MEDULLA THEOLOGIAE▪ 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 Author.  
By SA. CLARKE, Pastor of the Church in Bennet Fink, LONDON▪  2 Tim. 3.16, 17. 
All Scripture is given by inspiration of God, and is profitable for Doctrine, for reproof, for Correction, for instruction in righteousness.  
That the man of God may be perfect, throughly furnished unto all good Works.  
Multi scientiam quaerunt, pauci Conscientiam▪ Conscientia autem quam scientia citius apprehenditur, & utilius retinetur.  Bern 
LONDON, Printed by Thomas Ratcliff, for Thomas Vnderhill▪ 〈…〉 Anchor and Bible in Paul's Churchyard▪   

TO THE RIGHT WORSHIPFUL His much Honoured friends, Sir RICHARD PIGOT OF DODDERSHALL Knight, And to the Virtuous and truly Religious Lady his Wife.  
Sir, Madam,  
I Have longed for an opportunity whereby I might testify my gratitude unto you for your Noble favour in so freely conferring the Rectory of Grendon upon my eldest Son: as also for those many encouragements which he hath since received from you: and this (I conceived) I could not better do then by presenting this Book unto you wherein you have the substance of many worthy men's labours upon several Heads in Divinity contracted into a narrow room. Solomon, the wisest of men, tells us, that of making (which is true also of reading) many Books there is no end, and much study is a weariness of the flesh: 
Eccl. 12.12.  yet to have the choiceest flowers transplanted out of several gardens into a little parcel of ground, cannot but minister both pleasure and profit. Concerning this Subject, a Learned, famous, and Reverend Divine hath left us his thoughts in these words: Of all Divinity (saith he) that part is most useful which determines Cases of Conscience, 
B. H●lls Epist. to his Cases of Conscience  and of all Cases of Conscience the practical are most necessary; as action is of more concernment than speculation. Such you shall find here, whereby you may be guided both in private and public; and whereby, as in an impartial Glass, you may view the face, and know the true state of your souls, and be directed to be the more exemplary in your lives▪ you know that Magnates sunt Magnetes, great ones, like Loadstones, draw many by their examples, and inferiors look upon them as their Looking-glasses, by which they usually dress themselves: It's very observable, that when Crispus the chief Ruler of the Synagogue believed, many of the Corinthians believed also; 
Act. 18.8.  and I doubt not but your constant and diligent attending upon the public Ministry (though at a great distance from you) doth attract and quicken many of your Tenants and neighbours to do the like. It makes you also precious in the eyes of God and his people, 
Summum apud Deum est nobilitas▪ cl●rum esse virtutibus▪ Hierom.  the best Nobility is to excel in grace, and virtue; and this cannot be better discovered then by love to God's Ministers, and a careful Sanctification of the Lords day: and what Influence such examples have upon the vulgar is obvious to every eye. I have read that Queen Elizabeth once riding progress into Suffolk, said, that now she saw the reason why that Country was so well governed; for she observed that all the Justices, and Gentlemen coming to meet her, had every one his Minister next to his person. And truly they that honour God, shall be honoured by him, he will be a Sun and a shield unto them; 
Psal. 48.11.  he will give them grace here, and glory hereafter; and no good thing will he withhold from them which walk uprightly. Godliness is the highway to happiness, the good old way that hath ever been beaten by all those Saints that now find rest unto their souls. What Aeneas Silvius said of learning, may much more be said of Religion, and righteousness: Vulgar men should esteem it as silver, Noble men as gold, and Princes should prise it above their chiefest pearls. Semen sanctum statumenterrae, the holy seed is the substance of the earth; 
Isa. 6.13.  the Saints are the people of God's purchase, that comprehend all his gettings, and are much more dear to him then Naboth's Vineyard was to him. He sets them before his face for ever, Psal. 41.12. as loving to look upon them, yea, upon the very walls of the houses where they dwell, Isa. 49.16. they are his portion, Deut. 32.9. his inheritance, Esay 49.16. the dearly beloved of his soul, Jerem. 12.7. and his glory, Esay 46.13. And thus they are though accompanied with many weaknesses: For as David saw nothing in lame Mephibosheth, but what was lovely, because he saw in him the features of his friend Jonathan: So God beholding his offending Saints in the face of his Son, takes no notice of any thing amiss in them. And truly the knowledge and remembrance of these things is that which doth wonderfully support the godly under their greatest pressures, and draw forth their affection's Heaven-ward: The Saints (saith a Reverend Divine) are lowly in their speeches, but lofty in their actions; but especially in their affections, which are carried above all Earthly Objects, and not content till they are got home to Heaven. 
Col. 3.1, 2.  These stars, though they are seen sometimes in a puddle, though they reflect there, yet they have their situation in Heaven. These Birds of Paradise, though they may happily sometimes touch upon the Earth, yet they are mostly upon the Wing, and these outward comforts, and Creatures are to them, but scalae & alae, wings, and wind in their wings to carry them upwards. I write not these things (Right Worshipful) as suspecting your ignorance, or doubting your practice of them; but only to stir up your pure minds by putting you in remembrance, that wherein you have begun, you may be encouraged to persevere till you come to the full fruition, and enjoyment of that Crown of Glory, and eternal happiness which Christ hath purchased, and will certainly confer upon all those that love him, and long for his appearing. For the furtherance whereof, I hope the Reading of this Book may contribute something, which is the hearty prayer, and earnest desire of him, who will not cease,  
Sir, Madam, March 22. 1658/ 9 To Love, Honour and serve you, SA. CLARKE.   

TO THE Christian Reader.  
Christian Reader,  
IT hath been long and often complained of, that our English Divines, who of all others are judged the fittest, and ablest to write Cases of Conscience, in regard of their manifold experiences in this kind, have yet done so little. The Friars and Jesuits have written many large Volumes of this Subject, which yet are rather so many dunghills, than so many Gardens of sweet smelling Flowers, and tend rather to the corruping of, then to the satisfying of troubled souls, as may be amply seen in a book lately taught to speak English, called the Mystery of Jesuitism.  
I have long expected, and hoped, that some abler pen would have undertaken this work of such great tenderness, and vast extent, the rather because it hath been the desire, and request of all the Foreign Protestant Churches that some such thing should be done, at least by our London Ministers. And truly the work is too great, and the burden too heavy for one man's shoulders: Yet seeing that none else would set about it, I, who am the most unfit, and least able for such an Herculean labour, have adventured to publish these my first Essays: and being conscious to my own insufficience, have made the greatest part of it, rather a Collection out of others writings, than any thing spun out of my own brains. Yet, besides the pains in making choice of, and going through so many Authors, I have taken liberty to contract where it might well be done, and to vary the phrase (not thinking fit wholly to tie myself to other men's words) Sometimes to add, and others sometimes to leave out, where my judgement did not concur with theirs.  
I presume, I need not tell you the usefulness of this Subject. How necessary it is to get and keep a good Conscience: To be acquainted with our Spiritual Estate, and condition: To be directed in that great duty of self-examination: To have rules prescribed for the right ordering of our thoughts, Words, and Actions. To have our sins discovered that we may avoid them; and our Errors laid open that we may amend them. For as the clearest blood makes the best Spirits, and the purest Air breeds the greatest agility, so the holiest life yields the soundest comfort, and the tenderest Conscience the most unspotted life. Yea, a good Conscience will appear in the Countenance, and look merrily out at the windows of the eyes. It made Stephen look like an Angel of God, Act 6.15 It is praemium ante praemium: Heaven aforehand: Some clusters of Grapes of the Celestial Canaan. It's like Sampsons' hair, that will make a man invincible. It will stand under the greatest pressures: It made the Apostles to go away rejoicing when they had been beaten, for that they were counted worthy to suffer shame for Christ's sake, Act. 5.40, 41. It made many of the Martyrs to go as merrily to die as to dine. Be the Air clear, or cloudy, he that hath a good Conscience enjoys perpetual serenity of soul, and sits continually at that blessed Feast, where the holy Angels are Cooks, and Butlers (as Luther phraseth it) and the three persons of the Trinity are gladsome Guests. Let a man be sound within, and at peace with his own Conscience, and he will bravely bear up under unspeakable pressures. Paul (though no man out of Hell suffered more) Yet did he not only glory in Tribulation, but overabound exceedingly with joy, 2 Cor. 7.4. As an old-beaten Porter to the Cross, Malluit tollerare, quam deplorare: His stroke was heavier than his groaning, Job 23. 2. Premat corpus, fremat Diabolus, turbat mundus, ille semper erit securus, saith Bernard. Let Men, the World, and the Devils do their worst, they can never hurt him that hath a good Conscience. Conscientia pura, semper secura. A good Conscience hath a sure confidence, he that hath it sits (Noah-like) Mediis tranquillus in undis: quiet in the midst of greatest combustions. It will make a man sleep without a pillow, yea without a bed. It made Jacob take such good rest upon a stone: Peter to sleep so sweetly, though laden with Iron Chains, and (for aught he knew) to die the next day. Philpot, and his fellow Prisoners to sing Psalms, and to rouse as merrily in the straw in the Bishop's coalhouse, as if they had been upon down beds in a Palace. It's a Feast with any food, though never so course and slender. Hence it's excellently said: In minimo maximum est bona mens in corpore humano: quae si adsit, delicio●ius vivit, etiam is qui teruntium non habet in orbe, quam si in unum hominem sexcentoes confles Sardanapalos. It's a full Feast, a lasting Feast: not for a day, as was Nabals: nor for seven days, as was sampson's; no nor for nine score days as was that of Ahashuerus: but a durable Feast without intermission of solace, or interruption of society. Vis ergo (O homo) semper epulari? vis nunquam tristis esse? (saith Bernard) bene vive. wouldst thou never be sad? wouldst thou turn thy life into a merry Festival? Get, and retain a good Conscience: and then I may say to thee in Solomon's words, Eccles. 9.7, 8, 9 Go thy way, eat thy bread with joy, and drink thy Wine with a merry heart: For God now accepteth thy works. Let thy Garments be alwiaes white, and let thy head lack no ointment: Live joyfully with the wife whom thou lovest, etc.  
Thus you see what are the benefits, and privileges of a good Conscience, which should move and quicken us to the study of Cases of Conscience, whereby we may be enable to keep a Conscience void of offence towards God, and toward man, Act. 24.16. and that we may be the further provoked hereunto, let us on the other hand consider the mischiefs, and inconveniences of an evil Conscience, one small drop whereof troubleth a whole Sea of outward comforts, and contentments, a whole confluence whereof would no more ease a wounded Spirit, than a fair sho●e a gouty foot, or a silken stocking a broken leg. Indeed it's a burden insupportable, which is able to quail the courage, and crush the shoulders of the strongest man upon Earth: Hence Job preferred, and Judas chose strangling before it: Daniel chose rather to be cast to the Lions, then to carry a Lion, and enraged Conscience in his bosom. It's an ever-gnawing worm that is bred in this life of the f●oth of filthy lusts, and flagitious courses, and lies gnawing upon men's inwards, many times in the ruff of all their jollity. It was this that made Saul call for his music: Belteshazzar for his carousing cups: Cain for his workmen to build him a City, etc. and this they did to put by the pangs of their wounded Spirits, and throbbing Consciences: And yet all this many times will not serve turn, as we see in Nero, after he had killed his Mother, and Wives: In Otho, when he had slain Galba, and Piso: In Herod the great, after he had caused his Wife Mariam to be put to death: In our Richard the third, after he had murdered his two innocent Nephews: In Spira: Latomus, etc. all which were so grubbed with this worm, that they could not be at rest neither night nor day, till being utterly tired with continual vexation of Spirit, they either desperately slew themselves, or were dreadfully dispatched by others. Hence Plutarch (though a Heathen) thought that the very life of a wicked man was punishment enough without, either God or man's revenging hand. For (saith he) if they examine their lives, they find themselves empty of grace, destitute of hope, loaden with fear, sadness, uncheerfulness, and suspicion of what will follow after: their lives are therefore worse than the life of a Dog: for a Dog lives without mental sufferings, and dies, and there is an end of him: but a wicked man is always upon the wrack whilst he lives, and is never free from the lashes of an evil Conscience. Quid prodest bonis plena arca, si inanis sit Conscientia? saith St. Austin, what good is there in a chest full of goods, when the Conscience is empty of goodness: Such an one is like Naaman, a rich man, but a Leper: or like Jesabel, that (no doubt) had a cold heart under a painted face: Such an one in the midst of his mirth hath many a secret gripe, and little knows the world where his shoe pincheth him. Every Fowl that hath the beautifullest Feathers, hath not the sweetest flesh: nor doth every tree that beareth a goodly leaf, bear good fruit? and many things glister besides Gold: So is it with wicked men, in the fullness of their sufficiency they are in straits, &. Job 20.22, etc.  
But I will enlarge no further: I shall only tell you that in ordering these Cases of Conscience, I proceed (as you may easily perceive) Alphabetically, according to the method which I used in my Mirror, where you may find Examples suitable for these several heads, and by that little progress which I have already made, you may judge how much is yet behind: which were enough to deter an old man, as I am, being in the sixtieth y●ar of my age, but that, I hope, I am doing the Lords work, and if my Master call me away before I have finished it, I shall not much fail of St. Augustine's wish, who often desired that when the Lord came, he might find him aut precantem, aut praedicantem, either praying, or preaching. I have one request more to the godly judicious, that wherein they observe my failings, they would be pleased either by Word or Letter to inform me of them, that I may rectify them for the time to come: and if I find these my poor labours useful, and acceptable to the Church of Christ, I shall be encouraged, whilst God continues life, and health to go on in the same: I am also to acquaint you, that the Bookseller hath so ordered the Printing hereof, that whosoever pleaseth, may put in fair paper between each Chapter, to make larger Additions to the same. Thus begging thine earnest prayers for a blessing upon my Labours both public, and private, I rest  
From my study in Thrid-needle-street, London, Mar. the 22. 1658/ 9 Thine, and the Church's servant SA. CLARKE.   

A Table of all the Questions, and Cases of Conscience that are handled in this Volume.  

CHAP. I. About the abstinence in the use of Lawful things.  

WHether may a man sin in the use of Lawful things? p. 1.  
Why is there so much danger in the use of lawful things? p. 1.  
What instances may be given to show how men abuse their lawful liberty, with the hazard of their souls? p. 2.  
What means may we use to prevent our abuse of these lawful things? p. 3.    

CHAP. II. About actions, Natural, Civil, Recreative, Religious, etc.  

What makes an action good? p. 5.  
What are the ingredients requisite to make an action good? ib.  
What things can make a good action to become evil? p. 6.  
Can any thing we do be good, when all our righteousnesses are as filthy rags? ibid.    

CHAP. III. About Adoption.  

How many sorts of sons are there? p. 7.  
How manifold is Adoption? ibid.  
How manifold is internal Adoption? ibid.  
What is the manner of Adoption begun here in this world? p. 8.  
What are the benefits, and comforts that flow to us from hence? ibid.  
How may we know our Adoption? ibid.  
What duties are we taught from the consideration of our Adoption? p. 9  
What are the means of our Adoption, both internal, and external? ibid.  
What are the marks of the inward Baptism? ibid.  
How may the mystery of our Adoption be conceived of? ibid.  
How may the glory of our Adoption appear to be so great? ibid.  
What kind of persons must we be to attain to this Adoption? p. 10.  
What are the marks whereby we may know ourselves to be Adopted by God? p. 11.  
How must the Adopted Children of God carry themselves here? ib.  
What may we do to attain the Spirit of Adoption, and to keep the lively sense of it in our souls? ibid.  
What are the signs that we have the Spirit of Adoption? ibid.  
How may we preserve the witness of the Spirit of Adoption? ibid.    

CHAP. IU. About Adoration, or Worship.  

What is Adoration? p. 13.  
What are the principal grounds of it in the heart? ibid.  
How manifold is Adoration? ibid.  
What is Religious Adoration, and what is to be considered in it? ibid.  
What is civil adoration, and what is to be considered in it? ib.  
To what things Adoration is due, and in what manner? ibid.  
What Adoration is due to God, and what Caveats are to be remembered therein? and why? p. 14.  
Object. But I intent not to worship the image, but God therein? ibid.  
Object. God was worshipped before the Ark? and Subjects kneel before the Chair of State? ibid.  
What virtues are required in Religious Adoration? ibid.  
What Adoration is due to the Creatures? ibid.  
Whether any be due to the evil Spirits? what is due to good Angels, and to men? p. 15.  
May not Religious, or mixed Adoration be given to them? ibid.  
What Adoration is due to the Saints departed? ibid.  
Whether any Adoration belongs to the unreasonable Creatures, or to the works of the Creatures, as to images, etc. ibid.    

CHAP. V. About Adultery.  

What Adultery is, and whether when the man, or Wife commit Adultery, the bond of marriage is dissolved? p. 17.  
How tentations to Adultery may be prevented, and withstood? p. 18.  
By what means may we preserve our chastity? p. 19    

CHAP. VI About Affections, or Passions.  

How many kinds of Affections be there, and what are sensual affections? p. 21.  
Whether sensitive Affections are to be abandoned, or only moderated? ibid.  
What are the rational Affections? ibid.  
How may it be proved that there are Affections in the highest part of the soul? p. 22.  
How it may be proved that these rational affections are motions of the will? ibid.  
Are these so elevated above the body, that they have nothing to do with it? ibid.  
Why must our Affections be carefully looked to, and ordered according to God's Word? p. 23.  
How may we know to what Passions we are most inclined? p. 24.  
By what degrees are the Affections wrought on? ibid.  
Why wicked men's Affections may be far wrought on, and yet come short? p. 25.  
How shall we know whether we are rightly Affected towards Christ? ibid.  
Why we should be careful to have our Affections set right? p. 26.  
How to prove that Affections in themselves are not sinful? p. 27.  
How are unmortified Passions to be subdued? p. 28.  
How may Affections be divided? ibid.  
Wherein consists the sanctified exercise of those Affections which embrace their Object? ibid.  
What may move us to affect that which is good? p. 29.  
Is it not mercenary to serve God upon hope of reward? ibid.  
Wherein stands the sanctified exercise of those Affections that fly from their Object? ibid.  
What may move us to shun that which is evil? ibid.  
It is not servile to forgo sin for fear of punishment? p. 30.  
May the state of our souls be discerned by our affections? ibid.  
Why are our Affections oft so flat, when our judgements are convinced? ibid.  
What rules may direct us in the Government of our Affections? p. 31.  
Why should Affections be kept within their bounds? ibid.  
How may immoderate Affections be prevented or cured? ibid.  
Why should we try, and carefully govern our affections? p. 34.  
Whether may the strength of grace consist with the want of those strong affections which men have at their first conversion? p. 35.  
In what Cases may Christians want strong affections? and whence it comes to pass? p. 36.  
What must we do when we have lost our first affections? p. 37.    

CHAP VII. About Afflictions.  

What is Affliction? and why God suffers his Children to be afflicted and distressed? p. 39, 40.  
But what shall we say to extraordinary afflictions? and sundry Objections answered, p. 40, 41.  
Other reasons why God suffers his children to be greatly distressed. p. 41.  
What designs hath God in afflicting his Children? p. 44.  
What may comfort us in afflictions? p. 45.  
What further may comfort us in afflictions? p. 46.  
How must we prepare for afflictions? ibid.  
What may we do to know the meaning of God's rod? ibid.  
How shall we know that our afflictions are for trial, and instruction, and not for sin? p. 47.  
How to find out that particular sin for which God corects us? ibid.  
How may we quiet our hearts in affliction? ibid.  
How our afflictions are said to be short? p. 48.  
What are the benefits of receiving our afflictions as from God? ibid.  
What is to be feared when afflictions are heavy and long? ibid.  
How shall we bear afflictions rightly, and be sure to profit by them? and whence this wisdom to profit by them is gotten? p. 49  
What are the ends of afflictions? ibid.  
Whether all afflictions are evil in their own nature? and whether simply evil? p. 50.  
How afflictions come to be good? ibid.  
How we may prepare ourselves to conflict with Afflictions? ib.  
What may move us patiently to bear such afflictions as God lays on us? p. 52.  
How Gods love is manifested to us in afflictions? p. 53.  
How will it appear that afflictions cannot hurt Gods Children? p. 54.  
How God intends, and works our good by afflictions? p. 55.  
What comfort the consideration hereof may bring us? ibid.  
How may we know that our afflictions are trials, and not punishments? ibid.  
Objections answered. p. 56.  
What further helps are there to comfort us in afflictions? p. 57    

CHAP. VIII. About the Angels.  

What are Angels? and what titles the Scripture gives them? p. 59  
What are the principal properties of the Angels? p. 60.  
What are the Offices of the Angels? p. 61.  
Why doth God use the Ministry of the Angels about us? p. 63.  
Why are they tender keepers of God's Children? ibid.  
What comfort doth the Consideration thereof bring to us? ibid.  
Whence then comes it to pass that God's Children fall into inconveniences? ibid.  
What may this Guardianship of the Angels teach us? p. 64.  
What need we the guard of Angels, seeing God can do it without them? ibid.  
What is further to be learned from hence? ibid.  
What excellencies are attributed to the Angels; ibid.  
Wherein should we imitate the Angels? ibid.  
What further comfort may the nature, and Offices of the Angels afford us? ibid.  
How are the Angels employed? ibid.  
How else their Ministry is used? p. 65.  
How manifold is the knowledge of the Angels? p. 66.    

CHAP. IX. About Anger, Wrath, Passion, Malice, and Revenge.  

How many sorts of Anger are there? p. 67.  
What is good anger, and what bad? ibid.  
Why is anger placed in the heart? ibid.  
How must we act anger? ibid.  
How may it be proved that there is a good anger? ibid.  
When is anger rightly ordered? p. 68  
What are the properties of holy anger? ibid.  
How we are to stir up holy anger in ourselves? p. 69.  
Why is anger rightly to be ordered? p. 70.  
What are the kinds of disordered anger? ibid.  
What motives may dissuade us from sinful anger? p. 71.  
Objections whereby men plead for anger, answered? p. 74.  
By what means is corrupt anger to be mortified? ibid.  
What further means may we use to subdue it? p. 76.  
What means may we use to supplant it? p. 77.  
How may we cure anger in others? p. 78.  
How is vicious, and virtuous anger differenced? ibid.  
What other causes be there of sinful anger? ib.  
What are the evil effects of sinful anger? p. 79.  
How may we cure anger in others, by seeing it in ourselves? p. 80.  
What is hatred, and whence doth it proceed? ibid.  
Is there no good use of hatred? what is the chief use of it? p. 81.  
What are the hateful effects of it? ibid.  
How may it be prevented or cured? p. 82.  
How is immoderate anger a sin? p. 83.    

CHAP. X. About Anger in God.  

What is Anger in God? how to prove that there is anger in God? p. 85.  
Why is there anger in God? why are Judgements called God's anger? ib.  
Why is God's anger so terrible? p. 86.  
How may God's anger be diverted? ib.  
Why will repentance do it? ib.  
How is God's anger turned from his Children, when yet they find the effects of it? p. 87.  
How such may know that God's anger is turned from them? ib.  
How God is said to be angry with his children? ib.  
What is anger in God? p. 88  
Why doth God pour out his anger upon sinners? ib.    

CHAP. XI. About the Antinomian Errors.  

Whether God's Children should see any sin in themselves? p. 89.  
Whether is the Law given as a Rule to Believers? ib.  
Objections Answered. p. 90, 91, etc.  
How may our Justification be evidenced? p. 95.  
Other Objections Answered, p. 96, 97.    

CHAP. XII. About Apostasy.  

What is Apostasy? how many sorts are there of it? p. 99  
How far may a Child of God Apostatise? ib.  
Where then is grace in such an one? p. 100  
Whence proceeds the back-sliding of the godly? ib.  
What are their sins that cause this back-sliding? p. 101.  
What means may they use to prevent it? p. 102.  
What may move them to avoid the deadness which causes it? ib.  
What may quicken them? p. 104.  
How do temporary Believers wither, and fall away? ib.  
What is the danger of Apostates? p. 105.  
What are the signs of falling in grace ib.  
What means may prevent Apostasy? ib.  
What motives may encourage to the use of those means? p. 106.  
How may we lay a sure foundation to prevent Apostasy? ib.    

CPAP. XIII. About Apparel.  

How are we to use Apparel? p. 109.  
Wherein stands decency in apparel? p. 109.  
Whether Ornaments of gold, silver, etc. may be used? ib.  
Objections answered? ib.  
What cautions are to be observed in the use of such Ornaments? p. 110.  
How many sin in apparel? ib.  
What are the proper uses of apparel? ib.  
What is further to be considered in the use of apparel? p. 111.  
What Rules are to be observed in preparing it? ib.  
How shall we know what is necessary? and who shall judge of it? ib.  
When is apparel fitted to the body? ib.  
Whether may we take up strange fashions? p. 112.  
What Spiritual use may be made of apparel? ib.  
Why must we take heed of pride in apparel? ib.  
What other reasons against excess in apparel? ib.  
Though we wear fine apparel we are not proud? p. 113.  
We do it to please our husbands? ib.  
We do but what most do? we would leave it if others would? p. 114.  
May we not labour to hide deformities in our bodies? ib.  
Why may not women paint their faces? ib.    

CHAP. XIV. About Assurance.  

What is Assurance? what the degrees of it? how may it be certainly discerned? p. 117.  
How may assurance be attained? and retained? p. 119.  
What may move us to labour for assurance? ibid.  
How may it be proved that we may be assured of our salvation? p. 120.  
How are we assured of our salvation▪ or how may our graces be known to be true? p. 121.  
Objections answered, ib,  
What testimony is that of the Spirit? p. 122.  
Whether may the single testimony of our Spirit assure us? and what if we have neither of them? p. 123.  
What if after all our endeavours to get assurance there is nothing but darkness? ib.  
What are the special sealing times? p. 124  
What use must we make of assurance when we have it? p. 125  
Why do Papists oppose this Doctrine? p. 126  
Objections against it answered. p. 127  
How can assurance stand with that humble esteem that we should have of ourselves? p. 128  
But this is a Doctrine of Liberty? answered. p. 129  
What diligence must we use to get assurance? p. 130  
Why doth it require such diligence? p. 131  
What kind of diligence is required? p. 132  
Why doth it deserve our best diligence? ib.  
How do the Scriptures prove that it may be attained? p. 133  
How Gods Spirit can witness now that there are no Revelations? ib.  
What must we do when these testimonies are wanting? ib.  
How shall we know our Adoption and Election? p. 134  
What's the difference between assurance and presumption? p. 135  
How else may it be proved that assurance may be gotten? Objections answered. p. 137    

CHAP. XV. About Astrology, and seekers to Astrologers.  

Who are Astrologers? p. 139.  
How may it be proved to be unlawful? ib.  
Whether the stars be certain signs of things to come? p. 141.  
Whether there be any certainty in their Art, because sometimes they hit right? ib.  
Whether Moses and Daniel were learned in this Art? p. 142.  
Stars are powerful, why then may we not Divine by them? ib.  
Who may be said to practise this unlawful Art? p. 143.  
Who be countenancers of it? ib.  
How, and when are Astrologers tolerated? p. 144.  
How many sorts of foretelling things are there? ib.  
Are these Diabolical predictions lawful? ib.  
But many times they foretell the truth? p. 145.  
What use may be made of what is said against them? ib.  
May Charms be used wherein there are good words? p. 146.  
May we not inquire of Astrologers for future events? and why not? ib.  
What are the evils of it, and what further reasons against it? p. 147.    

CHAP. XVI. About Atheists, and Atheism.  

How many sorts of Atheists be there? p. 148.  
How a man comes to be an Atheist? p. 149.  
How doth a man set up a false in stead of a true God? ib.  
How are men made Atheists? ib.  
In whom are Atheistical thoughts that there is no God? p. 150.  
How doth a man by thinking deny God in his heart? ib.  
How do we turn the true God into an idol? p. 151  
What is the fruit of this thought that there is no God? ib.  
What is Atheism in practice? ib.  
What is Atheism in judgement? ib.  
What are the signs of Atheism? ib.  
What other damnable thoughts have we concerning God? p. 152  
What are the cursed fruits of this Atheism? ib.  
Where do the thoughts of distrust most assault us? ib.  
What is the danger of such thoughts? ib.    

CHAP. XVII. About Baptism.  

What are the principles about Baptism? p. 153  
What argument may be brought from Circumcision for the Baptising of Infants? ib.  
Whether is sprinkling sufficient in Baptism? p. 154  
How is Baptism a means of cleansing? Objections answered. ib.  
What kind of means of grace is Baptism? p. 155  
Whether is Baptism necessary to salvation? ib.  
Wherein do the Papists err about the Doctrine of Baptism? ib.  
Wherein do the Anabaptists err about it? p. 156  
What is the inward washing in Baptism? ib.  
Must the word necessarily go along with Baptism? ib.  
Is it lawful to Baptise without a Sermon? p. 157  
How many parts be there of Baptism? ib.  
What benefit have we by Baptism? ib.  
Are all baptised persons regenerated? ib.  
How is Baptism called the Laver of regeneration? p. 158  
To whom is Baptism the washing of the new birth? ib.  
How may children be baptised which want faith? ib.  
What profit have they by Baptism which believe before? p. 159  
How may parents in Faith present their children to God in Baptism? ib.  
What use should we make of Baptism when we come to age? p. 160  
How may the lawfulness of Infant baptism be proved? p. 161  
Objections answered. p. 162, etc.  
About Dipping, whether it be necessary? p. 165  
How is Baptism necessary? p. 166  
Are all that die without it in the state of damnation? Objections answered. p. 167  
Whether are sureties necessary? p. 168  
Whether may children of excommunicated persons be baptised. ib.  
What reasons may be rendered for the affirmative? p. 169  
Whether have bastards right to Baptism? Cautions to be observed therein. p. 170  
How many ways is Baptism taken in Scripture? ib.  
What is considerable about the matter of Baptism? ib.  
What is the sign and thing signified in it? what the Analogy between both? ib.  
What is it to baptise in the Name of the Father, Son, and holy Ghost. ib.  
What is done in baptism? p. 171  
What actions belong to God in this Covenant? ib.  
What is the action of the party baptised? ib.  
May it not be administered in the Name of God? or of Christ? ib.  
What are the ends of baptism? p. 172  
Whether doth the efficacy of it extend to all sins, and to our whole life? ib.  
Whether doth it abolish original sin? ib.  
What difference between the godly, and ungodly, if sin remain in all? ib.  
How doth baptism confer grace? ib.  
Whether doth it imprint an indelible character upon the soul? p. 173  
Whether may Lay-people baptise? ib.  
The example of Zipporah answered. ib.  
Whether is baptism by a wicked man, or heretic true baptism? p. 174  
Who are to be baptised? Objections against Infant baptism answered. ib.  
Whether the children of professed Papists may be baptised; Or of profane Christians? p. 175  
How oft, and in what place baptism is to be administered? ib.  
What use are we to make of our baptism? ib.    

CHAP. XVIII. About Blasphemy.  

What is Blasphemy? p. 177  
What is blasphemy against the holy Ghost? ib.  
How many ways doth blasphemy break out? p. 178  
How may we prevent, or cure tentations to blasphemy? ib.  
How doth the heinousness of the sin of blasphemy appear? p. 179  
How comes Satan to tempt God's children to blasphemy? p. 180  
How many sorts are there of such Hellish suggestions? ib.  
How are we to resist those blasphemous suggestions? ib.  
What is another kind of blasphemous tentations? p. 181  
What is Satan's chiefest scope in these tentations? ib.  
How may we comfort our hearts against these blasphemies? ib.  
How may we know that they are from Satan, and not our own thoughts? ib.  
How may we be freed from these Blasphemous thoughts? p. 182  
Objections answered. p. 183    

CHAP. XIX. About our Bodies?  

What is the state of our bodies in this life? p. 185  
How doth it appear that our bodies are vile? ib.  
Is there no glory belonging to our bodies? ib.  
How can our bodies be base for which Christ died? ib.  
Shall these vile bodies be raised up at the last? p. 186  
Who shall raise them up? ib.  
What lessons may this teach us? p. 187  
When shall this blessed change be? ib.  
How shall our bodies be fashioned to Christ's glorious body? ib.  
What lessons may this teach us? p. 188  
How may our bodies be made serviceable to our minds, and instruments of God's glory? ib.  
Why should we be careful of the health of our bodies? p. 189  
How may our bodily health be preserved? ib.  
How doth serenity of mind preserve our bodily health? ib.  
How is a sober diet a means to preserve it? ib.  
What should such do as use a spare Diet? ib.  
How doth exercise conduce to bodily health? ib.  
How may bodily health be repaired when it's decayed? p. 190  
What just honour is is due to our bodies? p. 191  
How manifold is the care of our bodies? ib.    

CHAP. XX. About Borrowing and Lending.  

What rule must the borrower observe towards the lender? p. 193  
How may the borrower hurt the lender in his outward estate? ib.  
Why must the borrower restore the thing lent as good as it was, or make it good? ib.  
What must he do when he is disenabled by God's hand to do it? p. 194  
What if the Lender be dead, and none left to require it? ib.  
How else may the borrower sin in borrowing? ib.  
How may the lender sin in lending? ib.  
What if the borrower dissembled, pretending that he was able to repay when he was not? or being able, refuses ●o pay what he borrowed? ib.  
Whether is it lawful to lend upon Usury; ib.  
Whether may money merely considered as the price of all other commodities, be let out for profit? p. 195.    

CHAP. XXI. About Brethren, and Brotherly Love.  

Are all God's Children Brethren? and why so? p. 197.  
What comfort may the consideration hereof afford? and what duties may it teach? ib.  
What evils must they avoid upon this consideration? ib.  
How shall we know who are Gods Children, and so our Brethren? p. 198  
What good shall we get by them? ib.  
Why should we love them? ib.  
How shall we know that we love them unfeignedly? ib.  
What are the impediments of Brotherly love? ib.  
How may the ferventness of our love be known? ib.  
What may nourish love amongst godly brethren? p. 199.  
With what kind of love must we love them? ib.  
What must we do that brotherly love may continue? ib.    

CHAP. XXII. About Buying, and Selling.  

What Rule must the Buyer observe? p. 201.  
How may he sin in Buying? ib.  
What is to be thought of jacob's Buying the birthright? ib.  
What rule must the Seller observe? and how so to do as not to sin? ib.  
How the Seller may sin by hurting his neighbour? p. 202.  
Whether every man may make the best of his own? ib.  
How are we to prize commodities that we are to sell? ib.  
Whether may we sell as dear as we can? ib.  
Whether must the seller make known the faults of what he sells to the Buyer? p. 203.  
What general rules are we to observe in Buying and Selling? p. 204.  
Whether may we raise the price for giving days of payment? ib.  
What must the Seller do if he be caused to call for the money before those days? ib.  
How far doth a fraudulent bargain bind in point of Conscience? p. 205.  
Whether may we buy stolen goods? ib.  
What must we observe in general in our dealings with others? p. 206.  
What Rules in particular are we to observe? ib.  
What evils are to be avoided in our dealings with others? ib.  
What duties are required in buying and selling? ib.  
How to avoid sin in buying and selling? p. 208.    

CHAP. XXIII. About our Callings and Vocations.  

Ought every one to have a Calling? p. 209.  
Is it a sufficient calling to be a Servingman? ib.  
How must we behave ourselves in our callings? ib.  
Must rich men that need not, have a calling? ib.  
How else may it be proved that all must have callings? ib.  
Why must we use faithfulness, and diligence in our callings? ib.  
Why is diligence in a calling so acceptable to God? p. 210.  
Do all that are diligent please God? ib.  
How is Conscientious walking in a calling a furtherance to a godly life? ib.  
What else may move us to diligence in our callings? p. 211.  
Whether may a man change his particular calling? ib.  
How may we live by Faith in our callings? p. 212.  
Why is it necessary to live by faith in them? ib.  
What are the acts of Faith herein? ib.  
How may we live by Faith for success in our labours, which are above our strength, or means? p. 213.  
How many sorts sin about their callings? ib.  
What must we propose to ourselves in following the duties of our callings? p. 214.  
What other Rules are to be observed in our particular callings? ib.    

CHAP. XXIV. About our holy Calling, or Vocation.  

Of how many sorts is the Calling of God? p. 217.  
Of how many sorts is the general calling? ib.  
What is the external calling? what the internal? ib.  
Why is Conversion termed our calling? ib.  
What are the effects of it? p. 218.  
Wherein appears God's great mercy in our calling? ib.  
How may we walk worthy of our calling? ib.  
Why should we be careful to know our calling? ib.  
Doth a Christian always know that he is called? p. 219.  
How may it be proved that we may certainly know it? ib.  
By what signs may it be known? ib.  
How may we be made partakers of it? ib.  
What may move us to embrace Gods call▪ p. 220.  
How may it be described? ib.  
How manifold is it? ib.  
What are the parts of effctuall calling? p. 221.  
What is the means of it? ib.  
What necessity is there of it? ib.  
Why should we carefully attend upon the Word? ib.  
But if we be converted, why should we hear so oft? p. 222.  
Whether is not this calling the same with sanctification? ib.  
What is the nature of the call of God? ib.  
Wherein doth the necessity of this call appear? p. 223.  
How is it a ground of Faith? ib.  
What are the parts of inward calling? ib.  
What are the fruits of effectual calling? p. 224.  
What are the marks of it? ib.  
What are the signs of it? ib.    

CHAP. XXV. About cares of the World.  

How manifold are the Cares of the world? p. 225.  
How may we arm ourselves against them? p. 226.  
Object. I should not take so much care were it not for my Children? p. 228.  
Why should we not be careful about worldly things? ib.    

CHAP. XXVI. About Charity, Beneficence, and mercy.  

What is Charity? p. 229.  
What is Beneficence? ib.  
Are these duties required of all? ib.  
Who are the object of Beneficence? ib.  
What are the properties of it? ib.  
How must we show our cheerfulness in giving? p. 230.  
Who should be the Object of it? ib.  
From what causes should charity arise? p. 231.  
How may we best perform works of charity? ib.  
What are the right ends of charity? p. 232.  
What must we give? ib.  
How much should we give? p. 233.  
What rules must we observe therein? ib.  
Who may give? and that lawfully? ib.  
Whether may the wife give without her husband's consent? p. 234. etc.  
Sundry Objections about it Answered? ib.  
To whom are Alms to be given? p. 236.  
What order must we observe in giving? ib.  
In what manner may we best give? p. 237.  
Whether may we give at our doors? ib.  
What may we think of them that give Alms at their death? ib.  
How may the Alms of Christians be differenced from those of worldlings? p. 239.  
How many ways must we express our Charity? p. 240.  
When must we forgive debts? ib.  
How must we relieve by free lending? ib.  
Are Alms-deeds Arbitrary, or an act of righteousness? ib.  
What other Arguments may provoke us to Charity? p. 241.  
Many Objections Answered? p. 242, etc.  
What else may move us to Charity? Objections Answered? p. 244.  
Doth God take notice of our works of Charity? p. 245.  
What may move us to perseverance therein? ib.  
What warrant had the widow of Sarepta to relieve the Prophet before herself and son? p. 246.  
Is a man to prefer a godly stranger before his brother that is not so? ib.  
Whether are we to relieve many strangers, before one godly man in want? ib.  
Why is giving to the poor a duty? ib.  
What shall we be the better for our bounty? ib.  
How may we be enabled to works of mercy? p. 247.  
From what must we save that we may have to give? p. 248.  
How much must we lay aside? ib.  
Objections Answered. ib.  
What may further move us to Charity? p. 250.  
What are Spiritual Alms? ib.  
What is Christ meaning when he saith, Lend looking for nothing again? p. 251.  
Why must we so lend? ib.  
Why is it blesseder to give then to receive? p. 252.  
What is it to be a giver? what to be a receiver? ib.    

CHAP. XXVII. About Chastity.  

Who may be said to be chaste? p. 253.  
What hurts Chastity? ib.  
When are inward lusts most vile? ib.  
What are the inward, and outward things that hurt it? ib.  
What are the remote provocations to it? ib.  
What are the nearer provocations to it? p. 254.  
May we labour to cover deformities in our bodies? ib.  
How may we preserve our Chastity? ib.  
What is Chastity? p. 255.    

CHAP. XXVIII. About Children.  

What is the best course to have comfort in our Children? p. 257.  
What may move Parents to labour after it? ib.  
Wherein especially doth their duty consist, that they may find this comfort? ib.  
Whether children should be taught the Scriptures? p. 258.  
How must children manifest their reverence to their Parents? ib.  
Whether we may call any upon Earth Father? ib.  
What if children be more wealthy, and honourable than their Parents? ib.  
Whether children should ask their Parent's blessing? ib.  
Objections against it Answered. p. 259.  
What other duties do children owe to their Parents? ib.  
Wherein consists their obedience? ib.  
Wherein their Parent's consent is necessary? ib.  
Why must Parents consent be had in their marriages? p. 260.  
What if they urge them to marry such as they cannot love? ib.  
What if they neglect to provide them matches in due time? ib.  
Other cases about their marriage Answered? ib.  
Wherein consists children's active obedience to their Parents? p. 261.  
What if Parents mistake in matters reproved, may not a child make answer? ib.  
What is the extent of children's obedience to Parents? ib.  
If children yield better reason, may they not refuse to obey? ib.  
What is further required of children to their Parents, and what rules therein? p. 262.  
What duties do children owe to their Parents after death? ib.  
How must children perform all duties to their Parents? p. 263.  
Must equal respect be showed to both Parents? ib.  
Whether the Father must be preferred before the Mother? ib.  
What if one commands what the other forbids? ib.  
Whether Stepfathers in Law must be obeyed? ib.·  
Objections Answered. ib.  
Must children be subject to Guardians, and Tutors? p. 264.  
What arguments may move children to be subject to their Parents? ib.  
What if children be grown in years, and not under their Parent's Government? ib.  
Whether are many children a blessing? ib.  
May Parents make void a Contract made by their children, without or against their consent? ib.  
Whether is marriage made without Parents consent valid? ib.  
What Rules must Parents observe in giving names to their children? ib.  
Who are too curious herein? ib.  
Who are too careless? p. 265.  
Why must there be such care had in naming them? ib.  
When is it fittest to give names to our children? ib.  
How far are children that are married, or called to public Offices bound to obey their Parents? ib.  
What general Rules are there to observe in obeying their Parents? ib.    

CHAP. XXIX. About Christ.  

What are we to conceive of the Incarnation of Christ? p. 267.  
How may this knot be untied? ib.  
How may we understand it? ib.  
What is further to be considered about it? p. 268.  
What is the nature that is assumed by the Son of God? ib.  
What is further considerable about Christ? ib.  
What else? p. 269.  
What are the parts of Christ's Priestly Office? ib.  
Why must Christ be a propitiation for our sins? ib.  
What satisfaction did Christ as our surety bind himself to perform? p. 270.  
What was the principal debt? ib.  
Why must he be man? ib.  
Why must he be God? ib.  
How may that appear? ib.  
What other debt were we liable to, which we must discharge? p. 271.  
Why must Christ be more than man? p. 272.  
How is the Redemption purchased by Christ conveyed to us? ib.  
What else is required? p. 273.  
How may this Mystery be further opened? ib.  
What is further to be considered herein? p. 274.  
What are the bonds of this Mystical union betwixt Christ and us? ib.  
What is further to be considered in Christ? ib.  
What is considerable about Christ's Kingly Office? p. 275.  
What are the special branches of the Kingdom of Christ? ib.  
How doth he work this upon earth▪ ib.  
How doth he exercise his Kingly Office towards the Church Triumphant? ib.  
When doth Christ first live in a Christians heart? p. 276.  
Why must Christ be Emmanuel, God with man? ib.  
Why must this God and Man be one Person? ib.  
How doth Christ make us friends with God? ib.  
How shall I know that this Emmanuel is God with me? ib.  
What benefits have we by Gods taking our nature upon him? ib.  
How could the death of one satisfy for so many millions? p. 277.  
How doth friendship between God and us arise from hence? ib.  
How shall we know that we have comfort in this Emmanuel? ib.  
Whether is Christ God, seeing he saith his power is given him? p. 278.  
Wherein consists the power of Christ? ib.  
Wherein doth Christ's dominion over all, especially the Church appear? ib.  
If Christ hath all power, why is the Turk and Pope so prevalent? p. 279.  
Why is Christ called often an Head? ib.  
Are all given to Christ to be redeemed by him? ib.  
But the son of perdition was lost, therefore some that were given to Christ? p. 280.  
Did Christ fully finish the work that was given him to do? ib.  
In what particulars did that work consist? ib.  
If Christ hath done all, what need we do any thing? p. 281.  
What are the properties of the work that Christ hath finished? ib.  
What else are we bound to believe concerning Christ? ib.  
In what particulars will it appear? ib.  
Why must we believe that Christ's fullness is for us? p. 282.  
Whether did Christ die for all men? ib.  
How may we prove that he died only for some? ib.  
Why then doth the Scripture speak so universally of Christ's death? p. 283.  
Do Reprobates receive any benefit by Christ's death? p. 284.  
How else may we prove that he only died for some? ib.  
How then may we know whether we have interest in Christ's death? p. 285.  
What privileges have the Godly by Christ's death? ib.  
What benefits have we by Christ's Ascension, and Exaltation? p. 286.  
Who is the great Lord Keeper of the Saints? ib.  
What doth it imply where Christ is said to be sent into the world? p. 287.  
What necessity was there of Christ's sending? ibid.  
What is considerable about Christ's Priestly Office? p. 288.  
What are the properties of Christ's Sacrifice? p. 289.  
How is Christ the cause of our Sanctification? ib.  
Did Christ do as much for one Believer as for another? p. 290.  
Objections against believing in Christ Answered? ib.  
Whether Christ loves a strong Christian more than a weak? p. 291.  
Is there no difference between Believers in respect of the fruits of Christ's death? ib.  
What is considerable about the glory of Christ? ib.  
Why should Christ pray to his Father, who could do what he pleased? p. 292.  
What is the difference between Christ's Prayer and ours? ib.  
Why is Christ said to have no form or comeliness? p. 293.  
Whether was Christ beautiful in his outward feature? ib.  
How did God hide his face from his son seeing he loved him always? ib.  
What are the parts of Christ's Office? and why in such an Order? ib.  
How is Christ a Mediator? p. 294.  
Doth it not imply inferiority? ib.  
Objections Answered. ib.  
What are the effects, and consequents of the personal union in respect of Christ's Manhood? ib.  
In what estate did Christ exercise the Office of his Mediatorship? p. 295.  
What are the degrees of Christ's exaltation? ib.  
What is Christ now doing in glory? p. 296.  
How doth he there execute his Priestly Office? ib.  
How the Kingly part of his Office? ib.  
How was Christ revealed under the Old Testament? ib.  
What arguments will prove Christ to be true God? p. 298.  
How far forth are Christ's actions to be imitated by us? p. 302.  
How is the whole work of our salvation carried on by Christ? p. 303.    

CHAP. XXX. About the Church.  

