter themselves with the name of conscience, when indeed it is corruption in him: A devil in Samuels mantle.

Quest. How may a counterfeit conscience be discovered?

[ I] Answ. First, when it is not conscience, but a sinful lust that puts thee upon many things: This is a sad delusion, thus to have conscience, and so God himself

abused: Thus Saul when he had sacrificed pretended conscience, and that all was to serve God: Absolon when he hatched rebellion pretended a vow, and so he must out of conscience perform it. Judas when he repined at the oint∣ment pretended charity and conscience, when it was lust and cove∣tousnesse.

Secondly, when its fancy and imagination which perswades thee, and not con∣science: [ II] Thus fancy hath a great influence upon many: In melancholly persons especially its hard to discern when its their fancy, and when its consci∣ence that works in them trouble for their sins.

Thirdly, custome, education, and prepossessed principles sometimes work up∣on [ III] man as if they were conscience: Thus many are affected in religious things, not out of conscience but custome: they have been used to such things, brought up in such a way of serving God, and therefore they would have such wayes and customes still. But that its not conscience but custom, will easily appear, in that they will change according to outward advantages: when Shechem would be circumcised, it was not out of conscience: but for Dina's sake. When Jeroboam erected an Altar, it was not for conscience, but out of carnal policy.

Fourthly, if it be conscience that puts us upon duties, and those commanded, [ IV] yet hardly are they done for conscience sake. The same duties may be done out of conscience to God by some, and from corrupt sinful motives by others. Thus Rom. 13.5. Paul presseth obedience, not only for feare, but for conscience: If it were from fear only, it were sinful. Hence Peter speaks of a conscience of God, 1 Pet. 2.19. A conscience towards God, 1 Pet. 3.21. which is not to be under∣stood subjectively, as if God had a conscience but objectively: for a conscience that respects the will, and authority of God: Many frequent Ordinances, not out of conscience to God, but in regard of the Laws of men, or some such other respect. Whereas, Colos. 3.17, 18. all should be done heartily as to God, &c.

Fifthly, natural conscience is greatly polluted by original sin in regard of the [ V] limited and partial conviction, or illumination that it is apt to receive. Consci∣ence will receive some light, and be convinced in some smaller things, but the weightier things its apt to neglect. So the Pharisees, Luk. 11.42.

Sixthly, its polluted in that its very severe in censuring other mens sins, but blinde about its own. In this its like the eye which can see all other things but [ VI] it self, Mat. 7.3, This Christ chargeth upon the Pharisees, bidding them first to pull out the beam out of their own eye, &c. So Rom. 2.1. Judah was very se∣vere against Thamar, till he saw the staff and the bracelets. Such have the eyes of the Lamiae, that they take up when they go abroad, and lay aside when they come home.

Seventhly, its defiled because of the ease, and security it hath, whereas, if it [ VII] were awaken, it would give the sinner no rest, day nor night. The rich man bad his soul take its ease, he found no gripes of conscience.

Eighthly, its grosly defiled, both because it hath lost its subordination to God [ VIII] and his word, the true rule of conscience, and also its superiority over the will and affections: Towards God it keepts not its subordination, but naturally falls into two extreams, either taking other rules then the Scripture, as we see the Papists do: or else rejecting the word wholly as a rule, as the Antino∣mians do, who say, that a man is perfect when he can sin, and his conscience never smite him f••r it. And as for the affections, and will, conscience cannot now rule, and command them.

Quest. How is conscience defiled when troubled and awakened?

Answ. First, when though it trouble, and accuse, yet it doth it preposterously, [ I] not seasonably and opportunely. It should put forth its effectual operation be∣fore

sin is committed to prevent it: but it seldome doth it till the sin be com∣mitted, when God is dishonoured, and when guilt is contracted, and then also it acteth, not so much under God to bring about true peace, by repentance, and faith, as the Devils instrument, to bring to despair, and so from one sin to fall into a greater; as we see in Judas.

[ II] Secondly, it discovers its pollutions by slavish and tormenting fears which do accompany it: So that whereas the proper work of conscience is by Scripture-light to direct to Christ for healing, now on the contrary these wounds do fe∣ster, and corrode more: the conscience by feeling guilt runs into more guilt: So Adam when he had sinned, was afraid of God, and ran to hide himself: Now this reproaches the goodnesse and mercy of God, that we should have such hard thoughts of him: they oppose his grace and mercy which he intends to exalt in the pardon of sin.

[ III] Thirdly, this troubled conscience discovers the pollution of it by the prone∣nesse, and readiness in it to receive all the impressions, and impulses of the De∣vil; who endeavours to heighten the trouble: So that whereas before he tempt∣ed the secure to presumption, now he tempts the troubled conscience to despair, representing God as so severe that he never pardons such transgressions, &c. Thus he wrought upon the troubled conscience of Cain and Judas.

Fourthly, its polluted by that ignorance, and incapacity in knowing what is [ IV] our true Christian liberty purchased by Christ. Indeed the true doctrine of Christian liberty was one of the greatest mercies brought to the Church in the first reforma∣tion: but the notion of Christian liberty may soon be abused to profaness: And con∣science smitten for sin, is many times prone to stretch its obligations beyond the due line: they judge such to be sins as are none; they make duties where God hath not required: This is a scrupulous conscience so called, because as little stones in the shooe hinders our going, so doth the scrupulous conscience much annoy our Christian walking: and as when one Dog barks, he sets all the Dogs in the Town a barking, so one scruple begets another in infinitum, which makes a man very unserviceable, and his life very uncomfor∣table.