What is meant by the word Church? p. 305.  
In what sense is a Church taken in Scripture? ib.  
Who is the builder of the Church? p. 306.  
Why doth Christ build it? ib.  
Hath Christ a special propriety in it? ib.  
How and why is he said to be the Lord of his Church? ib.  
Whether are our Parochial Assemblies in England Churches of Christ? p. 307.  
How is the Church called God's Peculiar? ib.  
Why is the Church compared to a woman? p. 308.  
What duties doth this Relation of a Spouse to Christ teach us? ib.  
How must she please her Husband? p. 309.  
What privileges hath she as the Spouse of Christ? ib.  
How many the true Church be known? 310.  
Is the true Church of Christ always visible? p. 311.  
What Reasons may be rendered for it? ib.  
What conclusions may be laid down concerning the visibility of the Church? p. 312.  
Are not all christians bound to pray for the peace of the Church? p. 313.  
What must we pray for in her behalf? ib.  
what is further included in our praying for the Church? ib.  
How must all this be done? ib.  
Who are bound to do it? ib.  
Why must we pray for the peace of the Church? p. 314.  
How may we so pray for it as to be sure to prevail? ib.  
What means may we use to further us herein? ib.  
Why is the Church called a Mother? p. 315.  
Where are we to seek for her? ib.  
Are all bound to join themselves to some particular Congregation? ib.  
What Church must we join ourselves to? ib.  
May we join with such a Church as tolerates the wicked, and opposeth the godly? ib.  
Is it lawful to gather Churches out of true Churches? p. 316.  
Is it lawful to separate from a Church because of some Errors, and defects? ib.  
Who is the Head of the Church? p. 317.  
In what nature is Christ the Head of the Church? ib.  
Objections Answered. ib.  
What may be learned from the consideration hereof? p. 318.  
Wherein consists the similitude betwixt Christ, and an Head, and the Church and a body? ibid.  
Wherein consists the agreement between the head and Members? ib.  
What is that body whereof Christ is the Head? p. 319.  
What else may be learned hence? ib.  
Whether may the Church fail? ib.  
What are the infallible marks of a true Church? p. 320.    

CHAP. XXXI. About Circumspection, and Circumspect walking.  

What is it to walk Circumspectly? p. 321.  
In what Scripture Phrases is it commended to us? ib.  
What things are required to it? ib.  
What may further us in this exact walking? p. 322.  
Why is it so necessary? ib.  
How may we provoke ourselves to it? p. 323.  
What other considerations may stir us up to it? ib.  
Why must we be watchful over ourselves? p. 324.  
Why over others? p. 324.  
What benefit have we by it? ib.  
What are the impediments of it? ib.  
What is this circumspection? p. 325.  
Wherein doth it consist? ib.  
How must we watch over our eyes? p. 326.  
How over our ears? ib.  
How over our palates? ib.  
How over our sense of touching? p. 327.  
How over our tongues? ib.  
How over our works and actions? ib.  
What must we principally aim at in our Christian watch? p. 328.  
What may move us to this circumspect walking? ib.  
What means may enable us to it? p. 329.    

CHAP. XXXII. About the comforts of God's people.  

Have God's people always Comfort inwardly? p. 331.  
Why doth God sometimes hide his face from them? ib.  
How may we find comfort in our spiritual distresses? p. 332.  
Why should we seek it? ib.  
Hath God comforts for us in all distresses? ib.  
Whence is the strength of God's Children? ib.  
What are the comforts of God? ib.  
when doth God most comfort his? ib.  
Whence is it that God's Children oft want comfort? p. 333.    

CHAP. XXXIII. About comforting others.  

What Rules must we observe in comforting others? p. 335.  
What are the best means whereby we may comfort others? p. 336.  
Why should we be so careful to comfort others? p. 337.  
How is God the Father the Author of our Comfort? ib.  
How is God the Son the Author of it? ib.  
How is God the Holy Ghost the Author of it? ib.    

CHAP. XXXIV. About comforting afflicted Consciences.  

How shall we comfort such as are dejected with a sight of their sins, and want of grace? p. 341.  
How may true desires be discerned from false? p. 343.  
How may one that is distressed in mind be comforted? p. 345.  
How must we proceed in applying the promises to such? ib.  
What if we find him not humbled? p. 346.  
How must comfort be administered? ib.  
What are the false ways? ib.  
Why are they false? ib.  
Would not God have all to be saved? ib.  
Did not Christ reconcile the world to himself? ib.  
What is the right way of administering comfort? p. 347.  
What are the grounds? ib.  
How may it be proved? ib.  
Ob. The desire of good is natural, therefore God will not regard it? ib.  
How may godly sorrow be discerned? ib.  
What if a man cannot reach to such a sorrow? ib.  
How may the party distressed be brought within the compass of the promise of salvation? ib.  
That the promise may have good success, what Rules must we observe? p. 348.  
What is the special distress arising from the Divine Tentations? ib.  
What are the occasions of this Tentation? ib.  
What are the effects of it? ib.  
What remedies must be used to comfort such ib.  
What if the party be so distr●cted that he cannot perform any good duty? p. 349.  
What tokens of grace are we to inquire after in such? p. 349.  
How many distress of mind from outward affli●ions be remedied? ib.  
We could bear afflictions from God, but ours come from men that hate us? p. 350.  
How is God with us in afflictions? ib.  
What are the fruits, and benefits of afflictions? ib.  
How are afflictions good in regard of their quality? ib.  
How may a distressed soul be supported when God defers deliverance? ib.  
What if our afflictions continue unto death? p. 351.  
How shall we be able comfortably to endure the pangs of death? ib.  
How may we prepare ourselves for death? ib.  
How may we discern whether the joys of the Spirit be in us? p. 352.  
What helps are to be used in the time of death? ib.  
What are the helps in practice? ib.  
How shall we bear with comfort Satanical molestations? p. 353.  
What if our Houses were molested with evil Spirits? ib.  
What must we do when we are molested with blasphemous thoughts? p. 354.  
What will cure this grievous malady? ib.  
How shall we know whence they arise? ib.  
What remedies must be applied? ib.  
How may distress of mind arising from our own sins be cured? p. 355.  
What if a man after repentance, fall into some great sin again? ib.  
What must we do when troubled for want of grace, and obedience? p. 356.  
But my heart is hard, my faith mixed with infidelity, etc. p. 356.  
Can God accept our works that are so imperfect? ib.  
How doth the body cause trouble of mind? p. 357.  
What are the effects of Melancholy? ib.  
What is the difference between Melancholy, and trouble of Conscience? ib.  
How must the Melancholy be cured? ib.  
How do alterations in the body cause trouble of mind? ib.  
What remedies are to be used in these cases? p. 358.    

CHAP. XXXV. About self-commendation.  

Is it lawful for a man to commend himself? p. 359.  
In what cases is it allowed? ib.  
Is it not oft condemned in Scripture? p. 360.  
How then shall we know when its lawful? ib.    

CHAP. XXXVI. About Communion with God.  

What is it to be in Communion with God? p. 363.  
What are the signs of it? ib.  
How may we know it, by the Spirit that is given us? ib.  
By what signs may we know that the Spirit is given us? ib.  
How shall we know that we sincerely abide in the truth? p. 364.  
Did not the Devil and Hypocrites confess Christ? ib.  
How shall we know when we fiducially confess Christ? ib.  
How may we know that we dwell in God's love? p. 365.  
How shall we know that we walk in the light? ib.  
How did Christ walk, that we may know whether we walk so? ib.  
How shall we know whether we keep his Commandments as we ought? ib.    

CHAP. XXXVII. About Communicating in other men's sins.  

How many ways may we Communicate in other men's sins? p. 367.  
How many ways is sin countenanced? ib.  
Why are Superiors guilty of such sins as they permit? p. 368.  
How may such keep themselves free from other men's sins? ib.  
What may move us to avoid communicating in other men's sins? ib.  
How else may we communicate in other men's sins? ib.  
Are not all guilty some way of the sins of the times? p. 369.  
May we in any case rejoice in another man's sin? ib.    

CHAP. XXXVIII. About the Choice and use of Company.  

What Rule must we observe in the choice of our Company? p. 371.  
Why must we make use of good company? ib.  
What reasons may be rendered for it? ib.  
May we keep company with such as are civil? p. 372.  
May we not converse with unregenerate friends, kindred, & c? p. 373.  
What must we do when in good company? p. 374.  
What in wicked company? ib.  
What is meant by not familiarly conversing with the wicked? p. 375.  
Why may not such be made our companions? ib.  
What if Husband, Wife, etc. are wicked? ib.  
How else can you prove that the wicked are not to be made our companions? p. 376.  
May we then have no dealing with them? ib.  
Why must we carefully watch over ourselves in company? ib.  
What Rules must we observe for our carriage in company? ib.  
How may we attain wisdom herein? p. 377.  
How shall we be furnished with matter to edify one another? ib.  
What if we cannot thus furnish ourselves? ib.  
Why must we be so careful herein? ib.  
What if for all this we cannot bring our hearts to it? ib.  
What if we meet with such scornful persons as will not endure it? ib.  
Why else should we so carefully shun evil company? p. 378.  
What must we do that live in bad times, and places? ib.  
Whether is company better than solitariness? ib.  
How may it be proved? ib.  
What benefits redound hereby to the Church, and each particular member? p. 379.  
How must we prepare ourselves, before we go into company? ib.  
What must our carriage be in company? p. 380.  
What if accidentally, or of necessity we fall into ill company? ib.  
Why at other times must we carefully eat it? ib.  
Whom must we consort ourselves withal? p. 381.  
What other arguments may move us to make choice of good company? ib.    

CHAP. XXXIX. About Confession.  

Is Confession a duty required by God? p. 383.  
What is confession? ib.  
What must we confess concerning Christ? ib.  
What else in reference to Christ? ib.  
When must we make confession? p. 384.  
How are we called publicly to it? ib.  
When by a Church? ib.  
How are we called to it at the constitution of a Church? ib.  
How at our admittance into a Church? ib.  
How may this be proved? ib.  
How are we called to it by a Magistrate? ib.  
When are we called to it privately. ib.  
Why ought we to confess with the mouth? p. 385.  
How must this confession be made? p. 386.  
But Paul saith, Hast thou faith, have it to thyself, & c? ib.  
Whether may a man go to Mass, reserving his heart to God? ib.  
What is then to be thought of the case of Naaman? p. 387.  
But if I go not to Mass, I shall give offence to the Papists? ib.  
Whether may a man, especially a Minister fly in persecution? ib.  
But persecution is good, therefore it may not be eschewed? ib.  
Is it not sent of God, how then may we fly from it? ib.  
Is not flight a kind of denial of Christ? ib.  
Christ Bids us not to fear them that can kill the body? ib.  
When may a Minister or other fly? p. 388.  
What if his people will not suffer him to fly? ib.  
When may we not fly? ib.  
Whether being imprisoned, may we break prison if we can? ib.    

CHAP. XL. About Confession of Sin.  

Is confession of sin a necessary duty? p. 391.  
May not a wicked man confess his sins? ib.  
How then shall we distinguish such from the confessions of the godly? ib.  
Why must we remember, and confess our sins? ib.  
Must we confess in particular? p. 392.  
Why must we do it? ib.  
Is it a duty to confess to men? ib.  
In what cases must this be done? ib.  
Must we confess every sin to others? p. 393.  
To whom must we confess our faults? ib.  
But hereby we may lie under a blot? ib.  
In what manner must we confess to men? ib.  
Why are we so backward to confess our sins? p. 394.  
Why should we confess it, seeing it's not to be named amongst Saints? ib.    

CHAP. XLI. About carnal confidence.  

What Carnal confidence is forbidden? p. 395.  
What are the reasons against it? ib.  
Why are we naturally so prone to it? ib.  
Why are we so taken up with it? ib.  
How shall we know our confidence to be carnal? ib.  
How may we prevent, or cure it? p. 396.  
What is confidence? ib.  
What is the only subject proper for a man's confidence? ib.    

CHAP. LXII. About the Conflict between the flesh and Spirit.  

How will it appear that there is such a Conflict in every regenerate person? p. 397.  
What is this Spiritual conflict? ib.  
What are the causes of it? ib.  
Why doth not God perfect our sanctification at the first? ib.  
How doth it make for God's glory? ib.  
How is it profitable for our good? p. 398.  
What are the essential causes of this conflict? p. 399.  
How then are we freed out of our miserable condition? p. 400.  
What is the formal cause of this conflict? ib.  
How can such utter enemies dwell together without destroying each other? p. 401.  
What is this combat, and the manner of it? ib.  
What doth the flesh aim at in lusting against the Spirit? ib.  
What is the manner of this conflict in the several faculties of the soul? p. 402.  
Hath not the Church a promise to be guided into all truth? p. 403.  
What is this conflict in the affections, and sensual appetite? p. 405.  
What are the effects of this conflict between the Flesh and Spirit? p. 406.  
What effects doth it produce in the will, and desires? ib.  
What in the action, and works? ib.  
How shall we distinguish between the fight in the unregenerate, and regenerate? p. 407.  
Whether is this conflict in every regenerate person? p. 410.  
What are we to think of Infants, and Idiots? ib.  
Whether is it in all alike manner, and measure? ib.  
Is it not sometimes weak in strong Christians? ib.  
What is the success of this conflict between the flesh and Spirit? p. 411.  
What is considerable about the foils which the Spirit sometimes suffers? ib.  
How far may the flesh prevail against the Spirit? ib.  
May not true saving grace, be utterly lost, at least for a time? p. 412.  
Have not some of the Saints lost degrees of their graces, as David, Peter, & c? p. 413.  
Will not this Doctrine of Perseverance embolden to security? ib.  
What else is considerable in the success of this conflict? ib.  
How is it that some Eminent Professors quite fall away? ib.  
What may encourage us in this conflict against the Flesh? p. 414.  
What may move us to set upon this enemy? ib.  
By what means may we be enabled to overcome it? p. 415.  
What Rules must we observe for this end? ib.  
What tends to the weakening of the flesh? ib.  
What passages must we stop to keep back provision from the Flesh? p. 416.  
What sins do most strengthen the flesh, which we must chiefly watch against ib.  
Is it enough to restrain the flesh from things unlawful? p. 417.  
What other extreme is to be avoided? ib.  
How else may the Flesh be subdued? ib.  
With what weapons must we fight against it? ib.  
How else may we secure ourselves against the flesh? p. 418.  
By what other means may the Fesh be subdued? p. 419.  
How may the Spirit be strengthened to obtain the victory? p. 422.  
What sins most wound and weaken the Spirit? p. 423.  
How may we cheer up the Spirit in this conflict? p. 424.  
The Flesh, and Spirit being but qualities, how can they be said to fight together? p. 426.  
How doth the lust of the Flesh show itself? ib.  
What are the contrary actions of the Spirit? ib.  
Why is there such a contrariety between the flesh and Spirit? ib.  
But natural men also have a combat in them? p. 427.  
Have all Believers this combat in them? ib.  
What are the effects of it in the godly? ib.  
Whether good works are sins? Objections Answered. ib.    

CHAP. XLIII: About Conscience good and bad.  

What is Conscience? p. 429.  
What is the common subject of Conscience? ib.  
What is the end, or office of Conscience? p. 430.  
What is the Scripture word for Conscience? ib.  
Where is the fear of Conscience? ib.  
Why is it seated in a man? ib.  
What is the office of Conscience? ib.  
How manifold is the witness of Conscience? p. 431.  
What is a good Conscience? ib.  
What makes up a good conscience? ib.  
How doth an evil conscience fail in its proper works? ib.  
What must concur to the renovation of conscience; ib.  
What since man's fall is counted a good conscience ib.  
What other definitions of conscience? ib.  
How many sorts of a good conscience are there? p. 432.  
What goodness must concur to the making of it up? ib.  
What then is a truly good conscience? ib.  
What must it be purified from? ib.  
How must it be purified? ib.  
What must conscience be pacified from? ib.  
What must conscience be pacified by? p. 433.  
What are the Offices of conscience? ib.  
How many sorts of good conscience are there? p. 434.  
How many sincerity of conscience be known? ib.  
Is there not a sinful tenderness of conscience? p. 437.  
Can all that suffer say, that they suffer for conscience, and for God? p. 440.  
what rules are to be observed in the suffering for a good conscience? p. 441.  
What is the benefit of a good conscience? p. 442.  
What is the danger of an evil conscience? p. 444.  
Is it so hard to get a good, and escape an evil conscience? ib.  
May Conscience be quiet, and yet not good? p. 445.  
How manifold is hardness of heart? ib.  
What are the marks of an ill troubled conscience? p. 446.  
How may we know a good troubled conscience? p. 447.  
What are the marks of an erroneous conscience? ib.  
What may quicken us to get, and retain a good conscience? p. 448.  
How may a good conscience be gotten and preserved? p. 449.  
What are the signs of a good conscience? p. 451.  
How hath Original sin polluted the conscience? p. 452.  
How is blindness and stupidity of conscience discovered? p. 453.  
How can we sin against knowledge, and conscience, seeing we cannot will evil? ib.  
How may a counterfeit conscience be discovered? p. 454.  
How is conscience defiled when troubled, and awakened? p. 455.  
Is it not a blessed thing to come well out of the pangs of a troubled conscience? p. 457.  
What is the difference between a troubled, and regenerate Conscience? ib.  
What may cause trouble of conscience, and yet come short of saving motives? ibid.  
What are the false ways that a wounded conscience is prone to take? ib.     

Books formerly published by this Author.  

THe Saint's Nosegay: or a Posy of Spiritual Flowers.  
The Marrow of Ecclesiastical History in two parts.  
The first part contains the lives of 148. Fathers, Schoolmen, first Reformers, and modern Divines, with the Effigies of many of them in Copper.  
The second contains the lives of twenty two Christian Emperors, Kings, Princes, and other choice Christians, from the Primitive times to our present age, with all their Effigies cut in Copper.  
A General martyrology, or Collection of all the greatest persecutions which the Church of Christ in other Countries hath suffered from the Creation to our present times, with sundry cuts in Copper. Whereunto are annexed the lives of Mr. Tho. Cartwright, Mr. Arthur Hildersham, Mr. Hugh Clarke (the Author's Father) Dr. Potter, B.B. of Carlisle, Mr. Rich. Sedgwick, Mr. Rob. Balsam, Mr. John Dod, Mr. Herbert Palmer, Mr. Jo. Ball, Mr. Rich. Rothwell, Mr. Julines Herring, and Dr. Preston.  
An English martyrology of all the Persecutions which have befallen our Church from the first plantation of the Gospel to our Modern times, whereunto are annexed the lives of Gasper Coligni, Admiral of France, Joan, Queen of Navarre, Dr. Collet Dean of Paul's, Mr. Coverdall, Dr. Sands Arch Bishop of York: Mr. Richard Greenham, Mr. Paul Bains, Mr. Will. Bradshaw, Mr. Richard Stock, Dr. Sibs, Dr. Tho. Tailor, Dr. Chaderton.  
A Mirror, or Looking-glass both for Saints, and sinners, held forth in some thousands of examples, as of God's wonderful mercies to the one: so his severe judgements against the other, whereunto is annexed,  
A Geograpicall Description of all the Countries in the known world, with the most famous Cities, Temples, Structures, Statues, Cabinets of Rarities, etc. which have been, and now are in the world.  
As also, The Wonders of God in nature: the greatest Rivers, strangest Fountains, Various Minerals, Stones, Trees, Herbs, Plants, Gums, etc. which are to be found in every Country.  
As also, Of the rarest Beasts, Fowls, Birds, Fishes, and Serpents which are least known amongst us.  
The life of Tamerlane the Great.  
England's Remembrancer, Containing an Historical collection of the Spanish Invasion in Eighty Eight.  
The Gunpowder Plot.  
The fall of the house upon the Papists in Blackfriars.  
Christian Good fellowship: A Sermon preached at Warwickshire Feast.  
An Antidote against immoderate mourning for the dead. A Funeral Sermon.    

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

CHAP. I.  
Quest. WHether may a man sin 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, chokes the seed of the Word, Mat. 13.22. So Mat. 24.38. As in the days of Noah they did eat, they drank, they married, and gave in marriage, until the day that Noah entered into the Ark, etc. What? was it a sin to eat, to drink, to marry? No, but they sinned in the abuse of these things, they were so intent upon these, that they cast off all admonitions, and predictions of judgement. So Luke 14.18. What was more lawful then to buy a Farm, 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 King's 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 themselves safe: and yet Satan is most where he is least suspected: As the Serpent lieth in the greenest grass: so Satan lies in ambush against us in our most lawful 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 overcame 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.  
Whereas our Nature, Spider-like, turns our best, and sweetest things to poison, Satan adds his poison too, putting us forward to abuse lawful things: because this both hinders God of his glory in the means of our good, and ourselves in the end for which God alloweth them. God gives us these things as helps to heaven: but we make them hindrances. His grace puts them into 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 spurs to provoke us to cheerfulness in his service: we pervert them, and make them as thorns to choke, 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 souls: 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 souls in perdition: and so of the rest.  
Because sins in lawful things are both more ordinary, and less 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, whilst they are unwilling to hear of any of God's restraints, or impositions in the manner, and fruition of that liberty.  
Quest. What instances may be given to show how men abuse their lawful Liberties with the hazard of their souls?  
Answ. 1. In eating and drinking, which is not only lawful but necessary: yet here Christians offend many ways.  
1. When they eat not their own bread, earned by their lawful labour, 2 Thes. 3.12.  
2. When they feed themselves without fear, Judas 12. not as before the Lord.  
3. When they corrupt themselves in the creatures, losing sobriety, modesty, chastity, health, and reason.  
4. When they never taste the sweetness of God in the creature, more than beasts do: nor sanctify themselves after feasting: as Job did his sons, Job 1.5.  
5. When they waste the creatures, not remembering the afflictions of Jos●ph, Amos 6.6.  
In apparel, than which nothing is more necessary decently to cover our nakedness, to fence our bodies from the injury of the weather, and to put us in mind 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 adam's, but stately and costly beyond their rank.  
2. For the manner, while they take liberty to disguise themselves in strange attire, and monstrous fashions, showing no other hidden man of the heart but lightness, vanity, wantonness, and thraldom, to every new-fangled fashion, for which the Lord threatened to visit the King's children, Zeph. 1.8.  
3. For the measure whilst they pass all bounds of sobriety, and prodigally waste more on their backs, than would clothe a number of the poor servants of Jesus Christ.  
In recreation: which are both lawful and necessary: yet how do men sin 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, Plays, Interludes, and all other sports, wherein is neither praise, virtue, nor good report, Phil. 4.8.  
2. In respect of the manner, when they turn their vocation into recreation, pouring out their hearts unto pleasure, being lovers of pleasure more than of God, 2 Tim. 3.4. when they waste their precious time in sports, hindering 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, etc. or when others are hurt by their sports, and gain 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 man's comfort, and for the continuance 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. Joining themselves with Infidels, Heretics, 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 corruptions then to allay them: Some rather to further each other to hell then to heaven, whilst the husband loseth his authority by unthriftiness, bitterness, or lightness: and the wise shakes off her subjection by sullenness, and contempt both of his person, and commandments: Others sin more directly when the husband leaves the wife of his youth, and embraceth the bosom of a stranger: or the wife forsakes the guide of her youth, and loves a stranger better.  
In a man's calling, wherein its lawful and necessary for a man to busy himself: But how many sin herein? either by living in unlawful callings, or betaking themselves to no callings: or not being careful to sanctify their callings, and the duties of them by the Word of God and Prayer: or not retaining heavenly affections in their earthly employments: or not sticking to gathet Manna on the sabbath-days, 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 fair dealing: or by choking their general calling by their special, scarce allowing any time to God's service, etc.  
In providing for a man's family, which is lawful and necessary, and he that doth it not is worse than an Infidel, 1 Tim. 5.8. yet herein many sin by carking cares: not seeking first the Kingdom 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 a sociable creature; but how many sins creep into the use of this mercy? as when men voluntary run into idle and vain company; associating themselves with swearers, dtunkards, whoremongers, etc. 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 means may we use to prevent our abuse of these lawful things?  
Answ. 1. Consider that lawful liberty used to the full extent of it, is exceeding dangerous, and therefore some restraint is necessary. He that will take all the liberty he may, will sometimes take that he ought not: and the more the flesh is pampered, the more the spirit is weakened and foiled.  
Remember who is the Author of all thy liberty in these things, and be sure that whilst thou hast the sweetness 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.  
With the use of natural things, labour to join a spiritual, and so whilst we cherish our bodies, we shall also refresh our souls: As in the use of meat, and drink, stir we up ourselves to labour for the bread and water of life. In putting on our clothes, 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 Alchemy, that draws Gold out of Lead, Heaven out of Earth, and Grace out of Nature.  
Consider that the right use of peace and plenty, is to grow up in the fear 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 means to serve him, he looks for the more service from them.  
In our more free and joyful use of God's good creatures, let us carry holy jealousy over ourselves, lest sin creep in, and so we dishonour God: Job, when his sons feasted together, sanctified them, and sacrificed according to the number of them, saying, It may be my sons have sinned, etc. 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 Sour, p. 164.   

CHAP. II. Questions, and Cases of Conscience about our Actions, Natural, Civil, Recreative, Religious, etc.  
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 mixture 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 goodness, and honesty, and seasonable conformity to the whole, or else the whole action, though right in other respects, is utterly disrobed of all true splendour, 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 God's Word, by which all things must be sanctified to us, 1 Tim. 4.5. Otherwise let the person be never so pleasing to God, his intentions never so good, his heart never so zealous, the means, 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 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 beggar, idle rogue, canting companion, we do not only lose the honour and comfort of our charity, but incur much guilt, etc.  
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 divine allowance it will prove an abominable sacrifice.  
The person must be pleasing to God, else his best deeds are but beautiful abominations. If the person be not justified by faith, and accepted through Christ, all his Actions, natural, civil, recreative, and religious are turned into sin, Prov. 15.8, 9 So in the Pharisee, Luke 18.14.  
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 enquired early after him, Psal. 78.34 etc. yet because their hearts were not upright God rejected them.  
The means must be good: otherwise let there be never so exact a concurrence of all other causes, yet the glory and comfort of the Action is quite darkened. As, suppose that by a lie thou couldst save thy neighbour's life, yea, his soul, yea, the souls 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.  
The circumstances must be seasonable: As for example: Private prayer is a duty, but than 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, etc.  
The end must be answerable in goodness: In all our undertake we must have our eye principally at God's glory: otherwise, let all the duty be carried on never so plausibly in the eyes of men, it's no better than the cutting off a dog's neck: Jehu did excellent service▪ by rooting out the idolatrous house of Ahab; and destroying Baal's Priests: yet it was but murder in God's account, Hosea 1.4. because he sought himself, and not God's glory therein. See bolton's General Directions for a comfortable walking with God, p. 149.  
Quest. What things can make a good action to become evil?  
Answ. 1. Impenitency in any sin will stain any action, be it in itself never so good, Isa. 1.13, to 16.  
An evil end will defile a good action: As, to be seen of men, etc. Mat. 6.2, 6.  
Unbelief makes all actions evil: For Heb. 11.6. when we either know not our warrant for it, or believe not God's acceptation of it.  
Rashness and indiscretion mars good actions, Prov. 19.2. when we have not respect to the circum●ances of well-doing: when good duties are done rudely, etc. whereas we should be wise to do good, Rom. 16.19.  
Unwillingness 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.  
When men bear not their own fruit, do not the duties of their own place, call, and relations; as when a King will offer sacrifice: or a private person▪ or woman will preach, etc.  
Confidence in the flesh mars 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.  
Inconstancy shames any good action: when we are weary of well-doing, or decline, and go backwards: our righteousness 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 God's 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, Romans 8.26.  
Mr. Byfield on Peter.   

CHAP. III. Questions, and Cases of Conscience about Adoption.  
Quest. HOw many sorts of sons are there?  
Answ. Four; 1. There is a son by eternal generation: and so Christ is the Son of God.  
2. By Creation; and so Adam, and the Angels are the sons of God.  
3. By natural generation; and so Cain was the son of Adam.  
4. By Adoption: and so Moses was the son of Pharaohs daughter. And 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 Jews were Gods first 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 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 special reasons as unto servants, exercising them with many fears, 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 fain to keep an hard hand over them. To others he behaves himself with more special respect, enabling them with more boldness to cry Abba Father, Rom. 8.15, 16. who are more easily bend to his will by love.  
Adoption perfected, when we shall receive all the privileges of sons, not one excepted, Rom. 8.23. where we are said to wait for the Adoption, the Redemption 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. What is the manner of Adoption begun here in this world?  
Answ. 1. God loves Jesus Christ with an unspeakable love as his only Son, and our elder brother.  
Hence when we are his sons in Christ, he loves us with the same love as he doth his own son.  
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 immediately, hence he loves us, adopts us, and accounts us his children.  
Quest. What are the benefits and comforts that flow to us from hence?  
Answ. If we are sons, than 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, than 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.  
If sons, than 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 God's corrections, Deut. 8.5. Heb. 12.8.  
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 stubbornness, as well as his sickness: as Jer. 31.20. God cries out, Is not he my Son?  
If sons, then are we heirs, and coheirs with Christ, Rom. 8.17. sons by nature are all heirs, but all sons by Adoption are: We are heirs, First, of the Kingdom 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 cumbersome for us: but we have the use and comfort of it. Thirdly, we are heirs of the Promise, Heb. 11.9. and 6.17. whereby the Lord himself comes to be our inheritance and portion for ever.  
If sons, than 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 mouths being stopped 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 continually towards our last end: whence it is, that the same sins which harden others, at last humble us: the same temptations by which others fall, and perish, serve at last to purify us: Hence our decay in grace, leads us to growth at last: Hence our fears and doubts serve to establish us at last: Our wander from God for a time, make us esteem more of the Presence and ways of God at the last. See Shepherds Sound Believer, p. 277.  
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 child is like his natural father.  
Quest. But how may this be known?  
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 Actions of this life are spiritual growth, and increase in grace and virtue. The maintenance of this life, is hungering and thirsting after heavenly Manna, and Water of Life, the Word of God. The very being of it is our union and communion with God by the Spirit, which is as the soul to the body.  
Examine the light of God in thee: For he is light, and in him is no darkness, and if thou be'st his child, thou art a child of light. As thou growest in understanding thy Father's Will, so thou growest in his Image, and art like Christ thy elder brother, and hast his Image renewed in knowledge, etc.  
See whether thou growest up in holiness and righteousness? whether thy light shine before men, Mat. 5.16. 2 Cor. 7.1. whether thou cleanse thyself from all filthiness of flesh and spirit, etc. See Doctor Tailor on Tempt. p. 93.  
Quest. What Duties are we taught from the consideration of our Adoption?  
Answ. 1. To walk worthy of our Calling; Be not vassals of Sin and Satan: To carry ourselves as King's children, ruling over the lusts of our hearts, the tentations of Satan, and the evil customs of the world.  
To come often into our Father's Presence, doing all as in his sight: seeking his glory by doing his Will, Mal. 1.6.  
Strive to resemble Christ, our elder brother, in all virtues, and holy conversation: For 1 John 3.2, 3.  
Love God's Word, that we may grow by it in grace and knowledge: It's the food whereby our Father feeds us, 1 Pet. 2.2.  
Expect afflictions and chastisements from our Father, Heb. 12.7, etc.  
Quest. What are the means of our Adoption?  
Answ. 1. Internal. 2. External.  
Quest. What is the internal means?  
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. What is the external means of our Adoption?  
Answ. Baptism; yet not this alone, but when it's joined with faith, Gal. 3.26, 27. and thus it comprehends both outward and inward Baptism, Mat. 3.11. 1 Pet. 3.21.  
Quest. What are the marks of the inward Baptism?  
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 God's Son, we thereby come to be the Sons of God, and heirs with Christ. Christ is God's heir, 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 heir to a great Prince in the world, what a surpassing glory is it to be son and heir to God, Rom. 8.17. the rather if we respect the excellency of God, who is King of Kings: or his eternity; he lives for ever, Host 1.10. Isa. 9.6. Other fathers that adopt, may die before they pass the estate.  
If we consider the great price that was laid down to make us capable of this honour to be heirs, viz. the blood of Christ, Gal. 4.4, 5. Heb. 9.14, 15. never was there so much paid for all the inheritances in the world.  
If we consider the great things we are heirs to, we shall inherit the earth, Mat. 5.5. be heirs of the world, Rom. 4.13. yea, we shall inherit eternal life: yea, we are coheirs with Christ, Rom. 8.17.  
If we consider the great privileges which God's adopted children enjoy in this life, which are  
1. They have Christ's spirit in their hearts, called therefore the spirit of Adoption, Rom. 8.15, 16. Gal. 4.6. this drives away all legal terrors, and testifies to them that they are the adopted sons of God, enables them to pray with boldness, and to call God Father: leads them into all truth, etc. John 16.13. Isa. 30.21.  
2. By the right of their Adoption in Christ, both their persons and works are accepted with God: so that they are Gods Favourites, what entertainment soever they have in the world, Eph. 1.6.  
3. They have an honourable and everlasting name: so that no preferment is like theirs, Isa. 56.4, 5.  
4. They have Gods Angels to attend them, Heb. 1. ult.  
5. They may ask whatsoever they will of God, and are sure to have it: yea, he complains that they will not ask enough, and oft enough, John 16.23.  
6. When they fall into distress, they have such interest in Gods special Providence, that an hair of their heads shall not fall to the ground without it. Besides, God will make himself marvellous in their deliverance, when all worldly means fail, Isa. 43.18, 19, 20, 21.  
If we consider the wonderful manner of their communion with Christ, and that four ways.  
1. Hereby we have communion of nature with him by his Incarnation, whereby he became our brother: yea, we have communion with him in his divine nature, 2 Pet. 1.4.  
2. We have communion of state with him, which the Scripture calls a great mystery: for so we are said to live with him, to die with him, to suffer with him, to be buried with him: yea, to rise and ascend with him, and to sit with him, Eph. 2.6. only preserving the difference between the head and the members in all this.  
3. We have communion of offices with him: For he hath made us Kings, and Priests with him, Rev. 1.5, 6. 1 Pet. 2.9.  
4. We have communion in benefits with him: For God our Father hath blessed us in him with all spiritual blessings in heavenly things, Eph. 1.3. Communion we have with him in grace in this life, and in glory in the life to come.  
If we consider the assurance that we have given us for the right of Adoption. For,  
1. We have an Act for it in Gods eternal counsel, Eph. 1.5. we are predestinated to Adoption.  
2. Yea, we have God's oath for it, that by these two immutable things the heirs 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 kind of persons must we be to attain to this Adoption?  
Answ. 1. We must have a true justifying faith, John 1.12. as we said before.  
We must look to the sound mortification of the flesh, Rom. 8.13. For none can inherit, but such as overcome their corruptions, Rev. 21.7.  
We must forsake all needless society, and familiarity with the wicked, and take heed of being corrupted with the sins of the times, 2 Cor. 6.17, 18.  
We must make conscience of sanctifying the Sabbath, and choosing the things which will please God, etc. Isa. 56.4, 5, 6.  
Quest. What are the marks whereby we may know ourselves to be the adopted children of God?  
Answ. Such are made like unto God their father in holiness, in some truth of resemblance, 1 Pet. 1.15. and this they show two ways.  

1. By purifying themselves, and sound humiliation for their sins that defaced God's Image in them, 1 John 3.2, 3.  
2. By employing themselves constantly in doing righteousness. Hereby they are known from the children of the devil, 1 John 3.10.   
Such love the brethren as their fellow-heires, 1 John 3.14.  
Such have the spirit of prayer, Rom. 8.15, 16.  
Such serve God, not out of a slavish fear, but with a filial affection, Isa. 56.6.  
Such will love them that hate them, and bless them that curse them, Luk. 6.35. Mat. 5.44.  
Quest. How must the adopted sons of God carry themselves in this life?  
Answ. They must be Peacemakers, Mat. 5.9. their Father is the God of peace.  
They must not revile such as revile them, but rather bless them, seeing they are heirs of the blessing, 1 Pet. 3.9.  
They must live without carefulness, knowing that they have a heavenly Father to care for them, Mat. 6.32. and being heirs of a better, they must not set their hearts upon this world, 1 John 2.15.  
They must willingly submit to their Father's corrections, Heb. 12.9.  
Mr. Byfield on Peter.  
Quest. What may we do that we may attain the spirit of Adoption, and keep the lively sense and feeling of it in our souls?  
Answ. We must diligently attend upon the Ministry of the Word, 2 Cor. 3.6, 8. for its the Ministry of the Spirit, because by it God offers and communicates his Spirit, Gal. 3.2.  
We must beg this spirit of Adoption of God, Luke 11.13.  
We must open the doors of our hearts that the Spirit may enter, Psal. 24.7. Rev. 3, 20. that is, we must call off our minds from earthly things, and we must raise them up to attend to the motions of the Spirit.  
Quest. What are the Signs that we have the Spirit of Adoption?  
Answ. If we have the Spirit of Prayer, whereby we can call God, Father, Zach. 12.10. Rom. 8.15, 26. Gal. 4.6.  
If we have an high esteem of that dignity which is in Adoption, John 1.12. 1 John 3.1.  
If we reverence and honour God as our Father, Mal. 1.6. 1 Pet. 1.17.  
If we yield childlike obedience to him, 1 Pet. 1.14. Rom. 8.14.  
If we are made conformable to the Image of God our Father, and Christ our elder brother, Mat. 5.48. Rom. 8.29 1 John 3.9.  
If we have a lively hope of our future inheritance, Rom. 8.17.  
Quest. How may we preserve the witness of the Spirit of Adoption in us?  
Answ. If we do not extinguish it by contempt of the means of grace, 1 Thes. 5.19, 20.  
If we do not grieve the Spirit by the filthiness of sin, Eph. 4.30.  
If we stir it up by our honest endeavours.  
Ames. Cas. Consc.   

CHAP. IV. Questions, and Cases about Adoration or Worship.  
Quest. WHat is Adoration?  
Answ. It's the part of God's Worship, whereby a man, upon a vile and base esteem of himself, as being but dust and ashes, submits, and subjects his soul to the Majesty and Glory of God.  
Quest. What are the principal Grounds in the heart?  
Answ. Two. 1. Abnegation, or denial of ourselves, when we esteem our selves to be merely nothing.  
Exaltation, or advancement of God's Majesty, above all things in the world. 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. It's the Worship of God, in which Religion and Godliness is exercised, expressed, and signified.  
Quest. What is to be considered herein?  
Answ. The inward intention of the mind, wherein God is conceived as an absolute and omnipotent Lord, knowing all things, yea, the heart of man, hearing all our prayers, at all times, in all places, and being the Author, Preserver, and Giver of all good.  
The outward prostrating of the body, as bowing the knee, lifting up the hands, etc. to testify our subjection unto God as our absolute Lord.  
Quest. What is Civil Adoration?  
Answ. It belongs to the Second Table, and is termed Sociall, because its the Adoration, or Worship that fellow-creatures give one to another.  
Quest. What is to be considered herein?  
Answ. The inward intention of the mind, which must be this: that the creature worshipped is endued with excellent gifts by God, or that he hath Power and Government over us.  
The Action, or outward gesture of the body, in token that the creature worshipped is endued with excellent gifts, and graced with authority over us. So that the bodily gesture both in religious Worship and this, is, and may be the same, and the difference stands only in the intention of the mind.  
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. What Adoration is due to God?  
Answ. It must not be Sociall, (for we are not Gods companions,) but Religious, which is due to him, and to him alone, Mat. 4.10.  
Quest. What Caveats are to be remembered herein?  
Answ. If Adoration be given to god with a false and erroneous intention, it makes him an Idol. As if our bodies be bowed to worship God out of the Trinity, as the Turks do: or if he be worshipped out of the Son, as the Jews do, we worship not the true God, but an Idol. For God must be so conceived of us, as he hath manifested himself in his Word, and not otherwise.  
To worship God in, at, or before a creature, is superstition and idolatry: and God so worshipped is made an Idol.  
Quest. Why so?  
Answ. Because he that so worships him, binds his presence, operation and grace to those places, to which God never bound himself, nor his Presence, etc.  
God hath not appointed Images to be Pledges of these things, eithet by Promise or Precept. He therefore that worship's God otherwise then he requires, or looks to be heard where God will not hear, is an Idolater.  
God expressly forbids the Worship of his Majesty, in, at, or before any creature in heaven or earth, Deut. 4.16, 17, 18, 19  
Object. But I intent 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 Calf, but God in the Calf, Exod. 32.8. yet they are said to worship an Idol.  
Obj. God was worshipped before the Ark, and there he promised to hear the prayers of his people?  
Answ. They had an express 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 Chair 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 Chair of State is a mere Civil Worship, only to show our subjection to our lawful Sovereign, and so is commanded by God: but we have no such warrant to bow to Images: neither is it Gods Will, that they should be Tokens of his Presence.  
Quest. What Virtues are required in religious Adoration?  
Answ. Fear, which is a great part of God's Worship, Isa. 29.13. with Mat. 15.8, 9 where fear 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. When the rest of the powers of the soul, in their place and time, perform obedience to God, 2 Cor. 10.5.   
Patience, which is, when a man in his afflictions submits his Will to Gods, and quiets his heart, because its the Lords doing, Psal. 37.7. and 39.9. 2 Sam. 15.26.  
Thankfulness to God, which shows itself in two things.  

1. In acknowledging that ourselves and whatsoever we have is Gods, and proceeds from his blessing alone.  
2. In consecrating our bodies, souls, callings, labours, and our lives to the honour and service of God▪   
Quest. What Adoration is due to the creatures?  
Answ. The creatures are either, 1. Evil spirits. 2. Good Angels. 3. Living men. 4. Saints departed.  
Quest. Is any Adoration due to the evil spirits?  
Answ. No: for they are Gods enemies, and accursed of him, therefore no honour is due to them: neither are we to have any dealing with them at all, but utterly to renounce whatsoever comes from them, or their instruments, as Spells Charms, Enchantments, etc. which serve to work wonders, but have no such virtue from God, either by Creation, Nature, Word, or Institution.  
Quest. What 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 social worship. So Gen. 19.1. they refuse Religious worship, Rev. 19.10.  
Quest. What Adoration is due to men?  
Answ. That which is merely 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. Enjoined in the fifth Commandment. So we see in Abraham, G●n. 23.7. which Adoration must be according to the laudable custom of the Country where we live.  
Quest. May not religious, or mixed Adoration be given to them?  
Answ. By no means. Peter blamed Cornelius for it, Acts 10.25, 26. Mordecai refused to give it to Haman, Esther 3.2. Kissing the Pope's toe is therefore unlawful, because its a Civil worship, mixed with Religious; tendered to him as to Christ's Vicar, and is not done to any Potentate on the earth.  
Quest. What 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 virtues: 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 sign of subjection in the Inferior to the Superior: but Man is their Superior, and therefore is not to worship them: therefore not the relics of Saints, or the Bread and Wine in the Sacrament.  
Quest. Is any Adoration due to the works of the Creatures, viz. Images?  
Answ. None at all: For  
1. It's expressly forbidden in the Second Commandment.  
2. The Superior must perform no Adoration to the Inferior: Now man is a more excellent Image of God than any other Image, and therefore better than it: yea, the meanest worm which is God's Workmanship, is better than any Image made by man: therefore we may better worship a worm, than an Image.  
Mr. Perkins, Vol. 2. p. 84, etc.   

CHAP. V. Questions, and Cases of Conscience about Adultery.  
Quest. WHat is Adultery?  
Answ. It is uncleanness about the Act of generation between a man and a woman, whereof one at the least is married, or betrothed to another.  
Quest. Whether, wh●n the husband or wife committeth Adultery, the bond of Marriage is thereby dissolved?  
Answ. No: neither may the nocent, nor innocent party put the other away, but still they remain man and wife, till the cause be fairly heard by a lawful Magistrate, and by him judged and determined, which is proved.  
1. Because the Scripture still calls them man and wife: Abraham was still Sarahs' husband after he had committed Adultery by lying with Hagar. So of David, etc.  
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 joined them can separate them, and make them not man and wife, which is God only. Indeed, Jerome reports of Fabiola, that without the judgement of the Church, or Magistrate, she put away her husband, who was a very vicious, and an adulterous man: But though he write not the rest, yet others say, that she was made to do public penance: not that she made a divorce, but because she did it of herself without the judgement of the Church.  
4. As private and clandestine marriages are not allowed by reason of manifold inconveniences; So privy and secret divorces are not allowable, because it would prove prejudicial to the good of many.  
5. They are man and wife, till a just cause be justly known to the contrary, but that cannot be in private, but before a competent Judge: God allowing none to be accounted Adulterers, but such as are lawfully convicted of it before a lawful Magistrate; for by no right can a man be both Party and Judge.  
6. If Adultery be not known to the innocent, than they are still man and wife, though there be great presumption of it: why not then if known? Knowledge, or not knowledge breaks the bond never the more, unless it be proved, judged and determined.  
7. Divorce is a punishment for a fault committed; now none may punish it but a lawful Judge. See Stock on Mal. c. 2. p. 118.  
Quest. How may married persons prevent, and withstand temptations to Adultery?  
Answ. Consider that the Adulterer makes himself the member of an harlot, which will lie heavy upon the conscience when time serves, that in sinning this sin, the body is thus made the member of a Strumpet.  
Consider that Adultery gives a deadly blow to the knot of marriage: It's cried out on exceedingly in the word: It cuts asunder the sinews of families: It corrupts the mind, and takes away the use of reason: It brought Solomon the wise to run into idolatry against common sense: and Samson the strong, though he knew the harlot would betray him, could not forbear.  
It will damn men in hell except they repent, 1 Cor. 6.9, 10. No Adulterer shall enter into the Kingdom of God. So 2 Pet. 2.9, 10.  
Being convinced of the heinousness of this sin, in the next place the Marriagebed must be preserved in all purity. The tentation is strong to fornication, but stronger to Adultery: for the worse a sin is, the stronger is the impulsion of Original lust unto it, and Satan is more eager to draw us to it.  
Labour for an hearty love to thy yoke-fellow, which is a special means to preserve conjugal chastity: It's not the having, but the loving of a yoke-fellow, that keeps us chaste. Hence Prov. 5.19, 20.  
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.  
Married persons must be chaste between themselves: Beware of excess or defect in the use of the Marriagebed, 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 another's chastity, which is worse than corrupting the chastity of a stranger.  
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 cover to hide their nakedness 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 join Prayer, or else we rely too much on the Physic. Prayer will keep us that we shall not surfeit, 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 Cistern, Prov. 5.19. lest we hanker after a strange fountain. Prayer will keep us from base and abusive dalliances. It will keep the bed undefiled, and increase love, and mutual affection. See Capell on Temptations p. 386.  
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 possess his vessel in holiness, etc.  
Remember how the Lord interposeth, and challengeth the Covenant between 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 ways of men are before the eyes of the Lord, though no other eye seeth it.  
Remember, the Lord watcheth sinners of this kind to destroy both their souls and bodies, Pro. 5.22. He destroys his own soul: He shall be shut out of the heavenly Jerusalem, Rev. 22.15. and by God's Law the Adulterer and Adulteress should die, because he would not have the land defiled: nor the guilty person live to be an eyesore to the innocent. It's worse than theft, Prov. 6.30.31.  
Consider further the odiousness of this sin.  
1. It directly corrupts the fountain of honest, civil, and godly life, which is the inviolable preservation of God's Ordinance of Marriage.  
2. It's infamous for the Church to be accounted an Assembly of harlots,  
3. It brings confusion in the Commonwealth to have a bastardly brood inheriting.  
4. It's an injury to families to bring in unlawful and usurping heirs.  
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 whilst he lives.  
7. It's an high sin against the price of Christ's 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. It's a fire that consumes all his substance, Job 31.12. As we see in the Prodigal. 5. In his bastard-brood: we never read 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 is a good beginning.  
Preserve in thy soul the fear of God, Eccl. 7.26. He that is good before God shall be preserved, Prov. 2.10, 16. Consider God's Presence, who sees thee.  
Get an hearty love to thy wife, Prov. 5.19, 20.  
Avoid occasions of wantonness; As 1. Idleness: one of Sodoms sins: standing waters putrify. 2. Intemperance and delicacy in meat and drink: the more 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 become snares: as Joseph avoided his Mistresses presence: Death oft enters by the windows of the eyes: Beware of amorous books, pictures, speeches, etc. 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 holiness. 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, etc. 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 kinds 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 appetite: are scented in the body for the instruments of them; and are suited to the body for the objects and ends of them, and are guided by the fancy, and are common with us to beasts: The objects of them are sensible things, as meats, drinks, marriage, recreations, etc. A natural or bodily good to be obtained, or evil to be avoided.  
Quest. How may it appear that these sensitive Affections are not to be abandoned, but only moderated according to the Rules of Reason and Faith?  
Answ. 1. Because virtue never ruins that which is wholly conformable to Reason: As its Reasonable to see a man moved with pity and compassion towards his friend in misery: and a mother to be grieved when she sees her children in pain or torment. It's reasonable that a virtuous man should be touched with indignation, when he sees the wicked, and wickedness advanced.  
To apprehend evil, to fear punishments, to attend recompenses with Joy, to long after Promises, are they not encouragements to Piety, Temperance, and other virtuous Actions? so that they which would have no passions, quench the fruits of virtue, and deny it the content which is due to it.  
The Passions of our souls are the objects of many excellent virtues, which do moderate them, and reduce them to Reason when they seek to fly out: As Fortitude is a virtue, by means whereof we moderate excessive fear, and immoderate boldness, etc.  
4. The sensitive appetite is a gift freely bestowed upon us by God, but virtue never destroys nature▪ but adds to it the perfections which it wants. It must then suffer the sensitive Appetite to act according to its inclination; yet moderating its motions, and restraining them under the Laws of Reason. As to make exact music we must not take away the diversity of tunes, but reduce them to a good accord, and perfect harmony: so the strive of virtue ought not wholly to root out all natural passions from the soul, but to moderate and govern them by the rule of Reason.  
Passions indeed, if they be immoderate, are infirmities of the soul: if they submit to Reason and Faith, they are instruments and objects of Virtue, the arms of Reason, and, as it were, lively sparks which inflame desires in our souls.  
Quest. What are the Rational Affections?  
Answ. They are such as appertain to the Will, of which they are immediate acts, directed by the Understanding.  
Quest. How may it be proved that there are Affections in the highest and chiefest part of the soul?  
Answ. 1. Because the Scriptures ascribe to God love, hatred, anger, zeal, etc. who cannot be subject to any sensitive aberrations, and therefore as in him they are perfections, we are commanded to imitate him in them: so there is no reason why they should be denied to us in such sort as they be perfect, and that is principally in the Intellectual power of the soul.  
We certainly know that our sensitive appetite, cannot love, hate, fear, hope, etc. but what may be conceived by imagination, or sensitive apprehension: for we may love an evil thing, but we cannot love an unknown thing: and experience shows, that men may fear God, love him, and hope in him: that they may hate sin, and exercise many notable affections that Reason prescribes, and whereunto the sensitive apprehension ascendeth not.  
As our Wit understandeth whatsoever our senses perceive, even so our Will may affect whatsoever our Passions do follow: For as the object of the Wit is all truth, whether real or apparent: so the Object of our Will is all good, either so indeed, or carrying the gloss thereof: But these Affections which reside in the reasonable part of the soul, differ much in nature and quality from those in the inferior parts of the soul: because they are immaterial, spiritual, and independent of any corporal subject; but the other are material, corporal, and depending upon some bodily instruments.  
Quest. How may it be proved that these Rational Affections are motions of the Will?  
Answ. Because they are conversant about spiritual, celestial, yea, eternal objects: as of God, Christ, Heaven, etc. Col. 3.2. of which the sensitive appetite is uncapable.  
They remain in the soul when it's separated from the body: the Saints carry them to heaven with them, as love, joy, hope: but the sensitive appetite will then be of no use to them after the Resurrection of the body, which will be raised a spiritual body, to be sustained without any bodily means, having no need of food, clothing, marriage, etc. about which the appetite was here conversant.  
They are to be found in the Angels both good and bad, which have neither bodies nor sensitive appetites. The Angels in heaven rejoice at the Conversion of a sinner, Luke 15.10. and desire to look into Gospel-mysteries, 1 Pet. 1.12. and the devils fear and tremble, Jam. 2.19.  
Paul makes the Will the seat of the Affections, and joins them together, 1 Thes. 2.8. being affectionately desirous of you, we were willing to have imparted to you, not the Gospel only, but our own soul.  
Quest. Are these rational Affections so elevated above the body, as that they have nothing to do with it? no, not whilst the soul is in the body?  
Answ. Yea, though they are originally and radically in the Will, yet the Will stirs up the sensual Affections, and they stir the humours and patts of the body, especially the spirits and the blood, and so make the whole man to suffer, both body and soul. Hence they are called Passions: As Fear chills the blood: Anger boiles it; Grief contracts and closeth up the Heart: Joy dilates it, etc.  
Quest. Why must our Affections be carefully looked to, and ordered by God's Word?  
Answ. The first sort of reasons may be taken from the effects of disordered passions: As,  
1. Because Passions when unruly, blind Judgement and Reason: Passions are like green spectacles that make all things look green: so he that loves, hates, or is vehemently possessed with any other passion, judgeth all things that concur in favour of that passion to be good, and agreeable with Reason.  
Passions seduce the Will: because the Understanding being the eye and director of the Will, which of itself being blind, and without knowledge, followeth that which the Will representeth and propoundeth as good; wherefore the waves and billows of apparent reasons, so shake the sandy shelf 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 mind: For the mind is at peace, when the Will ruled by Prudence, moderates and governs 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 Mind 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, Covetousness, Prodigality, and on a sudden men fall from one extreme to another, as from great ●oy to great grief.  
3. Passion is unsatiable, Covetousness increaseth as riches increase.  
4. Inordinate Passions either prevent Reason, or are stirred up by a corrupt judgement, and therefore neither observe time nor place; but upon every occasion would be leaping into action, importuning execution: yea, sometimes many greedy passions crowd in altogether, every one being more earnest than other 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 hungry vipers continually gnawing upon our souls.  
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 event is altogether impossible: for they keep neither sense, order, nor measure.  
6. Inordinate passion itself is an extreme tortute and vexation; God having so ordained that they which will give way to them, should feel the burden of them: Thus anger, envy, pride, etc. more disquiet them that entertain them, than they can hurt any other man.  
Rashness, Inconstancy, Craftiness, are the companions of inordinate Passions. 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 calm of their Passions: and yet Passions breed craft, enforcing the mind to find out new ways and means for performance of what is affected.  
Inordinate passions are hurtful to the body, impair health, breed humours, nourish diseases, and shorten life.  
Secondly, the second sort of Reasons, to show 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 virtue, than foment vice: and as an occasion of victory, than 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, etc. therefore it were blasphemous to say that these Passions are absolutely evil.  
3. If the motions of our Wills be virtuous, being guided by God's Word and Prudence, if then the Passions concur with the Will, virtuous actions are performed with much more ease and delight.  
Quest. How may we know to what Passions our souls are most inclined?  
Answ. By our company that we most delight in: Like affecteth like; meetings and manners for the most part sympathise together.  
By our thoughts and words: If we desire to be praised, or insinuate our own praise, it's a sign we are proud. etc. For the Mind thinks, and the tongue will speak according to the Passions of the heart.  
Get a discreet friend to admonish us of our Passions, when we err from the paths of virtue: for self-love blinds us, and others may see that by us, which we cannot see by ourselves.  
God sometimes suffers our enemies to discover, and upbraid us with our Passions, whilst they pry into our actions more narrowly than we ourselves do.  
Long experience conduceth much to discover our inclinations of Mind, 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 affections wrought on, and in the last four of them he cannot. As,  
When they are so far wrought on that the heart is enticed, and alured much by them. So the eloquent Ministers at Corinth wrought on the Affections of the Hearers that they flocked after them. Paul durst not so preach, 1 Cor. 2.4.  
When the Affections are so wrought on, that the heart is somewhat touched therewith. Thus God turned the Affections of the Israelites to Saul, 1 Sam. 10.26. As a Needle touched with a Loadstone, turns itself to the North: So a wicked man's Affections may be touched by the Word.  
When Affections are so wrought on, that the heart is somewhat bowed thereby: So David bowed the hearts of the men of Judah, as of one man, 2 Sam. 19.14.  
When they are so wrought on, that the heart is stolen away by them: Thus Absalon stole away the hearts of all Israel, 2 Sam. 15.6.  
When they are so far wrought on, that the heart is inflamed by them. Thus Cities of Refuge were appointed, lest the Avenger of blood pursue the Slayer, whilst his heart was hot, i. e. whilst he was in a Passion, Deut. 19.6. So Saul had a great zeal to God's Church, 2 Sam. 21.2. Jehu was zealous for God, 2 Kings 10.16.  
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 distress, my bowels are troubled, my heart is turned within me, etc. viz. with grief for their sins.  
When they are so far wrought on, that the heart is engaged for God. As a woman engageth her heart to him whom she will make her husband, Jer. 30.21. Who is he that engageth his heart to approach unto me?  
When they are so far wrought on that the heart is glued to a thing by them. So was david's, Psalm 119.31. I have stuck unto thy Testimonies.  
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 wisdom, 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, kind, liberal, just, patient, etc. 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 fear that it go not against its own knowledge: Herod feared, Mark 6.20. and did many things.  
3. God may quicken their knowledge and conscience, and tell them the horror 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 rend his clothes, fasted, and went softly.  
4. They may have a deep sense and horror for their estate: they may be afraid to be damned, and of God's 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 wind up their affections yet higher: For when a man knows that he cannot be saved unless he doth thus and thus; Oh how affectionate may he be to do it that he may be saved. For, 

1. He may be loath 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 Lion's Den, Dan. 6.14. and Pilate to deliver Christ.  
2. He may vomit up his dear sins, and be sorry that other men should commit them. So Micha confessed the silver that he had stolen, and proffered 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, etc. 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 ways, that he may be persecuted for the truth-sake, and for Christ's sake, and may endure persecution a good while.  
5. He may be ravished and enamoured with the joys of the Spirit. He may be in some ecstasies of spiritual joy, Heb. 6.5. He may taste the good Word of God, and Powers of the world to come.    
Quest. Why may wicked men's Affections be so far wrought on, and yet come short?  
Answ. Because they are not kindly wrought on: the Galatians affections were strongly wrought on when they would have pulled out their eyes for Paul, but they were not kindly wrought on. It's only the love of God shed abroad in the heart that kindly affects us.  
They are not judiciously wrought on: they are wrought on in a fit, but not with judgement, the heart must first be wrought on, and the spirit moved before the affections can be judiciously wrought on.  
They are not wrought on regularly: He is affected with fear; but it's with the fear of God's judgements, not of his goodness and mercy, as Host 3.5. the true Israel of God are there said to fear the Lord and his goodness.  
They are not wrought on universally: Some affections are wrought on, but not all: Some sins he grieves under, some he rejoiceth in: Some commandments he delights in, other he dislikes.  
Quest. How then shall we know whether we are rightly affected towards Chrict or no?  
Answ. He that is truly affected with Christ, grace, etc. affects nothing so much as them. A carnal man may be much affected with Christ, but there is something that he affects more.  
He that affects grace aright, cannot but express it: He can as easily carry fire in his bosom, as conceal his grace: He will express it in his speeches, his actions, his call, his company, etc. Psal. 39.3.  
He that affects it aright, if he be never so little interrupted, he is troubled: It's like the stopping of a watercourse that causeth it to swell, etc. Cam. 5.8. Tell him I am sick of love.  
He hath his conversation in Heaven, whence all grace descends. A wicked man may be affected with grace in the Bucket, and yet have no love to grace in the Fountain: whereas the godly rejoice 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?  
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 mortify inordinate Affections, Col. 3.5.  
Hereby only doth the soul set up Favourites in her heart. Those are the hearts Favourites whom the heart most affects; Now if Christ be not the heart's Favourite, what a woeful condition is that soul in? If pleasures and vanities be in favour with thy heart, Christ can have no command there, no further than thy lusts will give leave: when Hadad was in favour with Pharaoh, he married his wife's Sister to him, 1 Kings 11.19. So if thou favourest the things of the world, thou weddest thy soul to them; and what an infinite indignity is this to Christ, when such base and sordid things should have those affections which belong to him?  
Hereby the soul is convertible and reconcileable to God: Though a man be never so cross 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 than should we have of our affections, because thereby we are reconcileable to God?  
It stands us upon infinitely to set our affections aright, because they are the hands of the soul, Psal. 24.4. He that hath clean hands, and a pure heart: i. e. He whose affections a●e clean, and heart pure: Psal. 26.6. I will wash my hands in innocency, etc. i. e. I will purge mine affections, and so pray, 1 Tim. 2.8. Lifting up pure hands, i. e. holy affections without wrath, etc. Now what a sad thing is it that these hands should be put out of joint? 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 binds him hand and foot: He binds up his heart and affections that he cannot weep, nor repent of his sins: He cannot rejoice in grace nor goodness: He cannot delight in the Word, etc. Above all things therefore be sure that thy hands be loose, and thine affections at liberty to be set on heaven.  
They are also the handles of the soul: As we can take hold of nothing that is good, unless 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 stomach: that which the soul affects, it fills and feeds the soul as meat doth the stomach: such then as our affections are, such is our food. We should not therefore feed our souls with vanity, trash and poison: every thing is trash besides Christ; yea, every thing is poison besides Christ and his graces: If we set our affections on things below, we feed upon trash. The Word is the milk and food of the soul, and therefore the Apostle would have us set our affections, and feed upon that, 1 Pet. 2.2. Let us therefore ●et our affections upon the things which are above, which is the wholesome food of the soul.  
Affections are the materials of grace: the main work of grace is the ruling of the affections aright: It takes them off from things on the earth, and lifts them up to things in heaven. So that when grace converts a man, it doth not take away the affections, but rules and rectifies them. It takes not away anger, but turns it against sin, and the dishonour of God. It takes not away cheerfulness, but makes us merry in God's service; and to rejoice in the Lord. It takes not away sadness, but makes us mourn for our deadness, barrenness, etc. 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 souls. The goodness or vainness of our affections show that we are godly, or ungodly men. Affectus virum indicat. Our affections, show what we are.  
Quest. How may it be proved that affections in themselves are not sinful?  
Answ. Because Adam and Eve had affections in innocency, who were created without sin.  
Christ took our affections upon him, which if they were sinful he could not have done. He rejoiced, Luke 10.21. He sorrowed, Mat. 26.38. He was angry, Mar. 3.5. He desired, Luke 22.15.  
God commands us to be angry, Eph. 4.26. and to mourn, Joel 2.12. to fear, Luke 12.5. to be ashamed, Jer. 3.3. which if they were sinful in themselves, he could not do. Yea, it's a great blessing that we have affections. For,  
1. Had we no affections, we should be like stocks and senseless stones; as is implied, Lam. 1.12. q. d. Are you such blocks that ye are not at all affected with my sorrows, therefore it's reckoned as a symptom of a desperately hardened heart, not to be affected with any thing.  
2. Were it not for affections nature would be idle and lazy: For they are as wind to the sails 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 man's reason tells him, that he is bound to repent, to be godly, to obey, etc. yet if he hath no affections thereto, he cannot 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? It's a whetstone to obedience. Hast thou grief? It's a whetstone to repentance. Hast thou anger? It's a whetstone to zeal, etc.  
3. Affections are good channels for grace to run in. Art thou covetous and full of desires? It's easier for thee to covet the better things. Art thou choleric? It's a fit channel for thy zeal for God's glory to run in. Art thou melancholy? It's a fit channel for repentance to run in. Art thou fearful? It's a fit channel for the fear of God and his judgements to run in, etc. Jeremy was of a sad constitution, and see what advantage he made of it. Jer. 9.1. Oh that my head were waters, etc.  
Quest. How are unmortified Passions to be subdued?  
Answ. To bridle unlawful pleasures its good to accustom ourselves to abstain from lawful: He shall not fall in things unlawful, that warily restrains himself sometimes in things lawful. As if a man be given to drunkenness, 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 expedient, etc.  
Fly the occasions which may incense the Passions whereunto we are inclined: Occasions and opportunities oft make thiefs: The Nazarite: to prevent drunkenness must drink no Wine, nor eat Grapes or Raisins, lest thereby they should be tempted to drink Wine, Numb. 6.1. etc.  
When a vehement and rebellious motion assaults us, when we are almost yielding consent to it, than we should turn the force of our soul with our utmost endeavour to the contrary good: For as in War, the valiantest soldiers are best tried in the greatest encounters; So in the most vehement passions, the resolutest minds are best proved. This ennobled joseph's chastity: Jobs patience: Abraham's faith, etc.  
Resist Passions at the beginning Principiis obsta, etc. Cure the wound whilst its green: Take Physic before the disease be rooted. As he that will be rid of an ill guest, the worse that he entertains him, the sooner he will be gone.  
To mortify passions we must chasten the body: For he that pampers his body, feeds his enemy; and he that feeds it with dainties, will find it rebellious, 1 Cor. 9.27. I keep under my body, and bring it into subjection, etc. He that would quell his passions whilst he pampers his body, is like him who would quench a fire by adding more fuel to it.  
We must arm ourselves with a resolute Will, and endeavour to attain to this perfect Government of a man's 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, etc. For which end we should consider, that the pleasure which our Passions yield is short, wherefore its better for us to cross them a while, and so win a Crown of glory, then to please them for a moment, and to be condemned to Hell for ever.  
When passions are most vehement, humble thyself with shame and sorrow before God; seek for succour from Heaven: fly 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 Samaritan, and he will pour wine and oil into them: and so thy passions will melt, and fall away as clouds before the Sun.  
By serious Meditation of the Death and Resurrection of Christ, we must work our hearts into the similitude of him, that his virtues may be stamped upon our souls. The healing virtue of Christ's 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 kinds. First, some embrace their Object, as Love, Joy, Desire, etc.  
Secondly, others shun and decline them, as Hatred, Fear, etc.  
Quest. Wherein consists the sanctified exercise of those affections that embrace, or prosecute their Object.  
Answ. In this, that they move to all good sound, orderly, in fit season, 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 Lantern to direct us continually in the night of this miserable life.  
In a well-ordered Commonwealth, virtuous men are exalted, therefore the desire of credit and reputation should quicken us unto virtue.  
The consideration of the decays of our body, and the approach of death should move us to lead a virtuous life.  
By virtue we acquire peace, and tranquillity of mind, and a quiet and serene conscience.  
Christ was nailed to the Cross to draw us to virtue; He was crucified to kill sin in us, and he rose again to quicken us to newness of life.  
The internal Gifts of God, the Armour of Faith and Charity, with other Graces wrought in us by the Holy Ghost, are to fortify us against vice, and to enable us to a virtuous life.  
All the good motions from God tend to persuade us to virtue, and to dissuade us from vice.  
God therefore gives us so many Teachers and Preachers to keep us from sin, and to allure us to Godliness.  
The Scriptures were written, as letters of love from God, to invite us to virtue, and dehort us from vice.  
The Sacraments (those Seals of the Covenant) were instituted for the spiritual refreshing, and watering of our souls, to the increase of virtue in us.  
God in infinite mercy besides his Word, hath given us the examples of godly and virtuous men, but especially of Christ himself, to draw us to the imitation of their virtues.  
By virtue of the Communion of Saints, we enjoy the prayers of all the faithful, who continually beg this mercy for us.  
God, by his continual Providence, doth watch over us for our good, to sustain our weakness, to raise us when we fall, to direct us when we err, to succour us in our wants, to mitigate the tempests of tentations, and to moderate the waves of wicked occasions.  
Virtue of itself, if neither reward had been promised, nor judgements threatened, 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 after righteousness.  
Quest. Is it not mercenary to yield obedience to God upon hope of reward?  
Answ. No: for if the Lord use such means and motives to quicken us in Heaven's way, it's 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 fly from their object?  
Answ. In that they eat all evil sound, orderly, and constantly, according to the direction of God's 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 deter us from it.  
The infamy and disgrace which attends wickedness: For no man can truly love a vicious man.  
All well-governed Commonwealths appoint punishments for vices to root them out.  
By sin we deface God's Image in us, and so are injurious not only to ourselves, but to God, our Father and King.  
Vicious persons profane their bodies and souls, the Temples of the Holy Ghost, whom they put forth of his just possession by their wickedness.  
The dreadful judgements threatened 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, etc. But especially the bitter suffering of our crucified Saviour in soul and body are the monuments of sin, and memorial of our wicked life.  
The extreme wrong we offer to God by it, transgressing his Law, perverting his order, injuring his infinite goodness, despising his Majesty, and showing ourselves ungrateful for his love, should above all dissuade us from sin.  
By vice our souls are spoiled of their riches, their most precious robes, and heavenly attire, are made the very dens of devils, and therefore we should avoid it.  
No day nor hour passeth, wherein appear not some silent Sermons to persuade us to avoid sin, and follow goodness. As sicknesses, plagues, pains, diseases, etc. and death of others show us what is the wages of sin.  
By sin we abuse Gods mercies to his great dishonour: Like ungrateful deblois who oppose their Creditors with their own goods. By it we abuse our souls 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 vicious life: the Sun gives light to works of light, and not of darkness, etc.  
The exquisite and eternal torments of Hell, and the loss of the beatifical vision should warn us to fly from sin, and pursue good.  
Quest. But is it not servile to forego sin 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. Fear of eternal wrath, as it makes men avoid sin, may well stand with confident assurance of eternal happiness, and final perseverance.  
Quest. May the state of our soul be discerned by our affections?  
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 elsewhere, 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, etc. Psal. 27.4. when the soul stands in admiration of God and good things; ready to welcome Christ and heavenly things, and in comparison thereof to count all but dung, etc. 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.  
It shows our faith to be true: For where there is true faith, there is always love, joy and delight in the things believed: and on the contrary, deadness in affections, discovers Atheism and Unbelief in the heart.  
Quest▪ How happens it then, that God's children sometimes, even when their judgements are convinced, yet find their affections so flat, crying out: Alas! that I should believe such happiness as heaven, such glory, and yet should have my affections no more stirred in me? Can I be a child of God?  
Answ. Sometimes the Judgement may be convinced, and yet the affections not so quick,  
1. Because there may be some division at the same time, as some present cross, or some present thing lawfully loved that may take up our affections at that time.  
God's children are sometimes deceived in judging of their affections, but when opposition comes, than they are discovered: As for want of stirring up the grace of God in themselves, or for want of good means: or by bodily indisposition their affections may seem dull: But let religion be disgraced, or opposed any way, and then you shall find that their affections are deeply rooted towards heavenly things: but they appeared not before, because there was no opposition.  
This is a certain rule, that a man's affections are as his persuasion is, and his perwasions as his ●ight is. As he hath a heavenly light, discovering heavenly things, so is his persuasion of a better state than the world can yield: and answerable to his persuasion so is his soul raised up to delight in the best things.  
Quest. What rules are to be observed for the better government of our affections.  
Answ. They must be guided by the word of God: If they have not this rule to guide them, they will wander out of the right way: These are good Servants but bad Masters. They must not run till Reason bid them go. They are the feet of the soul, now the eye must guide the foot or else it will go it knows not whither. 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 members out of joint which will one day cause pain.  
Moderate affections, and keep them with in due bounds. Proportion them to their objects in measure more or less according to the kind and degree of good, or evil wherein they are to be ruled by judgement. Grieve for the greatest evils most wherein God is dishonoured, grieve for afflictions less which are less-evills. So for joy; Luk 10.20. Psa. 41. & 16.3.  
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 banks like a swelling water.  
Whilst they are kept within bounds they are kept in use, ate helpful one to another, and obedient to reason, otherwise they hurt and devour one another; as excessive grief devours joy. &c when they exceed they make themselves unuseful, and the man in whom they are, unfit either for the service of God, or man. yea they captivate reason, and draw us to do things both contrary to judgement and conscience.  
Whilst they are kept within bounds they are kept in credit and esteem: but it is their shame to fall into extremes: To be much affected with small, and trivial matters is great levity, to be little affected with great matters is stupidity. To have our affections deffective in spiritual things, and excessive in temporal argues an ill government 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 cured?  
Answ. Foresee by prudence such things before they come which may prove great Provocations to ourselves of joy, Grief, Anger, Fear, etc. and set bounds to them in our resolutions before hand how much we will be affected with them when they come to pass, and no more.  
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. etc. and that because you fear God, who will reward and punish your affections as well as actions.  
When affections grow exorbitant, turn the streams of them into other Channels wherein they may flow without prejudice to your souls, as Physicians open a vein to divert the course of blood! As when you are angry overmuch at persons, or things, turn it against sin etc.  
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 temporals by joy for spirituals etc.  

3. Rule.  Command affections so as to have them at your beck to make them come and go 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 strength: For to command our affections requires power as well as Skill. Eph. 3.10. Psa: 38.2. The weaker the person is in his understanding and parts, the stronger are his passions: and as Persons grow weak, their passions grow strong: the mind may out-reason affections, but strength must overmaster them.  
Purge affections from all sinful mixtures that they may be full of themselves & empty of all things that are heterogenial to them: as  
1 From mixtures of the flesh: as of spiritual, and carnal together: Hence, 1 Pet. 1.22. see that ye love one another with a pure heart etc.  
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 show of affections, when there is little reality: as those hearers: Ezek. 33.31. Hence: Rom. 12.9. Let love be without assimulation.  
4 From all mixtures of corruption: As your zeal from passions, and bitterness; your anger from revenge: your joys from levity etc.  
4 Suit your affections to God's Ordinances, and Providences: to God's words, & works: to your conditions, and occasions: when the word threatens, tremble, when it speaks comfort, rejoice. For this end God gives us variety of affections to answer the diversity of his dealings: Contrary. Luke 7.32. etc.  
The administrations of God's providence call for suitable affections: as Jsa. 22.12. In that day did the Lord God call to mourning: etc. yea we should suit our affections to the conditions of others Rom. 12.15. To weep with them that weep etc. So Psa, 17.1.6. Neh. 1.4. Psa. 119▪ 136. we should mourn 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 etc. For which end.  
1 We must sanctify God in our hearts, and make him our fear, joy, hope etc.  
2 To be affected contrary to our condition, or God's dispensations makes a discord in God's ears, and pulls down judgement. Isa. 22.12.13.14. Amos 6.4. etc.  
3. To be affected with things as God would have us, is a means to make that good use of them God intends us by them.  
Mingle affections, not only to allay, and moderate them, but to corroborate and make them mutually helpful one to another: So with joy for your own Prosperity, mingle grief for others adversity; joy not allayed with sorrow is madness: 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 go hand in hand, and flow together in one channel.  
2. It will the better unite their forces, and make them more strong: what is spoken of persons, is true of affections: Eccles. 4.9. etc. Two are better than one, etc.  
Seventhly, Spiritualise affections▪ as 1. Sorrow for affliction into sorrow for sin; 
VII. Rule.  turn worldly sorrow 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 awful dread of God, Isa. 51.12.  
Eighthly, Root and increase good affections in you, as Eph. 3.17. and that  
1. Because, when they are rooted in the heart they will be durable, and mould us into their likeness: 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 bellows of prayer, and fuel of the Word, 1 Thes. 4.9, 10.  
Ninthly, Distinguish affections, and act them.  
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 evil, 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 rejoice in it: or absent, and then we desire it; If it be improbable to be attained, than we fear; If impossible, than we despair: If obstructed, it stirs up anger.  
If the evil be future, we fear it, etc.  
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 hatred.  
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, Desire, 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; 
X. Rule.  and that  
1. By their properties. 1. Are they set upon right objects? as to love, desire, delight in, and hope for God and good only. To hate, fear, fly, 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 public good before private?  
2. Are they sincere for their ends? Do we affect goodness for goodness-sake? and God, his Word, Servants, etc. for the goodness 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 glorify God, subdue corruptions, & 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 Rain 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 goodness? our hatred and mourning for sin? our delight in God's Ordinances, and Duties? etc. Unchangeable love is true love: Such is Gods to us: and invincible hatred against sin is right hatred, 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 wheels and sails of your soul?  
Thirdly, do they help you in eschewing and overcoming evil, as well as in the obtaining good? Do they turn you from, and set you against evil, so that you dare not sin, because you hate it, and fear 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, etc.  
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 amon's 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 the state of the soul may be discerned.  
Secondly, Because there is much deceit in them: For a great part of the heart's deceitfulness, 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 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 Abraham's willingness to sacrifice Isaac, Gen. 22.16, 17. and david's 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 mind, etc. 2 Cor. 9.7. So Eph. 6.7, 8. Col. 3. 2●, 24. Yea, God is much taken with his people's affections, 1 Cor. 8.3. Cant. 4.9.  
Thirdly, Affections are the root of spiritual Worship in us, and of our Communion 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.  
4thly, Affections make the life either comfortable or miserable. What comfort and solace of life lies in love, joy, desire, hope, etc. and how much discomfort in fear, grief, anger, hatred, envy, & c? The greatest troubles that ever befell 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 Moses, Psal. 106.33. job, 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 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 woos 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 error. Hence 

1. Satan to draw men from the Truth and Ordinances, labours to bring them into distaste of their Ministers.  
2. To draw them into error, he labours to bring the broachers and teachers of errors into favour with their hearers, Eph. 4.14.  
3. To draw men to sin he bewitches their affections, and by them blinds 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?  
Secondly, in what cases a strong Christian may be said to want strong affections?  
Thirdly, whence it is that they which have strong grace may yet want such strong affections as they had at their first Conversion?  
For the first, Affections are fitly compared to the pulses of the soul, by which judgement may be given of the state and temper of the soul; and that we may know when our affections beat low and are decayed, we may judge thereof by these signs.  
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 tyre themselves in hearing, reading, meditation, etc. But afterwards this heat abates, and they pray less, hear seldomer, etc. which usually proceeds from their multitude of worldly occasions.  
2. Affections may be judged to be decayed, when men want those soul-ravishing joys which formerly they have had: which being abated, their affections also are abated.  
3. Affections are decayed, when sensible profiting by Ordinances is abated, Indeed, a man may profit by Ordinances, and yet not be sensible of his profiting. He may grow at the Root in solidity of Grace, though it may not shoot up so much in blossom of affections.  
Quest. For the second, In what cases may strong Christians want strong affections?  
Answ. First, If they have less sin in duties, though they have less affections: Young Converts have ofttimes much affections in holy duties, but withal much corruption: they are subject to rashness, and precipitancy in their prayers, to be proud of their graces, and to be too apt to have ca●nal dependence upon their duties; but old experienced Christians, as they have oft less affection, so they have less sin in holy duties, and exercise more grace in them. So after duties, a weak Christian is apt to indulge his corruptions, thinking that he hath made a compensation for his sins by his duties; but an experienced grown Christian, though he be not so affectionate in duty, yet he is careful afterwards not to spoil all by sin.  
Secondly, A strong Christian may want strong affections, in case that he hath strength of judgement to recompense 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 judgement might abound also, Phil. 1.9. Though old experienced Christians have not so much affection; yet they have more solidity and clearness of judgement, 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 rashness, yet such have a Promise made unto them, Isa. 32.4. The heart of the rash shall understand knowledge, etc.  
Tbirdly, A strong Christian may want strong affections, in case it proceed from a natural temper, and not from a sinful careless 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 show no great affections, neither of joy nor sorrow. At Christ's death they that expressed most affections were women, Luke 23.27. Some men's temper is like ice that easily thaws; others are like iron, and it must be a hot fire that will melt them down; But the less affectionate, are the more judicious.  
Fourthly, In case of sickness▪ old age, and bodily weakness, 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 ebb and flow much what, as the strength or weakness 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.  
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, than 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 hear, to read, and whilst all the affections run in this one channel, they seem to be very strong: whereas a grown Christian hath, besides these, many particular duties of his calling, and relations to follow, and therefore it's no marvel though his affections seem weaker.  
Secondly, This is from the newness of the condition. Naturally we are much affected with new things; as a man that hath been many years in a dark dungeon, when he is suddenly brought into the light, is much affected with it. This is the state of our souls at our first Conversion; we are then brought from darkness to light, and from the power of Satan unto God. 1 Pet. 2.9. By the Grace of Conversion, God brings us out of darkness into his marvellous light: and because it's so marvellous, therefore it doth so much affect. Our change at Conversion is very great: we become new men, and we are so affected therewith, that we are (as it were) astonished therewith. Yet in this case we must distinguish between solid affections, and transient passions, which wear off presently, and vanish suddenly. The affections of some Christians, especially of young ones, are like colours which are not in grain, they will soon fade. It is with a new Convert, as with a man going to execution; whilst 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 proclaims a Pardon, and the Spirit of God hath set on the comfort of that Pardon upon the heart, Oh what ravishments hath that soul for the present! which perhaps he shall not long retain: the violence of his joy is abated, but the solidity of it remains.  
A third Reason may be taken from God's indulgence to young Converts, who usually gives in comfort according to the necessities of his people: It's with God our heavenly Father, as its with natural Parents, they are most tender over their newborn children. The father of the Prodigal, did not only receive him mercifully, but bountifully too; he gave him more than was for necessity: He gave him not only Shoes, but a Ring; not only clothes, but the best Robe: not only bread, but the fatted Calf, and Music 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 find that we have lost our first affections?  
Answ. First, Labour to be sensible of, and humbled for those decays. A decayed condition is an uncomfortable condition: Though thy grace may carry thee to Heaven; yet by thy decays, thou wilt live uncomfortably on earth.  
Secondly, Labour to get those decays repaired. If thou hast lost thy first love, repent and do thy first works, Rev. 2.4, 5.  
Thirdly, Make up the want of former affections in solidity of knowledge and judgement: and if the candle give not so great a blaze, let it give a more clear and constant light.  
Fourthly, Labour to keep up the first vigour of your affections. For,  
1. Remember that you may lose that in a short time, which you may be long in recovering. A man, by one week's sickness, may lose more strength than he can recover in a month. A wound may be soon made, but is not so soon cured. So it's far easier to lose our holy affections, than it is to recover them.  
2. Labour to keep up your holy affections; For the truth of grace is more discerned by our affections, then by our actions. It's easier to dissemble acts of grace, then gracious affections. A Painter may paint the colour, but not the heat of the fire.  
3. It's very hard to retain the first vigour of our affections, therefore we should take the more pains about it. Flushing of spiritual joy is like the sea, wherein the tide doth not flow so high, but the ebb 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 ways of God.  
Mr. Love of Grace.   