Again, from the blindnesse of a troubled conscience cometh also the sad, and great doubtings upon the heart, whereby the soul is distracted, and divided: pul∣led this way, and haled that way, Rom. 14.14, &c. Paul speaking at large about a doubting conscience, shews that its a damnable thing to do any thing doubting∣ly whether it be a sin or not. A doubting conscience is more then scrupulous; for a man may go against a scrupulous conscience, because the conscience is resolved for the main, that a man may do such a thing lawfully, only he hath some fears, and jealousies moving him to the contrary: But a doubting consci∣ence is when arguments are not clear, but a man stands as it were at the end of two wayes, and knows not what to do. Now if the conscience were well inform∣ed by Gods Word, it would not be subject to such distracting doubts, but through natural blindness its often at a stand.

Lastly, it becomes from a scrupulous doubting conscience, a perplexed con∣science so ensnared that what way so ever it takes, he cannot but sinne. As Paul thought himself bound to persecute the Christians, if he did it, it was plaine that he sinned, if he did it not, he thought he sinned. Indeed rhe Casuists say, non datur casus perplexus: there cannot be any case wherein there is a necessi∣ty of sinning, because a man is bound to remove the error upon his conscience, yet the ignorance and blindnesse of man brings him often into that perplexed estate.

[ V] Fifthly, there is a pronenesse in such a conscience to use all unlawful meanes, and to apply false Remedies for the removal of this trouble,

[ VI] Sixthly, there is an open and direct opposition to what is the true evangelical

way appointed by God for to give true peace, and tranquility to such a consci∣ence.

Quest. Is it not then a blessed thing to come well out of the pains of a troubled con∣science?

Answ. Yea, it is a most blessed, and happy thing to come out of a troubled conscience in a good, safe, and soul-establishing way: For when conscience is in trauel its apt to miscarry: yea, sometimes its so far from having any joy, or true fruit of holiness produced, that a monster is borne instead of a man-childe. Both Scripture and experience confirm this, that many come out of these trou∣bles with more obstinacy, and wilfulness to sin again: and so those hopefull workings end in a senselesse stupidity. Pharaoh for a while, and Belshazzar, and Felix trembled: Conscience gave some sharp stings, but it came to no good. Thus in many, frequent troubles of conscience end in a plain dedolency, and stupidity of conscience never to be troubled more. Oh therefore pray, and get thy friends pray, that thy troubles may be sanctified, and blessed to make a thorough change upon thee.

Quest. What is the difference between a troubled and regenerate conscience?

Ans. Conscience may be exceedingly troubled about sin, and yet be in a state of original pollution, and destitute of the Spirit of Christ: As we see in Cain, and Judas, who had earthquakes in their consciences, and more trouble then they could bear, and yet had not regenerate consciences: Indeed these troubles are sometimes introductory, and preparatory to conversion.

But if we stay in these, and think them enough, we grossie deceive our souls. When the Jews by Peters Sermon were pricked to the heart, Act. 2.37, 38. they cry out saying, What shall we do? Peter directs them to a further duty which is to repent; therefore those fears and troubles were not enough for their conversi∣on. Its true, a gracious, regenerate conscience may have great initiatory troubles of conscience; yet these troubles do not infer regeneration: but are therefore brought upon thee, that thou mayst be provoked to enquire after this new creature.

Quest. What may be the causes of the trouble of conscience, which yet are short of true saving Motives?

Answ. First, the Commission of some great and hainous sin against consci∣ence: [ I] This may work terror; the very natural light of conscience in this case may fill the soul with terror. So Act. 2.15. the consciences of the Heathen accused them. Thus Nero after he had killed his mother, was filled with ter∣rors, and our Richard the third, when he had murthered his Nephews.

Secondly, it may arise from some heavy and grievous judgement that befals [ II] them; as we see in Josephs brethren, Gen. 42.21. So in Belshazzer, &c.

Thirdly, God as a just Judge can send these hornets to sting their consciences. [ III] Thus Cain being stung, fell to building to quiet it. This was threatned, Deut. 29.65, 67. This is the beginning even of hell it self in this life, Heb. 10.27, 31.

Fourthly, it often comes by the Spirit of God convincing, and reproving by [ IV] the Word, especially the Law discovered in the exactnesse, and condemning power of it, Joh. 16.8. the Spirit convinceth the world of sin: Now conviction belongs to the conscience principally; and indeed its the ordinary way of con∣version: when Gods Spirit by the Law convinceth, and awakens the consci∣ence making it restless; the man finds nothing but sin: no righteousness to be justified by: the Law condemns, Justice arraigns, and he is overwhelmed: Hence, Rom. 8.15. the same spirit is the Spirit of bondage and of adoption, called so from its different operations.

Fifthly, they may arise by Gods permission from the Devil: when God left [ V] Satan to buffet, and tempt the incestuous person he was almost swallowed up with too much grief.

Quest. What are the false wayes that a wounded conscience is prone to take?

[ I] Answ. First, some when troubled for sin, call it melancholly, and pusillanimi∣ty, and therefore they will go to their merry company, they will drink it away, rant it away; or go to their merry pastimes. As Herod sought to kill Jesus as soone as he was borne: so these seek to stifle troubles of conscience in the first beginnings of them.

Secondly, when this will not prevaile, but that still they think they must go [ II] to hell for their sins, they set themselves upon some superstitious austere ways: as in Popery, to go on Pilgrimage: to enter into a Monastery, &c. think∣ing thereby to get peace of conscience; but Luther found by experience the in∣sufficiencie of all these courses.

Mr. Anthony Burges of Original sin.

Soli Deo Gloria.

Notes

• * 1.1

  3. Rule.
• * 1.2

  VII. Rule.
• * 1.3

  X. Rule.