CHAP. VII. Questions, and Cases of Conscience about Afflictions  
Quest. WHat is Affliction?  
Answ. Any trouble, grief, or evil whatsoever, that happeneth either to soul or body, name, goods, or estate, for correction of sin, or for trial, as it doth to the godly: or for punishment and vengeance, as it doth to the wicked, Rom. 2.8.  
Quest. Why doth God suffer his children to be distressed and afflicted?  
Answ. He respects himself therein: For  
First, God gains glory many ways by it; As first his power is seen in their distresses, his love, goodness, truth, etc. Then the Saints can say with Job, Mine eyes have seen thee, Job 42.5.  
Secondly, not only present power and mercy is then seen, but former: we see what power was used in preventing misery, what mercy in giving comfort.  
Thirdly, Then God shall have their custom and company. Children that care not for their Parents in prosperity, will fly to them in adversity.  
He aims at his people's good therein: For  
1. Whilst they are Spectators, they lay about them in getting and exercising of grace. Others deep sorrows make us see how needful it is to get much faith, patience, Scriptures, etc. in readiness.  
2. They stir up to prayers, mercies, etc. as when Peter was in prison, they thought it high time to pray, Acts 12.5.  
3. When themselves be afflicted, they help themselves by the afflictions of others; Such suffered this affliction, and God loves them, why not me also? Such cried, and sped well, why may not I? Psal. 32.5, 6.  
God aims at the Parties good in great distresses: Hereby they are tried, humbled, have experience of their frailties and graces. We know little of ourselves till much distressed, neither what our weakness, nor what our strength in Christ is: How poor ourselves, 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 humbled and broken us. 3. We know not how to comfort others till ourselves have been wounded and healed: But when we have learned by experience, we can make our plaster serve another man, and comfort him in the same affliction with the same consolation, 2 Cor. 1.4.  
See Dr. Harris' david's comfort, p. 56.  
Quest. Why doth God suffer holy men to be afflicted?  
Answ. Saint chrysostom hath set down eight Reasons, to which more may be added.  
First, because otherwise they would grow proud of their gifts and graces.  
Secondly, lest others should over-value them, and account them Gods rather then men.  
Thirdly, that God's power might the better appear in their weakness.  
Fourthly, that their patience might be manifested, and made exemplary, as in Job.  
Fifthly, to mind and assure us of the Resurrection. For if man suffer not any that hath taken pains for him to go away unrewarded: much less 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 alike to all.  
Seventhly, That we may the better imitate them in their virtues, when by their sufferings we see that they were Partakers of the same nature with ourselves.  
Eighthly, that we may be enabled to judge aright who are indeed happy, and who are truly calamitous and miserable.  
Ninthly, for the clearing of his own justice, as in David.  
Tenthly, for purging out corruption by the rod of correction.  
Eleventhly, to wean them from the world by embittering it to them; as in the Prodigal.  
Twelfthly, to prevent sin by hedging up the way with thorns, Hosea 2.6.  
Thirteenthly, to make them fly to God, as the child to the mother when it's 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, etc.  
Obj. But would God so afflict me if I were his child?  
Answ. So? How so?  
Obj. I am crossed in a child as never man was: so ungrateful: so unnatural?  
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 david's 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. etc. and Lam. 5.6, 10.  
Obj. Oh, but my body is smitten too?  
Answ. So was David's: Psal. 32.3. and Jobs: and yet beloved.  
Ob. But I am disabled from all service: I can neither pray, nor read, nor hear, nor live, nor die.  
Answ. So the Saints, Ps. 102.3. etc. the Church in Isay, and yet beloved.  
Ob. Oh, but my spirit is wounded. I am scorched with hell-flames in my conscience.  
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, etc.  
Answ. So was Paul, Rom. 7.14. etc. Gal: 5.17. yet beloved. Resolve therefore that neither things present, nor things to come, shall be able to separate 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 tyre, wound; and make us cry to God, as Jehosaphat did, when they pursue us, they weaken 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 sinful!  
Answ. 1. They may: but these two are not well opposed: painfulness comes after 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 committed, whereas thou arr distressed before hand, and art afraid to commit sin, and criest as Paul, Rome: 7: 24. Who shall deliver me from this body of death.  
Thirdly, Only great sins are painful, if nothing but pain be heeded, whereas thou art troubled with the First motions; with the whole body of sin.  
Fourthly, Sin is only painful to the unsanctified, whereas thou art as much troubled for want of faith, love, humility, thankfulness, as for the overflowing of sin.  
Fifthly, Pain makes an hypocrite howl, but not to God, at least in the First place. But sin drives a Davia, First to God, then to men: It ends in prayer, not in fretting, despair etc. And is it thus with thee? Either thou must condemn David, or confess that a man may be crossed in wife, child, 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 God's Children are exercised with grievous crosses?  
Answ. Because they are so beset with corruption, and therefore must be purged. For  
First, God's children will sometimes venture on noisome meats, and hurtful 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 do? If David will lie, and commit adultery, and murder 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. It's bettet he should lose his sin them God his child.  
Secondly, If they fall not to deadly poison, yet will they surfeit of lawful meats; and pleasures unlawfully: So childish we are that we cannot be turned lose to delights, and keep a mean: we cannot have prosperity but we abuse it, swell, brag, snuff, look over our brethren, and forget ourselves; It was so with David, Psa. 30.6.7. Hezekiah, Jsa. 39.2.  
Thirdly, God hath but need to diet the best of us sometimes, We are so lazy when we are full, as men after a Feast: we follow our calling as if we would drop a sleep: we perform exercises of Religion as children say their lessons, minding every thing rather than that in hand: We come to God's ordinances as fed wantoness 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, than 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 fail of his vintage whilst we want dressing.  
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.  
Fifthly, as God lays many crosses on us, so we may thank ourselves for many too, not only because we deserve them, but in that we work them out of our own bowels: For many we draw upon ourselves by riot, idleness, rage etc. 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 unbelief, and impatience, we double the cross on ourselves; when God afflicts us in measure, we make our crosses beyond measure, because we keep no mean in mourning; yea we provoke our father to give us the more for our muttering and struggling. Dr. Harris. p. 210.  
Now that God hath his great day for afflicting his own people appears by these texts. Jsa. 42.24. Jer. 10.25. and the reasons are,  
First, Because there he doth more especially love, and therefore he will assuredly 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 iniquities. So Jer. 25.29. 1 Pet: 4.17.  
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 sense say, that he hates their sins, as being the only enemies of the eternal welfare of their souls, and therefore though he corrects them in measure, yet he will not suffer them to go altogether unpunished. Jer. 30.11.  
Thirdly, God is very tender, and jealous of his own honour, it being to him as the apple of his eye, the richest jewel in his cabinet: But the transgressions of his own people asperse him with dishonour, Rom. 2.23. Through breaking the law they dishonour God: yea their sins in some respect are greater than the sins of others, being committed against greater light, sweeter motions of the Spirit, louder 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.  
Fourthly, God hath still at hand a whole world of executioners, even all Creatures 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 executioners. See Conants Parliament Sermon.  
Fifthly, There is some thing of Adam's 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.  
Sixthly, Affliction is sometimes intended for the prevention of sin. Men are apt to offend in prosperity, job. 1.5. Psa. 119.67. 2. Cor. 12.7.  
Seventhly, Troubles drive men to God: as sickness, lameness, blindness, etc. 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 wilderness to prove them, Deut. 8.2. So Rom. 5.3.4. Prov. 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 afflictions 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 accusations of Satan, who accuses our service to be mercenary, as he did Jobs, Job. 1.6.8, 9, 10, 11, but he found him the same upon the dunghill as when he was clothed in scarlet.  
Secondly, Saints are added to the Church daily, and so great honour brought to God by the examples of the patient suffering of God's people, Jam. 5.10 1 P●t. 2.20.21. When the people saw the constancy of Cipryan in his Martyrdom, they cried out, Let us also with our holy pastor die. Moriamur simul cum sancto Episcopo. & J●stin Martyr testifies of himself: that having been trained up in the school of Pl●to, he was converted to Christianity by seeing the patience of the Christians in their Martyrdom. Sanguis Martyrum semen Ecclesia: the blood of Martyrs is the seed of the Church.  
Thirdly, God shows then the glory of his power in drawing them out when they are sunk deep in sorrow. He casts them into extremities, that he might save them out of such doubtful dangers. As with the blind man John 9.3. and Lazarus whom he suffered to lie Four days dead john 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 no could find no other way thither again Luke, 24.26. So Acts 14.22. Heb. 12.6.8. Luke 16.22. His fatherly Correction keeps off the severity of his judgements, 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. 〈◊〉. Parliament Sermon.  
So then thou mayst be assured if thou be'st 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.  
Secondly, In wisdom, Heb. 12.9.10.  
Thirdly, In measure Jsa. 27.8. & 28.26. etc. Jer. 46.28. 1. Cor. 10.13.  
Fourthly, In love and tenderness, Prov. 3.12. Heb. 12.5.6. Rev. 3.19. Isa. 63.9.40.11. Psal.: 103, 13, 14. Host 11 89.  
Fifthly, for a moment only Psal. 30.5. & 103.9. & 125.3. Isa: 10: 25. & 54.7.8. & 57.16. Jer. 10.12. Mich. 7.18.  
Sixthly, To try thee what dross of corruption, and what found metal is in thee Deut. 8.2. Psal: 66.10. Prov. 17.3.3.. 1 Pet. 1.6.7. Jam. 1.2. &  
Seaventhly, To purge out sin. Jsa. 25. and 27.9. Prov. 20.33. Psa: 119.62.  
Eighthly, To refine and make the virtues of Christ more stirring in thee Dan. 11.35. and 12.10. Zach. 13.9. 1. Pet. 1.5.9. to refine and make the virtues of Christ more shining in this, Dan. 11.35. and 12.10. Zach. 13.9. 1 Pet. 1.6, 7.  
Ninthly, to stir up, quicken and increase 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 always become most famous by afflictions, as Heb. 11.  
Tenthly, to make thee blessed, Job 5.17. Jam. 1.12. and 5.11. Psal. 94.12.  
Eleventhly, to save thee, 1 Cor. 11. ●2. 2 Cor. 4.17.  
Twelfthly, he will ever be with thee in trouble, Isa. 41.10, 11. and 43.2. Psal. 91.15.  
Thirteenthly, he will deliver thee, Job 5.18, 19 Psal. 34.17, 18, 19 and 50.15. and 91.15.  
Fourteen, 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.  
Sixteenthly, we cannot bear prosperity. It is as strong waters to a weak stomach. It makes us forget God, and the vanity of all earthly things, and ourselves, and our own mortality, and to forget others what respect is due to them. Hence David confesseth, Psal. 119.75. In very faithfulness thou hast corrected me.  
Quest. What design hath God in afflicting his children?  
Answ. To teach them to know him and to trust in him, and to know themselves: It's a true ●aying of Luther, Schola crucis est Schola lucis, the House of Correction, is the School of Instruction. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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. It's said of Manasseh, 2 Chron. 33.13. Then he knew that the Lord was God: Affliction teacheth us not only to know God in his power, anger, hatred of sin, 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 God's love in one month's affliction, then in many years of prosperity, 2 Cor. 1.4, 5. and 7.4. Affliction also teaches us to know God experimentally, and affectionatively: so to know him, as to love and fear him, and to fly to him as to our Rock and hiding place in the day of distress, Cant. 3.1, 2, 3, 4. By night, i. e. in the time of divine desertion, etc.  
2. Not only to know God, but to trust in him also, 2 Cor. 1.9.  
3. To know ourselves 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, God's aim in affliction is to keep us from sin. So 2 Cor. 12.7. or 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, poena aperit.  
2. They open the ears to discipline, as Deut. 5.27. For Jer. 2.24.  
3. They open the mouth to confess sin, Judg. 10.15.  
4. They command us to depart from iniquity, job 36.8, 9, 10. They are Gods Furnaces to purge our dross: Gods Files to pair off our spiritual rust: Gods Fans to winnow out our chaff, Dan, 11.35. and 12.10.  
Thirdly, God's end is also to make us holy and righteous, Isa. 26.9. Hebr. 12.10.  
Fourthly, to make the world bitter to them, and Christ sweet. For Prov. 10.4.  
Fifthly, to prove their graces, Rev. 2.10. Deut. 8.2. 1. The truth and sincerity 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 Palmtree, the more it's pressed, the hi● her it grows, so do the graces of God's people.  
Sixthly, it is to put an edge upon their prayers, and all their other holy services.  
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 blindness, than 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 sickness.  
4. It makes God and his Word precious. If God set our corne-fields on fire, as Absalon did joabs', than we come running to him: and how sweet is a Scripture-Promise to a child of God in his distress, Host 5. ult.  
Quest. What considerations may cheer up our hearts in the time of affliction?  
Answ. First, that God never afflicts his people, but out of pure necessity, 1 Pet. 1.6. as a tender father never corrects his children, but when he is forced to it, Lam. 3.33. Isa. 27.9. It's sin that puts thunderbolts into God's hand. God never scourgeth us, but it is with a whip made of our own sins, Prov. 5.22. Rom. 2.5. Hence Isa. 28.21. It's 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 Moses for speaking unadvisedly, Psal. 106.33. and with David for Adultery?  
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 paterna, & medicinalis. As it's sometimes a great punishment for God not to punish, Isa. 1.5. Hosea 4.14. So it's a great mercy sometimes for God to withdraw his mercy.  
Thirdly, afflictions are a part of divine Predestination: that God that hath elected us to salvation, hath also elected us to afflictions, 1 Thes. 1.3, 4, 6. Rom. 8.29.  
Fourthly, they are part of that gracious Covenant which God hath made with his people, Psal. 89.31. etc. In which Text three things are observable.  
1. A supposition of sin? If his children forsake my Law, etc. For it is always the cause sine qua non, the cause without which God would never chastise us, and mostly it's 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 kindness will I not take from him, nor suffer my faithfulness to fail, etc. So Psal. 119.75.  
Fifthly, Consider that afflictions are part of the Saints blessedness, job 5.17. Behold, happy is the man whom God correcteth, etc. Afflictions when sanctified are instructions, and so are evidences that we are in a blessed condition, Psal. 94.12. Job, when upon the dunghill, 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 than Dives in his robes: P●ilpot in his coalhouse, than Bonner in his Palace.  
Sixthly, consider the gracious ends, and designs that God hath in afflicting his children, mentioned before.  
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 beats his children as we do our clothes in the Sun, only to beat our dust and moths: 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 Ch●ist, Rom. 8.29.  
Secondly, that Christ himself suffers with us, nay, suffers in us. Act● 9.4. Christ 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 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 find 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 breasts: though a bundle of bitterness, yet I'll lodge him as near my heart as may be.  
Fifthly, as li●ht is to a man that hath lain long in a dungeon: as the Haven is to the Mariner 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 afflictions?  
Ans●. First, get a stock of graces: For sickness is a time of spending, not getting grace. woe to that man that hath his graces to get when he should use them.  
Now the Graces to be stirred up beforehand are▪  
1. A true and a stron● f●ith: for a little faith will faint under great afflictions: when the win●e blew fiercely▪ Peter 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 defers 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 mindedness: 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.  
Secondly, a stock of assurance of salvation: For grace without assurance, and knowledge of it, cannot comfort in the day of distress, ●ob 19.25. this was Jobs comfort. So Paul, Rom. 8. ●8.  
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.  
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 sickness: Hence Isa. 42.23. we are commanded to hear for aftertime.  
Fifthly, a stock of Scripture-Promises which will be as so many reviving cordials, and spiritual Anchors to uphold us from perishing in the day of distress. So D●vid, Psal. 119.92. I had perished in mine affliction, unless thy Law had been my delight.  
Quest. But what may we do to know the meaning and voice of God's Ro●?  
Answ. God's Rod ordinarily speaks three Languages. 1. It corrects for sin. 2. It tries and exercises grace. 3. It instructs in holiness: sometime it's for the two latter, and not for the former: as in Jobs, and the blind man's case. But usually it's 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 instruction, and not for sin?  
Answ. It's safest to believe that they are for sin also, when upon ourselves, 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 find out that particular sin for which God corrects us?  
Answ. First, Sometimes we may read our sin in our punishment. As in Adonibezek, Judg. 1.7.  
Secondly, consider, what that sin is, for which thy conscience most accuseth 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, Psal. 18.23. I have kept myself from mine iniquity.  
Fourthly, when sick and near death, consider what sin doth most trouble and perplex the conscience.  
Fifthly, What those sins are, for which thy godly Minister, under whose charge thou livest, doth reprove thee, and of which thy true and real friend doth accuse thee. But if thou canst not hereby find 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 man's 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 that God is the Author of all our afflictions implied, Job 5.6. So Jer. 51.53, 55. Psal. 39.9. etc.  
Secondly, that they are sent to try thy patience: to show how well thou canst suffer.  
Thirdly, it's the common state of all mankind: we are all borne to sorrow, Job 5.7. As a man we must bear what is common to man, and as a sinful man we bring troubles on ourselves, and therefore should say with the Church, Mich. 7.9. I will bear the indignation of the Lord, because I have sinned against him.  
Fourthly, that God takes care for his children, and then especially when they are in affliction, Psal. 40.17. I am poor and needy, 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. 8.28.  
Sixthly, when in affliction, be assured that it shall be better with thee then now, and so let thy future hopes work thy heart to patience, James 5.6. the darkest night shall have a fair morning; The Rod of the wicked shall not always rest, etc. So Isa. 54.11. and 62.3.  
Seventhly, what we lose by afflictions are such things as may be spared, and 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 much,  
1. That exceeds our desert. Whereas Ezra 9.13. Thou hast punished us less than our iniquities deserve.  
2. Nor too much in regard of our strength, for God proportions his burdens to our backs, and his strokes to our strength, Isa. 27.7.  
Obj. But Paul saith, 2 Cor. 1.8. that he was pressed out of measure?  
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 increaseth their power, Isa. 40.29, etc.  
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 plaster 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 piece 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, intermissions, partly, by ease from the pain and grief that oppresseth, and partly, because of the joy and sweet communion with God, which times being substracted, there remains but a little time.  
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 increased: how sweet mercies are when restored, we shall easily say that it was not too long, only our patience was too short.  
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. Valentine's Parl. Sermon.  
Quest. What are the benefits of receiving our afflictions as from God?  
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.  
Secondly, it will bear up our spirits, not to sink when our afflictions come thickest, and lie heaviest upon us. For it is our Father's Cup, and that only for correction, Psal. 76.10.  
Thirdly, it would restrain us from using any unwarrantable means for our deliverance.  
Quest. What is especially to be feared when afflictions are heavy, and long upon us.  
Answ. First, then especially fear, and look to the seeds of rage and madness 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 chain that ties him? or a dog pour forth his revenge upon the stone that hurt him, then have you seen some dark shadows of that fierceness and fury that is apt to rise out of our hearts, when God's hand lies close upon us. When thou hearest of the strange impatience of Jonah, at the beating of the Sun upon his head, unto 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 Power and Mercy? and shut up all his kindness in displeasure? when thou hearest the impatiencies of Job, yet a man renowned for his patience, Jam. 5.11. expostulating and charging God, Is it good for 〈◊〉 that thou shouldest oppress? job 10.3. when thou hearest of those deep curses of Jeremy against the day of his birth, jer. 20.14, 18. of those froward expostulations and debates of the people of Israel with Moses, and of Moses with God, Why hast thou evil entreated this people? why hast thou sent me? Exod. 5.28.22. Oh then reflect upon thyself, and be afraid of thine own evil heart, which is far more likely to break out against God, than any of those were; and for prevention hereof keep in thy sight the history of thy sins, make them as heinous to thy own view as they are in their own nature. The way not to rage against afflictions is to know ourselves aright; that will make us to confess as Ezra, That the Lord hath punished us less than our iniquities have deserved. Ezr. 9.13. The way to bear the hand of God with patience is to confess our sins, and to be humbled for them. Levit. 26.40, 41. Wherein is showed that the sight of our sin 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 murmur in our affliction. First, We are men, and what an impudence is it for the clay to swell against the Potter that form it, and complain why hast thou made me thus? Secondly, We are sinners all the punishments we suffer are the wages of our own iniquities, an● what a madness is it to complain against the justice of our Judge? Thirdly, We are living men, and therefore God hath punished us less than our sins deserve: for the wages of sin is death: Rom. 6.23. and what ingratitude is it to repine against merciful, and moderate punishments? and yet we are prone hereunto; But it is the cure; See v. 40. Let us search, and try our ways, and turn again unto the Lord our God, the more that we grow acquainted with our sinful estates, and marvellous provocations, with the patience, and promises of God, the more we shall justify God, and wait upon him; the more we shall judge ourselves less than the least of God's 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 visited me in judgement not in fury: In wrath he hath remember mercy, and not consumed me as he might have done, he hath not rewarded me according to my sins, etc. but hath spared me as a son, when I dealt with him as a Traitor. See Dr. Raynolds sinfulness of sin, p. 175.  
Quest. How shall we bear afflictions rightly?  
Asw. First, If we count it no strange thing to lie under it, 1 Pet. 4.12. but rather that it is that whereunto we are ordained of old, to be conformed to Christ in 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 God's servants, and especially of his only Son, from the beginning of the world to this day, Heb. 12.1.2  
Thirdly, If we inure and accustom ourselves: to bear the yoke from our youth, it will tame our proud and rebellious hearts, and frame us to bear afflictions the better ever after. Lam. 3.27.  
Fourthly, If we consider that Satan every day invents new mischief against us, Job. 1.6. etc.  
Fifthly, if we remember that it's a sign of God's love, Heb. 12.7. Rev. 3.19. and 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 God's power appears in our weakness: and we have the better proof of his grace dwelling in us: 2 Cor. 12.9. as Faith, Hope, Love, humbleness of mind, patience, etc. that these light, and momentany afflictions work an exceeding, and eternal 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 David, 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.  
Secondly, by a due consideration of the end, fruit, and uses of afflictions.  
Quest. What are the ends of afflictions?  
Ans. First, To keep us from wand'ring, or to bring us back when we have erred, & to make us tractable scholars in the school of Christ. Ps. 119.67.71. 2 Cor. 1.10.  
Secondly, To make us know God, and ourselves as they did Manasseh: 2 Chron. 3 & 13.  
Thirdly, To give us experience of God's gracious hand in our deliverance. Psa. 34.17, 19  
Fourthly, To discover to us our faith, and patience, Rom. 5.4.5. Jam. 1.3.  
Fifthly, To keep us from being condemned with the world. 1 Cor. 11.31, 32.  
Sixthly, To purge out our dross of profanness, and unbelief. Dan. 12.10. and as mustard laid upon the breast, to wean us from the world. Psal. 131.2.  
Seaventhly▪ To manifest God's love, and our election, Heb. 12.6, 8.  
Eightly, To make us partakers of his holiness, and to bring forth the quiet fruits of righteousness. Heb. 12.8, 9 See practice of Christianity.  
Quest. Are not all afflictions evil in their own nature?  
Answ. Yes, and so the Lord stills them, Isa. 45.7. Amos. 3.9.  
Secondly, They are of a contagious nature, spreading their poison, and making those things evil which are good in themselves. Henc●, Prov. 15.15. All the days of the afflicted are evil▪ and Genesis 47.9. Few and evil are the days of my Pilgrimage, etc.  
Thirdly, They are in their own nature, punishments of sin, fruits of God's displeasure, harbingers of death, the First beginnings of everlasting torments, and enemies to our joy, peace and comfort.  
Fourthly, sense shows that they are evil: For afflictions are the mother, and nurse's of smart and sorrow, terrible in their very sound, fearful to look upon, bitter to taste, painful to our feeling, and they torment us whilst they touch us: Hence affliction, and mourning are joined together Lam. 3.19.  
Fifthly, They bring forth evil fruit, unless grace alter their nature, For wicked men the more they are afflicted the more they hate God, despair of his mercy, murmur at his providence, and use all unlawful means to ease themselves.  
Quest. Are afflictions then simply, and absolutely evil?  
Answ. No, for thus sin is only evil, but they are of an indifferent nature.  
Quest. How then come they to be good.  
Answ. First, In respect of the chief efficient, or author whence they come, they are good, either as they are punishments inflicted by a righteous Judge, or chastisements coming from the hand of a merciful Father.  
Secondly, Because they have had for their subject the chief goodness, even Christ, God and man, who whilst 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 chief goodness: For God hath ordained them as means to further his elect in attaining to salvation, Rom. 8.29. 1 Thes. 3.3.  
Fourthly, As they are means to draw us nearer to God by true repentance, and fervent Prayer Mat. 7.14. Act. 14.22.  
Quest. What rules are we to observe in preparing ourselves unto the conflict with afflictions  
Answ. First, We must hear, read, and study the word of God: For  
First, It's a special means to comfort and uphold us in our troubles, without which we cannot stand, Ps. 119.92.  
Secondly, It's the sword of the spirit whereby we may defend ourselves, and repel the fury of our spritual enemies, and get the victory over them in the day of battle. It's our souls Armoury wherein are stored up all our weapons which we must use in this spiritual conflict. It's our Card and Compass to direct us through this Sea of miseries to our Haven of happiness: our light to guide us in this hard passage, and our thread to lead us through the Labyrinth of troubles. It's our quickener when we are wounded, Psal. 119.25, 50. It's our joy in all our sorrows, v. 143. and it's our chief comforter in all our miseries.  
2. We must be frequent, and fervent in Prayer, acknowledging our sins, that all our affections are justly infflicted upon us, beging pardon for Christ's sake, and the removal of our afflictions, or that if he please to continue them, that he will arm us with faith, and patience that we may meekly bear them; come more pure, and approved out of this fiery furnace, and brought nearer unto God, both in respect of the illumination of our mind, and the reformation of our lives, and then God will forgive us. Prov. 28.13. 1 John 1.9.  
Thirdly, In our prosperity we must labour diligently in the moderating, and and mortifiing our inordinate affections, and unruly passions that we may bring them in subjection to the good will of God, and make them serviceable to holy reason. Especially we must mortify the passions of Fear, which doth much aggravate the weight of misery, and is oft more intolerable than the evil suffered, both as it deforms the mind of resolution, and as it anticipates the griefs before they come. Yea many times such as are only feigned 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 fail us: and commonly when there have been no bounds to our expectation, there will be, no measure in impatiency, when things so much desired, and expected answer not our hopes. The like may be said, of immoderate desires after earthly things, inordinate lusting after superfluities, which will set us on the rack of discontent when they are not satified, making lesser comforts great crosses, and the lightest afflictions intolerable burdens, So in prosperity we should exercise ourselves: 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, etc. So also we should subdue pride which is the nurse of impatiency, etc.  
Fourthly, we must not fain unto ourselves afflictions in our conceit, and imagination, laying crosses upon ourselves by a false opinion when God lays none upon us. Many through conceit become wretched before their time, and are only miserable because they are so in their imagination. Thus some torment themselves because they have not the upper hand at meetings, respect, and observance from their Inferiors: Commendations, and applause for their good parts. Others grievously afflicts themselves, because they have lost part of their superfluities: Yea so powerful is opinion in producing these effects, that not only a false apprehension causeth a true affliction, but it is able also to turn comforts into Crosses, benefits into miseries, and that which this man's opinion makes his Hell, another man's opposite conceit would make his Heaven, and happiness.  
Fifthly, We must not by fear anticipate afflictions, making ourselves miserable before our time. Thus some are more tormented with the fear of evils, than with the evils that they fear, and suffer longer and greater sorrows with the expectation of their miseries before they come, than they do after they are come, and lie upon them. Thus some excruciate themselves with fear and grief when they hear but uncertain rumours 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 war, and decay of trading, etc.  
Sixthly, With wise, and Christian providence we must foresee crosses, and in the time of peace, and prosperity continually expect when we shall be called forth to encounter with afflictions, that so we may be the better armed for the conflict. For though we are not with a cowardly apprehension to torment ourselves: with crosses before they come, yet must we wisely foresee them that we may prevent those that may be lawfully avoided, and with patience bear 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 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 find small patience when they prove moveables. So we should look upon Honour, riches, relations, health, etc.  
Eighthly, We must not be secure in prosperity promising to ourselves, immunity from future crosses, and the continuance of our delights: This world that is a valley 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 evils 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.  
Ninthly, Having in our meditations discovered these enemies approaching, we must neither securely contemn them, nor faintly yield to them before we are assaulted. The former of these evils is to be avoided, because there is scarce any force so weak which will not vanquish a secure enemy, and therefore that we may not be endangered hereby, when we see afflictions approaching, let us entertain a valorous fear which may excite us to arm against them, not a cowardly fear which would make us faint, and run away: Hence. Heb. 12: 6: Psla. 119.120. and indeed we have small cause to contemn afflictions if we consider our own weakness and want of patience etc. The latter of these evils is to be avoided; because we should be courageous in the power of God's 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.  
Tenthly, We must not wilfully run into afflictions, but use all good means either to avoid them before they come, or to be freed from them when they are come. As we must not hide ourselves from them under the covert of sinful shifts when they are sent of God to find 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 ourselves, but only drink of it, when God puts it into our hands, John 18.11.  
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 means be freed from them; for this is to tempt the Lord, when we needlessly 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 means to escape his brother's fury, Gen. 32.11, 13. Moses fled from Pharaoh, Exod. 2.15. David from Saul and Absalon, 1 Sam. 19.12. 2 Sam. 15.16.— Joseph and Mary from Herod, Mat. 2.14. Paul from the Jews, Acts 9.25. and 22.21. and 23.  
Quest. What considerations may move us, patiently and quietly to bear those afflictions which God lays upon us?  
Answ. First, that afflictions are not laid upon us by God as punishments to satisfy his justice: For,  
1. Christ bore all our sins in his body upon the Cross, 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 canceled the hand-writing of Ordinances, and the obligation of the Law by nailing them to his Cross, Col. 2.14. Gal. 3.13. and therefore God cannot require a new satisfaction by our sufferings, etc. Yea, God is so far off from punishing, where his Justice being satisfied, willeth him to spare, that when he corrects his people, it's 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 faithful 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 righteousness and obedience, they are accepted as righteous in God's 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 multiplying and increasing Gods graces in us, and furthering our everlasting happiness, 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 means of eternal blessedness, 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 Father, wherewith out of mere 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, jer. 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 afflictions?  
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 of measure, both in their greatness and number, as also having been committed 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 Israel's 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 inferior 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, etc. Mal. 3.17. Ps. 30.5. Host 6.1, 2. Isa. 54.8. Ps. 71.20.  
Secondly, In that our afflictions exceed not our strength: In anger he remembers mercy, Hab. 3.2. He corrects in judgement, Jer. 10.24. and 30.11. 1 Cor. 10.13. yea, he proportioneth them according to the scantest measure of necessity, laying no more upon us than 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 to Christ our Saviour, who as he hath manifested his love to us, in giving his life for our Redemption; so hath he no less skill in tempering a Cup fit for our strength. For he remembreth whereof we are made, etc. 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 punishment 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.  
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 worldly crosses, by giving us spiritual comforts, Rom. 5.3. Act. 7.76.  
Fifthly, God afflicts us no more than 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 further.  
3. By God's corrections and medicines we may guess at the greatness 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.    
Sixthly, God's love appears in the ends of our afflictions, which are his own glo●y, and our good. For the first, 

1. As a Soldier, behaving himself valiantly in fight, the honour returns also to his Captain: so when we fight manfully against temptations and afflictions, God our General is glorified thereby: and that in the manifestation of his power and goodness, 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 graces, John 21.19. Psal. 44.22.    
Thirdly, that God by our afflictions doth much advance the good of our neighbours, and that  
1. As they learn by them to fear God in his judgements, 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: Lot's wife for looking back, Luke 17.32. So 1 Cor. 10.6, 11.  
3. As they serve to manifest God's graces in us, and so make us examples of piety unto them, and Precedents for their imitation. So Abraham's trial in offering 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, whilst in our afflictions we bewray impatience: For this will comfort a man when he bears his Cross with much weakness and imperfection, in that he observes that God's dear children, yea, and great Worthies have showed the like frailty, as Job 3. Jer. 20.18.  
5. As they are occasioned hereby to acknowledge and magnify God's power, appearing in our weakness, his wisdom in our foolishness, and his goodness, and the virtue 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 better 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 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 increased by them; they do not make us more slack in the service of God, but rather kindle our affections in them. Nor do they hinder our heavenly happiness, 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) scour 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 souls, they hurt us not in the day of death, but by our being enured to suffer them, death becomes much more tolerable, etc. Psal. 34.19, 22. and 129. 2, 3. 2 Cor. 4.8, 9 Exod. 3.1, 2, 3.  
Secondly, because God not only aims at, but powerfully effects our good 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 corrections.  
1. As trials, for they are not always chastisements for sin, but sometimes gracious 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 ourselves 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, etc.  
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. What comfort may the consideration hereof afford us in our afflictions?  
Answ. First, this consideration may justly move us to bear all our afflictions, not only with patience and humility, but also with thanksgiving, and spiritual rejoicing; 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 God's glory, which should be the supreme end we should aim 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. jam. 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 gloriously in the eyes of God and men, through the brightness of those saving graces which are manifested by them.  
Secondly, when we a●e not overcome in the conflict, so as to murmur against the dispensations of God, but show Christian fortitude notwithstanding, and overcoming all these assaults.  
Thirdly, When they prove profitable to us in humbling us for sin, 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 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 fear 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 corruptions?  
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 means, to be freed from them.  
Thirdly, we may be comforted, as our greatest trials bring greatest comfort, because they are signs 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, job, David, Paul, etc.  
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 Armourer first graces his armour by good Workmanship, and then brings it to the proof, and lastly employs it in his Prince's service.  
Fifthly, we may be comforted, because God uses afflictions as an effectual means 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, Host 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 means 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.  
Sixthly, we may be comforted, as God useth our afflictions as an effectual means to prevent our falling into sin, as also to mortify and subdue our corruptions, Heb. 12.10. Job 33.16, 17. Isa. 4.4. Ezek 24.11.  
Seventhly, we may be comforted as God useth afflictions to increase 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. Host 6.1, 3. Job 33.16, 17. and 33.15. Psal. 119.71. and the benefit of this spiritual wisdom, doth much exceed our hurt by afflictions, Prov. 3.11, 19 and 3.15. John 17.3. Psal. 94.12.  
2. They much confirm, strengthen and increase our faith. So in Abraham, Heb. 11.9. and this they do through the experience which we then have of the truth both of God's threaten and gracious Promises. So 1 Sam. 17.36, 37. 2 Cor. 1.9, 10. As also by causing us to renew our repentance, and assuring 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 signs of our Election, Rom. 8.29. Luke 24.16. 2 Tim. 2.12. Acts 9.15, 16. Amos 3.20. and as they are signs 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 signs of our Adoption, Gal. 4.1. Heb. 12.6, 8. 2 Sam. 7.15, 16. Gal. 4.29.  
3. They confirm and increase in us affiance, love, hope, fear, 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 fear, 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 increase 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 increases 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, etc. and 108.12. In thanksgiving, Psal. 103.8. Lam. 3.22. Exod. 15.1. Judas 5.1. Psal. 30.11, 12. and 59.16, 17. and 9.13, 14. They increase our patience, Rom. 5.3. Jam. 1.3. 2 Sam. 15.26. Heb. 5.8.  
2. Secondly, God by afflictions worketh and increaseth in us all those virtues, which concern either our neighbours, or ourselves. 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 ourselves, Psa. 30.6. and 104.29. Hag. 1.9.  
5. By the exercise of afflictions our strength is increased to bear them, Prov. 24.10.  
6. By afflictions God works and increaseth in us temperance, sobriety, modesty, and chastity.  
Thirdly, God useth afflictions as means to convey to us divers worldly benefits and advantages. As  
1. By afflictions we profit much in civil wisdom and policy.  
2. By them we are enabled to discern 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 God's blessings and benefits, Prov. 27.7.  
Quest. What further helps are there to comfort us in, and under afflictions?  
Answ. First, if we compare our lesser and lighter afflictions with those greater and heavier, that many of God's 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. etc. and 2 Cor. 4.9, 10. and 6.4, 5, 6. and 11.23, etc. And it's the lot of the whole Church militant to suffer afflictions, Isa. 41.14. and 54.11. 1 Thes. 2.14. The Scripture often foretells 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.  
Secondly, if we compare our light and small afflictions with those grievous and intolerable 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, etc. 46. and consider further.  
1. That Christ suffered all those miseries being innocent, Isa. 53.9. 1 Pet. 2.22. 1 john 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 reign with Christ, if we be not content to suffer with him, Matth. 10.38, 39 and 16.24, 25. Luke 14.13.  
4. That God hath preordained 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 punishments 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 God's people in this world.  
Ninthly, we may be comforted if we compare our earthly afflictions with our heavenly joys, Luke 6.21. John 16.20. Rom. 8.18. 2 Cor. 4.17. 1 Pet. 1.4, 6, 7. 1 Cor. 2.9.  
Tenthly, we may comfort ourselves from the assurance we have of deliverance 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 shows his love more than in the time of affliction, Isa. 63.9. Judg. 10.16. Jer. 31.20. Lam. 3.31, 32, 33.  
Mr. downham's Christian Warfare.   

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 punishment 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 show their nature, which is spiritual.  
Secondly, Ministers, to show their Office, which is to Minister to God, to Christ, and to the sons of men.  
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.  
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 retain the same.  
Fifthly, Gods. So Psal. 8.5. to set out their excellency, Psal. 82.1, 6. For so in Scripture●language excellent things are styled Gods, Psal. 97.7.  
Sixthly, Cherubims, Gen. 3.24. Ezek. 10.1. which signifies a Figure or Image: most usually a resemblance of a young man: for so they appeared as a man, to show that they had knowledge and understanding, (as men have reasonable souls) and as a young man, to set out their beauty, vigour, strength, etc.  
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 Prophet's lips with a burning coal: or from their fervent zeal in executing the Will of God.  
Eighthly, Watchers: So Dan. 4.13, 17. and it's attributed to Angels.  
1. Because of their nature, being spirits they are not subject to drowsiness and sleepiness: but wake and watch day and night.  
2. Because of their office, which is always to behold the face of God, Mat. 18.10. and to be ever ready to do his Will, Psal. 103.20. which requires watching.  
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.  
Ninthly, Holy ones; So Dan. 4.13, 17. because of that holiness wherein they were at first created, and in which they still abide: Hence called holy Angels, Mar. 8.38. Mat. 25.31.  
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 destroy his enemies, 2 Chron. 32.21. Rev. 12.7.  
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.  
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.  
Thirteenthly; Principalities; as Dominions note indefinitely and generally, such as have authority without respect to any peculiar jurisdiction; So Principalities are such as have a special and peculiar jurisdiction: So Tit. 3.1. It's attributed to Angels, Eph. 3.10. Col 1.16. because God sets them over particular Policies, Kingdoms and Persons.  
Fourteen, Powers: the word properly signifies that right which Governors have to exercise their authority. So John 10.18. Acts 5.4. It shows therefore that Angels have a good right to that Government which they take upon them.  
Fifteenthly, Might's: this title imports strength and ability 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 creatures able to understand any mysteries that are revealed; they understand according to the spiritual power of an Angelical mind, comprehending all things that they will together most easily, Mat. 18.10. In Heaven they always behold 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 main function, is to be God's messengers to declare and execute his Will, which they could not do without knowledge thereof.  
Secondly, Prudence: For Knowledge works Prudence, and Prudence directs Knowledge. Hence Jam. 3.13. they are coupled together. And this is necessary, because the evil Angels, against whom the good Angels defend the Saints, are exceeding crafty and subtle.  
Thirdly, Purity: which is perfect without the mixture of any impurity and sin. Signified by the pure white linen wherewith they are said to be clothed, Rev. 15.6. Hence they are styled 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 brightness of their glory, that it's resembled to lightning, Mat. 28.3. so that men on earth cannot endure the brightness of Angels, Numb. 22.31, 33. Mat. 28.4. Yea, good men cannot endure it, Luke 1.12. and 2.9. Rev. 19.10. and 22.8. Dan. 8.17. and this is necessary 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. 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 necessary, because the Church and children of God whom they defend, have here against them, not only many, mighty, cruel, malicious men, but Principalities, Powers, etc. Eph. 6.12.  
Sixthly, Speed: Hence they are said to have wings, Isa. 6.2. Dan. 9.21, 23. they are swifter than any corporeal substances in these respects.  
1. They cannot be hindered by any bodily impediments, no corporal substance can stay thei● course; they can pass through, and pass over Castles, Cities, Stonewalls, Irongates, Woods, Rivers, Seas, etc.  
2. They have no corporal gravity to slaken their motion.  
3. They need not such space of time to pass 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 forwardness to do any task enjoined by their Lord, more than any other creatures. It's necessary for them.  
1. Because heaven and earth are so far asunder, and they have oft occasions to pass from one to the other.  
2. Many Saints in the world, (whose distress 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 burn with zeal, and a flame of fire, Heb. 1.7. It's necessary because of the fiery fury of the devil and his instruments in plotting against God's 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 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 always temains good, and ever will do: they never yielded to any evil, nor were weary of good, nor never repent of doing good. Hence Rev. 7.15. they serve God day and night: And Mat. 18.10. It's necessary, because the Lord whom they serve is Jehovah that changes 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.  
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 styled 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 God's 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.  
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. etc.  
3. Prevented his danger, Mat. 2.13, 14.  
4. Ministered 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 Kingdom 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.    
Thirdly, such as they perform in relation to men's bodies and souls, 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, etc.  
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 wander, Gen. 24.7. and 32.1.  
5. As soldiers 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, etc. Dan. 6, 22. In reference to our souls 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 fears 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 rejoice with them at the Conversion of sinners, Luke 15.10  
5. Tutors to punish them for their offences, that they may be brought to repentance, 2 Sam. 24.16. In the life to come they are, 

1. Watchers, to carry their souls 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 join with them in praising God, Rev. 7.9, 10, 11.        
Dr. Gouge on Heb.  
Quest. Why doth God use the Ministry 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 far more excellent creatures than ourselves our Keepers.  
Quest. Why are the Angels such tender Keepers of God's children?  
Answ. First, because Christ our Head (who is their Lord and Head also) hath reconciled things in Heaven and Earth, Col. 1.20. viz. Angels and men▪ so that whereas they hate us for our sins, now they tender us as hi● members.  
2. They love us as Nurse's their children, now that they see that God loves us 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. 91.11.  
Quest. What comfort doth the consideration hereof bring to God's children?  
Answ. First, When we see our own weakness and impotency on the one hand, and the multitude, power and policy of the enemies on the other. When we see a whole Army of sins besieging us, and a whole Legion of dangers ready to oppress us, we may be comforted when we consider, that not only God's Protection, 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 than 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 protect us.  
Secondly, when we neglect the Watch over ourselves, through sleep of 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 16.3. They can roll 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 trample upon 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 Daniel. 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 Spouse we are.  
Ob. But God's children oft fall into inconveniencies, how then are they attended by the Angels?  
Answ. First, they are preserved by the Angels from many inconveniences that they know not of: as we have devils about us continually, so certainly there is a conflict between the good Angels, and them about us continually.  
Secondly, if at any time we fall into inconveniences, it's because we are out 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 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 God's children, but they are gainers by it at last, whatsoever it is, Rom. 8.28.  
Quest. What may this Guardianship of the Angels teach us?  
Answ. First, Not to grieve these good spirits: It's wondrous humility in them that they will stoop to be our servants that are weaker, and base than they: and its wonderful patience that they will continue to guard us, though we grieve them by our sins: this consideration would keep us from secret sins where no eye of man sees us, but God and our consciences, and the blessed Angels see us, and grieve when we fall into sin.  
Secondly, to bless 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 shows 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 than the Angelical.  
Quest. But what need we the guard of Angels, since God can guard us without 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 goodness: 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?  
Answ. First, to take an holy State upon us, and to think ourselves too good to abase ourselves 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 ourselves answerable.  
Secondly, despise not the meanest Christian, seeing Angels despise not to attend upon them.  
Quest, What excellencies are attributed to the Angels in Scripture?  
Answ. They are said to be excellent for holiness, Mar. 8.38. excellent for beauty, Acts 6.15. excellent for strength, Psal. 103.20. excellent for wisdom, 2 Sam. 14.17. excellent for swiftness. Hence Isaiah 6.2.  
Quest. Wherein should we imitate the Angels?  
Answ. First, rejoice at the Conversion of sinners as they do, Luke 15.  
Secondly, Reverence the Majesty of God as they do, by covering their faces, Isa. 6.2, 25.  
Thirdly, Stand ready pressed to execute the Will of the Lord as they do, Psal. 103.20, 21.  
Fourthly, execute it for manner as they do, viz. with cheerfulness, sincerity, and without wearisomeness.  
Quest. What further comfort may the Nature and Offices of the Angels afford us?  
Ans. First, In regard of their readiness they stand before the face of God, ready to take a Commission from him to execute vengeance on the enemies of the Church, or to do service for the heirs of grace.  
Secondly, here is comfort when we are solitary: when Jacob was alone, the blessed Angels were with him.  
Thirdly, in respect of our weakness: the Angels are Nurses to uphold and keep us from dangers.  
Fourthly, in respect of contempt: If the world contemn us, yet God honours us in giving us such servants.  
Fifthly, in respect of evil spirits, though they malign us, yet the good Angels love us, and are for us.  
Quest. How are the Angels employed?  
Answ. First, in respect of God they stand before him to execute his Will, Psal. 103.20, 21: and to praise him, Isa. 6.3.  
Secondly, In respect of man they are employed.  
1. By way of punishment, and that 

1. To blind 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 godly, 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 souls to heaven, Luke 16.22.    
Quest. How else doth God use the Ministry of Angels?  
Answ. First, in the swaying of the Kingdoms of the world, and wherein we live: For Eph. 3.10. they are called Principalities and Powers, because God gives them a pre-eminence under him, and a power of ordering th●se inferior things; As the devils are called, Powers of darkness, Eph. 6.12. because the wickedness 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 oppression in a Province; for there is an high one above the High on earth: and there is the Father, Son, and Spirit, higher than both. A created Angel led the Israelites into Canaan, as may be gathered by comparing the 20. and 31. Chapters of Exodus together.  
Secondly, they are Gods Warriors and Ministers of his manifold decrees. 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 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, blessedness and glory, a part whereof is their just Lordship, and Command over the inferior Creatures. For as they stand before the Lord, who sends them out at his pleasure to serve his Providence, so they have no small stroke in ordering and managing natural and civil affairs. Hence Ezek. 1.6, 7. they have faces to look every way, when as God's Watchmen, they stand Sentinel in Heaven's Turret: their feet are like Calf's feet, round, and ready to go either forward or backward with greatest facility. For as they see every way, so they are ready to go every way, for dispensing Gods benefits, or executing his chastisements on the Elect, 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 God's 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 God's Will upon 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 Curtains were wrought with Cherubims, to signify 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. It's fourfold.  
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.  
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, unless they had received it.  
Thirdly, a knowledge of Revelation, Dan. 7.16, etc.  
Fourthly, a knowledge that they get by observing things that come to pass, both spiritual and natural; For beholding the graces of the Spirit, and working 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 foretell 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 Gospel 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 knowledge, and acknowledgement of the deep riches of the wisdom of God, the fountain of the former. For though the Angels had always 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 than 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. It's a displeasure not against the person, but against the sin of our neighbour, or of ourselves: this anger being moderate, and joined with compassion is an holy anger: Commanded, Eph. 4.21. Commended, 2 Cor. 7.11. Or,  
It's a displeasure at that which stands in our way, and hinders good. Thus Moses was angry, Exod. 11.8. Leu. 10.16. etc.  
Quest. What is bad Anger?  
Answ. It's a desire to be revenged upon the person of our neighbour, either by words or deeds, threatened, 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 heart's dagger for the defence of love, desire, delight, and hope.  
Quest. How must we act Anger?  
Answ. First, against sin as the open enemy, and grand Obstructer of God's glory, and good to ourselves, Isa. 59.2. especially against sin in ourselves: 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 God's glory, and our good.  
Thirdly, for the Reformation of the person, and the abuse.  
Quest. How may it be proved that there is a good and lawful Anger?  
Answ. First, because it's attributed to God himself, Rom. 1.18. John 3.36.  
Secondly, it was made by God, and was in man before the fall.  
Thirdly, yea, it was in Christ himself as man, Mar. 3.5. Mat. 10.14. Joh. 2.15.  
Fourthly, many holy men in Scripture are commended for it, Exod. 16.20. 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.  
Sixthly, the Scripture commends it, Eccles. 7.3. and commands it, Ephes. 4.26. Mat. 5.22.  
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, quickened and guided by faith, stirring up godly sorrow for sin in ourselves or others, joined with an holy and just desire of revenge, to the saving of the person, appeasing of God's anger, and promoting the Kingdom 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 etc. rebelled, Numb. 16.15. The causes of just anger are,  
First, when we see God dishonoured, and his glory defaced. So in Phineas, Numb. 25.7, 8. and Elias, 1 King. 19.14.  
Secondly, when injury is unjustly offered to ourselves: For by God's 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 bitterness 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 are bound to love them as ourselves: 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?  
Answ. First, It must begin at home: we must be most angry with our own sins.  
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, etc.  
Thirdly, anger for an offence must be mixed with sorrow for the offence. So in Christ, Mark 3.5. Hence Gal. 61.  
Fourthly, we must show Christian modesty in our anger, by abstaining from malicious speeches, and unjust actions: So in Michael, Judas 9  
Fifthly, We must observe a due decorum, and fit respect in it, and that,  
1. In regard of ourselves, we must have respect to our place and calling: A Magistrate must show his anger, not only 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 only show it in countenance and words.  
2. The offenders are not to be used all alike: A mean man must not show his anger to a noble man, or Magistrate as he may to his equal; the son must not show his anger to his father as the father may to the son. Moses, a Magistrate useth the sword, Exod. 32.27. John Baptist, a Minister, useth only the sword of the Spirit, Matth. 3.7. Jacob a private man towards Laban, useth only 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.  
Sixthly, it must be contained within the bounds of our particular callings, 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 the offence: It will not favour sin in one, and detest it in another: sly out against one offence, and connive at another.  
Eighthly, it must be seasonable for time and continuance: It must not continue longet then the cause continues, our safest course is quickly to be appeased 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,  
1. The glory of God which is set forth by our anger, when being private persons we manifest our detestation of sin in word and countenance: Being Magistrates we punish sin, and execute justice.  
2. The good of Church and Commonwealth, which most properly belongs to Magistrates who are to punish sin, not only that civil justice may be maintained, but that God's anger which hangs over whole countries where sin is countenanced, 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 ourselves?  
Answ. We are to stir it up by the exaggeration of the injury done, or received, and that by the consideration of these four circumstances.  
First, from the person that doth the wrong: his baseness, wisdom, gravity, 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 ourselves for sinning against God: Think with thyself 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 wisdom 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 weapons. As he hath laden me with his mercies, I have pressed him with my sins, etc.  
Secondly, the second circumstance is the injury itself, as if we be injured in our soul, body, name, goods, etc. 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 glory which is most dear to him: impeach his sovereignty, deny him homage, and all this to satisfy our fleshly lusts, and to enlarge the Kingdom of Satan.  
Thirdly, the person injured; as if he be a person of great authority, esteem, and virtue: If one that was then endeavouring the offenders good, etc. In these particulars we have great reason to be angry with ourselves for sinning against God: For hereby we have done intolerable injury to the Lord of glory: To whom we are indebted for inestimable favours, who hath been always ready to do us good, etc.  
Fourthly, the manner of injuring: as if we be esteemed as friends, and yet secretly injured as enemies: If the injury was premeditated long aforehand: If in place where we ought to be loved, and honoured, we be wronged, and disgraced: If the injury be public before many: If often reiterated, etc. In which respects we have the more cause to be angry with ourselves for sin: For in words we profess ourselves Christ's servants, but in deeds we deny him: We lightly regard his presence: sin against knowledge, and conscience, etc. If ever we had just cause of indignation, it's against ourselves for sinning against God.  
Quest. Why is anger rightly to be ordered?  
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 only trouble some particular persons. Lust inflames one, ambition another, covetousness another, etc. But whole states are inflamed by anger, and fury.  
Secondly, Inordinate anger is most infamous: an argument of shameful levity, infirmity, madness. An angry person hates truth, embraceth error, opposeth them that admonish him; entertains perverse counsel: forgets his own credit: is an enemy to his own safety: against himself is untameable: against his neighbours is intolerable: under a weak pretence of revenge anger makes men violate all bonds of friendship; tread under feet all Laws both Divine, and Humane: Other passions will hearken to Reason, but this to none.  
Thirdly: as of all infirmities there are none worse, or more dangerous than those which disfigure the face of a man: so of all Passions none are more pernicious than anger: for the eyes of such a man sparkle: his face is inflamed with blood which flows from the heart: his hair stairs with horror: his mouth foams: his tongue falters; his feet and hands are in perpetual motion: he vomiteth out nothing but threats; speaks of nothing but blood and revenge, etc.  
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. 7.9.  
Sixthly, it makes a man unmindful of his own condition: If poor, yet he'll 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 no commandments; doth nothing in order, but all rashly and without discretion.  
Quest. What are the several kinds 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.  
First, devilish, which rageth against virtue and godliness; is incensed by innocent and virtuous actions; as in Cain, Genes. 4.5. In Saul, 2 Sam. 20.30. In Asa, 2 Chron. 16.10. In the Jews, Luke 4.28. In Nabuchadnezzar, Dan. 3.13.  
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 small occasion contrary to the law of love, 1 Corinth. 13.7. Prov. 10.12. and it's a man's glory to pass by a Transgression, Proverbs 19.11. And so sudden anger which is admitted without deliberation; condemned, Eccles. 7.9. It's a foolish thing, Prov. 14.17.29. such abound with transgressions, Proverbs 29.22.  
Thirdly, immoderate, and immodest anger: which may be discerned by these signs.  
1. When men utter words dishonourable to God by blaspheming, swearing, cursing, etc. or opprobrious to their neighbours, as when their anger breaketh out into bitter and reviling speeches, as Shemei did against David, 2 Sam. 16.5. the Jews against Steven, Acts 7.54. Forbidden, Ephes. 4.32.  
3. When we have no regard of order, and comeliness, either in respect of ourselves, or those with whom we are angry: In respect of ourselves, 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 son being angry with his father (though upon just cause) useth him unreverently: and so of servants towards their Masters, etc. and all inferiors towards their superiors.  
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, Psalm 106.32, 33.  
6. When it's 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,  
1. When its hot against some sins▪ and can brook others as bad, either because they suit 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 ourselves 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 his offence, and aims at his hurt, and destruction, but seeks not the glory of God, the good of the Church, or Commonwealth; the private benefit of ourselves, or neighbours, or the reformation of the offendor. Such was cain's towards Abel: Saul's towards David, Nebuchadnezars towards the three children, but Christ's rule is otherwise, Mat. 5.44.  
Sixthly, when being long retained it turns to hatred.  
Quest. What Motives may dissuade us from sinful anger?  
Answ. First, consider the sinful causes of it, which are  
1. Unbelief in God's Word; David tells us that he was so patient towards his adversaries because he waited upon God, Psal. 38.13, etc.  
2. Folly, for Eccles. 7.9. it resteth in the bosom of fools.  
3. Self-love which makes us so to prise ourselves as never to think on the injuries and indignities we do to others; and heinously to aggravate every small wrong done to ourselves.  
4. Pride, which makes us more sharp-sighted in apprehending a wrong, and more furiously insolent in taking revenge, Prov. 13.10. so in the Ephramites, Judg. 8.1. and 12.1, etc. so Psal. 10.2. This set Haman against Mordecai, and the Jews, Esth. 3.5, 6.  
5. Covetousness: 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 effeminateness of mind which makes men unable to bear injuries: Hence women, children, sick, and aged persons are so wayward.  
7. Luxurious niceness; If the houses of such are not kept neat; their diet cooked to their minds: if a spot be on their clothes, they are so enraged that the house will not hold them.  
8. Curiosity: For when men have an itching desire to see and hear all things: How friends, and foes speak of them: what servants do, and say, etc. they come to hear, and know many things which provoke them to anger. Hence Prov. 20.3. Eccles. 7.21, 22.  
9 Lightness 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 harkening 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 bear any burden.  
11. Want of meditating on the common imperfections whereunto we are all by nature subject: For if we consider that ourselves 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 less abroad, it would prevent much anger.  
12. Tenderness of education, and foolish cockering of mothers, begets anger, making their children more tasty than wasps, more proud than peacocks, more wanton than the Asse-colt, etc. whereas severer education would pull down their stomaches, and make them more patient.  
13. Idleness, unthriftiness, and voluptuousness nourish anger. Hence, Proverbs 26.17. 1 Thes. 4.11. 1 Tim. 5.13. Proverbs 16.12, etc. and 20.1.  
Secondly, consider the mischiefs of this passion above others: Other passions do but draw men to evil: but this precipitates them into it; those do but shake, but this overthrows them▪ Love is stronger than death, yet anger overcomes it; the father in anger forgets his love to his child, the child to his father, etc. Yea, anger makes a man forget the love of himself: as appears by those, who to satisfy their anger violently thrust themselves into imminent dangers of death: Covetousness is a violent passion, as appears by those who venture body and soul to get riches, yet anger makes them hazard the loss of their estates, and to spend all amongst Lawyers to be revenged on their enemies. Voluptuousness makes men plunge themselves into particular pleasures; but choler makes them of so bad a disposition, that they rejoice in other men's miseries: It's worse than envy; for as envy desires to see any one miserable, it's choler that procures their misery. Fear is a cruel tyrant which makes men thrust themselves into danger to avoid danger, and to kill themselves for fear of greater torment, yet anger vanquisheth fear, causing them, who tremble to see another man's wound, contemn their own death: so that as other 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 wickedness.  
Thirdly, consider the manifold evil effects of anger which are produced of itself, or are caused from others: As  
1. It blinds reason, and makes men for the present as though they were distracted of their wits. It's a short madness, and in this respect worse; for that madness is involuntary▪ but this passion is entered into willingly and wittingly. Madness is an evil of punishment, but this is an evil of sin: So in Simeon, and Levi, 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, etc. 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 mind that there is no room for good thoughts, and meditations, it's so full of thoughts of revenge, etc. so that it stops communion with God, and disturbs the peace of conscience.  
7. It makes men impatient of admonition, which is ordained by God as one means to recover us from sin: so in Abner when justly reproved, 2 Sam. 3.8.  
8. It grieves the Spirit of God, and lets the Devil into men's 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, etc.  
10. It macerates, and vexes the soul with fury, so that they become self-tormentors; Rage, and fury, tortures more than 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 ruins 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, madness, palsies, falling-sickness, etc. These are its effects in regard of ourselves; 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 thyself 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, whilst 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 wickedness. As Crows first pick out the sheep's eyes, and then prey upon them.  
3. It brings contempt from men, whence by it they blaze abroad their folly, whereas wisdom procureth honour and respect.  
4.. An angry man lies open to the malice, fraud and violence of his adversary: For having no power over his passion when provoked, he rusheth himself headlong into danger, not caring what he saith, or what he doth, though tending to his own prejudice, and to his adversaries advantage.  
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 evidence of his spiritual estate from his reformation herein, then from any particular duty to the affirmative Commandments of the moral Law.  
Object. But I am choleric by nature and cannot expel it?  
Answ. This excuse is no better than Adam's figleaf to hide the nakedness of thy sin. It will not excuse us before a temporal Judge to say, we are prone by nature to such a sin: much less before God, God gave us not such a nature, but it comes from original sin, therefore we must not excuse one sin with another; and what serves grace for but to reform nature. If thou be'st regenerate by the Holy Ghost, he makes of a Leopard a Lamb, etc. Esay 11.6, 7.  
Object. Though I be somewhat hot for the time, yet it's quickly gone?  
Answ. Eccles. 7.9. Be not of an hasty spirit, for anger rests in the bosom 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 do?  
Answ. Concealed anger, (if nourished in the heart, and hidden to have a better opportunity for revenge, or being dissembled for credit's sake) is worse than professed anger. First, in respect of the party that is angry, because turbulent affections kept in, torment the more, like a raging fire that hath no vent, or a violent stream that is stopped. Secondly, in respect of the person with whom we are angry; because it makes him less wary, and more secure. Hence a secret enemy is more dangerous than a professed enemy: Prov. 12.20. and 14.17. as we see in. Cain, Gen. 4.8. In Absalon, 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 seventy times seven times, Mat. 18.22. as David did to Saul; Joseph to his brethren.  
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 God's means to get it.  
Quest. But by what means is corrupt anger to be subdued, and mortified?  
Answ. First, faith, as it moderates all passions, so this of sinful anger: and that  
1. By stamping God's image of goodness, patience, and long-suffering upon 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 Christ's example, and imitate him.  
2. By acknowledging the providence of God, without which the least injury could not befall 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 persuasion that all our sufferings come from God, is a forcible motive to patience. For 

1. It constrains us to confess that all our chastisements are just, yea, less than our sins deserved, being but light and momentany: we have cause therefore to admire God's goodness in such gentle rods, rather than to be angry at them.  
2. It teacheth that the manner of God's dealing is exceeding tender, and compassionate, Psal. 25.10. when we deserve to be cast into hell fire, he doth only lop and prune to make us more fruitful, therefore we have more cause to be thankful then to be offended.  
3. It shows that God in his infinite wisdom will dispose of every thing for our good, as he hath promised, Rom. 8.28. why then should we be angry, seeing God will turn the injuries of men into blessings? say therefore with Christ, john 18.11. shall I not drink of the cup, etc.  
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 unless we will fight against God.    
3. It looks up to Christ, and imprints the virtues of his death upon the soul: He that believes in Christ crucified, is made like unto Christ in love, meekness, and all other graces that he manifested in his death. For it thus pleadeth; Christ endured scoffs, reproaches, rail, revile, buffet, scourge, yea, and death itself: not for any demerit of his but for our sakes; and shall we grudge to suffer small injuries from men at our Saviour Christ's 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 God's right, and he hath not given it to man, Rom. 12.19. A private man in the Commonwealth may not usurp the place of a Judge, nor a servant of a Master: much less may a Christian, by revenging his own quarrel in word or deed, intrude himself into God's office.  
5. Faith works humility, and lowliness, 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 alms of grace; whatsoever he suffers, he acknowledgeth less than 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 vain and transitory things, and therefore a believer is not much disquieted when he is crossed in them. As the upper region of the air is not molested with wind, rain, hail, etc. so a heavenly minded Christian is lifted up far above these sublunary things, and cannot be afflicted with them.  
7. Faith begets soundness of spirit, and Christian hardiness: 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 public.  
9 It acquaints us with the common frailties of all mankind; discovers the filthiness of original sin which hath infected all the sons of Adam: It puts us in mind 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 sins, which restrains carnal anger from breaking out against others: For he that is zealous against his own sins, hath no leisure to quarrel with others for petty wrongs and injuries.  
11. Faith proceedeth with counsel and deliberation: It considers before it judge, and judgeth before it proceed to execution: It defers to censure till time hath revealed the truth.  
12. Faith worketh by love, which is of more force to restrain us from revenge, than 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 virtue thereof into every power of the soul, which changes us in to the nature of itself: But the Word requires meekness, 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 meekness whereby our nature is renewed after the image of God; and our affections sanctified that they may further Gods glory, the good of our brethren, and our own salvation.  
15. It shows the danger of retaining anger which is a high degree of murder. It shows that the promise of forgiveness is made only to them that forgive, Matth. 6. that judgement merciless belongs to them that show no mercy, James 2.13. that with what measure we meet it shall be measured to us, Mat. 18.23.  
Quest. What further means may a Christian use to subdue anger?  
Answ. First, shun all businesses above thy reach, least being oppressed with an unsupportable burden, it makes thee froward and tasty.  
Secondly, yea abstain from multitudes of businesses, because amongst so many, some will certainly miscarry, and so inflame thy distracted mind with anger.  
Thirdly, eat the society of choleric persons, lest thou be'st infected by them, and learn their ways, Prov. 22.24, 25. As one stick kindles many.  
Fourthly, avoid contentious controversies: For if thou canst not bring over men to thy opinion thou wilt be apt to be angry, thinking that it will derogate from thy wit, and understanding, if thou prevailest not.  
Fifthly, take heed of meddling with the strife that belongs not to thee, especially of meddling with foolish and indiscreet persons, Proverbs 26.17. and 29.9.  
Sixthly, look often upon the admirable examples of the patience of God's Saints which have been before thee, as of Abraham, Gen. 13.8. of Moses, Exod. 17.4, 11. of David, 2 Sam. 16.10. of Stephen, Act. 7.60. especially of Christ himself, 1 Pet. 2.22.  
Seventhly, look also upon the examples of such as have given themselves over to fury, whereby thou shalt see the ugliness, and brutishness of this sin. Is not his countenance disfigured? his words absurd: his actions rude? etc.  
Eighthly: fly jealousies and surmisings which fill us with choler as much as just grounds: causing us to make a bad construction of a look, a smile, etc. and so to grow hot against the innocent.  
Ninthly, be not light in giving credit to reports, seeing the many practices which are used to abuse the credulous: Flatterers will seek to insinuate themselves by accusing the innocent.  
Tenthly, make the best construction of every thing: If the party that hath wronged thee be a young man, impute it to his rashness, and want of experience: If a Father? let the remembrance of former benefits mollify thee towards him: If they be persons under the command of others? it may be they have been forced to it: if good men? believe they had no will to hurt thee: if wicked? its no more than we expected from them.  
11. Remove the ocasions of anger: As Cotys King of Thrace, when one brought him curious vessels, but brittle, he commended their rare workmanship, yet presently broke them, lest (being of an hasty nature) when his servants by any accident broke them, he should be excessively angry.  
Quest. But when anger hath seized upon us, what means may we use to supplant it?  
Answ. First, yield not obedience to it: believe it not when it would provoke to revenge: In other passions giving them liberty brings some ease, but anger, the more we give way to it, the more it is inflamed.  
Secondly, remember that it's a dishonest thing to revenge an injury, Prov. 12.16. and 20.3. and 16.32. and shows a short wit.  
Thirdly, do not multiply words which are the fuel of anger: we may as well think to quench fire with wood, as anger with words.  
Fourthly, when angry, make some delay before thou speakest, or dost any thing: Anger smothered will languish, but let out, will flame to further mischief. Besides thou mayest in a moment do that in thy anger that thou mayst repent of whilst thou livest.  
Fifthly, get out of the company of such as have offended thee, as Jonathan did, 1 Sam. 20.34.  
Sixthly, Remember that daily thou sinnest often against God; and therefore thou hast reason to turn thine anger against thyself.  
Seventhly, consider whether thou purposest ever, or never to lay aside thy anger. If ever? it's better that thou shouldst presently quench it with the water of the spirit, then that it should burn out of itself. If never? remember that thou nourishest a viper in thy bosom that will eat out thy bowels.  
Eighthly, Consider how much precious time thou spendest about a bad matter, which being so short, and precious, should be better employed.  
Ninthly, we should by earnest and hearty prayer beg the assistance of God's Spirit, whereby our affections may be so ruled, and sanctified, that they may be serviceable to God's glory, the good of our brethren, and the furtherance of our own salvation.  
Tenthly Meditate on the unbounded mercy of God, whose virtues thou must imitate if thou bee●t his child; God forgives that man that injureth thee much more than thou canst: He forgives him infinite sins, and canst not thou forgive him one offence? and yet thou hast more reason: for thou knowest not his heart; it may be he meant better to thee then thou imaginest: Thou art not acquainted with the 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 thyself stands in need of infinite mercy for washing away thy many foul 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?  
Answ. First, if thou livest with those that be furious, the best way to win them to kindness, is for thyself truly to repent of thy sins. For Prov. 16.7. If a man's ways please the Lord, he will make his enemies to be at peace with him, Isa. 11.6. etc. He makes the Wolf to feed with the Lamb, etc. the hearts of men are in his hands, and he turns them as he pleaseth: as he did Esau's to Jacob, Gen. 32.9. etc. and 33.4, 5. Remember his Promise, that if we humble ourselves, he will grant us compassion in the sight of them that hated us, 2 Chron. 30.9. 1 Kings 8.47, etc. 2 Chron. 7.11. etc. Solomon prays for it.  
Secondly, keep silence: for as fire cannot continue long if the fuel be taken from it, so anger cannot long endure if cross answers be not multiplied. Hence Prov. 26.21. and 30.33. Jam. 3.5, 6. As Canonshot loseth its force if it light on earth, or soft wool, but dasheth the stone-wall in pieces: so the violence of anger is abated, when not resisted: but furiously rageth when it meets with opposition.  
Thirdly, give a soft and mild answer, either excusing thy fault by showing thy innocency, or in all humbleness confessing it, and craving pardon, Prov. 15.1. and 25.15. Gen. 50.17. Judas 8.1. etc. as milk quencheth wild fire, and oil lime, so doth a mild answer anger.  
Fourthly, administer grave and wholesome admonition, with seasonable counsel 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 assuaged, and with mildness and moderation, else it may provoke more.  
Fifthly, humble submission allays choler: the Lion tearrs not the beasts that prostrate themselves: As we see in jacob's case with Esau, Gen. 33.3, 4.  
Sixthly, benefits and kindness assuage anger; so it did Saul's anger against David, 1 Sam. 24.17. and 26.21. Hence Prov. 25.21. If thine enemy hunger, give him bread, etc. A great fire melts the hardest iron: so said Jacob, Gen. 32.20. So Prov. 21.14.  
Seventhly, mark diligently the disposition of angry persons, and by all lawful means conform thyself to them: shunning all occasions of offence by thy mild and courteous carriage. So Eccl. 1.3. and 10.4.  
See Mr. Balls Power of Godliness; Dr. Tailor on Tit. Mr. Bolton, Mr. Rein●r, and Dr. Harris.  
Quest. How are vicious and virtuous anger differenced?  
Answ. Chiefly in the object: the virtuous regards the interest of God, the vicious the interest of a man's self; but both proceed from glory, and have their motions for the vindication of glory: For a religious anger hath for its motive the glory of God: but the motive of vicious anger is a man's particular glory, and the resenting of private contempt either true, or imagined. Hence the proudest men are most choleric, 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, weakness contributes much to it: For though a fit of anger look like a sally of vigour and courage, yet it's the effect of a soft spirit. Great and strong spirits are patient, but a weak nature can suffer nothing. The wind stirs leaves and small twigs, seldom the bodies of great trees.  
Secondly, all things that make a man tender and wanton, make him also impatient and choleric, as Covetousness, Ambition, passionate Love, Ease, and Flattery.  
Thirdly, anger is produced by giving way to the wand'ring of thoughts, curiosity, credulity, idleness, and love of sports.  
Fourthly, it's sometimes stirred up by contrary causes, as by prosperity and adversity, the reply of an adversary, or his silence: too much or too little business; 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 storm, that overthrows all that lies in its way: How often hath it razed Cities, ruined Empires, and extirpated whole Nations? One fit of anger in Theodosius, (the best of Emperors) 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 mind, which discovers itself by the inflammation of the face, the sparkling of the eyes, the quick and disordered motion of the limbs, the injurious words, the violent actions, etc. wrath turns 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 it's marred by impetuous anger: The great plea of anger is the injustice of others: But we must not repel one injustice 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 troubling the serenity of his soul, and therefore expelling God's Image, and bringing in a storm and confusion, which is the devil's 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 settled by the fear of God or men.  
Fourthly, the wrong done to Piety or Justice, is no just reason for our immoderate anger: for they have no need of so evil a Champion, which is rather an hindrance than 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 ourselves, 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 than we are, and knows how to punish it when he sees it expedient: and if God will not punish as yet, our wills must not be more hasty than his, and it becomes not us to be impatient for our own interests, 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 righteousness 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 loss of humanity and right reason, of which a man is deprived by excessive wrath. For Prov. 27.4. Wrath is cruel, and anger is outrageous. It resteth in the bosom of fools, Eccl. 7.9.  
Fif●hly, the good opinion and love of ourselves, 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 himself vile and brutish? But this is done by letting the reins lose to our choler: whereas the way to deserve the good opinion of ourselves and others, is to maintain ourselves calm and generous, never removed from the Imperial Power over ourselves by any violence of Passion. Prov. 16.32. He that is slow to anger is better than the mighty, and he that rules his spirit, than he that takes a City: Alexander M. deserves not the name of a great Conqueror, who was a slave to his anger.  
Ob. But I have many provocations from those with whom I must necessarily live, servants especially, th●y are so bad, & c?  
Answ. Anger is a remedy worse than the disease, and no houshold-disorder is worth the disordering of our souls 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 ourselves, whensoever it pleaseth them to provoke us to anger. Yet a wise man may express indignation without anger, making others tremble, himself standing unmoved.  
Quest. How may we from seeing anger in others, learn to cure it in ourselves?  
Answ. First, learn to hate it, and take heed of it, by observing how imperuous and servile it is together: How ugly, unbecoming, unreasonable and hurtful it is to others, and more to a man's self.  
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 ourselves see not. A benefit not to be expected from our best friends.  
Thirdly, Study the Science of discerning men's spirits, considering with a judicious eye the several effects of every man's anger. For no passion doth so much discover man's 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 discomposed 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 express his anger by a scornful smile, and will boast of his blood and valour, as Lamech did. And from hence let us reflect upon ourselves: He that minds well how wrath betrays a man, and lays 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 meekness and moderation, and will learn to be wise by his neighbour's harms: and will observe Christ's Precept, Mat. 11.29. Learn of me, for I am meek and lowly, etc.  
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: Anger is sudden, and hath a short course, but hatred is more durable and lasting; Anger seeks more a man's vindication then the harm of others, but hatred studies the hurt of his adversary.  
Quest. Whence doth hatred proceed?  
Answ. It's a compound of pride and sadness: and it proceeds out of Ignorance of ones self, and the price and nature of things: Hence 1 John 2.11. He that hates his brother is in darkness, and knows not whither he goes, because that darkness hath blinded his eyes; As then blind men are commonly testy: so the blindness of ignorance makes men prone to hate their neighbours.  
Quest. Is there no good use of hatred?  
Answ. Yes, First, it's naturally good, serving to make us avoid things that are hurtful.  
Secondly, it's morally good, when we use it to oppose that which is contrary to the Sovereign good, which is God: For when we hate that which God hateth, we cannot do amiss, 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 men's 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 Commandment, 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 enemies; 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, etc. that you may be the children of your heavenly Father, etc. 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 thyself, Mat. 22.39. Hating iniquity in the wicked, and loving their persons, and both for God's 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 greatness of hatred, equal the greatness 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 itself but by accident, as a consequence of the love of good: For if the hatred of vice persuade us to virtue, we shall be yet more persuaded to it by the love o● goodness.  
Quest. What are the effects of hatred, which may make it hateful?  
Answ. First, many of them are the same with the effects of anger: For there is no anger without some degree of hatred, if not to the person, yet to the action: But there is some hatred without anger, when, in cold blood, men premeditate the destruction of an adversary.  
Secondly, all the destructions in the world, wherein man's Will is an Agent▪ are immediately wrought by hatred: For though they may have remote causes of ambition, covetousness, carnal love, emulation, and all the violent Passions: yet these destroy not but by accident, till some opposition hath driven them into hatred, which is the Executioner and Avenger of wrongs.  
Thirdly, unto hatred all the cruelty of Tyranny, and malice must be imputed: and therefore it's no marvel, if by hating our neighbours we become God's enemies, 1 John 4.20. If a man say he loves God, and hates his brother, he is a liar.  
Fourthly, hatred is a bitter venom, which being once diffused, and soaked into the soul, turns a man into an Hell-fury: makes him contrary to all good, and ready and industrious to all evil; yet doth it more harm to a man's self, then to any other, consuming his spirits with a continual malignant Fever, and banishing from his soul, serenity, and meekness, which should nourish other virtues, and give rest to the soul.  
Fifthly, it's often seen that whilst men consume themselves with hatred of others: the person hated is healthful, merry and quiet, as if imprecations made him prosper: Ill-grounded hatred drawing God's blessing upon the party, unjustly hated and persecuted: as David hoped, Psal. 109.28. Let them curse, but bless thou.  
Quest. What means may we use to prevent, or cure hatred?  
Answ. Consider that hatred is conceived for one of these two ends.  
First, either to avenge ourselves, or  
Secondly, to avenge injustice: which is the cause of God.  
First, Now before we think of revenging an injury, we must consider whether we have done or received the greater wrong: For its ordinary that the offender is harder to be reconciled, that it may not be thought that he is in the wrong.  
Secondly, calmly consider whether the revenge may not do us more harm than the injury: Fo● besides, that there is no enemy so despicable, but it is better to let him alone then provoke him, the harm that hatred doth within us cannot be recompensed by any sweetness of revenge, though there were no other harm in it, then to delight in robbing God of that which he hath reserved to himself: seeing he challengeth revenge as due to him, excluding all others, Heb. 10.30.  
Thirdly, strive against the tenderness, which makes you quick to pick offences, and slow to make satisfaction: Be also ingenuous to devise arguments for patience: Art thou condemned being guilty? acknowledge Justice: Art thou innocent? bow under Authority. Art thou lately offended? It's too soon to resent it. Is the Sun gone down since? It's then too late. Art thou wounded? look to thy cure, not to revenge. Art thou well again? let not thy mind be harder to heal then thy body. Art thou offended by a friend? Remember the friendship more than the offence, Is it done by an enemy? Labour to make him thy friend by returning good for evil. Is he too strong for thee? It's folly to contend with him. Is he too weak? It's a shame to do it, Is he thy Superior? Thou must yield ●o him, Is he thy Inferior? Thou must spare him, etc.  
Fourthly, since pride represents our enemies to us under a vile and unworthy notion, let us fetch some good out of that evil: Let contempt help patience to bear their provocations: For if 〈◊〉 dog bite me, should I bite him again? Or if an Ass did kick me, should 〈◊〉 kick him again?  
Fifthly, when another offends thee, remember tha● thou hast offended others: It is too great a flattery of self-love to think to be excused by others, whilst we will excuse none: we must therefore put on a resolution of mutual forbearance.  
Sixthly; above all, we must remember, that we are all guilty before God, and stand in need of his mercy, and unless we forgive we pray against ourselves, and beg condemnation every time we say the Lords Prayer.  
Seventhly, meditate often upon death, which will conduce much to the laying down of hatred: Let us not be so hot in our dissensions: death will quench our heat within a few days: as when two little fishes are contending for a Fly, the Pike comes and devours them both: so whilst we quarrel about small things, death is coming, which will swallow up him that is in the right, and him that is in the wrong; the Vanquisher, and the vanquished, and send both to plead their causes before the great Judge: and it will go ill with us, if we appear in Judgement without Repentance and Faith, and without charity to our neighbours they cannot be sound: why should our hatred be long, since our lives are so short? Ira mortalium debet esse mortalis.  
Secondly, to temper our hatred against injustice and sin, let us consider that for the most part this is but a pretence, whereby we cozen ourselves, and others to palliate personal hatred. If we take God's cause sincerely in hand, we must conform ourselves to his Will and Wisdom, expecting till he send his Messenger, Death, to attach, and bring the wicked before his Tribunal, Psal. 37.8. Cease from anger, and forsake wrath; Fret not thyself 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 wickedness, we may be sure that God hates it more, and will punish it: but in his own time, to satisfy his Justice, not our humours; Certainly, if we hated iniquity in good earnest, we would hate it more in ourselves. If our enemies be wicked, we must love them for God's sake, and for our own, because we also are subject to the like infirmities. Dr. Peter du Moulin of governing the Passions.  
Quest. How is immoderate anger a sin?  
Answ. First, in regard of the impulsive cause of it, when a man is excessively angry, where he hath no just reason for it, Mat. 5.22.  
Secondly, in regard of the degree and measure of it; when, though we have a just cause, yet our anger exceeds the cause, Gen. 49.7.  
Thirdly, in regard of the end, when it is not directed to God's glory, and the restraint of sin: but that therein we seek our own glory, or profit, or the satisfying of our proud minds, Prov. 13.10. and 21.24. and 28.25.  
Fourthly, in regard of the direct effects of it: as when we break out into curses, execratious, and reviling speeches in our Passion, Ps. 106.33.  
Fifthly, in regard of the indirect effects of it, as when we thereby lose the use of our reason, Prov. 16.32. Luke 21.19. or when it works not the righteousness 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 than it 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, accompanied with threatenings upon his purpose, and execution upon his threatenings.  
Quest. How may it be proved that there is anger 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 Tribes, etc.  
Secondly, by his threaten against sin, Isaiah 63.6. Job 42.7.  
Thirdly, by the Saints complaining of it, and praying against it, as Psal. 6.1. and 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 contrary to his pure nature: opposed God and would turn him out of his Sovereignty: For by sin we cast out God, and admit the devil into our hearts, and prefer our lusts before Gods will, and our carnal reason in contriving sin before God's wisdom in his Word.  
Secondly, Sin is the only object of God's anger, though foolish persons make a 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 forsaken me, Mat. 27.46. and if God showed 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 God's anger?  
Answ. Because they issue from his anger: For it's 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 emrod's, 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 God's displeasure: what is it that blows the coals of hell, and makes that fire so hot, but God's anger? Isa. 30.33.  
Quest. How will it appear that God's anger is so terrible?  
Answ. First, we may see it in the earnestness of David's 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. Turn us O God of our salvation, and cause thine anger towards us to cease: Wilt thou be angry with us for ever? wilt thou draw out thine anger to all generations? etc.  
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 little. It was time for Moses to call upon Aaron to make haste, and go quickly to make an atonement, 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.  
Thirdly, the greatness of God's anger may be estimated by the greatness of his mercy. Patience abused turns into fury. What is blunter than iron, than steel in itself? 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 vinegar. 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.  
Fourthly, the bitterness of God's wrath may be concluded out of our Saviour's agony: It was no small thing that made even him standing in our room, To offer up prayers, and supplications with strong crying, and tears, 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 pacify God's displeasure. When the Lord hath threatened many grievous judgements, and plagues for sin one upon the neck of another, denounced with variety of expressions in the most terrible manner, yet after all that terrible thundering. See Deut. 30.1, etc. It follows: It shall come to pass 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 mind amongst all the Nations whither the Lord thy God hath driven thee, and shalt return unto the Lord thy God, etc. that then the Lord thy God will turn thy captivity, and have compassion upon thee, etc. 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 people 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 humiliation, and prayer, he found mercy, 2 Chron. 33.12, 13. so in the Prodigal, Luk. 15.20. David, Psal. 32.3, 4. confesseth that whilst he neglected repentance, God's hand was heavy upon him, so that his moisture was turned into the drought of Summer, etc. But when he confessed; God forgave the iniquity of his sin.  
Quest. Why is repentance such an effectual means to divert anger?  
Answ. Because its God's nature so to do: His nature is more inclined to mercy then to anger. For God to be angry, it's 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 God's anger be said to be turned away from his children, when yet ofttimes they find 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: after which, though he sometimes threatens and frowns upon us, yet it is with a Fatherly anger: and this is that which God removes, together with the shame, and correction attending it, when we repent of our sins, and reform our ways. Or  
There is 

A child of anger.  
A child under anger.   Now God's children after their conversion are never children of wrath, and anger, 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 numbered 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 God's anger to be removed, when yet we ●ndure the afflictions?  
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 pulled out the sting of sin by confession and humiliation, though the affliction doth continue, yet his anger doth not.  
Secondly, affliction sometimes is only for the exercise of our faith, and patience, and trial of our graces, and for the exemplary manifestation unto others of God's goodness 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. God's 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 parents entirely love them, and seek their amendment: So God's 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 changes the effects of his love, into effects of hatred by suffering them to be vexed with terrors of consciences, and outwardly scourges them with temporary afflictions, not out of hatred to their persons, whom he hath once loved in Christ, and therefore 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 nothing 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 constitutio justi supplicii. And again, Cum irasci dicitur Deus, non significatur perturbatio, qualis est in animo irascentis hominis: sed ex humanis motibus vindicta ejus irae nomen accepit: So then God's anger being nothing but his revenge or punishment that he inflicts for sin, it must needs follow that the anger of God is always provoked by sin: so Gen. 6.11. with 17. and 18.20. Job. 31.3.  
Quest. Why doth God pour out his anger upon sinners?  
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 punishment is due to sin. It is not evil therefore in God to punish wicked men, because it proceeds from his love of justice. But it's evil for men to deserve punishment, because it proceed from the love of wickedness.  
Secondly, because it's for our profit. For this is the principal end of all God's 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 condemnation: because notwithstanding this, they have this profitable effect on the godly; For by the punishment of fools wise men are reform. As Cyprian saith; supplicia imprudentium prudentibus conferunt sanitatem.  
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 voluptatem, ut contra voluntatem propriam cogatur experiri supplicii acerbitatem. It's but just and equal that those which will needs solace themselves with the pleasures of sin contrary to the will of God, should taste of the bitterness of punishment contrary to their own wills.  
D. Daunant on Col.   

CHAP. XI. Questions, and Cases of Conscience about some of the Antinomian Errors.  
Quest. THe Antinomians say▪ That through the bloodshed and righteousness 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 poured out upon believers, when God hath poured upon them the Spirit of grace, Zach. 12.10, 11. and godly sorrow works repentance, etc. 2 Cor. 7.10. The blood of Christ which was shed for the kill 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. Whether is the Law given as a Rule to believers under the Gospel?  
Answ. Yea, as may be proved by these Arguments.  
First, if sin be the transgression of the Law, as the Apostle affirms it to be, 1 John 3.4. than a believer is bound to attend the Law as his rule, that so he may not transgress 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 downright Atheism and Profaneness. P●rquius, a great Libertine in calvin's 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 seeing sin. But these are liars, 1 John 1.8, 10.  
Secondly, a true believer, though he cannot keep the Law perfectly as his 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.  
Thirdly, had believers been free from this directive power of the Law, Paul would never have persuaded 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: therefore not the written Law?  
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.  
Secondly, for the spirit, he is indeed the principle of our obedience, whereby we conform unto the rule, but not the rule itself. Only this is true,  
1. That the Spirit inclines the heart to the obedience of the rule.  
2. It illuminates the mind many times to see it by secret shinings of preventing, 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 aduersaries, it gives it in to us, M●t. 10.19 when we know not whither or how to go, it's a voice behind 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 means of which we come to walk, and are inclined, directed, and enabled to walk according to the rule.  
Fourthly, the Spirit of God which indicted 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 Supreme Judge, according to which all private spirits, nay, all the actings, dictates, movings and speakings of God's Spirit in us, are to be tried, examined, and judged, as Isa. 8.20. John 5.39. For which the men of Bereah were commended, Act● 17.11.  
Ob. The difference between the Old and New Testament is this: That of Moses was a Ministry 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 written in their hearts, & c?  
Answ. If this be the difference between the dispensation of the Old and New Testament Ministry, than we may all burn our Bibles as useless: and then its a marvel why the Apostles preached, or why they wrote the Gospel for aftertimes; that men mi●ht believe, etc. 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 Christ's Ministry, which is blasphemous: whereas 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 externally preached, or writ, than 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, than 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. It's 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, etc. So v. 17.77. If any demand 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 itself? Answ. The Moral Law, and of this is the controversy.  
Ob. But we are neither subject to the Law, nor to sin: Because all things both good and evil come from God's Will, and all things that are done are wrought by him, and all that he doth is good, and therefore all sinful actions are good, because 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 secret, and working Will was fulfilled when joseph's brethren sold him into Egypt, and when the Babylonians afflicted Israel seventy years, and when the Jews caused Christ to be crucified, yet in all these they sinned, and provoked God against them, Acts 4.28. God's Will is his own rule to work by, not ours: and therefore Samuel convinced Saul, when he spared Agag, that his disobedience against God's 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, than the commands of Christ (wherein he discovers 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 feared 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 Gospel, and therefore 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 requires 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 holiness, only 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 less, even the least measure of sincerity, though mixed with the greatest measure of imperfection.  
Object. A Believer hath repent in Christ, and mortified sin in Christ: so that mortification, and vivification is nothing but a believing that Christ hath mortified sin for us, and been quickened 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 sanctification, 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 Christ's righteousness to our justification, should make us abhor any righteousness of our own to our justification: so if we be perfectly sanctified in Christ, than perfection of Christ's righteousness to our sanctification, should make a believer not only renounce the Law, but abhor all personal righteousness through the spirit to our sanctification: and then a Believer must abhor to seek any love, or fear of God in his heart, which directly is an inlet to all manner of profaneness.  
Secondly, Christ indeed is our sanctification, as well as our righteousness, 1 Cor. 1.30. but not materially, and formally, but virtually, meritoriously, and (with meet explications) exemplarily. Our righteousness to our justification is inherent in him, but our sanctification is inherent in ourselves, though derived from him: Hence we are never commanded to justify ourselves, 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 mortify our earthly members, to walk in newness of life, etc. because these things are wrought in us by Christ to our sanctification, but not wrought in Christ for us as our righteousness to our justification.  
Object. They that are in Christ are said to be complete in him, Col. 2.10. and that they receive all grace from his fullness, John 1.16. therefore they have no grace in themselves; but its first in him, and consequently their sanctification is perfected in him?  
Ans. Though the perfection and fullness of grace is first in Christ, yet believers have not all in him after one, and the same manner, nor for the same end: For our righteousness to our justification is so in him as never to be inherent in us, neither here, nor in heaven; but our righteousness to our sanctification 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 virtue of the command, for the spirit will bind 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 controlled by any Law?  
Answ. If their meaning be that a believer is not bound by the commanding power of any Law to conform thereunto, only the spirit will conform their hearts to it, so that perhaps they shall do the thing which the Law requires, but not because the Law commands it, than it will follow, that in case a believer fall into any sin: as whoredom, drunkenness, murder, etc. 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 obedience by virtue of any command, and where there is no Law, there is no transgression.  
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 matter 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 Abraham's covenant, 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 Law of Christ, Gal. 6.2. therefore we must not set Christ, and Moses together by the ears.  
Object. The written Law is not to be a Christians rule, but so far as it's 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 supreme 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 wellpleasing according to the Law, Tit. 2.12, 13. and to mourn bitterly that we are so unlike the will, and image of God revealed in the Law, Rom. 7.23, 24.  
Object. Paul speaks of a Law written and engraven in stone, and therefore of the Moral Law, which yet he saith is abolished by Christ in the Gospel? 2 Cor. 3.6, 7, 11, 13.  
Answ. The meaning of this place, as also Gal. 3.25. is, that the Apostle speaking of the moral Law by a Synecdoche, comprehends the ceremonial Law also, both which the false Teachers urged as necessary to salvation, and justification, at least together with Christ, against whom the Apostle here disputes: The moral Law therefore is abolished, First, as thus accompanied with a yoke of ceremonies. Secondly, as it was formerly dispensed, the greater light of the Gospel obscuring that lesser light of the Law, as ver. 10. Thirdly, he may speak of the moral Law as a Covenant of life, which the false Teachers urged, in which respect he calls it a Ministry of death, and a letter which killeth; and thus it's abolished by Christ, that with open face we may behold the glory of the Lord, as the end of the Law for righteousness 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 believer now is fully free from the Law?  
Answ. The Gospel and the Law are taken two ways. 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 God's favour, and life upon condition of doing, or of personal obedience: the Law of faith is strictly taken for that doctrine which reveals remission of sins, and reconciliation with God by Christ's righteousness only, apprehended by faith: Now the Gospel in this latter sense excludes all works, and requires no doing in point of justification, but only believing: but take it largely for the whole doctrine of God's love, and free grace, and so the Gospel requires doing: For as it's an act of Gods free grace to justify us without calling for our works: so it's an act of the same free grace to require works of a justified person, to serve him in righteousness, and holiness all the days of our lives, Tit. 2.14. and to think that the Gospel requires no conditions, is a dream against multitudes of Scriptures, which contains conditional, yet evangelical promises. There are indeed no conditions required of us in the Gospel, but what the Lord himself hath, or shall work in us: but it doth not therefore follow that no conditions are required of us; for requiring the condition is the means to work it, and the means and end should not be separated: As Christ's righteousness 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 immediately without faith, but mediately by faith, Rom. 4.5. when the Apostle affirms that we are justified by faith without works, he doth hereby plainly give that to faith which he denies to Works: so then as he denies works to be the antecedent condition of our justification, so he affirms the contrary of faith which goes before our justification. Believe, and live.  
Object. There is no sin now but unbelief, which is a sin against the Gospel only; therefore there being no sin against any Law, Christ having abolished it by his death, the Law cannot be our rule?  
Answ. Are drunkenness, whoredom, theft, etc. then no sins to be repent 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 unrighteousness, & c? Rom. 1.18. If there were no sin but unbelief, how can all flesh, Jews and Gentiles become guilty before God, that so they may believe the Gospel? as Rom. 3, 21, etc. 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, unless we fall by unbelief.  
Object. But now to preach the Law savours of an Old Testament spirit, which was wont to wound, then to heal, 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 preach the Law as the means of our justification, and as the matter of our righteousness without Christ, or together with Christ, as they did, 2 Cor. 3.6. is a Ministry of the letter, not of the Spirit: But to preach Christ plainly, as the end of the Law, & to preach the Law, as the means to prepare for, and advance Christ in our hearts is no Old Testament Ministry, neither doth it put a veil upon men's 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 man's own strength, and righteousness by seeing his curse, that so he may fly to Christ, and embrace him for righteousness.  
Object. Indeed the children of the Old Testament were under the Law as their Schoolmaster to lead them to Christ, Gal. 3.24, 25. But now (saith the Apostle) we are no longer under this Schoolmaster?  
Answ. Be it so that the sons of God are now no longer under the terror of this Schoolmaster, 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, etc. 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 damnation, Christ died for thee.  
Answ. Is a poor drunkard, a villain that never believed in a state of condemnation? Rom. 8.1. Paul saith, there is no condemnation to them that are in Christ, but where are they freed that are out of Christ? who are by nature the children of wrath whilst dead in sin, Eph. 2.1, etc. much less are such to believe because they are such: Are not such Ministers therefore that preach this doctrine like the false Prophets, Isa. 48. ult. and 57 ult. that cry, peace, peace, when God saith there is no peace to the wicked? and saith not Christ, John 3. ult. He that believes not, the wrath of God abides on him: It was upon him before, and when he believes not, it abides still on him. Must the Ministers of the New Testament preach lies, and tell drunkards and villains, before they reject the Gospel by unbelief, that the Lord loves them, and there is no condemnation to them?  
Object. To judge of Justification by sanctification is a doubtful evidence, a carnal and inferior evidence?  
Answ. If to be under the power and dominion of sin be a certain evidence of condemnation, so that he that says he knows Christ, and yet walks in darkness is a liar, 1 John 1.6. and 2.4. then sanctification, whereby we are freed from the power of sin, is a clear and full evidence of our actual justification: 1 ●oh. 2.3. Hereby we know that we know him, if we keep his Commandments: So Act. 3. ult. Christ is sent to bless 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. Godliness hath the promise of this life, and that which is to come; therefore sanctification is a clear evidence of God's love to us; sanctification is always an evidence in itself of a justified estate, though it be not always evident unto us.  
Now to prove that it's no carnal, and inferior, but the first evidence, and a principal one, take th●se propositions.  
First, the free offer of grace is the first evidence to a poor lost sinner that he may be beloved.  
Secondly, the receiving of this offer by faith (relatively considered in respect of Christ's spotless righteousness) is the first evidence that showeth why he is beloved, and what hath moved God actually to love him.  
Thirdly, the work of sanctification (which is the fruit of our receiving this offer is the first evidence showing that he is beloved.  
See Shepherd's 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 seal of the Spirit, making an immediate impression on my heart, without any begged testimony from works of sanctification, which is the revealing evidence of my interest in Christ: and the receiving evidence is faith, believing this Testimony of the spirit, only because the spirit saith so; not because I have evidences or particular works of sanctification, such as are, universal obedience, sincerity of heart, and love of the brethren?  
Answ. The Papist is the black devil, taking away all certainty of assurance: the Antinomian is the white devil; a spirit of hell clothed with all heaven, and the notions of Freegrace; they say, Freegrace 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 righteousness. But if works of sanctification can give no assurance, than  
First, the joy, and rejoicing which we have in the Testimony of a good conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, 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, than none can say in any assurance: I believe in Christ: In the inward man I delight in the Law of God. I am crucified to the world. My conversation is in Heaven, etc. for all these are inherent qualifications in a child 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, etc.  
Secondly, the testimony of the Spirit, bearing witness to our spirit that we are the children of God, Rom. 8.16. is in this sense, an immediate act of the Spirit, because the reflex acts of the soul are performed without any other medium, or means, 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 other inferior 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 ways.  
1. We know (the instinct of the new man being stirred up to action by the wind 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 Kingdom 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 God's Spirit needeth not another witness to add authority to what he saith) but because this Conclusion, (thou John, Thomas, etc. hast interest in Christ to thy own feeling) must be proved by Scripture, (except with Enthusiasts, we separate the Word and the Spirit) therefore these works of Sanctification prove the Conclusion consequently by Scripture and sense, and so lead us to the word of Promise, thus. He that believeth, and maketh sure his belief by walking not after the flesh, but after the Spirit, hath a clear evidence to his own feeling that he hath interest in Christ. But I John, Thomas, etc. do believe, and do make sure my belief by walking, not after the flesh, but after the Spirit; therefore I have a clear evidence to my own feeling that I have interest in Christ. The Proposition is Scripture, John 3.36. and 5.24. and 11.25, 26. Rom. 8.1, 2. 1 John 1.4. and 2.3. The Assumption is made sure by sense, not at all times, but when the Spirit is breathing upon the soul. For though I do believe, and walk after the Spirit, yet to my own feeling I have only evidence of my interest in Christ, when the Spirit stirs up my sense to compare my faith, and walking with the Promises of God in Christ.  
Ob. If this be so, than 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, than 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 sinfulness of our works are purged by the blood of Christ.  
Secondly, That our peace and assurance depends not upon our works, but upon the Promises of the Gospel in such Scriptures as these, 2 Tim. 4.7, 8. 1 Cor. 9.24. Rev. 22.14. Only our inherent qualification leads us, as a moral motive, to look to the Promises of God, which is the foundation of our peace.  
Thirdly, if works of sanctification be no sure marks of our interest in Christ, because sin cleaveth to them, which involves us in the curse, than 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 signs, 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 Christ's righteousness one way by making Christ all, they make Christ nothing another way, by vilifying the glory of sanctifying grace. For we are not by good works to make our calling and election sure to ourselves, and in the evidence of our own consciences, if our good works be no signs of our interest in Christ.  
Fifthly, the Spirit which they make the only witness, must be known to us by Scriptures, not to be a deluding Spirit: For if this Spirit cannot be known by those things which are called the fruits of the Spirit, Gal. 5.22. Love, Joy, Peace, etc. as the fruits are evidences of the life of the tree, than 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 highway for men void of all sanctification to believe that they are in Christ; and they may live after the flesh, and yet believe the Testimony of the broad Seal of an immediate working Spirit.  
Mr. rutherford's Parl. Sermon.  
Ob. But Rom. 4.5. It's said that God justifies the ungodly?  
Answ. First, Some answer it thus: that these words are not to be understood in sensu composito, but diviso, and antecedenter: He that was ungodly, is, being justified, made godly also, though that godliness doth not justify him; and so they compare these passages with those of making the blind to see, and the deaf to hear, not that they did see whilst they were blind, but those that were blind do now see; which is true and good. But  
Secondly, Ungodly here is meant of such, who are so considered in their nature, having not an absolute righteousness: so than the subject of Justification is a sinner, but withal a believer: Now its impossible that a man should be a believer, and not have his heart purified, Acts 15.9. For whole Christ is the object of his faith, who is received not only to justify, but also to sanctify.  
Ob. But Rom. 5.10. Christ died for us whilst we were enemies?  
Answ. If Christ died for us whilst we were enemies, why do they say, that if a man be as great an enemy as enmity itself 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 justify, but to save us: now will they hence infer, that profane men living and dying so shall be saved; and indeed, the grand principle, that Christ hath purchased and obtained all graces antecedently to us, in their sense, will as necessarily infer, that a drunkard abiding so, shall be saved, as well as justified.  
Ob. But it's said that Christ died, and rose again for sinners?  
Answ. We must know that this is the meritorious cause of our pardon and salvation; but besides this cause there are instrumental causes, that go to the whole work of Justification; therefore some Divines, as they speak of a Conversion Passive and Active; so also of a Justification Active and Passive: and they call that Passive, not only when the meritorious cause, but the instrument applying it is also present, than 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. Christ's suffering: something as instrumental: viz. Faith: and one is as necessary as the other.  
Mr. Burges Vindiciae Legis.   

CHAP. XII. Questions, and Cases of Conscience about Apostasy, or Falling away.  
Quest WHat is Apostasy?  
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 Apostasy are there?  
Answ. First, there is a falling from God, either secret, when the heart by distrust is withdrawn; or open when men do blaspheme the truth, and rail at the Doctrine of God, as those Jews did, Act. 19.9.  
Secondly, there is a temporary defection, or falling away, which afterwards is repent of: Or a final of such as die in their Apostasy: as Julian did.  
Thirdly, there is a spiritual defection from some part of Doctrine and obedience: as in David, Peter, etc. And a total when the foundation of faith is denied.  
Fourthly, some fall from God in their first years, following their superstitious Ancestors, as many that are borne of Popish parents: Others that fall in their middle age after their enlightening with the truth, as sundry inconstant Protestants; which fall to Popery, or Heresy: So 1 Tim. 4.1. Foretold, 2 Thes. 2.3.  
Fifthly, there is a universal departure from the whole Doctrine of Christ, after it is once known by the enlightening 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 far may a child of God Apostatise, and fall back?  
Answ. First, he may lose all his zeal; and be but lukewarm, Rev. 3.15, 16. so 1 Sam. 17.16. there was no zeal in any to oppose the blasphemy of Goliath. This was foretold, Matth. 24.12. The love of many shall wax cold.  
Secondly, he may lose all his affections which are the wings of the soul: as it was with Sardis, R●v. 3.2. so with Asa, 2 Chron. 16.10. and David, 2 Sa●. 11.25.  
Thirdly, he may grow to be senseless of sin, and of the grace of God: so were joseph's brethren when they had thrown him into the pit, Gen. 37.25. so the Israelites when they had made the golden calf, Exod. 32.6. so David, 2 Sam. 11.13.  
Fourthly, he may grow to be notoriously vain and worldly: so Paul complains of some of his dear friends, Phil. 2.21.  
Fifthly, he may grow to that pass that the service of God may be a burden to him: he may cry out as those, Mal. 1.13. Hence Paul exhorts the Galatians, ch. 6.9. Be not weary of welldoing.  
Sixthly, he may be so dead that nothing can quicken him: and so it may far with the whole Church, even when God shows signs of his departure: Hence Isa. 59.16. I wondered that there was no intercessor.  
Quest. Where then is grace in such an one? Is he unchilded again?  
Answ. The grace of a child of God can never be wholly lost, not for any goodness in himself, but through the goodness of God to him: For,  
First, there is a seed of God still remaing in him, 1 John 3.9. so that he cannot commit sin with that full swinge as wicked men do. Regeneration is an immortal seed, 1 Pet. 1.23, 25.  
Secondly, there are supernatural habits remaining in him, whereby he hath inclinations to good, and against evil, Psal. 37.24. Though the righteous fall, yet shall he not utterly be cast down, etc. Now the difference between the seed, and habits is this. This seed is immediately in the soul, though it runs through all the powers of it: But these supernatural habits are immediately in the powers and faculties of the soul: and herein they differ from moral and natural habits; in that these do naturally incline, but supernatural habits do never actually incline, but upon concurrence of special grace.  
Thirdly, a child of God hath ever an anointing, 1 John 2.27. i e. a gift, and grace of God, whereby his eyes are enlightened to look upon God and his Ordinances, and all sin, and iniquity with an heavenly eye, which can never be taken away: so that he will not think or talk of God as a natural man doth: he will discover that he hath something of God still in him.  
Fourthly, there is a little strength in his heart, as Rev. 3.8. He doth a little fear God: hath some good desires though but weak, and a little endeavour to please God: though corruptions be very strong.  
Quest. Whence proceeds this back-sliding in God's children?  
Answ. From their giving way to sin, and not looking to themselves to abstain from it; as from worldliness, passion, etc. as 1 Tim. 5.6. This David found by woeful 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 sin, he draws him into the dead Sea, Host 13.1. when Ephraim offended in Baal, he died, Eph. 2.1. ye were dead in sin: Hence he calls the Law of sin, the Law of death, Rom. 8.2. sin 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 man's back, Heb. 12.1. As Christ saith, cares overcharge the heart, Luke 21.34. It separates between God which is the fountain of life, and the soul, and therefore no marvel if it deaden it.  
Secondly, sin grieves the holy Spirit of God: and we know that all the quickening of a Christian consists in the gracious assistance of God's Spirit: so that if he withdraw and suspend his actions we can do nothing of ourselves. Hence, Eph. 4.31. Grieve not the holy Spirit of God, etc. And 1 Thes. 5.18, 19 It quencheeh the Spirit.  
Thirdly, it puts a most bitter hard task upon the soul to go through, which causeth her reluctancy: For such a man must humble himself greatly before God, must renew his repentance with bitter remorse for his sins: must come to a reckoning for it. This made David so loath to call himself to account when he had sinned with Bathsheba.  
Fourthly, it defiles the conscience, till it be again purged by the blood of Christ, Heb. 9.14. It knocks off a man's fingers from laying hold of the Promises, which are the things by which men live, Isa. 38.16. It makes the conscience say, the Promises do not belong to me: For God is an holy God, and his Promises are holy, and there is no meddling with them without holiness.  
Fifthly, sin doth either utterly destroy, or mightily weaken all our assurance of welcome to God: and therefore it must needs dead the heart in all duties: as a child when he hath committed some great fault, is afraid to come into his Father's presence, as we see in Jonah and David.  
Quest. What are the particular sins, which cause this deadness and backsliding?  
Answ. First, the niggardliness of God's children in his service: when they will do no more than they must needs do: whereas a quickened 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 alms, etc. now a Christian in such cases will rather overdo, then underdo: as Philemon v. 21. I know thou wilt do more than I ask. So 2 Cor. 8.3.  
Secondly. neglect of our spiritual watch; This caused deadness in the 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, etc. Hence Paul, 1 Cor. 2.3. I was amongst you with much fear.  
Thirdly, contenting ourselves with a low kind of Religion, that will never attain to any quickening: whereas Religion is an high thing, Prov. 15.24. 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 men's minds is another cause of great deadness. Hence David prays against it, Psal. 119.37. when a man gives way to vain thoughts, vain speeches, vain expense of time.  
Fifthly, evil examples is another cause: when we live amongst dead and declining Christians, and think all well if we be not worse than they.  
Sixthly, covetousness and wordlinesse: whereas while we keep off our affections from the world we are full of life: But when we dote upon the world, it lays bolts and fetters upon our souls, as we see in Demas, and 1 Tim. 6.10. See how heartless those heaters were from this cause, Ezek. 33.31. Hence Eph. 5.3. Let not covetousness be once named amongst you, etc.  
Seventhly, idleness and spiritual sloth, when men let their minds go as a ship without a Pilot: See the danger of idleness. Prov. 19.15. so when we do not lay forth our talents, and improve our gifts and graces.  
Eighthly. contenting ourselves with what we have attained to, and not 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 means may we use to prevent this backsliding, and to be quickened in grace?  
Answ. First, we must go to Christ for life and quickening grace: He came for that end that we might have life, etc. John 10.10. Now to attain hereunto 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 itself.  
Secondly, carefully to attend upon the Ministry 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, etc. we come with our arms full, you may be enlarged sweetly thereby, but that you are straitened in your own bowels.  
Thirdly, A careful shunning of all those cause of deadness and backsliding, which were beforementioned.  
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 warm 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 zeal, next to God's glory and our own salvation, (nay, indeed as the very means 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, it's the greatest blessing God can bestow upon us. Hence Psal. 119.156. Great are thy tender mercies, quicken me, O Lord, etc. where he takes the quickening of his heart as a gracious effect of God's infinite mercy to his soul.  
Fifthly, be diligent to take earnest and effectual pains in this work, and in all Christian duties in all the Worship of God: There is a secret blessing upon all those that take pains 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 about the means of grace: as in prayer, striving against sin, hearing the Word, sanctifying the Sabbath, receiving the Sacraments, etc. such shall thrive in grace, when others shall be like Pharaohs lean kine, Prov. 13.11. He that gathers by labour shall increase: so is it here. Paul though he came late into the vineyard, yet by his diligence he outwent all the rest of the Apostles.  
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 increase. If we make use of our relent and melt, and strike whilst the iron is hot; If we act and exercise any grace, it will prove like the loaves in the disciples hands, which whilst they were distributing, increased. Grace is like a snowball that increaseth by rolling.  
Seventhly, and lastly, consider the examples of God's 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 example of Elias, v. 17, 18. The zeal of others will provoke us, 2 Cor. 9.2. So when Christ would exhort his disciples to suffer persecution, he saith, Consider the Prophets which were persecuted, Mat. 5.12.  
Quest. What motives may persuade us to avoid that deadness which accompanies, or precedes backsliding?  
Answ. First, consider the woeful Ingredients of this sin, which are  
1. A dulness and blockishness to learn any thing that is good; as it's said of the Jews, Acts 28.27. when we enjoy excellent means, and profit not by them.  
2. An awkardnesse and listlessness to the ways of Jesus Christ, as is said of the Jews, Mat. 15.8. when we go about duties as having no heart to them.  
3. Senselessness of conscience, when it feels not little sins, and is little sensible of great ones.  
4. Coldness and lukewarmness of affections: when we neither pray, nor hear, etc. with affections: we can find tears upon other occasions but not for our sins: Our love waxes cold, as foretold, Mat. 24.12.  
5. Weakness, and faintness of endeavours: as Solomon saith, Prov. 13.4. we would feign have heaven and salvation, but we will not be at pains, and cost to get it, far unlike to John Baptists hearers, Mat. 11.12.  
6. Dullness and drowsiness of the whole man; though we are very careful, and industrious about the world, yet we are extreme careless of our souls; If our hearts were contrite we should soon be quickened, 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, etc.  
Thirdly, whilst we are dead we can have no comfort, no assurance to our souls, 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 sins are not forgiven; if we be not quickened, Col. 2.13.  
Fourthly, we cannot grow in grace except we are quickened; Implied, Hosea 14.7. the Philippians love to Paul was dead till it was quickened, and then it flourished, Phil. 4.10.  
Fifthly, as long as we are dead, we shall be so far from growing that we shall not be able to keep our own. Hence Rev. 3.2. Such men pine away, as Ezek. 33, 10. And no marvel, when it makes them neglect the means to keep life in them.  
Sixthly, this sin of deadness is worse than other sins, and that in six respects.  
1. Other sins for the most part are but in one part of a man: as pride in the heart, drunkenness in the appetite, etc. but deadness is in the whole man: It heaps all miseries upon a man, as Rev. 3.17. Such a man is like Judah. Isa. 1.6. hath no sound part. It's like the deluge, that drowned the whole world.  
2. Other sins are against one or two of the Commandments: but deadness is against all: It's a sin against prayer, hearing, all Ordinances and Sabbaths: For in all these we should have life.  
3. This sin is deeper in the soul than any other sin: A man will be wil-linger to part with any sin then deadness, and to take up any duty then quickening: Judah was content to turn 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, etc. But deadness is an habit, Eph. 2.1. and an estate of sin is worse than any act of sin.  
5. Other sins are the first death of the soul: we are all by nature the children of wrath, and were once dead: but if after we are Christians we grow dead again, we are twice dead: and it causeth the second death, not of damnation, but of being dead after we are quickened.  
Sixthly, though God threatens hell and damnation against other sins, yet more especially against deadness, when we receive not the truth in the love of it: as 2 Thes. 2.10, 11, 12. It's a most woeful thing when we do not love the Truth, Ordinances, Obedience, Duties, etc. 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 ourselves to the Lord.  
2. All the world is alive in their courses: O let Christians be alive in theirs, as Mich. 4.5. Every man walks in the Name of his God: Let us walk in the Name of God. They whose belly is their God, or their pleasures, profits, preferments, etc. their mind and affections run all that way, why should not we be as forward in our ways.  
3. Consider the worth of the Kingdom of Heaven, eternal life, the Gospel, Prayer, Ordinances, etc. Are they such poor beggarly things, that they are scarce worth looking after? Yea, they deserve our best affections.  
4. If we be quickened, nothing will be difficult: for nothing is hard to a willing mind: the difficulty of Religion is over if a man be quickened. To such an one Gods Commandments are not grievous, 1 John 5.3. whereas if our hearts be dead, there is the greater labour required, Eccl. 10.10. It's hard for such to overcome lusts, to perform duries: whereas quickening is as oil to the wheels, it makes it go easy.  
5. It will yield a great deal of peace, joy and comfort, as Psal. 85.6. Revive us again, O Lord, and we shall rejoice in thee▪ Such as follow God with an earnest heart, have such joys as none else can meddle with, God gives them unknown comfort, joy and peace.  
6. It would make Heaven itself to rejoice: as the Father of the Prodigal: This my son was dead, and doth live, Luke 15.32. therefore its meet we should rejoice. So when a poor soul that was dead before, is now quickened in his ways, the Angels in Heaven rejoice at it.  
7. If we were quickened, we should not only do ourselves good, but others also. So it was with David, Psal. 34.8. himself being quickened: O taste and see (saith he) that the Lord is good, etc. O fear the Lord ye his Saints. And v. ●1. Come children, harken unto me, I'll teach you the fear of the Lord, etc. So it was with Paul, Acts 26.29. Would that thou, and all that hear me this day, were not only almost, but altogether such as I am, etc. Fenners Alarm. Second Part.  
Quest. How do temporary believers wither, and fall away from grace?  
Answ. First, in judgement, when they fall from the grounds of sincerity, and truth whereof they were once persuaded; as many, who for by-respects are carried from the truth which they once embraced; such was Demas, who forsook the truth to embrace the present world: The Galatians, who by little and little fell to another Gospel, Gal. 1.6. At first through weakness, and in part: afterwards in whole, and by obstinacy. Hymenaeus and Philetus, who once held the truth concerning the Resurrection, but in short time erred from the faith, and destroyed the faith of many, 2 Tim. 2.18. As this was prophesied of these latter Ages, so our eyes have seen it abundantly fulfilled in numbers in these our days, who have departed from the faith, and given heed to the spirits of Error, and doctrines of Devils, 1 Tim. 4.1. by turning Anabaptists, Anti-Scripturists, Antitrinitarians, Seekers, Quakers, Ranters, etc.  
Secondly, in affections, whereby they fall from their first love and zeal which once they had for God and goodness. Thus many who seemed fervent in spirit, and forward maintainers of religion, are now cooled and come to a state of indifferency, if not of neutrality, framing themselves to the times for their own profit, preferment, etc.  
Thirdly, in practice, as the Galatians who did run well; but something letted them, and cast them back, Gal. 5.7. Thus many who began in the spirit, end in the flesh: who having scaped the filthiness of the world, are again entangled therein, returning with the Dog to his vomit, and with the washed sow to her wallowing in the mire, 2 Pet. 2.20.  
Fourthly, in respect of means which should preserve them from Apostasy. Some have seemed to make conscience of hearing the Word preached, and tasted sweetness in it, so that nothing could hinder them from taking all opportunities of hearing, but now they distaste the 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 behaviour, &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 nothing more worthy forsaking then the good way, and esteem every thing more worthy keeping then God's image, and graces: Hence he styles them dogs, and swine, 2 Pet. 2.23.  
Secondly, in respect of the Church, they scandalise the weak, and make themselves and all professors a scorn 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 itself, none more dangerous: For, 1. Relapses are more dangerous than 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 sin is commonly punished with other sins, which is Gods most fearful stroke. 4. It's a degree of the sin against the Holy Ghost, Heb. 10.26.  
Fourthly, in respect of the judgements which attend this sin. 1. The house not founded on the rock must fall, and the fall is great and irreparable, Mat. 7.27. 2. The judgement is certain, being already in part inflicted: The talon 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 Apostatising in grace?  
Answ. First, a resting in a common and general hope of a good estate, without a desire and endeavour to get special assurance.  
Secondly, an opinion of sufficiency: that he hath grace enough, and needs seek no more: and so not to go forward, is to go backward.  
Thirdly, a comparing of a man's self with those of inferior graces, or means of resting contented if he be but as good as they.  
Fourthly, a shunning or slighting Gods Ordinances, and forsaking the Assemblies of the Saints; or if he use public, yet he neglects private duties.  
Fifthly, secret sins ordinarily committed, not bewailed, nor reform: or allowing a man's self in lesser oaths, idle speeches, roving thoughts▪ expense of time wastefully, etc.  
Sixthly, hatred of God's children and their ways whether openly or secretly: Hence, Psalm 129.6. They that hate Zion shall be as grass on the housetop that withereth, etc.  
Quest. What means may we use to keep us from this Apostasy?  
Answ. First, get sound judgement to discern the truth ftom error, which is attained by the public ministry. If we would not quench the spirit, we must not despise prophecy, 1 Thes. 5.19, 20. If we would not fall we must be built upon the foundation of the Prophets and Apostles: we must attend upon reading, meditation, and conference, which notably begets, and confirms soundness of judgement: and by Prayer, which obtains the Spirit, called the Spirit of judgement, Isa. 4.4.  
Secondly, Sound persuasion of the truth thou professest, and that by getting expe●ience of it in thy heart: If a man once tastes the sweetness of Christ, and his merits, he will never be a Papist in the point of merit, but abhor his own works as dress and dung: get experience of God's love in Christ, and it will be stronger than death, etc. Cant. 8.6, 7.  
Thirdly, sound affections and love to the truth: esteem it as a Pearl worth selling all to buy it: but if thou lovest the world, or any thing better than the truth, with D●mas thou wilt forsake it: So, 2 Thessal. 2.10, 11.  
Fourthly, sound conscience, to which is required, 1. Sincerity. 2. Tenderness.  
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 bosom sin; whereas an evil conscience makes shipwreck of the faith, 1 Tim. 1.19.  
Fifthly, sound conversation. Fruitfulness in our life fastens our faith, whereas a barren life hath little stability. We must hear the word and do it, if we will be built upon the rock, Matth. 7.24. God useth to recompense practice of grace with increase 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 Talon used increaseth, like the meal in the barrel, 1 Kings 17.16.  
Sixthly, sound fellowship in the communion of Saints: In receiving, and communicating Christian admonition, reprehension, counsel, comfort, etc. Hereby we stir up the gift of God in ourselves 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 errors increase daily in all places, amongst all degrees, and our trial may be at hand, we know not how soon.  
Secondly, this decay, and withering is fatal to reprobates, and befalls them only, but cannot betid God's Elict, Matth. 24.24. the Elect cannot be deceived.  
Thirdly, experience tells us that we may say of some great Professors, as it's said of the figtree, Matth. 21.20. How soon 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 Sour.  
Quest. Seeing many who have been once zealous for God's 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 Apostasy?  
Ans. First, then are our beginnings hopeful when the Spirit of God in the Ministry of the Word, or other means of grace did work upon us: when it was not mere education under good governor's, 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 showed more zeal for God's 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 Kingdom, and engaged him to God several ways: but when this good man was dead he became a wolf, and put Zacharie, jehoiadahs' son, to death, and that merely because he reproved him for his sins: So that though Joash had some external restraint upon him, yet was there no internal renovation by God's Spirit. Look therefore what put thee upon a forwardness 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 misshapen in the conception will ever after be a Monster.  
Secondly, then will beginnings and end be alike, when grace is rooted, and enters deep enough into the soul. Though thou hast never such affections, such enlargements, yet if there be not a rooted, and deep work of grace upon thy soul, it will never hold out, Mat. 13.21. the seed that grew hopefully miscarried, because it had no rooting: and the house upon the sandy foundation fell, because the builder digged not deep enough: Hence the promise of regeneration is, jer. 31.33. to put the Law of God into their inward parts: therefore grace is called the inward 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 profess Christ out of love to Christ, and sincere intentions, not from sinister and worldly respects: The wolf will at last discover himself for all his sheep's clothing: 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 compass great things for thyself? If so the time will come that, thy building will fall, though so many did admire it.  
Fourthly, thy beginnings will end coldly, when thy judgement is not well instructed, and informed in the truth. Hot affections, but a weak judgement will quickly stagger, and is apt to be carried up and down with every wind of doctrine; Christ therefore prayeth, John 17.17. that they may be sanctified through the truth: Hymenaeus and Philetus, when they made shipwreck of the faith, they then cast away a good conscience: so that a sound mind and judgement is a special help to perseverance: they which are tossed up and down with every new doctrine, are called children, Ephes. 4.14. because their understandings are weak.  
Fifthly, they that will persevere must be well advised about the nature of grace, & how dear it will 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. etc. so think thou with thyself: shall I join myself 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 than my relations, than my life itself? etc. Mr. Burges on Joh. 17. p. 383.  
Sixthly, if thou wouldst not Apostatise, practice so much as thou knowest, and the more thou practisest, the more thou knowest, and the more thou knowest thus, the more thou lovest, and the surer dost thou bind it upon thyself, and this is the surest hold, John 7.17.  
Seventhly, call no grounds of Divine truth into question: suspect not that which thou canst not reach, but rather accuse thy own weakness, and ignorance: Our first Parents by questioning the truth of Gods threatening, lost God's image, which consisted in truth as well as holiness.  
Eighthly, beware of indifferency in the matters of God; many think it better to be like the flexible willow, than the sturdy Oak, or as wax, to take all forms of Religion: These can never hold out when trials come. Dr. Tailor 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 express the virtues of their minds, and the graces that be in their hearts, especially modesty, shamefastness and frugality.  
Quest. Wherein stands decency and comeliness of Apparel?  
Answ. First, in covering the whole body with it, except such parts as are left bare for necessity's sake, as the face, and hands, Gen. 3.10, 21. By sin came shame upon the whole body, and the Lord made and appointed the wearing of garments, for the covering of the deformity of our naked bodies, Deut. 28.48. Nakedness is threatened as a curse, therefore affected nakedness is monstrous and vile.  
Secondly, in the fashion making our garments in a decent manner, which is, 1▪ When its fitted for the sex, Deut. 22.5. 2. According to the condition, office and calling we are in, and according to our estate, and after the ancient customs of the Country, 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, pearls, precious stones, lace, silk, satins, velvets, etc. 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, etc.  
Answ. Some of those ornaments were indeed mere vanities, and therefore not to be used. Others were in themselves lawful, and are not simply condemned, but only in the abuse of them as they were made instruments and ensigns of pride, wantonness, and the lightness 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 excess, directing their speeches to women, who it seems were excessive in adorning their outward man, and neglected the inward ornaments of modesty and humility, the chief ornaments of Christians. Hence 1 Tim. 2.9, 10. 1 Pet. 3.4. the latter are chiefly commended.  
Quest. What are those cautions to be observed in using these ornaments?  
Answ. First, they must be used sparingly, and with moderation, according to the rank, place and calling wherein God hath set us, and the example of the gravest and godly persons of our own rank and place, Dan. 5.16, 17, 29. with Mat. 11.8.  
Secondly, they must not be used always alike; but according to the times and seasons, Jer. 2.32. Luke 16.19. It was the rich man's fault to wear them every day.  
Thirdly, they must be used to a right end; not to get honour and esteem amongst men: much less 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?  
A●s. First, When they wear strange fashions and guises: threatened even in King's children, Zeph. 1.8. the general rule is, whatsoever things are of good report, these do, Phil. 4.8.  
Secondly, When with their Apparel, they cover not their nakedness, but as having put off all shame, they discover those parts which modesty requires to be covered.  
Thirdly, when they have their Apparel so made, as disfits them for employment, and makes them like pictures in a frame, you cannot stir one part except you stir all: they can scarce feed themselves: solomon's good Huswife was not so clothed, Prov. 31.13, etc.  
Fourthly, when by their Apparel they confound Sexes: forbidden, Deut· 22.5.  
Fifthly, when they wear any garment in religious or civil employments to the scandal and offence of their brethren.  
Sixthly, when they prank up themselves beyond their calling, estate, and degree.  
Seventhly, when they distinguish not between times of mourning and rejoicing: whereas the like garments are not fit for all seasons.  
Quest. What are the proper uses of Apparel?  
Answ. First, to cover our nakedness, and to hide our corporal shame and defects.  
Secondly, to defend our bodies from the injury of wind and weather, both of the Summer's heat, and the Winter's cold. Hence Garments, quasi Gardments.  
Thirdly, to preserve and cherish natural heat and life, which otherwise would spend too fast,  
What shall we say then to those that make them the ensigns of vanity, and incentives to lust and luxury? whence else are those bushes of hair and periwigs, those frizlings, crisping, curl, powderings, paint, patchings and spottings, especially of women's faces? What are the toys they call fancies? Are they not such as an old Writer calls Satanae ingenia, the devil's fancies? whereas there is nothing more foolish, did we rightly consider it, then to show pride in garments, which are indeed the ensigns of our shame; as if the Thief should be proud of his halter: They are called by a word in the Hebrew, which signifies perfidiousness, as being tokens of our perfidious dealing with God: when as at first man was naked, and yet not ashamed: They are but cover 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 souls for the intemperance, and uncleanness 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 haircloth may best become a dead Corpse See Elton on the Commandments.  
Quest. What is further to be considered in the use of Apparel?  
Answ. First, the preparation of it to be worn.  
Secondly, the wearing of it when it is prepared.  
Quest. What Rules are to be observed in the preparing of it?  
Answ. Our care for apparel and bodily ornaments is to be very moderate, Mat. 6.28, etc. 1 Tim. 6.8.  
Quest. How shall we know what is necessary?  
Answ. A thing is necessary two ways.  
First, in respect of nature, for the preservation of life and health.  
Secondly, in respect of our place, call and condition, for upholding the credit of it. Now that's necessary raiment which is necessary both these ways.  
Quest. Who shall judge what is necessary for persons of every condition?  
Answ. First, vain and curious persons are not competent Judges: but the 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 than necessary Apparel, yet if God of his goodness 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 raiment 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 holiness, 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. which is not a ceremonial Law, but grounded upon the Law of nature, and common 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 the Apparel, (especially of women and maidservants) which sets them, as it were, in a frame, that they cannot with ease and conveniency do their businesses whilst they have it on.  
Thirdly, our Apparel must be suited to our means, that so we may be able to maintain our families, and relieve the poor.  
Fourthly, it must be answerable to our estate, and dignity, for distinction of order, and degrees in the society of men, when Joseph was set over the land of Egypt, he was arrayed in fine linen 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.  
Fifthly, it must be fitted according to the ancient and laudable custom of the Country wherein we dwell.  
Quest. But if we see a fashion used in other Countries that we like, may we not take it up?  
Answ. No, for God hath threatened to visit all such, Zeph. 1. ●. Paul taxes it as a great disorder in the Corinthians, that men wore long hair, and women went uncovered, 1 Cor. 11.13, 14.  
Sixthly, our garments must be such as may express the virtues of our minds, especially of modesty, shamefastness and frugality, 1 Tim. 2.9, 10. Mat. 5.16.  
Quest. What spiritual use are we to make of our Apparel?  
Answ. First, we must take occasion thereby to be humbled for our nakedness, in regard of grace, and of God's favour by reason of original sin: They that are proud of their Apparel, are proud of their shame. It's as if a thief should be proud of his bolts or halter. Garments are the cover of our shame, and the signs of our sins.  
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, righteousness, etc. 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 mind, affection and conversation that he had.  
Thirdly by putting off our clothes, we are to put off the old man, i. e. the mass and body of sinful corruption; and that's done when we hate sin, and firmly resolve against it.  
Fourthly, when we clothe and gird ourselves, we are taught to gird up the loins of our minds, to have our lamps burning, to prepare ourselves to meet Christ, whether at death or the last judgement.  
Quest. Why must we take heed of pride in Apparel?  
Answ. First, because hereby we waste that that should be better employed, as for the good of the Church, Commonwealth, our families, and especially for the relief of the poor.  
Secondly, hereby precious time is abused, when we spend so much time in adorning our bodies, that we want leisure to adorn and beautify our souls.  
Thirdly, hereby our attire itself is abused, being made a sign of the vanity of our minds, and the wantonness of our hearts, which should show the Religion of our hearts.  
Fourthly, it confounds order in the societies of men: It coming hereby to pass, that there is little or no difference between inferiors and superiors.  
Fifthly, great judgements are threatened against pride in apparel, Isa. 2.11, 12. and 3.16, etc. Zeph. 3.11.  
Mr. Perkins, Vol. 2. p. 135.  
Quest. What further Reasons may be rendered against excess in Apparel?  
Answ. First, God hath forbidden garishness and excess in Apparel, and therefore except we will show ourselves 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 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 man's body as a cloud to the Sun, not to deck but to darken it: but when by sin we had wounded ourselves, God was fain to cover it with a plaster. Our Apparel then is a badge of our sin, and aught to humble us, and who is proud of a plaster that covers a filthy sore.  
Thirdly, it's a most unseemly thing for Christians to put excellency in Appatel, and to be so careful about these outward toys. It becomes the world well enough 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 profess ourselves to be Pilgrims here, and therefore should not fashion ourselves to the world, etc. Rom. 12.2. 1 Pet. 1.14.  
Fourthly, its absurd to place excellency in such a thing as Apparel, for we borrow it of poor c●eatures that are far inferior to ourselves. The best silk is the excrements of a crawling worm▪ 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 neglected, 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 therein. Such are like a poor Jade with a velvet Saddle, and guilded trappings.  
Sixthly, whereas such as are so careful to get brave apparel, do it to get honour and esteem, God notably crosses them; some laugh at them and flout them for it, others envy 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 deformed, virtuous o● vicious. If beautiful, 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 virtuous it's not their gay clothes, but their virtue that adorns them: If vicious, every one will say, that its cost ill bestowed, and it will but increase their vices.  
Eighthly, they that affect costly apparel sin,  
1. Against God by abusing his creatures to pride, and neglecting his Worship public or private, or by coming unprepared thereto, whilst they spend so much time in adorning themselves, dressing themselves by the hour, and praying by the minute.  
2. Against themselves by neglecting the inward clothing of their souls, and procuring much envy, and ill speech, and many censures from others.  
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, it's not only a sin, but the cause and increaser of much sin. It comes from pride, and is a great increaser of pride. It hinders the service of God, and the good of our own souls. It breaks the neck of Hospitality, destroys Charity, causeth racking of rents in the Country, and falsehood and deceit amongst Tradesmen to maintain it. It causeth lust in the wearers, and provokes it in others.  
Ob. But though we wear 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 minds. But if any have such fantastical husbands, they must yet take heed of going too far 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. We 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.  
Tenthly, cost and curiosity is against the first Institution of Apparel: God clothed our first Parents in beasts skins, and we are not better than they. He attired them in an habit becoming sorrow, and the state of banished persons.  
Eleventhly, Our bodies are but houses of clay, and therefore we should not be too solicitous to adorn them.  
Twelfthly, because of the absence of the Bridegroom Christ. A chaste Spouse is not much taken up in adorning herself, when her husband is from home.  
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, etc. Dives, Luke 16.19.  
Mr. Byfield on Peter.  
Quest. If there be any deformity in the body, may we not labour to cover it?  
Answ. Yes: but we may not set a new form 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 form 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 than otherwise, there is great reason that we should rest contented with the same. They therefore that devise, and use artificial forms, 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 nature, and much more by the light of God's 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 find fault with Gods own Workmanship? and to seek to correct the same by a counterfeit work of our own devising, which cannot but be highly derogatory to his wisdom, and displeasing to his Majesty.  
Quest. What Arguments may be brought against women's painting their faces?  
Answ. It is not only evil in regard of the abuse, but utterly unlawful and abominable 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 ashamed to be taken with the fact: But that all Christians may abhor 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 labouring to excel them. Saint Cyprian thinks, that when wicked Angels, professing love to lewd women, that they might destroy them, abused their bodies to filthiness, as a reward of their wickedness, they taught them this Art of painting; whence he inferreth, Haec non sunt membra quae Deus fecit, sed quae Diabolus infecit. These painted parts are not of Gods making, but of the Devils corrupting. Now what impiety is it to Professors of Christianity, being form by God to seek to be reform, and bettered by the Devil. Hence Tertullian saith, The Devil hath certainly devised this Art, that he might oppose himself against God: For that is God's work which is natural, and that the Devils which is counterfeited: And what hellish wickedness (saith he) is it to add to God's work, the Devil's Art? etc.  
Secondly, as it hath an evil Author, so it is in itself evil, as springing from 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. Sometimes it springs from lust, and inward uncleanness, which moves them to use these inveigling Arts, that by seeming more beautiful than they are, they may ensnare the affections of those that look upon them.  
2. The cursed fruits which it produceth, are either against God, others, or themselves.  
1. Against God they offend, by presuming to adulterate his works, and by taking upon them to mend that which (as they suppose) he hath made amiss. 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 form. For that which is natural is the Work of God, but the alteration of it is the work of the Devil, etc.  
2. They offend against men by deceiving and abusing them, making them to admire a painted Statue in stead of God's work. Again, they much more sin against them, whilst by these devilish Arts, and counterfeit beauty, they inflame their hearts with filthy and unlawful lusts. Hence St. Jerome calls it; the fire of youth, the fuel of lust, and the sign which shows where an unchaste heart dwells.  
3. They most of all sin against themselves, yea, against both their bodies and souls. For it shows that they are ashamed of themselves in their native colour, and therefore being displeased therewith, like Players, they come disguised in the likeness 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 uncleanness? what is it but to expose themselves to the scorn and laughter of those, who seeing their counterfeit beauty, shall afterwards happen to see them in their own complexion, and natural foulness. Again, whilst 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, ofttimes poison their skin, and make dim their eyesight, and so over-greedily seeking false beauty, they find true deformity, and make themselves loathsome indeed, that they may appear beautiful in show.  
4. They sin against their good name, whilst following the practice of Harlots, they deservedly get the reputation of being Harlots. For this outward painting of these earthly houses, makes men think that they are to be let, and by hanging out this sign of Lust, they invite Customers, seeming to offer their honesty to sale at easy rates: whereas Christians should not only avoid sin, but the very appearance thereof. And concerning such St. Ambrose 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, whilst professing themselves the members of Christ, they behave themselves like the limbs of Satan. The best beauty of a Christian woman is modesty and shamefastness, and the best ornament is simplicity and humility: but how far are they from simplicity and truth, who lie and dissemble, even when they say nothing, speaking falsehood and dissimulation with their very faces, to as many as look upon them? unless they think that only verbal untruth is forbidden, and actual falsehood permitted. Or that it is a greater fault to dissemble in speeches, then to deceive in deeds and actions.  
Ob. For ourselves 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 husband's love, or preserve him from unlawful lusts: For if neither the fear of God's judgements, threatening the Laws 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 performance 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 loathsome to their Husbands, whilst these artificial supplies puts them in mind 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 minds with ornaments of virtue, as with meekness, humility, chastity, etc. which being permanent and unchangeable, will make his love constant and perpetual.  
Mr. downham's 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 heir apparent to glory.  
Quest. What are the kinds, 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; peremptorily divolving, and casting ourselves 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 Believer hath.  
Secondly, a certainty of evidence or experience: when by the reflection of conscience, or faith upon ourselves, 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 attended with much comfort, and joy; yet every Christian attains 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 full persuasion as overcomes all doubts, fears, and unbelief: such was Abraham's, Romans 4.17, etc. This is the highest pitch of Assurance attainable in this life, and next to celestial enjoyment, which few attain 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.  
Answ. First, try it by the qualifications of the persons assured; as,  
1. Hast thou been troubled in conscience with fears 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 broken heart been furnished with saving faith. First we believe, 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.  
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 itself believing: 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 believed, 2 Tim. 1.12.  
3. The testimony of our own renewed and sanctified conscience, according to the Word of God, witnessing our good estate: The spirit of man is the candle of the Lord, etc. 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 author 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 joint witness with our spirits, Rom. 8.16. clearing up our spiritual evidences, and enabling us to discern them, as 1 Cor. 2.9. etc. 1 Joh. 2.27.  
Thirdly, by the fruits, and effects of it whereby it's distinguished from presumption: as  
1. True assurance mightily provokes to self-purifying, to holiness in heart and life; as, 1 John 3.2, 3. whereas presumption emboldens in sin.  
2. It stirs 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, Psalm 50.16, 17. such either desire it not at all, or not the sincere milk of the word, or not in reference to growth.  
3. It makes the soul incomparably to desire communion with God and Jesus 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, Psalm 118.28. But presumption contemns God, Job 21.14, 15.  
5. True assurance singularly supports and comforts the heart in deepest tribulations: as we see in Job, chap. 19.25, etc. 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, etc. 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 find where our evidence clearly lies, 2 Cor. 13.5.  
Secondly, quench not, grieve not the Spirit, 1 Thes. 5.19. Eph. 4.30. by any known sin, 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, etc. 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 it, especially assuring graces; as knowledge, Col. 2.2. Faith, Heb. 10.22. and Hope, Heb. 6.11, 18, 19  
Fourthly, constantly exercise ourselves herein to have a conscience void of 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, etc. 2 Cor. 1.12. Isa. 32.17. Prov. 14.26. Psalm 50.23. Joh. 14.21.  
Fifthly, Remember former experiences of assurance. So Psal. 77.7, 8, 9, 10. 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  
1. The infancy of grace: such have not their senses exercised to discern 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 discern not our spiritual life, Psalm 22.1. and 77.7, etc. and 88.14, etc.  
Labour therefore to remove desertions, the conflicts of tentations, and other soul-distempers.  
Seventhly, diligently, and skilfully improve those notable assuring Ordinances, the Word, the Lords Supper, and Prayer. For, 1. The Word was written that believers 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 Lord's Supper 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. Prayer, which pierceth heaven, creeps into the bosom of God, and often furnisheth the doubting soul with assurance, Joh. 16.24. David oft began his prayers with doubting, but concludes with assurance: as Psalm 6.1, etc. 8.9▪ and 31.21, 22. and 13.1, 2, 5, 6.  
Quest. What Motives may stir us up to labour for assurance?  
Answ. First, the want of it exposeth the dear 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 always ●bes, 1 Cor. 14.20. Eph. 4.12 etc. 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 soul, and withdrawn himself, as in the case of David, Psal. 22.1. Heman, Psal. 88.14, etc. As●ph, Psal. 77.7, etc. the Church, Cant. 3.1, 2. and 5.6, 7, 8.  
Secondly, the want of it is a great cause of Christians dejectedness, and uncomfortableness: 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, whilst their eyes were holden that they knew not Christ, Luke 24.14, 15. and with Mary Magdalen, when she knew not of Christ's 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 God's salvation, Psalm 51.8.12.  
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.  
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 God's 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, etc. Paul, 2 Tim. 1.12. the Church, Cam. 2.16. and 7.10.  
Fifthly, it's richly worth all our best endeavours. It's a jewel of great price, and no stranger shall intermeddle with their joy, Prov. 14.10.  
Quest. But how will you prove that a Christian may be assured of his salvation?  
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 John's Epistle is, that Christians might have assurance: Besides, the means 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 only by extraordinary Revelation, to what end were our diligence?  
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 believe in Christ for the remissiom of my sins, and justifying of my person, which is properly justifying faith. 2. Actus ex fide emanans, an act flowing from faith, by which I believe 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 assurance comes from the imbecility of faith.  
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 belongs to him? will it enrich a man to know that there are Pearls, and Diamonds 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 poor Christian may be assured of his salvation, and that he might have strong, and vigorous consolation.  
Fourthly, from the nature of Christian hope, which is certain, and infallible: 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 Anchor of the soul, both sure and steadfast. Hope were but a poor Anchor if it should leave the soul to uncertainties, to the courtesy of a wave; to the clemency of a Rock, to the disposing of a storm. But this Anchor pierces within the veil, it will be sure to have fast hold, it will fix upon Heaven itself, etc. Again, Rom. 5.2. we glory in hope, etc. But it's a poor glory to triumph in uncertainties, and before the victory: there's little cause of joy till the soul be provided for eternity, and till it know itself to be in this safe condition. A probable hope indeed will bear up, and support the soul; but it will not quiet and satisfy the soul. Christian hope, when it is in its full vigour, is all one with assurance, 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 conformable to the grace of Christ. But all this will not satisfy the soul, which will still question, how shall I know that my graces are such? so than that which we must ultimately resolve it into is that double Testimony, Rom. 8.16. The same Spirit beareth witness 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 witness by the Holy Ghost. So that the whole work of assurance is summed up in this Practical Syllogism. 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 than a thousand witnesses, 1 John 3.10. He that believes hath a witness in himself. So 1 John 3.21. If our heart condemn us not, then have we confidence towards God.  
Ob. But Jer. 17.9. the heart is deceitful above all things, how then can we trust it?  
Answ. First, some understand it of the unregenerate heart: of which it is said, All the imaginations of the thoughts of man's heart, are altogether evil.  
Secondly, the drift of the text is to show the deceitfulness of men's hearts in respect of others: for it's 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 david's. Psa. 19.12. Who can know the error of his ways? No man can be acquainted with every turning and winding of his heart: But this hinders not but that he may know the general frame and bent of his heart. The soul knows which way its faculties stream with most vehemency. Conscience cannot be bribed, it will give in true judgement, especially an enlightened 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 enjoined, to search, and try, and examine our hearts, etc. if after all our diligence we may be deceived.  
Ob. If by the testimony of conscience, men may know the frame of their spirits, whether they be upright or no, why then are not all true Christians assured of their salvation? have they not their hearts and consciences about them?  
Answ. First, many are not so well acquainted with their own hearts as they should: they do not search and try their ways: they have a treasure, but know it not.  
Secondly, eternity doth so amaze and swallow up their thoughts when they think of it, that they are ready to tremble, though they be secure; as a man on an High Tower knows that he is safe, & yet when he looks down he is afraid of falling.  
Thirdly, conscience sometimes gives in a dark and cloudy evidence when it's disquieted, and lies under new guilt, so that then the soul cannot so clearly read 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 always give in a clear and full Testimony, but sometimes it doth, and that with absolute certainty.  
Come we then to the second Testimony, the great and the supreme witness of the Spirit, not only the gifts and graces of the Spirit, but the Spirit itself.  
Ob. This seems to be the same with the former: for we cannot know our sincerity till the Spirit reveal us to ourselves: The soul cannot see its own face, till the Spirit unmask it?  
Answ. We grant that to the least motion in spirituals there is necessarily required the concurrence of the Holy Ghost, but yet there is a great difference between the working of the Spirit, and the witness of the Spirit; there is an efficacious work of the Spirit when faith is wrought in the soul: but yet there is not the Testimony of the Spirit, for then every believer should be presently sealed. So that though the Testimony of our own spirit cannot be without the assistance of God's Spirit, yet it's clearly distinct from the Testimony of the Spirit: For here the Spirit enables the soul to see its graces by the soul's light: But when it comes with a testimony, than 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 kind of testimony is that of the Spirit?  
Answ. First, it's a clear testimony, a full and satisfying light which scatters all clouds and doubts, 1 John 3.24. By this we know that he dwells in us, by the Spirit which he hath given us. If an Angel should tell us so, there might be some doubt about it: but the inward Testimony of the Spirit is more powerful, then if it were by an outward voice.  
Secondly, a sure Testimony: For it's the witness of the Spirit, that can neither deceive, nor be deceived, 1. He cannot deceive, for he is truth itself. 2. He cannot be deceived, for he is all eye, Omniscience itself. He dwells in the bosom of God, and is fully acquainted with the mind of God: It's such a certainty as makes them cry Abba Father, and that with confidence. It's opposed to the spirit of bondage, and therefore takes away all doubtings, yea, the very end why the Holy Ghost comes to the soul, is to make all sure, and therefore he is called a Seal, and an ●arnest. Now he assures the soul.  
1. By a powerful application of the promise: For as faith appropriates the promise on our part, so the Spirit applies it on God's part. This spirit of adoption seeks love, and peace, and pardon; and that by a particular application of the promise to us: as when the promise of pardon of sin, and life everlasting is generally propounded in the Ministry of the Word, the Holy Ghost doth particularly apply it to the heart, and so seals up the promise to the soul.  
2. By a bright irradiation or enlightening of the soul, clearing its evidences, discovering its graces, and showing them to be true, and not counterfeit, 1 Cor. 2.12. We have received the Spirit, which is of God, that we might know the things which are freely given us of God.  
Ob. But many think they have the Spirit when they have not: Satan transforms himself into an Angel of light?  
Answ. First, one man's self-deceit doth not prejudice anothets certainty. A man in a dream, thinks himself awake when he is not: yet for all this, a man that is awake may certainly know that he is so.  
Secondly, the Spirit comes with a convincing light, and gives a full manifestation of his own presence: so that we may sooner take a Glow-worm for the Sun, than 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 the spirits: To the Law, and to the Testimonies, etc. the Scripture was indicted by the Spirit, and the Spirit cannot contradict himself: so that whosoever rebels against the light of the Word, shall never have the light of the Spirit.  
Quest. Seeing, as the Spirit breathes when it pleases, so it shines when it pleases, whether then may a Christian that hath but the single Testimony of his own Spirit, be assured of his salvation?  
Answ. The witness 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 itself, and leave us only the witness of our own spirit, and yet then the soul hath assurance.  
Quest. But what if I have not the witness of God's Spirit, nor● of my own neither?  
Answ. Have recourse to former assurance. Dost thou remember that once thou hadst a sweet serenity of soul? that an enlightened 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 fain 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 remembered that he had it, and therefore prays to have it restored. David's own spirit was now very unquiet, and God's Spirit had withdrawn itself, 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 God's Spirit, nor of our own, nor can recall former assurance, what shall the soul do then?  
Answ. In such a time look to the beginnings of grace: Look now to the souls prising of a Christ: to the whimpering after the breast: to the longings and breathe after its beloved, thoughts upon him, desires after him, endeavours for him: there's much comfort and sweetness in these: I, and some kind of Assurance. For,  
First, God that hath begun this great and good work in thee, will never give it over till it be full and complete; He uses not to leave his works imperfect: The very first motions are of his own planting, and shall lack no watering for increase.  
Secondly, the least seed of grace, as its choice and precious, so its vigorous and active: it will never leave working till Christ be form in thee: Who hath despised the day of small things? Zach. 4.10. He that is richest in grace began with a small stock: Improve but present strength, and God will send thee in fresh supplies, that thou mayest walk from strength to strength.  
thirdly, if thou canst not spy out any grace in thyself, borrow light of another: Lay open thy soul to an Interpreter, one of a thousand, that may explain thy condition better than thou canst thyself, Job 33.23. He'll show thee, here is grace, and there is grace, and there's an evidence, etc.  
Quest. But what if after all this, there is a total eclipse, all clouds and blackness and darkness, and the very valley of the shadow of death?  
Answ. First, when there is no certainty of evidence, yet even then have a certainty of Adherence and Recumbency. Now grasp a Promise: roll thyself upon the free grace of God in Christ. Say, If I perish, I perish, and though thou kill me, yet will I trust in thee. Like men ready to be drowned, take fast hold, Cast Anchor, though in the dark.  
Secondly, Study self-denial: Though thou long and breath after assurance, yet resign up thyself wholly to Gods Will, and be content to want it if he see it best for thee. Take heed of murmuring. Throw thyself at God's feet, and say, O my God, I'll bless thee for those eternal treasures of sweetness that are in thee, though I should never taste of them. I'll bless thee for those smiles of thy face which thou bestowest upon others, though thou wilt not cast one gracious look upon my soul: I'll bless thee for those rich offers of grace thou makest to me, though I have not a heart to lay hold of them.  
Thirdly, put thy soul into a waiting posture, and stay till he please to display some of himself to thee: The patient expectation of the poor shall not perish for ●ver, Psal. 9.18. One beam of his countenance is worth waiting for all thy life-time: yet wait upon him in Prayer, in his Ordinances, where the Spirit breathes, and God shows 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. What are the special sealing times wherein Christians have this Assurance?  
Answ. First, sometimes at their first Conversion: when the spirit of bondage hath passed upon the soul, and by a strong conviction hath applied particularly guilt and wrath unto it: then the Gospel brings welcome news 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 Beloved's, and my Beloved is mine, Cant. 2.16. Host 11.1. When Israel was a child, than I loved him. I taught Ephraim also to go, taking him by the arms, etc. God hath a special care of tender plants, and Christ doth the rather reveal his love to young Converts for their encouragement in the ways of grace: He oils 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 ways of Religion; so forward and vehement.  
Secondly, Sacrament-times are sealing times: For in the Lord's Supper we have the New Covenant sealed up to the soul: the soul hath not only his graces increased, but they are printed clearer: there we have plain and visible demonstrations of the love of a Saviour, and have the sense of this love given into our hearts: we feed not only upon Sacramental bread, but upon hidden Manna too; Here's a feast of fat things; the soul is satisfied as with marrow and fatness. 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 together for the worse, and not for the better, and therefore were chastened of the Lord, etc. 1 Cor. 11.32.  
2. Many that have much joy and sweetness from the Sacrament, yet may not have it in so high a measure as to amount to Assurance: All that truly partake 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.    
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. Moses would not stir without assurance of God's presence. So God calls Joshua to an honourable employment, 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 fail th●e, nor forsake thee. So when God called Abraham to that great work of sacrificing his son, he first warms his heart with his love, and seals 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 messages: 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 prayer, seals it up. When Hannah had prayed, 1 Sam. 1.18. the text saith, that her countenance was no more sad. As its privilege of Assurance, that then we may with confidence cry Abba, Father, so also it's 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. Though our outward man decay, yet our inward man is renewed daily: when all provision failed the Israelites, than Mannah was reigned down: so is this hidden Mannah provided for sad and cloudy times: except in the case of total desertion, when the soul hath not the least glimpse shining upon it: But in outward and temporal distresses God uses to reveal himself more immediately unto 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 saddest times. When Saint John was banished into the Isle of Pa●mos, God shows 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 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 Marquis 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 Saviour. So the Mourners in Ezekiel, that would not yield to the abominations of the times, must have a seal 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 dependence 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 humiliation: the people having made them a golden Calf. 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 devours the sweetest comforts. Yet there is nothing that tends more to self-abasement, than the beholding God's face, and the seeing of his glory, this will make the soul abhor itself in dust and ashes. None here ever saw more of God's face then Moses and Paul, and there were none that ever had lower apprehensions of themselves.  
Secondly, Times of assurance should be times of trampling upon the creature, and scorning of things below: we should not take care for corn, and wine, and oil, when God lifts up the light of his countenance upon us: when we are in our Father's house, and the fatted Calf 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.  
Thirdly, Times of assurance should be times of more watchfulness, and accurate walking with God. To sin against revealed love is a kill aggravation. To sin against light is too much, but to sin against love is a great deal more: This aggravated Solomon's Idolatry, 1 Kings 11.9. that he turned from the God of Israel that had appeared to him twice. To provoke God in a wilderness, is not so much as to provoke him in a Paradise. Take heed therefore of turning the grace of God into wantonness: but if God give thee a sense of his love, walk mo●e steadfastly and accurately before him.  
Fourthly, Times of assurance should be times of inviting and encouraging others in the ways of grace, as David did. Psal. 34.8. O taste and see how gracious 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 sweetness that is in the ways of grace: thou canst assure them that all the ways of wisdom are pleasantness: Thou canst show 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 ways 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.  
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 Manna: though kept, it will not breed worms: storing up of former evidences is a good provision against a cloudy day.  
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 sweetness in one cluster of Canaan, what shall there be in the full Vintage? Is there such glory in one beam of God's face, what shall there be in an eternal Sunshine?  
Quest. Who are the great enemies to this doctrine of Assurance?  
Answ. Principally, the Papists and Arminians.  
Quest. Upon what account do they so oppose it?  
Answ. First, the Papists lay too much stress upon good works: Now assurance is too goodly 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 flow of their own spirits, to the waxings and wanings 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 witness of the Holy Ghost, and seal of God himself, or it can never be had. Hence dying Bellarmine was forced to acknowledge that the nearest way to Assurance was only to rest upon the free grace of God in Christ.  
Secondly, they take away the clasping and closing power of faith itself: by which it should sweetly and strongly embrace its own object; they would have the soul dwell in generals, they resolve all the sweetness 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 far from Assurance, that the devils themselves do thus believe, and yet tremble. They will not allow the soul to break the shell of a Promise, so as to come to the kernel; They allow not faith to say, My Lord, and my God.  
Thirdly, they deny Perseverance, and therefore must needs deny Assurance.  
Yet the Arminians would reconcile Assurance and non-Perseverance. They allow a man a little brief Assurance for a moment: a br●ve fulgur: a little shining of joy, that only shows itself 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 God's 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 persuaded that neither life, nor death, nor Angels, etc.  
Fourthly, they never had any assurance themselves, and so deny it unto others. Thus the fool saith in his heart there is no God, because he never had communion with him: A blind man saith there is no Sun, because he hath not eyes to see it. A deaf man believes not that there is such sweetness in Music.  
Upon this account Mr. Baxter denies assurance, because he never met with any, nor can hear by others of any that have it, except some melancholy women that pretend to it, and that for a moment only: But if he read the life of Mr. Ignatius Jordan of Excester, and of Mr. John Bruen of Bruen Stapleford, he shall find that they not only had assurance, but maintained it for many years without interruption: the like he may find of many others in my first Part of Lives: and in my Mirror or Looking-glass.  
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 show Solomon's 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 sickness, etc. 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 always fear, than we cannot be assured of our salvation?  
Answ. First, we must distinguish of fear: It is either filial or servile: the former is here meant, and so a child may fear his father's anger, though he fear not to be cast off by him. This childlike fear abolisheth not confidence, but confirms it.  
Secondly, though we must fear ourselves, and our own weakness, to provoke us unto watchfulness, yet withal we may fear to offend God for his goodness, which strengthens our confidence.  
Ob. But Saint Paul saith, Rom. 11.39. Who knows the mind of the Lord? or who was his Counsellor? therefore we cannot know that we shall be saved?  
Answ. First, his meaning is, that we cannot know the mind of God à priori, before he hath revealed it, but then we may: Thus we know our election by our vocation, 2 Pet. 1.10.  
Secondly, Or thus: we know not the reasons of many of God's actions and dispensations, neither are they curiously to be searched into, as David professeth for himself, Psal. 131.1. But ā posteriori we may, as the cause may be proved by the effect, the Sun by its beams, the fire by heat, etc.  
Ob. But Psal. 19.13. David prays that presumptuous sins might not prevail over him: therefore he feared they might, and so had no assurance?  
Answ. First, David was not in doubt because he prayed so, but rather certain of the contrary, because of this prayer of faith, as 1 John 5.14, 15. This is the confidence that we have in him, that if we ask any thing according to his Will, he heareth us: and if we know that he heareth us, whatsoever we ask, we know that we have the Petitions that we desired of him.  
Secondly, Prayer is a means of certainty, no sign 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 myself, yet am I not hereby justified; but he that judges me is the Lord, therefore he had not assurance?  
Answ. First, Paul was not justified by any good thing in himself, had he therefore no assurance? Can a man say, I know that I live not by stones, therefore I cannot know that I live: this is a non sequitur.  
Secondly, though he was not justified by his own righteousness, yet he was assured of God's grace, and of his Justification by faith, as appears, Rom. 8.38. Gal. 2.16, 20. Phil. 3.8, 9  
Ob. How can a child of God be assured of his salvation, being conscious to himself, of so many and great sins?  
Answ. First, all sins are remitted to those who are in Christ, and therefore there is no condemnation to them, Rom. 8.1.  
Secondly, only reigning sins hinder assurance, not the remaining of sin.  
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 fears, that I cannot have assurance?  
Answ. First, doubts exercise faith, but do not extinguish it: Christ's disciples had many doubts.  
Secondly, a trembling hand may receive a Gift from a Prince, and know it hath it, though it holds it but weakly.  
3. Endeavour to believe 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 righteousness, and therefore can have no assurance?  
Answ. First, Suppositions are no positions: he doth not say that a righteous man may fall from his righteousness. but if he do fall, etc.  
Secondly, we must distinguish of a righteous man; Some are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in appearance only, and in the judgement of charity, and these may fall away from their righteousness, and die in their sins: others are righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in deed, and in truth: now there is a righteousness of Profession that may be lost, of which this text speaks: but the righteousness which is by faith in Christ it can never be lost: An Argument from appearance to being is not true.  
Thirdly, if it be meant of a truly righteous man, than I answer, that such a righteous man may fall from the acts of grace, but not from the habits: from some degrees of grace, but not from the seed of it.  
Quest. But how can assurance stand with the humble, and base esteem which a Christian should have of himself.  
Answ. First, humility fights not with certainty, being an effect of it, Psal. 130.4.  
Secondly, God's 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, than they may live as they lust.  
Answ. First, no such matter, for God will not put new wine into old bottles; God never prints his love upon the heart till it be renewed, and prepared with Evangelical melt, and the same seal that prints his love, prints his Image also: A flinty heart will not take the seal of the Spirit; The white stone with the new name is never given, till the heart of stone be taken away. The soul must first become an Ark of the Covenant before the Pot of hidden Manna shall be put into it. Indeed if God should seal up his love to an unregenerate man, whilst he hankers after his lusts, he would make such an ill use of it, as to turn the grace of God into wantonness: when the Sun shines upon dunghills, 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 honeycomb: such as have an antipathy against sin, yea, against the very appearance of it: such as are ready to pull out their right eyes, and cut off their right hands for him: and therefore there is no danger that such will abuse their assurance to liberty.  
Secondly, Sons of God that have this assurance, are led by the Spirit of God, Rom. 8.14. and therefore cannot walk after the flesh, Rom. 8.1. They are borne of God and cannot sin, i. e. wittingly, and wilfully as wicked men do, 1 John 3.9. they hate it as God hates it: they hate it more than hell, and therefore there is no danger that they will abuse mercy to liberty.  
Thirdly, nothing is more industrious than saving faith. It looks so to the end [Salvation] as withal its most industrious in the use of means to attain it: as reading, hearing, meditating, praying, innocent walking, patient bearing of crosses, holy living, conversing with the godly, shunning the society of the wicked, etc.  
Fourthly, love is a sweeter, surer, and stronger principle of obedience than fear. The Law indeed is an hammer to break the heart; but the Gospel is a Key to open hearts. A soul assured of God's love, how will it twine about a Precept: suck sweetness out of a command, catch at an opportunity, long for a duty! How doth it go like a Bee from flower to flower, from duty to duty, from ordinance to ordinance, and extracts the very spirits and quintessence of all: such a soul will send back the streams of its affections into the Ocean: Indeed such as are frighted into obedience by fear, would soon abuse such love. But love returns love, and the love of Christ will constrain such to obedience, 2 Cor. 5.14.  
Fifthly, Experience manifesteth that none walk more exactly and closely with God: then such as are most assured of his love; If we look into Heaven, there we may see the glorious Angels, and glorified Saints, that have not only a full assurance, but a full possession of the love of their God: and yet where hath God more universal and cheerful obedience then from these? Hence we pray, Thy Will be done in earth as it is in Heaven: and whereas they say, there is more danger in frail men that dwell in houses of clay; we answer,  
1. They should entertain more honourable thoughts of the excellent ones of the earth, whom God now steeps in his own nature, and love, to prepare them gradually for Heaven.  
2, Though there may be some unworthy dealing by them with their God, yet these flow only from those relics of slavish principles that remain in them, from some fragments of the old leaven that was not purged out, not by virtue of a Gospel plerophory. Doth the knowing that we are the sons of light dispose us to works of darkness? '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 than the devils themselves are capable of; it involves also a flat contradiction: because they know that they are friends, therefore they will deal like enemies: and because they know they are sons, therefore they will deal like slaves. But if they yet doubt whether assurance doth advance obedience, let them compare men assured of their salvation. 1. With others in the state of grace that want assurance, and then tell us whether they do not differ as much as a bruised Reed from a stately Cedar. What faintings and paleness is there in the one? what vigour and liveliness 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 Garlic and Onions? Wicked men by fears and terrors of the Law may be restrained, and may spend a few sighs, and drop a few tears sometimes, but when they are thus washed, they soon return to their wallowing in the mire: whereas they that are assured of their salvation are constant and cheerful, and uniform in their obedience.  
3. That God hath other Rods enough 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, etc. 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 foundation 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 remains sure, yet they may deface the Print of it, so as that it may not be visible 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 enemy, and instead of a Filial Plerophory, may have a fearful expectation of the fierce wrath of God; God may dip his pen in gall, and write bitter things against them, and his envenomed arrows may stick fast in them: so that they may be excommunicated from that happy and heavenly intercourse that once they had with God.  
Quest. What diligence is required of us about this assurance?  
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 picked 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 whilst 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 assured, nor sealed till the Spirit comes, and stamps a clear impression of God's 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 losing the White-stone: Take heed of forgetting the new Name? Art thou weary of the Sunshine, and wouldst thou cool thyself in the shade? Dost thou begin to loathe thy Manna, and wouldst thou return to the Garlic, and Onions of Egypt? O remember thou didst not so soon obtain assurance, and wilt thou so soon lose it?  
Thirdly, give diligence to recover assurance if thou hast lost it. O when will the Winter be past that the flowers may appear, and the time of singing may come? Say with the Church, Awake O South wind, and with thy gentle breathe 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 seal: Tell him that thou wouldst now more prize his love then ever thou didst, or couldst before: Give him no rest till he give thy soul rest, and fill it with himself: O desire him to shine out upon thee a little before thou goest hence, and be'st no more seen.  
Quest. Why doth assurance require such diligence?  
Answ. First, because of the deceitfulness of the heart that is so apt to please itself with shadows, and to flatter itself into an imaginary happiness▪ 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 vain men cheat their own souls: 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 feign quench our joy, and 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 Cedar? Satan being fallen himself, not only from heaven and happiness, but from a possibility of recovering the same again, 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 storms and tempests in their souls: Yet our comfort 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 Devil give over as despairing to prevail. So then the more frequent his assaults are, the more should Christians stand upon their watch, and fortify 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 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 less than a crown of glory, when he can find nothing but chains of darkness, and a gnawing worm.  
Quest. But what kind of diligence is required to get assurance?  
Answ. First, be diligent in self reflection: A clean heart chews the cud, and ruminates upon its own actions: Try thy graces by a Scripture Sunbeam: Compel thy thoughts to come in that they may drink sweetness out of their own fountain, and that they may be satisfied as with marrow and fatness. Assurance consists in a reflex act, and by such workings it is maintained.  
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 happiness, etc. But this great blessing deserves a fervent prayer: The white stone is given to none but conquerors: As assurance doth mightily enliven prayer, so prayer cherishes and maintains assurance. Go then to God: Be importunate with him: beg a smile, a beam of his face: Desire him to take all thy worldly things again, unless he will sweeten them with his love. Tell him thou canst live no longer on husks, and therefore desire him to give thee something that its fit for a soul to live on.  
Thirdly, be diligent and fervent in communion with thy God: sweet and familiar intercourse 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?  
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?  
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 accepts our person, and smells a sweet odour in our sacrifice. We may lay claim to all the pearls in the Gospel, and to all its privileges: If God bestow temporals 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, etc.  
2. Thou art secure in times of judgement. For judgements are intended for the sweeping away of Spider's webs, not for the sweeping away of Gods own jewels: Or if thou be'st involved in the common calamity, yet how is this pill rolled up in sweetness to thee, when others can taste 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 hour of death: Thou knowest that providence only 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, etc. This made the Martyrs embrace the flames, etc. 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 triumphs 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 cheerfully, etc.  
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 we are the sons of God.  
Quest. But how can God's Spirit give witness, seeing now there are no revelations?  
Answ. First, indeed extraordinary revelations are ceased: yet God's Spirit may, and doth in, and by the Word reveal some things to men, whence he is called the spirit of revelation, Eph. 3.5.  
Secondly, God's Spirit gives testimony by applying the promises for the remission of sins, and life everlasting by Christ, particularly to the hearts of man, when it's generally propounded in the Ministry of the Word: and this witness of the Spirit, may be discerned from presumption by 

1. The means: For it's ordinarily wrought by hearing, reading, meditation, prayer, etc. but presumption ariseth in the brain, either without such means, or if by them, yet with want of God's 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 renewed 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 cheerfulness 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 ourselves 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, etc. where the question is propounded, who of the 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, etc.  
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 four 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 righteousness, 1 Joh. 3.24.  
3. By holiness, and uprightness 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 believest in the Son of God, Gal. 3.26. 1 John 3.23.  
2. By a hearty desire, and earnest endeavour to be cleansed from thy corruptions, 1 Joh. 3.3.  
3. By the love of a Christian, because he is a Christian, 1 John 3.10, 11, 12, etc.   
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 God's 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 signs. 

1. By our conformity to him in holiness: A child that loves his father will tread in his steps, 1 Joh. 4.17. not in equality and perfection, but in similitude, and conformity.  
2. By the weanedness of our affections from the things of the world, 1 John 2.15.      
Fourthly, by 2 Tim. 2.19. the foundation of God remains sure, having this seal, The Lord knoweth who are his, etc. i. e. the decree of God's election stands firm, and sure: So that they which are elected shall never totally and finally 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 calls upon the Name of the Lord depart from iniquity.  
Fifthly, by 2 Pet. 1.10. Give all diligence to make your calling and election sure, etc. and this he tells may be done by getting and exercising those graces mentioned, v. 5, 6, 7.  
Mr. Perkins 2. Vol. p. 18, etc.  
Is there any good to be gotten by departing from Christ? by leaving our first love? by quenching the spirit? and making Apostasy from former degrees of grace and holiness? can any son of jesse do for us as Christ can? Or do we think to mend ourselves by running out of God's blessing into the world's 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 Christians, when they come from the act of sinning: when they have been seeking after their sweetheart's: 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 happiness, and make it fuller (as Solomon did) but they come home empty: empty of comforts, but laden with crosses; they have lost their evidences, are excommunicated from the power of Ordinances; are under the terror of wounded spirits, are buffeted by Satan: are out of hope of ever recovering the radiancy of their graces; have their back-burden of their afflictions, so that they are enforced to confess it to be the greatest madness 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 between assurance and presumption?  
Answ. First, assurance is built upon the righteousness of Christ, the grace of God, the Word of God, and the true knowledge of sin, and of ourselves: what we are by nature, and what by grace, This was one principle of Paul's assurance, 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, etc. so Rev, 3.17.  
2. Upon self-love: which is that false glass that most look themselves in, which makes all seem 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 shows 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 oil. So Matth. 25.6, 7. and that the form of godliness is the power thereof: and outwards performances the substance of Piety, whereas, 2 Tim. 3.5.  
4. That restraint of sin is mortification, or putting off the old man: or that cutting off the branches of sin, is plucking it up by the root: That outward cleansing is inward purifying. So Math. 23.25.  
5. That men's 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 bottoms are like the house built upon the sands, Mat. 7.27.  
Secondly, they differ in the means by which they are obtained, and maintained. 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 God's 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 constant 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 pains. Hence, 2 Pet. 1.10. But presumption is gotten without means or pains: without sorrow for sin, self-examination, etc. sponte nascitur: It grows up of its own accord, which is a sign that its a weed, and not an herb of grace.  
Again, as assurance is bred, so it's fed, and maintained by means, viz. the constant exercise and discovery of grace: the careful performance of duties, avoiding sin, maintaining communion with God, etc. whereas presumption, as it's gotten, so it's maintained without care, or cost.  
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 ways.  
2. It makes men jealous of themselves, and fearful lest they should miscarry: 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 foolhardy, and unsuspitious that they shall either fail or fall.  
3. Assurance humbles the heart in sight, and sense of God's 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 itself. It compassionates and pities others, and prays 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, etc.  
4. Assurance 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 david's 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 despair.  
6. Assurance joins 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, etc. 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, etc.    
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 coin that cannot endure the touchstone, or false wares that decline the light.  
Fourthly, they differ in the adversaries to them. For,  
Assurance is much assaulted by Satan's tentations, by natural unbelief, doubts, fears: It's 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 troubled 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. therefore it may be done.  
Secondly, If a man may know that he believes, than he may be assured of his salvation: but a man may know that, 1 Joh. 2.3.  
Thirdly, If a man may know that he is sanctified, than he may be assured that 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 understanding, and joy unspeakable, and full of glory in believing, as Rom. 15.13. than we may be assured of our salvation.  
Fifthly, If we have entrance with confidence into God's presence, Ephes. 3.12. than we may be assured.  
Obj. But its pride and presumption?  
Answ. Yea, if we look for salvation by any thing in ourselves: but we are assured of it only for Gods free mercy, and Christ's merits: besides God requires it of us, and its pride to disobey God.  
Obj. No man's name is in the Scripture?  
Answ. But there is better, for there is the believers 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 ourselves: Thus we do from the general propositions of the Law, infer particular conclusions: For how know you, that you have deserved God's 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 days, 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 read the fates and fortunes (as they term them) of men and States, persons and people in them, and to foretell from thence what good or evil shall befall 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 Jews, Isa. 47.13, 14, 15. with whom they did consult about their weighty affairs, because they took upon them to foretell things to come. They are called Stargazers, and monthly Prognosticators, Isa. 47.13. They are joined with Magicians, Sorcerers, Chaldeans, Dan. 2.2, 10. Soothsayers, Dan. 4.7. Wisemen, Dan. 5.15.  
Quest. How may it be proved that this kind of Divination is unlawful?  
Answ. First, that which the Word of God condemns as a grand offence, is not to be practised, countenanced or tolerated: But divining by the stars is condemned by God's Word: as Deut. 18.10, 11. There shall not be found amongst 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, Leu. 20.6. So Isa 2.6. Thou hast forsaken thy people the house of Jacob, because they are replenished 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 Stargazers, the monthly 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, Learn not the way of the Heathen, and be not dismayed at them. They are called liars, Isa. 44.25. That frustrateth the tokens of the Liars, and makes the Diviners mad. Such are reckoned up with other Diabolical Arts, as being of the same kind, 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, etc. and this is ascribed to the power of the Gospel, v. 20.  
Secondly, that Art whereby men assume to themselves what is peculiar 〈◊〉 God, must needs be sinful, neither to be practised, countenanced, not tolerated: But this is done by such as take upon them to divine of events to persons, and Nations by the stars: therefore, the Major is clear from Isa. 41.22.23. Show 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 men's hearts.  
Thirdly, that which withdraws 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 tolerated: But Astrological predictions draws from God and Christ. Therefore, the Major is evident: Not to consider God's 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 men's minds from Christ, may be gathered from that opposition that is put between them by Moses, Deut. 18.10, to 16. where they must not hearken to Sorcerers that they may hearken to Christ: and whilst men ascribe successes good or bad to the stars, they withdraw their minds from beholding God in his works.  
Fourthly, that which is false, delusive, and uncertain 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 Liars, 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 foreknown: 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 connexion between Causes general, partial, and remote, and their Effects. Besides, those Effects which depend on other Causes, upon which the Heavens have either 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 God's Providence, and under him on the wills and minds of men. That God's 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 overruling 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, etc. and Psal. 75, 4, etc. Promotion cometh neither from the East, etc. But God is Judge: he pulls down one, and sets up another. Again, the Stars have no power over men's souls, and minds: the Heathen could say: Sapiens dominabitur 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, penient or impenitent; and men act in these moral performances as they are assisted, or deserted by God: for which see, Isai 6.9, etc. 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 foreshowing events, they must either be so by nature, as smoke 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 Constellations, and humane Events: and whereas it's said, Gen. 1.14. Let them be for signs, and for seasons; for days, and for years: the meaning is, they are signs for the things which they cause, as the seasons of the year which they do both make, and signify: 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 Comments on them to declare what they signify, either by divine revelation, or by solid experience: but no such Comment is to be had, and therefore we have no certain foreknowledge 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 Rhubarb purges Choler, because he hath often tried it, and ever finds 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 Conjunctions it cannot certainly be known that they are the effects of them, for that many things fall out together accidentally without connexion, or dependence one upon another. 3. We see experiences uncertain, for that Twins born under the same constellation differ extremely in disposition, and event, as we see in Esau and Jacob, and whereas they say, that by reason of the swift motions 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 only depend upon the efficient, 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, etc. and why may not the influence of the stars produce divers effects upon men of divers dispositions, as we see a hen sometimes hatches chickens, other times ducks, partridges, etc. because of different eggs set under her.  
5. Arg. That which nourisheth vain, and forbidden hopes, and fears is not to be practised, countenanced, or tolerated: but so do Astrological predictions: therefore, fear, and hope by reason of the signs of heaven is forbidden, Jer. 10.2. Learn not the way of the Heathen, neither be dismayed at the signs of heaven, for the Heathen are dismayed at them.  
Object. But Astrologers oft hit right in their predictions, therefore it seems there is certainty in their Art?  
Answ. First, Do Astrologers tell right some times? So do Witches, yet all confess that it is by the help of the Devil, and therefore unlawful.  
Secondly, Astrologers do also many times miss in their predictions. For Isa. 44.25. the tokens of these liars are frustrated. Only this favour they find amongst the multitude, that their mistakes are not regarded though they be many: their predictions that fall out right, are observed, and remembered though they be few.  
Thirdly, more is ascribed to Astrologers in point of truth from some tricks they use, than indeed they deserve: For, as the Devil used of old in his Oracles, so they use ambiguous expressions which admit of a double construction, and men interpret them according to their events: they add also many ifs, and cautions to their predictions, whereby if the event answer not their prediction, they do with the vulgar avoid the shame of it; but if it fall out right, they go away with credit.  
Fourthly, it's the opinion of judicious Divines, that much of that truth that is in their predictions is from the assistance of the Devil, who either by an open contract, or else in a voluntary secret way insinuates himself to draw on a league, and assists them with his knowledge, and guesses, which exceed any man's. Hence Saint Augustine, Master Perkins, and others tell us of conscientious men who have been 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 ofttimes to guess 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 ahab's prophets. See for it, Deuter. 13.1, 2, 3, 4, 5.  
Object. But it's said, Moses was learned in all the wisdom of the Egyptians, Acts 7.22. and Daniel of the Chaldeans, Dan. 1.17, 20. and Astrology was part of that learning, and therefore either its lawful, or they learned an unlawful Art?  
Answ. There be two things in Astrology. 1. The Theory. 2. The Practice: Now many have studied the Theory, that have renounced the practice, finding that nothing could be done by it in a natural way. And it's very probable that all the learning that these holy men had in this Art (if they had any) was but in a Theoretical way: there is no footstep of their practice of it in all their stories, but of the contrary. For we read in the second, fourth, and fifth chapters of Daniel, that he was never called in with the Magicians, but after them, which shows that he was not of their society: Also when he went about searching out secrets, he went not to his books but to his prayers: not to consult with the stars, but with God, as Dan. 2, 17, etc.  
Object. But are not the stars 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 inferior bodies, yet we cannot divine by them touching humane affairs; For,  
1. They cannot act but within their own sphere, which is in corporeal things: but humane affairs, though acted by men's bodies, yet they are guided by their spirits, which in nature are out of the sphere of the Heaven's operation: and their successes and miscarriages are from divine providence: therefore whatever may be prognosticated by them concerning elementary bodies; yet for men, their virtue is so short in working on them, that it can give no light to judge of their future affairs.  
2. Where the power of working is acknowledged, yet our knowledge of their virtues, and operations is so dim that we cannot divine by it: For the influences of all, or most of the stars are unknown to us; and when all of them have their influences conjoined, who can say this effect is from the virtue of this star, and not from another.  
A sixth Argument to prove that Astrological predictions ought neither to be practised, countenanced, or tolerated, is this.  
That which most godly and learned men upon experience have renounced, and repent of, that is neither to be practised, countenanced, nor tolerated: But godly men have renounced and repent of their study of Astrology: therefore, the Minor is thus proved. St. Augustine, the glory of his age for piety, learning, and solid judgement; confesses that he had been addicted to these vain studies: But by the grace of God he afterward renounced them as an art condemned by true piety, affirming that it was a great error, a great madness, and a suspicion 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 Paganism, 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 profaneness of it, nay, I dare boldly say, Idolatry, although it be covered with fair and golden shows: 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 Mathematics, upon a question moved to him by my Author, touching judicial Astrology, told him, that when he went first to Cambridge, he thought it a brave thing to be of God's counsel, to foresee, and foretell secrets, resolving to attain to that skill whatever labour it cost him: so accordingly after a while he fell upon the study of the Mathematics, laying good foundation by going through Arithmetic, Geometry, and Astronomy, not resting till he had attained exactness therein: Then he fell upon judicial Astrology: But there he found his expectation wholly frustrate, for there was no certainty in the Rules of it: Having therefore tired both body and wits in vain, he at last repaired to a man in Cambridge, famous in that Art, and a maker of Prognostications, to whom he bemoaned himself: for that he had bestowed so much pains to be an expert ginger, but the uncertainty of its Rules did now deceive his hopes: whereto the ginger replied, 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 ginger in the world, that let him set down any conclusion touching either man or State, yea, or weather, and he would prove that it would fall out so, and that it would not fall out so from their own Rules and Principles: He said also that his opinion was, that they that addicted themselves to the practice of Divining Astrology, the Devil did at first lend his secret assistance, and at length by degrees, if God prevented not, entice them into a contract.  
Quest. But who may be said to practise this unlawful Art?  
Answ. First, all such as calculate men's nativities, and thereby divine what their condition shall be, whether good or bad: such also as by the stars take upon them to foretell the success of particular enterprises: such also as erect figures to find out things lost: And such Almanac-makers as take upon them to foretell future contingents, as what weather it will be every day, etc.  
Quest. Who be the countenancers of this unlawful Art?  
Answ. First, such as go to them to have their Nativities calculated, to know their Fortunes, as they call it: or that seek to them for things lost, etc.  
Secondly, such as buy or read their books, unless it be with a purpose to confute them. This is to go a whoring after them, forbidden, Leu. 20.6.  
Thirdly, such as believe their predictions, and are affected with joy, or sorrow as they prognosticate good or bad.  
Fourthly, such as talk of their predictions as things that have something in them, and that they are not to be contemned.  
Fifthly, by applauding their predictions, and applying them to other events.  
Quest. How and when are Astrologers tolerated?  
Answ. First, when their books are licenced, or not prohibited: when they are suffered to go abroad, and not suppressed.  
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 Magistrates 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?  
Answ. Three, 1. Divine: such as are by God himself, or by the Prophets inspired by him.  
Secondly, humane, and natural, which are from natural causes to their natural effects. Thus the Astronomer may foretell the eclipses: The Physician the effects of some diseases: Of which sort are politic predictions, which wise men can sometimes presage about Common wealths: Though indeed these are but conjectures.  
Thirdly, Diabolical, which are by God's just judgement suffered to be upon a people: and these are either by the Devil, or by his Instruments, as Witches, Sorcerers▪ Astrologers, etc.  
Quest. Are these diabolical predictions lawful?  
Answ. No. For, 1. It is only the property of God, and of the Scriptures to foretell things to come: and therefore such Astrologers as take upon them to foretell things, not natural but voluntary, and such as are merely subject to men's wills, do not only undertake a vain, rash, and false thing, but that also which is very abominable and wicked.  
Secondly, it hath been the Devil's way always to disturb the Church, and to endeavour the damnation of many men's 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, soothsayers, and Astrologers to seduce the world out of the right way. As Cardan, who rose to that height of impiety, as to calculate Christ's 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 Christ's birth might have been foretold by the stars: and Kepler contends, that those Wisemen 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 extraordinary, and miraculous manner. I deny not but that the Heavens have influences upon men's bodies: hence that man possessed with a Devil was said to be Lunatic, probably because the Devil took the opportunity at that time of the Moon, 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 pass.  
Thirdly, Witches Sorcerers, and Astrologers are oft condemned in Scripture, as, Leu. 19.26. and 20.27. Deut. 10.11, etc. Isa. 45.12, etc. 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. Ptolemy himself acknowledgeth that no certain truth can be foretold by them. Tully wrote several books the Divinatione, condemning such Diviners. Instancing that before a great battle the Mice had gnawn the buckler of a soldier, 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 Commonwealth shall be destroyed. And we read Acts 19.19. of many who being converted▪ brought their books about such curious Arts, and burned them. We may read more hereof in Pererius, Spanhemius, Zanchy, and others.  
Fourthly, if the Heavens were true, and proper causes, or necessary signs, yet no man could certainly prognosticate any thing by them; because no man knows the number, nor the virtue, and efficacy 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 grossly err.  
Fifthly, if the Heavens be causes, yet they are only universal causes: now from a universal indeterminate cause, there cannot be any special particular effect foretold: For besides universal causes, all particular inferior causes, which are many and uncertain, must be known also.  
Sixthly, if Astrological Predictions were allowed, it would bring in a contempt of God, and flat Atheism into the world. The Scripture carries us out to God in all things, to his Wisdom, Power, Justice, etc. But these would bind us to the Planets: yea, by this means also the Scripture would be despised, and laid aside, and all profaneness would be introduced thereby: yea, and every one would excuse his vices, with How could I help it, seeing I am borne under such a star: As Saint Augustine tells us of a servant of a certain Astrologer, who having robbed his Master, his Master went about to correct him for it whereupon he cried out that he could not help it, for that he was borne under Mercury, (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 own Art.  
Ob. But we see that many times they foretell the truth?  
Answ. First, and many more prove false and untrue: and if one thing fall out true, it's more observed than a hundred things that prove false: Besides, when they foretell many things, its hard if some one at least prove not true. A blind man that shoots many Arrows, may chance with one to hit the mark.  
Secondly, if such things as they foretell do come to pass, it's either from their express, or virtual contract with the devil. And if not so, yet as Saint Augustine observes, it's a just judgement of God upon thee, that thou shouldest have wherewith to stumble and fall, and undo thyself, as Deuteron. 13.1, etc. Thus a wicked Prophet may foretell that which comes to pass: and why? God doth it to prove and try you?  
See Mr. An. Burges on John. p. 396.  
Quest. What use may we make of this which hath been said?  
Answ. First, let all be persuaded to fly the study, and to abandon the practice of this black Art. The Scripture condemns it as abomination to the Lord, Reason witnesses against it as being irrational and uncertain. There is vanity in it, danger by it. Satan is a subtle Serpent, and insinuates into many this way before they be aware. Find you pleasure in it? It's 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 kinds of witchcraft: Saint Austin counts it ungodly dotage, and inconsistent with Christianity. Doth profit entice you? It's but Balaams' gain, the wages of iniquity, money that will perish with you.  
Secondly, if notwithstanding all that can be said, Astrologers will persist in their wicked practice, all should take heed of countenancing them, lest partaking in their sins they partake in their plagues: Have therefore no fellowship with these unfruitful works of darkness: abhor all commerce with, and resort to such persons: Fly from them, as from the devil himself: Thou breakest 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 countenance of thy cost to buy them, nor of thy time to read them, nor of thy tongue to mention or applaud them, nor of thy affections to fear, hope, or rejoice in any thing they say. Forbidden, Jer. 10.2, 3. If there were no buyers of such Almanacs, there would be no Sellers, and if there were no Sellers, there would be no Makers, at lest no Publishers of such lying vanities; and truly if the ginger be guilty, the Buyer and Reader cannot be innocent. God hath forbidden seeking to such under a grievous penalty, Leu. 20.6.— I will even set my face against that soul, and will cut him off from amongst my people. Indeed, learned men have observed that such delusions have prevailed amongst Popish and Anabaptistical spirit's. But that England should countenance such! and in a time of Reformation! Oh let us blush for shame, etc. 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 after were murdered. And Cornelias è Lapide the Jesuit, in his Comment on Acts 19 bewaileth that whilst he was at Rome, they were so much given to this wickedness, whilst the Astrologers promised to some long life, to others a Cardinalship, to others the Popedom, and yet at last all were miserably deluded.  
Thirdly, if Astrologers should not be tolerated, than they which are in authority are to be entreated, First, that their books be not suffered so ordinarily to pass the Press: O how doth the world dote upon them; I have been credibly informed that near thirty thousand of Lilies Almanacs have been vended in a year: If devout men burned their own Books of this kind, how should devout Governors 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 withdraw the minds 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, etc. See as before.  
Quest. But may we not use Charms, wherein there are none but good words?  
Answ. No; It's the usual craft of Satan to present things, and ways in themselves indifferent to silly minds, which consider not, that the harm doth not consist in using such words or actions, but in ascribing to them an unnatural virtue without the warrant of God, who is the Master of nature.  
Quest. Is it not lawful to inquire of Astrologers after things to come?  
Answ. Certainly, since God hath hidden the future time from us, to go about to lay it open, is a work proper to the professed Undoer of God's Works.  
Quest. Why may we not inquire after future times?  
Answ. Curiosity to know the future, carrieth many so far as to make a Covenant 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 seeking 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, persuading them that the decree of God about humane events is written in the motions, and several aspects of the stars, and that therefore this kind of Divination is lawful, yea, Divine.  
Quest. What are the evils that proceed from hence?  
Answ. First, they are innumerable: For 1. That silly reverence which vulgar pe●sons give to these Predictions, makes them wild, and sets them upon the fulfilling of them, because they esteem them unavoidable.  
Secondly, the worst evil is, that thereby man's mind which ought to dwell at home, is transported out of himself, and in stead of reposing upon the wisdom and love of God, is suspended upon the Dragon's tail, and the Ascendant of an Horoscope.  
Thirdly, it cuts in sunder the very sinews of industry, and makes men idle, greedy, and inconsiderate. The Histories of the Greek Emperors, Alexius and Manuel, are lamentable examples how credulous persons are undone by the Impostures of Astrologers, when they expect from the stars those successes which should have been wrought out by Piety, Prudence, and Valour.  
Quest. What further reason is there against these Astrological Predistions?  
Answ. Consider that all affirmation is grounded either upon Reason, or Authority. The assertions of Judiciary Astrology are of the last kind: For no reason can be given of their Maxims. Now the authority upon which these Maxims are grounded, must either be Divine, or Humane, or Devilish. They are not grounded upon Divine Authority, but are expressly 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 Preeminences of celestial bodies? It remains then that these Maxims 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 Atheism.  
Quest. HHow many sorts of Atheists be there?  
Answ. Two. First, when a man saith, or at least 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 owns, and adores a false God instead of the true God, Ephes. 2.12.  
Quest. How doth a man come to the first kind of Atheism?  
Answ. First, By two steps or degrees. 1. When he imagines that God doth not see, or not regard him, Psal. 10.11. Zeph. 1.12.  
Secondly, when he conceits that God is not so severe, and rigorous in punishing sin as the Scriptures set him forth to be, Psalm 50.21, 22. Eccles. 8.11.  
Quest. How many ways 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 room of the true God: as the Heathen did, who worshipped the Sun, Moon, and Stars, etc. for their gods, Act. 19.27, 35.  
Secondly, when a man sets some other thing besides the true God to be his chiefest good: as the voluptuous man doth his pleasures: the covetous his wealth, etc. 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 Atheism, by wiping 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 turn 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 no fear of God before men's eyes, they will commit all manner of sins that the Devil would have them, Psal. 14.1, 2. when they say there is no God: it follows, they are corrupt, they have don● abominable works. The Devil indeed cannot 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 possibly, nor all the Devils in Hell assisting with their forces, utterly extinguish this Law out of our hearts: Hence we find 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 stir and terrors 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 God's 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 find 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 find by often rejecting of them, thy conscience 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 only in some notorious sinners, but in the corrupt mind of every son of Adam, naturally, Psal. 10.4. and 14.1. where David's 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, etc.  
Object. But it's ingraffed into every man's 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 mind, that came by Adam's 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?  
Answ. First, by turning the true God into an idol of a man's brain?  
Secondly, by placing something that is not God in the room of the true God.  
Every man naturally, without further light from God's 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 man's mind turn the true God into an idol?  
Answ. By three notorious thoughts which are the root of many damnable sins; 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 man's 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 order 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 threatened 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, Phillip 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 itself, which is twofold. 1. In practice. 2. In judgement.  
Quest. What is Atheism in practice.  
Answ. It's that sin whereby men deny God in their deeds, lives, and conversation. This hath three special branches.  
1. Hypocrisy▪ 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. Epicurism, which is a sin whereby men contemn God, and give themselves wholly to their pleasures, spending their time in eating, drinking, and other carnal delights, not seeking, nor fearing God, which is the sin of many rich persons.  
3. Witchcraft or Magic, 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 Atheism in judgement?  
Answ. It's that sin whereby in opinion and persuasion of heart men deny God: It hath three degrees.  
1. When men hold, and accordingly worship the true God: but yet conceive 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 Sun, 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 Atheism, 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 Atheism may be discovered?  
Answ. David, Psal. 14. sets down three signs. 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 signs 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.  
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.  
Thirdly, if we say, God is merciful, I will hereafter repent, and so escape punishment, 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 concerning God?  
Answ. That the Word of God is foolishness. Thus some thought the Gospel foolishness. 1 Cor. 1.21. and the reason is rendered, 1 Cor. 2.14. Others have the like thoughts of the Law, when they judge the threats of the Law untrue, and so foolishness. Hence, Deut. 29.19. Isa. 5.19. 2 Pet. 3.3, 4.  
Quest. What are the accursed fruits of this Atheism?  
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 politic device to exercise men's brains to keep them from sedition, and rebellion.  
Secondly, hence springs all Apostasy, and departing from the faith, Gal. 1.6.  
Quest. What other cursed thought ariseth from Atheism?  
Answ. First, that seeing the Word of God is foolishness, therefore they will not yield obedience to it. So Job 21 14, 15. Jer. 6.18. Luke 19.14. And very many are guilty hereof.  
Secondly, than 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.  
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 david's, 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 sickness, and at death, Job 7.20. and 16.12, etc. so Psal. 77.7.  
Quest. What is the danger of these thoughts?  
Answ. First, hence ariseth all horror, and terrors of conscience: all fears, and astonishments of heart.  
Secondly, hence comes desperation itself, whereby men confidently affirm that God hath forsaken them, and that there is no hope, etc.  
Thirdly, this weakens the foundation of our salvation, which stands in the certainty of God's promises: this thought denying the credit of them, and making them uncertain.  
Mr. Perkins of man's natural imaginations.   

CHAP. XVII. Questions, and Cases of Conscience about Baptism.  
Quest. WHat are the Principles about Baptism?  
Answ. First, that Baptism is a Sacrament of Regeneration.  
Secondly, that the outward signs in Baptism is water: the inward thing or substance thereof is the blood of Christ.  
Thirdly, that the pouring or sprinkling water upon the Party baptised, setteth out the inward cleansing of the Holy Ghost.  
Fourthly, that the form of Baptism is, In the Name of the Father, Son and Holy Ghost.  
Fifthly, that Baptism is to be administered by a Minister of the Word.  
Sixthly, That they that profess the true faith are to be baptised.  
Seventhly, that the children also of such are to be baptised.  
Eightly, that by Baptism we are engrafted into Christ's mystical body.  
Ninthly, that Baptism sets out both our dying to sin, and also our rising to righteousness.  
Tenthly, that Baptism is but once to be administered.  
Eleventhly, that the force and efficacy of Baptism lasteth as long as we live.  
Quest. Can any Argument for the baptising of Infants, be brought from Circumcision under the Law?  
Answ. Yes: for there is the same extent of the Sacrament of initiation under 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 Baptism, 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 express Analogy betwixt Circumcision and Baptism, Col. 2.11, 12. See Dr. Gouge on Heb.  
Quest. Where the Scripture speaks of Baptising it mentions washing with water, how then can sprinkling s●rve turn?  
Answ. Sprinkling is sufficient to 〈◊〉 the use of water. The party baptised is not brought to the Font to have his face, or any other part of his body made clean, but to have assurance of the inward cleansing of his soul. Now that our minds may not too much dote on the outward thing done, but be wholly raised up to the Mystery, the outward element is no further used, then may serve to put us in mind of the inward thing signified thereby. Answerably in the Lord's Supper there is not so much bread and wine given, and received, 〈◊〉 would satisfy one's appetite, or slake his hunger, and quench his thirst, but only a little bit of bread, and sup of wine to declare the use of bread, and wine, and so to draw the minds of the Communicants to a consideration of their spiritual nourishment by the body and blood of Jesus Christ.  
Quest. How is Baptism a means of cleansing and sanctifying?  
Answ. Four ways. First, in that it doth most lively represent, and set forth even to the outward senses the inward cleansing of our souls by the blood of Christ, and sanctifying us by the Spirit of Christ, Rom. 6.4, etc.  
Secondly, in that it doth truly propound, and make tender, or offer of the grace of justification, and sanctification to the party baptised. In this respect it's called, Baptism of Repentance fo● remission of sins, Luke 3.3. Acts 2.38.  
Thirdly, in that it doth really exhibit, and seal up to the conscience of him that is baptised▪ the aforesaid grace, whereby he is assured that he is made partaker thereof. Thus Abraham received the sign of circumcision as a seal of the righteousness of 〈◊〉, Rom. 4.11. The Eunuch and others rejoiced when they were baptised, Acts 8. ●9. an● 16.34.  
Fourthly, in that it is a particular, and peculiar pledge to the party baptised, that even he himself is made a partaker of the said graces: therefore every one in particular is baptised for himself: Yea, though many be at once brought to the Font, yet every one by name is baptised. Hence, Gal. 3.17. whosoever are baptised into Christ, have put on Christ; and Acts 22.16. Be thou baptised and wash away thy sins.  
Object. But many that are baptised receive no such grace? are neither cleansed, nor sanctified?  
Answ. Such are only outwardly washed with water, not baptised 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 Baptised. As Abraham before he was circumcised, Rom. 4.11. and some that were baptised after they believed. How then is baptism a means thereof.  
Answ. Their spiritual cleansing is more fully, and lively manifested by baptism, and they are more assured thereof.  
Object. Many who live long in gross sins after baptism, and so were not thereby cleansed and sanctified, yet many years after have been effectually called: what means hath baptism been hereof?  
Answ. The use and efficacy of baptism is not as the act thereof, transient, but permanent, and perpetual, so long as the baptised person lives: whensoever a sinner unfeignedly repenteth, and faithfully layeth hold on the promises of God: Baptism, which is the seal thereof, is as powerful and effectual as it could have been when it was first administered. For the efficacy of Baptism consisteth in the free offer of grace. So long therefore as God continueth to offer grace, so long may a man's baptism be effectual. On this ground we are but once baptised; and as the Prophet put the people in mind of their circumcision, Jerem. 4.4. So the Apostles of their Baptism long after it was administered. Yea, they speak of it (though the act were long before past) as if it were in doing in the time present. Baptism saveth, 1 Pet. 3.21.  
Quest. What kind of means of grace is baptism?  
Answ. Baptism 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 Minister's act of sprinkling it (as in medicines, salves, meats, etc. there is an inherent virtue which proceedeth from the use of them; and being applied they have their operation whether a man believe it or no.) But it is only a voluntary instrument, 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 included 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 baptise with water, but Christ with the holy Ghost and with fire, Mat. 3.11.  
Quest. Whether is baptism necessary to salvation?  
Answ. A means of working a thing may be said to be necessary two ways.  
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 God's Covenant: Christ's 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 God hath set down, things cannot be without them. Now  
Baptism is not absolutely necessary as a cause: For than it should be equal to God's Covenant, Christ's blood, and the work of the Spirit; Yea, than all that are baptised should be cleansed. But it's necessary by consequence, and that in a double respect.  
1. In regard of God's Ordinance. 2. In regard of our need thereof.  
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 carelessly neglects, or wilfully contemns any Sacrament enjoined by God, his soul shall be cut off, Gen. 17.14.  
2. Great is the need that we have thereof in regard of our dulness in conceiving things spiritual, and of our weakness in believing 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 God's 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 God's Word, yet we are doubtful to apply it to ourselves; wherefore for the better applying of God's Covenant to our own soul, God hath added his Sacraments to his Word.  
Quest. Wherein do the Papists err about this Doctrine of Baptism?  
Answ. First, in the necessity of it▪ they making it so absolutely necessary, that if any die unbaptised they cannot be saved, which doom they pass upon Infants, though they be deprived thereof without any fault of their own, or of their parents, when they be still born: which is a merciless opinion against God's Word, and against the order which he hath prescribed. For he hath established 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 baptism, why would God have enjoined circumcision (which to the Jews was as baptism 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 forborn all the time that the Israelites were in the Wilderness? If they say that baptism is more necessary than circumcision, I answer, that the Scripture lays no more necessity upon it: and if it were so necessary as they make it, than the virtue of Christ's death were less effectual since he was actually exhibited then before. For before it was effectual for Infants without a Sacrament, but belike not now.  
Secondly they add such efficacy to Baptism, as it gives grace, ex opere operato, or the wo●k itself: 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 away sin, Heb. 10.4. they themselves attribute no such virtue to the Word preached, and yet they cannot show where the holy Ghost hath given more virtue to the Sacrament then to the word. The Apostle, 1 Cor. 1.21. joins 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 err about this Doctrine of Baptism?  
Answ. They too lightly esteem this holy and necessary Ordinance of God in that they make it only a badge of our profession: a note of difference between the true and false Church, a sign of mutual fellowship: a bare sign of spiritual grace: a resemblance of mortification, regeneration, inscition into Christ, etc. but no more: These indeed are some of the ends, and uses of Baptism: But in that they restrain 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 Baptism?  
Answ. In that whosoever is fully baptised is cleansed from sin. 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 Christ's blood, and from the power of sin by the work of his Spirit: Hence, Rom. 6.3, 4. As many as are baptised into Christ, are baptised into his death: Buried with him by baptism: Baptism saveth us, 1 Pet. 3.21.  
Quest. Is it necessary that the Word and Baptism go together?  
Answ. It's very requisite that where this Sacrament is administered, the Doctrine thereof be truly 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 baptising are joined 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 seal without a Covenant: It's the Word that makes known the Covenant 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 God's worship, whereof Baptism is one.  
Quest. Is it not lawful to Baptism 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 unlawful to do it without a Sermon: Only the people must be taught by the Word what the Covenant is that Baptism 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 Domestic Duties.  
Quest. How many parts be there of a Sacrament, and so consequently of Baptism?  
Answ. There be three essentials' parts of a Sacrament. 1. The Si●ne. 2. The thing signified. 3. The Analogy between them, which is the union of them both. The first, is some outward, and visible thing: the second, inward and Spiritual: the third, mixed of them both: As in Baptism, the sign is water, the thing signified is the blood of Christ: the Analogy 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 near affection between the sign, and thing signified, it is usual by an improper, but Sacramental speech.  
1. To call the sign by the thing signified, and contrarily. So Baptism is called the washing of the new birth▪ because it's a sign, seal, and instrument of it.  
2. To ascribe that to the sign which is proper to the thing signified, and so Baptism is said to save us, Tit. 3.5. 1 Pet. 3.21. which indeed is the propriety of Christ's blood, 1 Joh. 1.7. But by the near 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 signs, so neither Idol signs 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 sign, and action which is outward to be led to those which are spiritual, and inward.  
Quest. What benefit have we by Baptism?  
Answ. God in Baptism doth not only offer, and signify, but truly exhibiteth grace, whereby our sins are washed, and we are renewed by the holy Ghost, Acts 2.38.  
Quest. Are all baptised persons then regenerated?  
Answ. No: For, First, this effect is not ascribed to the work wrought, as the Papists teach.  
Secondly, neither by any extraordinary elevation of the action, whereby it is made able to confer the benefit of renovation: For this would make every Baptism a kind of miracle, as also it would encroach upon the clause following, in Tit. 3.5. wherein the work of renewing is ascribed to the Holy Ghost.  
Thirdly, neither hath the water in Baptism itself any inherent power, or force to wash the conscience, as it hath to wash the filth of the body.  
Fourthly, neither is grace tied by any promise, or means to the action, so as God (who is most free in his gifts) cannot either otherwise distribute, or cannot but dispense it with the action: For,  
1. Grace is not tied to the Word; therefore not to the Sacraments.  
2. They were separated in the Ministry of John the Baptist, who confessed that though he baptised with water, yet it belonged to him that came after him to give grace.  
3. If these opinions were true, then should every baptised person be truly converted, whereas we see the contrary in Simon Magus, and many others.  
4. Some are justified before Baptism, as Abraham before Circumcision. So Cornelius, Acts 10.47. the Eunuch, Acts 8.37, 38. some after, as numbers daily converted.  
5. This opinion of tying grace to the Sacrament overthrows 

1. The highest, and most proper cause of our salvation, which is God's free Election, to which only grace is tied.  
2. The only meritorious cause of our Regeneration, which is Christ's blood that properly cleanseth from all sin.  
3. The most powerful, next, and applying efficient, which is the Holy Ghost, and to whom our renewing is ascribed.    
Quest. How then is Baptism called the laver of regeneration?  
Answ. First, as it is an institution of God signifying his good pleasure for the pardoning of sin, and accepting to grace in Christ. Thus the Word and Sacraments are said to save, and sanctify, because they signify the good pleasure of God in saving, and sanctifying us. Thus we say a man is saved by the King's pardon, not that the pardon properly doth it, but because it's the ordinary instrument to manifest the merciful mind of the King in pardoning a malefactor.  
Secondly, as it's a seal and pledge of our sanctification, and salvation, as certainly assuring these to the soul of the believer, as he is or can be assured of the other: As a man having a bond of a thousand pounds sealed to him may say, I am sure of this thousand pound: So may a believing party baptised, say of his Baptism; here's my regeneration, and salvation.  
Thirdly, as its a means to excite and provoke the faith of the receiver to lay hold on the grace of the Sacrament, and to apply it to these purposes: In regard it may as truly be said to renew as faith is said to justify; and that is only as it is a means to lay hold on Christ our righteousness.  
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 God's grace puts forth itself; and after a sort conveys itself in, and by this instrument into the heart of the worthy receiver.  
Quest, To whom is Baptism the washing of the new Birth?  
Answ. We must not conceive it to be a Laver of regeneration to every person baptised: but to such as have the grace of faith to receive the grace offered, John 1.12. Ephes. 5.27. For ungodly and unbelieving persons receive nothing in the Sacraments but the the elements, and that as naked signs: as we see in Judas, Simon Magus, Ananias and Saphira. In all whom neither was grace conferred, nor wickedness weakened.  
Quest. How then can children be baptised, in whom we cannot expect faith, and therefore in them, either faith is not required, or their baptism 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 only the element, but are not inwardly washed: the former in the right use of the Sacrament receive the inward grace: Not that thereby we tie God to any time, or means, whose Spirit blows when, and where it listeth; as some are sanctified from the womb, and some after baptism; 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 aught to send forth the prayer of Faith for it.  
2. Though Infants want actual faith which presupposeth hearing, understanding, etc. yet they want not all faith: for Christ himself reckons them amongst believers, Matth. 18.6. Hence circumcision which was administered to Infants, is called a seal of Faith.  
3. The faith of their parents is so far theirs, as that it gives them right to the Covenant: For the Covenant was made to Abraham and his seed: and every believing parent layeth hold on the Covenant for himself, and his seed, thereby entitling his children to the right of the Covenant as well as himself; as in temporal things he can purchase land for himself and his heirs, 1 Cor. 7.14. If the root be holy, so are the branches: and one parent believing, the children are holy.  
Object. But the just shall live by his own faith?  
An. Elect Infants have a spirit of Faith by the Spirit of God working inwardly, and secretly, as we see in those which were sanctified from the womb, as Jacob, Jeremy, John Baptist, etc. neither doth it hinder, because Infants have no sense of any such thing, no more than it proves them nor ●o live, because they know not that they do so. Neither is Adam's corruption more effectual to pollute infants, than Christ's blood and righteousness is to sanctify them, and this we ought to believe, or else we must deny that they can be saved.  
Quest. If any believe before baptism, what profit then have they by Baptism?  
Answ. First, they must be Baptised in obedience to the command of God; as Abraham, Cornelius, Paul, etc. believing, obeyed without reasoning, and so manifested their faith by their obedience.  
Secondly, such as are invisibly incorporated into Christ's body, must also be visibly incorporated into the Church by Baptism.  
Thirdly, that the grace received may be augmented. For by the worthy receiving of the Sacraments weak graces are increased, and made stronger.  
Fourthly, that the party baptised may be confirmed and strengthened, not only in his graces received, but in regard of that grace, and glory which he expects to receive in the resurrection, both which are more firmly sealed to him by Baptism. See Dr. Taitor on Tit.  
Quest. How may Parents in Faith present their children to God in Baptism?  
Answ. The dedication of a child to God is a work of singular and great importance, one of the weightiest services we can take in hand, though considered of by few: and it cannot be well done as it ought except it be done in faith: Now the acts of faith in 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 it's 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.  
Secondly, by faith believing Parents must give themselves to God, choosing him to be their portion, etc. For he that would give his children to God, must first give himself too God.  
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. God's Promise calleth for our Prayer, as 2 Sam. 7.27.  
Fourthly, it considereth what a singular Prerogative it is to be actually admitted into Covenant with God, received into his family, and have his name put upon us: To be a Partaker of the seal of Regeneration, pardon of sins, adoption, and everlasting inheritance: Solemnly to be made free of the society of Saints, and to wear the Lords livery, and what an high and incomprehensible a mercy it is, that God hath promised, and doth vouchsafe these great and inestimable 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.  
Fifthly, it stirs up hearty rejoicing in the Lord, that he hath vouchsafed in tender compassion to look upon them and their posterity, and thus to honour and advance them.  
Sixthly, it stirs up Parents to be diligent and careful to bring up their children in the information, and fear of the Lord; being instant with him to bless 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 Baptism, will quicken them to endeavour their education in the true faith, and service of God.  
Quest. What use should Christians make of their Baptism, when they come to years of discretion?  
Answ. They should remember that Baptism is a seal of the Covenant betwixt God and them, of God's 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 it's administered, but for the whole course of a man's life: for as its the seal of a free, everlasting, and unchangeable Covenant, so is the force and use of it perpetual: so than the use to be made of Baptism is twofold.  
First, it seems to be a pledge and token of God's favour, and that divers ways.  
1. In that its a seal of our Regeneration by the Holy Ghost, whereby a divine quality is infused into us in the room, and place of original corruption: Hence it's 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 seals and confirms to us the free pardon of our sins, Acts 2.38. and 22.16.  
3. It's a pledge of the virtue of Christ's death, and of our fellowship therein, Rom. 6.3.  
4. It's a pledge of the virtue of Christ's life, and of our communion with him therein, Rom. 6.5. Col. 2.12.  
5. It's a pledge of our adoption in Jesus Christ. For when God puts his Name upon us, he signifies and assures that we are his sons, Gal. 3.26, 27.  
6. It's a solemn testimony of our communion with all the lively members of Christ Jesus. It's a seal 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. It's a seal 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, it's a seal of our duty promised, and so a spur, and provocation to repentance, faith, new obedience, brotherly love, and unity, and that as  
1. It's a spur to repentance and mortification: For Baptism seals remission of sins to them only that repent, and as we expect the blessing, we must see that we perform the condition.  
2. It's a provocation to faith, and a pledge thereof. We have Gods Promise under his hand and seal, 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. It's 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 having taken press-money of Jesus Christ, it were a foul fault to accept of a truce with Satan.  
4. It's a pledge or pawn of love and unity. We must keep the unity of the Spirit in the bond of Peace, for we are all baptised into one body. We must not jar, for we are brethren. It's unnatural that the members of this mystical body should be divided. See Ball on faith, p. 419.  
Quest. By what Arguments may the lawfulness of Infant-Baptisme be proved?  
Answ. First, the Infants of believing Parents are under the Covenant of grace, belonging to Christ's Body, Kingdom, Family, therefore are to partake of the seal 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 always 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 Abraham's time, had a seal to be applied to such as enter into Covenant with him.  
4. By Gods own order the seed, or Infants of Covenanters before Christ's time, were to be sealed with the seal of admission into his Covenant, as well as their Parents.  
5. The privileges of such as are in Covenant since Chtists' time, are as honourable, large and comfortable both to themselves and their children, as they were before Christ's time.  
That the Covenant was the same for substance both to Jews 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 find three sorts of Abraham's 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, etc. 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 Jews, Gen. 17.9, etc. and so it is still, Acts 2.38, 39 Luke 19.9. Rom. 11.10, etc. 1 Cor. 7.14.  
That the seal of initiation is to be administered unto them who enter into Covenant with God is clear. Circumcision was to the Jews Infants, and therefore Baptism 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 baptised, that Baptism succeeds in the room of Circumcision is clear, Col. 2.11, 12.  
That Infants amongst the Jews were to be initiated, and sealed with the sign of Circumcision, which though actually applied to the males, yet the females were virtually circumcised in them. Hence the whole Church of the jews are called the Circumcision. And Exod. 12.48. no uncircumcised person might eat of the Passeover, whereof women did eat as well as men.  
Ob. But Circumcision was not a seal of the spiritual part of the Covenant of grace, but of some temporal and earthly blessings, as of their right to Canaan, etc.  
Answ. That Circumcision was a sign of the Covenant of grace is plain, Rom. 4.11. Abraham received Circumcision for a sign of the righteousness of faith, etc.  
That the Privileges of believers under the Gospel is more large, honourable and comfortable, appears, Heb. 8.6. 2 Cor. 3.10. Gal. 4.1, etc.  
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 children's right, to the seal 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 than the Infants of Turks or Pagans.  
Ob. But there is neither Precept, Precedent, nor express Institution in all the New Testament for the Baptism of Infants?  
Answ. I deny the consequence, that if in so many words it be not commanded, it is not to be done: There is no express reviving of the Laws in the New Testament, concerning the forbidden degrees of marriage: nor against Polygamy: or for the celebration of a weekly Sabbath: nor for women's receiving the Lords Supper. No express command for believers children when grown up, to be baptised, nor example of it, though there was for the instructing and baptising Jews and Heathens: But we have virtually, and by undeniable consequence sufficient evidence for the Baptism of children, both commands and examples. As God's command to Abraham, as he was the father of all Covenanters, that he should seal his children with the seal of the Covenant.  
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, baptising them, etc. Now as they were to teach the aforesaid Promises, so they were to baptise them: the persons to whom they were to do this, were all Nations, whereas before the Church was tied to the Jews only; Now we know that when the Nation of the Jews were made Disciples, and circumcised, their Infants were made Disciples and circumcised. And God's manner is, when Promises or threatenings are denounced against Nations, to include Infants, which are a great part of every Nation; except they be particularly 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 Jews and Proselytes were, when they were made Disciples.  
Secondly, they are devoted to be disciples.  
Thirdly, th●y are capable of Gods teaching, though not of man's.  
Fourthly, they belong to Christ, and bear the Name of Christ, Mai. 10.42. 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.  
Another command by good consequence for the baptising 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 seal 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 Family turned Christian, his whole Family came in, and were baptised with him. So we see, Acts 11.14. So the household of Stephanus, of Aristobulus, of Narcissus, of Lidea, of the Jailor, etc.  
2. Argum. To whom the inward grace of Baptism doth belong, to them belongs the outward sign: But the Infants of Believers, even whilst Infants are made partakers of the inward grace of Baptism: therefore they may, and aught to receive the outward sign of Baptism. The major Proposition is proved, Acts 10.47. Can any man forbid water, etc. 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 Baptism is a seal, which Infants are not as capable of as grown men. For they are capable of receiving the Holy Ghost, of union with Christ, of Adoption, of forgiveness of sins, of Regeneration, of everlasting life, all which are signified and sealed by Baptism. For in receiving the inward grace, of which Baptism is the sign and seal, we are mere passives, whereof Infants are as fit subjects as grown men, or else none of them could be saved.  
Ob. Though they are capable of grace, and may be saved, yet we may not baptise them, because by preaching they are to be made disciples, before they may be baptised, Mat. 28.19.  
Answ. This is not the first Institution of Baptism, 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 Baptism: But when once themselves were instructed and baptised, than their children were capable of it by virtue of the Covenant.  
Ob. But it's said, He that believes and is baptised shall be saved: therefore Faith must precede Baptism?  
Answ. First, if this Argument hath any strength against the Baptism of Infants, it hath much more against the salvation of Infants: and however they can evade the one, we shall much more strongly evade the other.  
Secondly, it's no where said, unbelievers, or rather non-believers, may not be baptised: It's said indeed, He that believes, and is baptised, shall be saved: But it's no where said, He that believes not may not be baptised: Christ excludes Infants, neither from Baptism, 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 Baptism; yet this is no warrant for our Baptising 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 sign: God no where requires that we should know that men are converted before we baptise them. The Apostles themselves knew it not, as we see in Simon Magus, Alexander, Hymenaeus, Ananias, and Saphira: but he requires that we should know that they have in them that condition which must warrant us to administer the sign: Fallible conjecture must not be our rule in administering the Sacraments either to Infants, or grown men: but a known rule of the Word: the Apostles baptised grown men, not because they judged them inwardly sanctified, but because they made a profession of faith and holiness, 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 seal of it must stipulate for their parts, as well as God doth for his, which Infants cannot do?  
Answ. First, the Infants of the Jews were as much tied to this as the Infants of Christians are: Every one that was circumcised was bound to keep the Law, Gal. 5.5.  
Secondly, God seals 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 Mediator 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 whilst they are such, and accepts of such a seal on their parts as they are then able to give, expecting a further ratification on their part when they come to riper years, in the mean time affording them the favour, and privilege 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 God's part, they must take their lot for the time to come.  
Object. But if the sealing be but conditional on God's part, that they own and ratify it when they come to ripe age, were it not better to defer it till then, to see whether they will then make it their voluntary act, yea, or no?  
Answ. First, This objection lay as strongly against God's wisdom in requiring the Jews Infants to be circumcised, and therefore argues no great wisdom, and modesty in those who thus reason with God against his administrations.  
Secondly, God hath other ends, and uses of applying the seal of the Covenant to them, who are in Covenant with him, than their present gain: It's an homage, worship, and honour to himself: and it behoves us even in that respect to fulfil all righteousness: when Christ was baptised and circumcised, he was as unfit for the Ordinance through his perfection, as children are through their imperfection, being as much above them, as children are below them.  
Thirdly, yet the fruit and benefit of it at the present is very much both to Parents, and Infants.  
1. To the parents whilst God doth hereby honour them to have their children counted to his Church, to his Kingdom, and family, and so under his wing, and grace whilst all other Infants in the world have their visible standing in the Kingdom of Satan: and so whilst others have no hope of their children's spiritual welfare, till they are called out of that condition, these need not doubt of their children's welfare if they die in their infancy, or if they live, till they show signs 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 pleased to work in them) they being members of the Church of Christ have their share in the communion of Saints, are remembered 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 privilege 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 sign, 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 privileges as theirs had, than they must partake of the Lords Supper?  
Answ. We are sure that Infants are capable of the grace of Baptism, but we are not sure that they are capable of the grace signed, and sealed in the Lord's Supper: For though both are seals of the Covenant of grace, yet it's with some difference: Baptism properly seals our entrance into it: the Lords Supper properly our growth, nourishment, and augmentation in it: Baptism for our birth, the Lords Supper for our food: Now Infants may be born again whilst they are Infants, have their original sin pardoned, be united to Christ, have his image stamped 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 precedent for their eating of it. See Mr. Marshals 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 weather, and Climate are temperate, yet it is not necessary, or essential to Baptism, as is proved by these Arguments.  
That which Christ the Author of Baptism requireth not, that cannot be necessary to this Sacrament. But Christ requireth not dipping: therefore: Hesychius, Stevens, Scapula, and Budaeus prove by many instances that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies washing, which may be done without dipping.  
2. The words baptise, and Baptism are oft used in Scripture: where the persons or things said to be baptised were not dipped, as Mat. 3.11. shall Baptise you with the Holy Ghost, and with fire: they were not dipped in that fire which came down from heaven upon them, Acts 2.3. Mat. 20.23. yea shall be baptised with the Baptism that I am baptised with; yet neither Christ, nor his Disciples that we read of, were dipped in blood, Mark 7.48. Baptism of Cups, Pots, Tables, or Beds: Cups, and pots may be washed, by pouring water in them without dipping: and Tables and Beds were not dipped, 1 Cor. 10.2. Baptised in the cloud, which only reigned upon them, etc.  
3. If the spiritual grace signified by Baptism is sufficiently expressed without dipping, then dipping is not necessary: But it is: Therefore: The thing signified is the cleansing of the soul from the guilt, and filth of sin, which is sufficiently expressed by washing with water without dipping, 1 Pet. 3.21.  
4. The outward act of Baptism signifying the inward cleansing of the soul is expressed in Scripture by sprinkling; as Heb. 9.13. The blood of Bulls and Goats sprinkling the unclean, etc. 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 baptise sick, and weak persons; but such cannot be dipped without apparent hazard to their lives: Therefore it's not necessary.  
6. The Sacraments of the Church may, and aught to be administered 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, therefore it's not necessary.  
Object. But the word baptise is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to dip, or die: therefore washing, or sprinkling is not baptising?  
Answ. First, we are not so much to respect whence words are derived, as how they are used: Derivative words are oft of larger extent than their Primitives: As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which properly signifies a resounding back again: or catechising by way of question, and answer: yet in Scripture it's oft taken in a larger sense 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 Baptism comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that signifies properly washing, or dipping: yet it's taken more largely, as was showed before in several Scriptures:) for any kind of washing or cleansing where there is no dipping.  
Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from whence baptise is derived, signifies as well to Die, as to Dipp, and probably the Holy Ghost hath reference to that signification, because by Baptism we change our hue, the blood of Christ washing us from the filth of sin, 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?  
Answ. First, an example of Christ, and his Apostles without a precept bind not in all things: For Christ washed his Disciples feet before his Supper, and he administered it at night, and only to twelve men, etc. yet are not we bound hereunto: Likewise the first Christians sold their possessions, etc. which we are not obliged to imitate, Acts 2.44.  
Secondly, the reason is not alike: At first Christians had no Churches, nor Fonts, and multitudes were to be baptised, 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 baptised, and they many times weak and infirm, and our climate is colder, and there would be danger in it.  
Thirdly, it's very improbable that all those in Act. 2. that were converted, and presently baptised upon the place: and the Jailor and his family who were baptised at midnight in the place where they were, were dipped, but rather washed, or sprinkled. See Dr. Featlies' Dippers Dipped.  
Quest. How is Baptism necessary?  
Answ. This was showed before in part, to which I now add that it's necessary.  
1. As the lawful use thereof is a note whereby the true Church of God is distinguished from the false Church: Not that the Church of God cannot be a Church without the Sacrament: for it may want baptism for a time, and yet remain a true Church as the Church of the Jews wanted Circumcision for forty years in the Wilderness, Jos. 5.6.  
2. As it serves for necessary uses to men of years that are baptised: As,  
1. To testify to the Church and themselves that they are received into the body of Christ, which is the company of the faithful.  
2. To testify their obedience to God's command, and their subjection to his Ordinance, which is appointed for their good.  
3. To be a necessary prop to uphold their weakness, a seal to confirm 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, and withal to signify 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, Baptism is appointed by God to be no more than a 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 unless they have God for their God: But the sign thereof is not necessary: For we may be within the Covenant of Grace though we have not received the sign, and seal thereof in Baptism.  
Secondly, the bare want of Baptism where it cannot be had, is pardonable. The thief on the cross was saved though he was not Baptised: and so were many of the Martyrs in the Primitive times. Yet the wilful contempt, and careless neglect of this Ordinance when it may conveniently be had▪ is dangerous, and damnable, and to such that threat belongs, Gen. 17.14. that soul shall be cut off.  
Thirdly, the grace and mercy of God is free, and not tied to the outward elements, Joh. 3.8. the wind 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 Baptism, and Baptism is but a seal of that holiness, 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 lays hold of the Covenant for himself and his children: and the children believes because the Father believes.  
Object. Infants are borne in Original sin, and therefore cannot be holy?  
Answ. Every believing Parent sustains a double person. 1. As descending from Adam by corrupted seed, and thus both himself and his children are corrupted. 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 Covenant, and partaker of the benefits and privileges 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 Kingdom of Heaven?  
Answ. First, If this be meant of Baptism, than the word may carry one of these two senses.  

1. Christ directs his speech principally to Nicodemus, who was a timorous professor, who remained ignorant, and had long neglected his Baptism.  
2. That the Kingdom of heaven is not here put for everlasting happiness, but to signify 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 Baptism: nor can any be made a lively member of Christ, but by the Spirit.   
Secondly, or this place is not be understood of Baptism: 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 unless thou be'st washed inwardly by clean water, i. e. regenerated by the Holy Ghost, thou canst not enter into heaven.  
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 Godfathers, and Godmothers necessary?  
Answ. No. First, For in the Primitive times the Parents of children which were Heathens and newly converted to the Christian Religion, were either ignorant and could not, or careless and would not bring up their children according to the Word of God, and true Religion which they newly professed: therefore persons of good knowledge and life were called to witness Baptism, and promised to take care of the children's education: But now parents being better taught and qualified, the other is not necessary.  
Secondly, Christ in his Word hath taught all things that are fit, and necessary about Baptism amongst all which he hath not appointed the use of Sureties.  
Thirdly, the whole Congregation present do present the child to the Lord, and are witnesses of his admission into the Church; and therefore there needs no other.  
Fourthly, that which is required of them to promise, and perform, may, and aught to be performed by the Parents of the Infant baptised, who by God's command ought to bring up their children in the knowledge and fear of God; therefore the other are not necessary.  
Quest. Whether have children of excommunicated persons right to Baptism?  
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 show that the excommunicated person is debarred the Kingdom 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 except he repent. The second is of the Church, which follows God's judgement, pronouncing the party guilty, and subject to condemnation: which judgement is not to be given absolutely, but with condition of repentance, and so far forth as man can judge by the fault committed, as also by the Word which directs how to discern of the impenitency of the sinner. The third again is God's 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 Christ's 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 Believers by the sentence of excommunication; and so have no participation with them in prayer, hearing the Word, or receiving the Sacraments: and that because the action of the Church stands in force, God ratifying that which his Church hath done.  
Secondly, because by their sin they have (as much as in them lies) deprived themselves of the effectual power of God's 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 eternal 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 only in show, and appearance; as hypocrites.  
Thirdly, some are lively members which are united to Christ by faith, etc. Rom. 8.14.  
Fourthly, some are decayed members, who though they belong to God's Election, 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 palsy: such are excommunicated persons: For in regard of their engraffing, 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 respects.  

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 efficacy 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 baptised; 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 esteemed so to be.  
Quest. What reasons may be rendered for this?  
Answ. Children of Parents that are professed members of the Church (though cut off for a time, for some offence) have right to Baptism; First, because it's not in man's power to cut them off from Christ, though they are excommunicated.  
Seconly, the personal sin of the Parent may not keep the blessing from the child; and therefore it may not deprive him from partaking of the Ordinance of God.  
Thirdly, difference must be made between them which do not make separation from the Church, and yet are great offenders, and open Apostates that join themselves with the enemies of the Church to the ruin of the truth of the Gospel.  
Fourthly, we must put a difference between those that have given up their names to Christ, though fallen grievously, and Turks, and Infidels that are out of thr Covenant, and never belonged to the Church.  
Fifthly, If God's mercy enlargeth itself to thousands of generations, men should not be so hardhearted as to question whether such Infants belong to the Covenant, and thereupon to deny them the Sacrament of Baptism.  
Quest. Whether have children, borne in fornication, right to Baptism?  
Answ. They ought not to denied it. For the wickedness of the Parent ought not prejudice the child in things that belong to his salvation.  
Quest. Are there no cautions to be observed?  
Answ. Yea: First, that the Parent be one that holds the true faith, and Religion.  
Secondly, that the Minister exhort him to true, and unfeigned repentance for his sin committed, and that before the child be baptised.  
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 baptising of the Children of Parents that are excommunicated.  
Master Perkins, Vol. 2. p. 74.  
Quest. How many ways is Baptism taken in Scripture?  
Answ. First, it signifies the superstitious washing of the Pharisees, who bound themselves to the Baptisms, or washings of Cups, and Pots, Mark 7.4.  
Secondly, the washings appointed by God in the Ceremonial Law, H●b. 9.10.  
Thirdly, the washing by water which serves to seal the Covenant of the New Testament, Mat. 28.19.  
Fou●thly, by a metaphor, it signifies any grievous cross and calamity: Thus Christ's passion is called his Baptism, Luk. 12.50.  
Fifthly, it signifies the bestowing of extraordinary gifts of the Holy Ghost, and that by the imposition of the Apostles hands, Acts 1.5. and 11.16.  
Sixthly, it signifies the whole Ecclesiastical Ministry. Thus Apollo's is said to teach the way of the Lord knowing only the Baptism (i. e. the Doctrine) of John, Acts 18.15.  
Quest. What is considerable ●bout the matter of Baptism?  
Answ. Three things: The sign; the thing signified; and the Apology of both?  
Quest. What is the sign in Baptism?  
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 complete sign of Baptism.  
Quest. What is the thing signified, or the substance of Baptism?  
Answ. Christ himself our Mediator, 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, etc. 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 baptise in the Name of the Father, the Son, and the Holy Ghost?  
Answ. First, these words signify to baptise by the commandment and authority of the Father, Son, and Holy Ghost.  
Secondly, to baptise by, and with the invocation of the Name of the true God, Col. 3.17.  
Thirdly, it signifies to wash with water, in token that the party baptised hath the Name of God named upon him, and that he is received into the household, or family of God, as a child 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 solemnised between God and the party baptised.  
Quest. What actions belong to God in this Covenant?  
Answ. First, his making promise of reconciliation, i. e. of remission of sins, and life everlasting to them that are baptised and believe.  
Secondly, the obsignation, or sealing of this promise; and that is either outward, 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, Baptise them, etc. Hence, Eph. 5.26.  
2. The inward sealing is the earnest of God's Spirit, Eph 1.13.  
Quest. What is the action of the party baptised.  
A●sw. A certain stipulation, or obligation whereby he binds himself to give homage to the Father, Son, and Holy Ghost: which homage stands in faith, whereby all Gods promises are believed, and in obedience to all God's Commandments. The sign of this obligation is, in that the party willingly yields himself 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 that are named, yet there is but one in authority, will, and worship: Hence some are said to be baptised in the Name of the Lord, Act. 10.48.  
Secondly that this one true God is the Father, Son, and Holy Ghost. A mystery unsearchable.  
Thirdly, that these three are really distinct, so as the Father is first in order, the Son 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 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, are jointly 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 revealed himself to us in the Covenant of Grace; and therefore 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 experience of this.  
Quest, May not Baptism be administered in Name of Christ alone, or in the Name of God without mentioning the three persons?  
Answ. No: For the true form 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 baptised in the Name of Christ?  
Answ. Peter's intent there is, not to set down the form of Baptism, but the end and scope thereof, which is, that we may attain to true fellowship with Christ.  
Quest. What are the ends of Baptism?  
Answ. First, Baptism 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.  
Secondly, it serves to be a sign of Christian Profession before the world. Hence it's called the stipulation, or Interrogation of a good conscience, 1 Pet. 3.21.  
Thirdly, It serves to be a means of our first entrance, or admission into the visible Church.  
Fourthly, it's a means of unity. So it's urged, Eph. 4.5. 1 Cor. 12.13.  
Quest. Whether doth the efficacy of Baptism extend itself to all sins, and to the whole life of man?  
Answ. ●he use of Baptism enlargeth itself 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 baptised stand to the order of Baptism, viz. to turn to God, and to believe 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?  
Answ. First, because the Scripture speaks of them that had been long before Baptised: and that in the time present Baptism saveth, 1 Pet. 3.22. So Rom. 6.4. and in the future tense, He that believes, and is baptised, shall be saved: And Paul, Eph. 5.26. All which shows that Baptism hath the same efficacy after, which it had before the administration of it.  
Secondly, the Covenant of Grace is everlasting, Isa. 54.10. Host 2.19. But the Covenant is the foundation or substance of Baptism: therefore Baptism is not to be limited to any time, but must have its efficacy so long as the Covenant is in force.  
Thirdly, the ancient Church of Christ hath always taught that all sins are done away, even sins to come by Baptism.  
Quest. Whether doth Baptism abolish Original sin?  
Answ. The perfect and entire Baptism (in which the outward and inward are joined together) abolisheth the punishment of sin, and the guilt, and the fault; yet not simply, but in two respects.  
First, in respect of imputation, because God doth not impute original sin to them that are in Christ.  
Secondly, in respect of dominion; because original sin reigns not in them that are regenerate; yet after Baptism it remains, and is still, and that properly sin, Rom. 7.20. Col. ●. 5. Evil concupiscence! Eph. 4.22. therefore some portions of the old man, and original sin remain after Baptism.  
Quest. If persons baptised be sinners until death, what difference is there between the godly and ungodly?  
Answ. In them that are regenerate there is a sorrow for their inward corruption, and for their sins past, with a detestation of them, and a purpose to forsake sin, to which is joined 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 baptised of the forgiveness of his sins, and of eternal salvation: and whereas the Minister in the Name of God applies the Promise of mercy to the baptised, it's 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 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 seal, but also an instrument to convey the Grace of God to us?  
Answ. It's 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 thereof: 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 Baptism 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 kind was the blood of the Paschal Lamb in the first Passeover: For by it the first borne of the Israelites were marked, when the firstborn of the Egyptians were stain: of this kind is Baptism; for by it Christians are distinguished from Jews, Turks, etc.  
The invisible mark is twofold:  
First, the eternal election of God, 2 Tim. 2.19 by virtue of this Christ 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 the imprinting of God's Image upon the soul: by which believers are said to be sealed, Eph. 1.13. 2 Cor. 1.22. and Baptism is a means to see this mark in us, because its the Laver of Regeneration.  
Ob. The male children amongst the Jews that were not circumcised were to be cut off? Gen. 17.14. therefore it seems that Baptism is necessary to salvation?  
Answ. It's meant not of Infants, but of men, who being till then uncircumcised, 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 years.  
Quest. Whether may such as are called Lay-people, or private men, administer Baptism?  
Answ. Ministers of the Word only may do it. For to baptise is a part of the public Ministry, Mat. 28.18. where preaching and baptising are joined together; and things that God hath joined may no man separate. He that performs any part of the public Ministry must have a lawful Call, Rom. 10.14. Heb. 3.5. but private persons have no Call to this business. Again, whatsoever is not of faith is sin: Now for private persons to baptise, 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 child? Exod. 4.28.  
Answ. The example is many ways 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 mere Midianit●: for she contemned Circumcision when she called her husband a man of blood, because of the Circumcision of the child, 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 baptise?  
Answ. Private and ministerial teaching are distinct in kind, as the authority of a Magistrate, and Master of a family are distinct authorities. A private person, 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 virtue of their Calling and Office, as Ambassadors in the stead of Christ, 2 Cor. 5.21.  
Quest. Whether is Baptism administered by a wicked man, or an heretic, true Baptism?  
Answ. If the said Party be ordained, and stands in the room of a true Pastor, and keeps the right form according to the institution of Christ, it is true Baptism. Christ commands the Jews to hear the Scribes and Pharisees, because they sat in Moses chair, Mat. 23.1. though Heretics and Apostates, because they taught many points of Moses doctrine: but not only such.  
Quest. Who are the persons that are to be baptised?  
Answ. All such as be in the Covenant really, or in the judgement of charity, and they are of two sorts.  
First, persons of years that join themselves to the true Church: yet before they be admitted to Baptism, they are to make confession of their faith, and to promise amendment of life, Acts 2.38. and 10.38. and thus all such texts of Scripture, as require faith and amendment of life in them that are baptised, are to be understood of persons of years.  
Secondly, Infants of believing Parents. This was proved largely before: but because this doctrine is so much opposed, I will add something more briefly. Reasons for their Baptism are these.  
1. The Command of God, Mat. 28.18. Baptise all Nations, etc. wherein the baptising of Infants is prescribed. For the Apostles by virtue of this Commission baptised 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 baptising of Infants is likewise commanded.  
3. Infants of believing Parents are within the Covenant of grace: For this is the tenor of the Covenant. I will be thy God, and the God of thy seed, Gen. 17.7. therefore they are to be baptised.  
Ob. But this Promise was made to Abraham, as the father of the faithful.  
Answ. It belongs to all believing Parents. For Exod. 20.6. God promises to show mercy unto thousands of them that love him. And Acts 2.39. the Promise is to you, and to your children, etc. 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 baptised. For this is Peter's reason, Acts 2.38, 39 To whom the Promises belong, to them belongs Baptism: but to you and your children the Promises belong, therefore you and your children are to be baptised.  
Ob. But we know not whether Infants are the children of God or no, and therefore we may not baptise them?  
Answ. First, the same may be said of men of years: for we know not whether they be God's children or no, how fairly soever they deport themselves; so that by the like reason we may exclude them from the Sacraments.  
Secondly, we are to presume that children of believing Parents, are also God's 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 Baptism 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 Baptism, because the Parents receive the Promise, for themselves and their children, and thus to be borne in the Church of believing Parents, is instead of the Profession of faith.  
Ob. Infants know not what is done when they are baptised?  
Answ. Yet Baptism 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 baptised?  
Answ. No: because their Parents are out of the Covenant of grace.  
Quest. Whether are children of professed Papists to be baptised?  
Answ. Their Parents being baptised 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 baptised: Only with these two cautions.  
1. That the aforesaid Parents desire this Baptism for their children.  
2. That there be Sureties who will undertake for their training up in the true faith.  
Quest. Whether may children of profane Christians that live scandalously be baptises?  
Answ. They may. For all without exception that were borne of circumcised Jews, (whereof many were profane) were circumcised: and we must not only regard the next Parents, but the Ancestors, of whom it's said, If the root be holy, so are the branches, Rom. 11.16. and there is no reason that the wickedness of the Parent should prejudice the children in things pertaining to life eternal.  
Quest. How oft is Baptism to be administered?  
Answ. But once: for the efficacy of Baptism extends itself to the whole life of man: and as we are but once borne, and once engrafted into Christ: So we must be but once baptised?  
Quest. In what place is Baptism fittest to be administered?  
Ans●. In the public Assembly, and Congregation of God's people, and that for the●e reasons.  
First, Because Baptism is a part of the public Ministry, and a dependence upon preaching the Word of God.  
Secondly, the whole Congregation may be edified by opening the institution, and doctrine of Baptism.  
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 witness of the Infant visible membership.  
Quest. What use are we to make of our Baptism?  
Answ. First, our Baptism must put us in mind that we are admitted, and received into the family of God, and therefore we must carry ourselves as the servants of God in all holy conversation.  
Secondly, Our Baptism in the Name of the Father, Son, and Holy Ghost, teacheth us, that we must learn to know and acknowledge God aright, i. e. to acknowledge him to be our God and Father in Christ: To acknowledge his Presence, and therefore always to walk as before him: To acknowledge his Providence, and therefore to cast our care upon him: To acknowledge his goodness and mercy, in the free pardon and forgiveness of our sins.  
Thirdly, our Baptism must be to us as a storehouse of all comfort in the time of our need: If thou be'st tempted by the devil, oppose against him thy Baptism, in which God hath promised and sealed unto thee the pardon of thy sins, and life everlasting. If thou be'st troubled with doubtings▪ and weakness of faith, consider that God hath given thee an earnest, and pledge of his loving kindness: Often look upon the Will of thy heavenly Father sealed, and delivered unto thee in thy Baptism, and thou shalt be comforted in all thy doubts. If thou liest under any Cross or calamity, have recourse to thy Baptism, in which God promised to be thy God, and of this Promise he will not fail thee, etc.  
Mr. Perk. Vol. 2. p. 256, etc.   

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 Authors 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 it's either against men, or God. For,  
1. Every reproachful word tending to the hurt, or disgrace of any other man's 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, God's Word, Ordinances, Creatures, Works, Ministers, etc. 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 frantic 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 blind Pharisee: but by one enlight●d through the Holy Ghost with the knowledge of the Gospel, Heb. 6.4. Not of rashness, but of set purpose 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 repent, 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 upon a creature which is proper to God: Thus when the Israelites had made a golden calf, and said, This is thy God, O Israel, etc. It's called blasphemy, Neh. 9.18. they committed great blasphemies. See O. sedgwick's Part. Sermon.  
Quest. What means may we use to prevent, and cure tentations to Blasphemy?  
Answ. First, we must get assurance of God's love to us, and then we shall love him, and love always thinks, and speaks well of the party beloved: But if we once entertain thoughts that God hates us, and will curse us, than 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 find some circumstances for which we cannot find a precedent in the world, than we begin to apprehend some unkind 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 terms of blasphemy, to prevent and cure which, we must know, that no afflictions, be they never so great, unusual, or unhard of, are any certain signs of God's anger, much less 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 husband. Jonah had a cross, the like whereof was never in the world before, yet was it no fruit of God's 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.  
Secondly, we must get our sins pardoned, repent of all our iniquities, and then the cross can never wring from us words of blasphemy: It is not the greatness of the cross, but the guilt of sin working with the sting of the cross which makes men in tribulation to blaspheme, Rev. 16.11.  
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 despair by reason of blasphemy is a worse sin than blasphemy itself: they are both against the goodness of God: but despair is against his goodness, mercy, and truth. Indeed it's an horrible crime to blaspheme God, and the worse, because it's somewhat like that unpardonable sin: Besides, other sins are against God in his greatness, government, etc. but this is against his goodness, and God as he is represented to us stands more upon his goodness then his greatness, and therefore blasphemy hath always been held amongst the greatest 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 nature itself 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 remember that its pardonable, 1 Tim. 1.13. I was (saith Paul) a blasphemer, etc. 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 persuade us that all blasphemy is the sin 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 sin: 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 Tentations.  
Quest. How doth the heinousness of this sin of Blasphemy appear?  
Answ. First, It's one of the most horrid sins in the world: Some sins are more directly and immediately against men's own persons: as idleness, prodigality, etc. Some are against other men's persons: as lying, slandering, etc. but the blasphemer fights directly against God: other sins strike at God, but this pierceth him, and strikes through his Name with execrations, etc. and therefore such were to be put to death, Leu. 24.10, 11. Isa. 36, 6. Hab. 3.14.  
Secondly, It's an high contempt of God, a desperate flying into his face, a charging him with folly, cruelty, and tyranny, Job. 1. ult. It so provokes God that usually he cuts them off sooner than other sinners, as those that are ripe for destruction.  
Thirdly, It argues the highest ingratitude in the world: for a man like a mad dog to fly 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 Creator: To load him with injuries, who daily loadeth us with mercies. To curse him who blesseth us, etc. they are said to crucify Christ afresh, Heb. 6.6. Magis offendunt qui blasphemant Christum regnantem in coelis, quam qui crucifixerunt ambulantem in terris. Aug. they are worse than those that actually crucified him.  
Fourthly, it exceedingly debaseth a man, and makes him viler than the vilest creature; for they in their kind praise God, and show 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, 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 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 form. 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 Saints in heaven being filled with joy, shall vocally sing the praises of their Redeemer: So the damned in hell, being filled with the wrath of God, shall vocally blaspheme him: and if the wicked in this world that do but taste of the cup of God's 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 judgements 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 infirmity of nature, the person not being distempered by sickness, melancholy, nor madness, but out of malice, deliberation, and obstinacy, the party should die without mercy, Leu. 24.13, 14, 15, 16. This was not a judicial Law belonging to the Jews only, 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, proclaims 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, etc. should be cut in pieces, and his house be made a dunghill, 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 greater, so their punishment shall be greater: They punish Thiefs, and Murderers 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 neglect their duty in this kind, 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 Mountains, but not of the Valleys, many thousands of them lost their lives for it, 1 King. 20.29, 30. blasphemous Arius voided his bowels, and died miserable. See many more Examples of God's judgements upon Blasphemers, and blasphemous Heretics in my Mirror in those two Chapters.  
Master Hall upon 2 Tim. 3.2.  
Quest. How comes Satan to tempt God's 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 sanctification, than he suggests into his mind horrible blasphemies against God's Majesty, and continually turmoils him with most impious thoughts, that thereby he may distract his mind 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 seem to have some ground in corrupted reason, for the suggesting whereof he ofttimes useth our sinful flesh as his wicked instrument: and these arise sometimes from our overgreat prosperity whereby we are brought to forget, and neglect the Lord who hath been so bountiful unto us: sometimes from the grievousness of afflictions, whereby men are moved to murmur against God, and to repine at his judgements; sometimes from some offence unjustly taken from God's Word, or works: As from the plainness of the Scriptures, the unequal dispensation of God's benefits, and punishments 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 threatenings: That he makes little account of virtue 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 saved, etc.  
Quest. How are we to resist these blasphemous suggestions?  
Answ. First, we should▪ as soon as they are suggested, reject them as abominable, saying to ourselves, God forbid that I should entertain such a blasphemous thought of the most Mighty, Wise, Just, and gracious God: especially having 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.  
Secondly, than (if we cannot be th●s rid of it) let us fly unto the Lord by earnest prayer desiring him to enlighten our minds by his Spirit, that we may clearle discern his truth, and the falsehood of Satan, and that he will incline our hearts to submit our judgements to his truth, and reject Satan's damnable lies.  
Thirdly, we must endeavour to enrich our minds with such a measure of knowledge as may enable us to answer all Satan's 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 how to confute these tentations: and by all means we must take heed of that foolish bashfulness which makes men keep the Devil's counsel to their destruction for fear of shaming themselves: whereas it's no shame to be subject to these tentations which the dearest of God's children are not freed from.  
Quest. What is the other kind of blasphemous tentations?  
Answ. Such as are without all show of reason, or appearance of truth, sencelesly absurd, and no less admirable for their sottishness, 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 horribly wicked that they are above the conceit of corrupt nature, but are the immediate product of hell, Satan casting them into the mind like wildfire with great swiftness and violence. Or if the flesh be used herein, yet it's not with delight, but with fear and horror, 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 Satan's chiefest scope in these tentations?  
Answ. First, he hath no hope to prevail with a Christian to approve of them, seeing he cannot draw a profane worldling thus far with all his power and skill: but his chiefest aim is hereby to work astonishment in them that they shall be utterly unfit to perform any holy exercise, or duty which they owe to God, hoping thereby so to enfeeble them, that afterwards he shall get an easy victory over them.  
Secondly, he labours hereby to overthrow their faith, and to bring them to utter despair of God's mercy, putting them out of all hope that he will ever pardon such outrageous sins, seeing they do so impiously blaspheme him to his face: and therefore lest they should multiply these horrible sins by their longer abode in this life, and so increase 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 suggestions he little advanceth these cursed ends: yet such is his inveterate malice towards God's poor Saints that he will not surcease to pursue them with these suggestions so long as God permits him, that he may at least turmoil, 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 Satan's suggestions, and therefore they shall not be charged upon us as our sins, but shall be set on Satan's score and punished upon him.  
Quest. How shall we know that they are Satan's suggestions, and not our own thoughts?  
Answ. Fir●, In that they are so outrageously wicked, that even nature, though corrupted, is not capable of them, unless by long custom of malicious sinning against God, it become plainly diabolical. How much loss then are they capable of them who have received some measure of grace, and in the uprightness 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 man's own thoughts being natural, work no extraordinary perturbation in the mind: on the contrary, these blasphemous suggestions strike the heart with such horror and fear, that thereby the understanding is astonished, the heart quakes, the mind is distracted, the joints tremble, etc.  
Secondly, consider that these kinds 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 sin.  
Thirdly, consider that it's no sin to be tempted to these blasphemies, if they be resisted: as it's no fault in a chaste person if a filthy harlot tempt him to uncleanness so long as he yields 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 yield by words, or deeds, so as that our yielding is subject to our senses.  
Secondly, inwardly we resist them, when we neither approve them in our judgements, nor embrace them with our wills, nor incline to them in our affections with liking and delight.  
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 goodness 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 yielded some liking to them?  
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 itself where the Lord gives a discharge.  
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 therefore if thou repent and bewail it, hate and abhor it, strive and endeavour to mortify 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 spiritual man, who resists it all he may: but to the flesh, which alone shall b●ar the punishment, God using to that end not only the hammer of his Word, but also temporary crosses and afflictions.  
3. God measures not our sins 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 entertained by the concupiscence only, and there crushed and choked, is esteemed by God a far less sin, than the least degree of wickedness which is willingly committed, nourished, or defended.  
Quest. By what means may we be freed from these hellish blasphemies?  
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 wildfire of blasphemous thoughts into our minds, or at least that he will quench them at their first entrance that they may not inflame our concupiscence with the least liking of them.  
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 supreme Judge, and having the testimony of our consciences to bear witness 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 yield the least assent to them.  
Thirdly, we are not to make such account of these suggestions as that thereby our 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 duties 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 understanding, 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 repel Satan, whereof if Satan can disarm thee he will be sure to prevail. They are Gods Ordinances, and therefore though thou find no present good by them, yet thou must do them in obedience to God's command: And so in the end thou shalt find 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 comfort to thy heart.  
Fourthly, we must not revolve these blasphemous suggestions in our minds, nor suffer them to reside in our thoughts, but forcibly withstand them when we find them first entering: or if they be entered before we be aware, we are presently to reject them, and entertain into our minds some heavenly meditations, which will keep them from easy re-entrance.  
Fifthly, we must have a special care to avoid idleness, and solitariness, and spend all our time either in holy exercises, or in the duties of our lawful callings: For idleness prepares us for tentations, and makes our hearts, like unmanured ground, fit to bring forth nothing but weeds: and solitariness brings in this case a heavy woe with it, Eccles. 4.10. giving Satan a great advantage against us: which made the Devil when he tempted Christ to make choice of the wilderness, 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 strive against them, or be overmuch grieved with them; but seeing they are Satan's sins, and not ours, if we abhor and strive against them, we must constantly go on in our course of godliness, and righteousness, and so let them pass as they come without being dismayed at them.  
Mr. downam's 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 children 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 sickness, sores, pain, hunger, etc. and base we are, because we are upheld by inferior creatures. We enter into the world one way, and then go out a thousand: sometimes by violent, sometimes by more natural deaths: Are subject to divers diseases, loathsome 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 carcase is so loathsome, that it must be had out of sight, yea, though of Abraham, Gen. 23.4. For as man's body is of the finest temper of all others, so the corruption of it is most vile.  
Quest. Is there then no glory belonging to our bodies?  
Answ. Yea▪ For, First, its God's Workmanship, and therefore excellent: so excellent, as the Heathen Galen being stricken into admiration at the admirable frame thereof, broke out into an Hymn of praise to the Maker of it: and David 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 therefore it forbids us to wrong our bodies, and speaks infamously of self-murtherers, as of Saul, Achitophel, Judas, etc. and God to show 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 music for the ears, etc.  
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 it's the grave of the soul: but otherwise it's the House, Temple, and instrument of the soul.  
Quest. But can those bodies be called base for which Christ shed his precious blood?  
Answ. Whilst God's 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 hungered, thirsted, was pained, yea, death had a little power over him▪ and shall we desire a better condition than our head, and Master had? It's 〈◊〉 decree that we must return to the dust as all 〈◊〉 fellow Saints have done▪ 〈◊〉 we must partake with 〈…〉 mean estate▪ 〈◊〉 we will partake 〈◊〉 his glory.  
2. Hereby God doth exercise our faith, and hope, causing ●s to expect a better resurrection; and by this means our desires are quickened after a better life.  
3. As yet there is sin in us, from the danger whereof, though we are delivered, yet there is corruption which remains behind in us; and by this God will teach us to see the contagion of sin, and how the devil hath deceived us, when he promised a better condition.  
4. It shows God's wisdom in vanquishing sin by death, which is the child of sin: For be it we shall be purged from sin, and from corruption both of body and mind, and thus is our base estate made a way to our excellent estate hereafter.  
Quest. Shall these vile bodies of ours be raised again at the last day?  
Answ. Yea, it's an article of our faith: it was typified by Aaron's dry rod budding, and by Jonas' deliverance out of the belly of the fish, where he had been three days, and three nights: It was believed of all the Fathers, Heb. 11.13. It's a grounded truth that these bodies of ours that are sown 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, it's not contrary to reason, though above the reach of reason; For Christ takes care that the dust whereof we are made, and to which we return be preserved: and why cannot Christ as well raise a body out of the dust, as at first he made it out of the dust, especially seeing the soul is preserved in heaven to this end, to be joined 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, Man's age out of Youth, and 1 Cor. 15.36. Thou fool, the corn is not quickened except it die. Nay we see daily strange things wrought by Art, and shall we think Gods Almighty power cannot work more strange effects.  
Quest. Who shall raise up our bodies at the last day?  
Answ. Christ, John 6.39, 40. For he is our Head, and the body must be conformable to the Head: Hence, Romans 8.11. If the Spirit doth dwell in us that dwelleth in Christ, the Spirit that raised him up, will raise us up also.  
Secondly, Christ is a whole Saviour, and therefore will raise up our bodies as well as our souls: For he is a Saviour of both: hath delivered both from hell, and therefore will raise up both to heaven.  
Thirdly, Christ is the second Adam: as we did bear the image of the first Adam in corruption, so we must bear the image of the second Adam in glory.  
Fourthly, Christ is the seed of the woman that must break the Serpent's head, and therefore he must work this change.  
Fifthly, Christ changed his own body being burdened with all our sins: and therefore as an exemplary cause, shall much more raise us up. For sin, which is the sting of death being once overcome, what can keep us in the grave?  
Quest. What may the consideration hereof teach us?  
Answ. First, it may strengthen our faith in consideration that we have such strong Saviour, that nothing shall be able to separate us from his love, nor take us out of his hand.  
Secondly, it may direct us how to honour our bodies, not making them instruments of sin 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 ourselves of our parts in this change at our resurrection, and this we shall know.  
1. If we find Christ's 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 enlightened, his will peable, and his affections set upon right objects, will easily believe the resurrection of his body.  
2. If we hope for this change, and so hope, that we are stirred up thereby to fit ourselves for it.  
3. If we grow in grace, 2 Pet. 1.11. it's a sign that we have an entrance into Christ's Kingdom: For God doth ever honour growth with assurance of a blessed estate.  
Fourthly, this may comfort us in time of death, considering that we lose nothing but baseness, and our bodies are but sown in the earth, and this depositum which God committeth to the fire, air, earth, water, etc. must be rendered up again pure, and changed by Christ.  
Fifthly, it may comfort us also at the death, and departure of our friends, knowing that they are not lost, and that the earth is but an house, and hiding place for them to sleep in, and that God will not forget at the last day to raise them up with the rest of his Saints, and to change them, and make them like to his glorious body, 1 Thes. 4.18.  
Sixthly, to pray to God to teach us to number our days so that we may apply our hearts unto wisdom, 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 appear by these Reasons.  
1. Because all are then to be gathered together: even those that were buried four thousand years ago must stay till the number be fulfilled: And it will make for the honour of Christ that we should all meet together to attend on him with multitudes of Angels, so that they cannot be perfected without, or before us, and we shall not prevent those that are asleep.  
2. This makes for the comfort of Christians that are weak, that the Martyrs, and constant professors of Christ should be pledges of their rising, who continually ●ry, How long Lord?  
3. God's 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 Christ's glorious body?  
Answ. First, as he is immortal never to die again, so shall we, we shall be freed then from all sin, and so consequently from all mortality.  
Secondly, we shall be incorruptible, we shall neither have corruption within us, not without us, 1 Cor. 15.53. we shall be embalmed with the Spirit that shall cause us for ever to be incorruptible.  
Thirdly, we shall be unchangeable: always the same without sickness of body, or indisposedness of mind.  
Fourthly, we shall be in perfect strength: Here we contract to ourselves weakness from every little thing, as alteration of air, labour, etc. but there the body shall be enabled to every thing, whereas here we are weak, unfit, and soon weary of every duty: Even Moses hands must be supported.  
Fifthly, we shall have beauty and comeliness: 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 Christ's sake he will not be indebted to us, but will restore them again.  
Object. But Christ retained wounds after his resurrection, much more shall we be imperfect?  
Answ. This was a voluntary dispensation for a time for the strengthening of Thomas his faith, not of any necessity.  
Sixthly, these bodies of ours shall be spiritual, 1 Cor. 15.44. A natural body is upheld by natural means, as meat, drink, Physic, etc. but then there shall be no ●eed of such things. Christ shall be all in all to us.  
Seventhly, than our bodies shall obey our spirits: now the body keeps the Spirit in slavery, but than it shall readily yield 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 shall be wrought in us, when we shall see him as he is? and if his first coming had that power in it to make all things new, 2 Corinth. 5.17. much more when he comes the second time in glory shall he make all things new and glorious.  
Quest. What lessons may the consideration hereof teach us?  
Answ. First, in all cases of dismay and trouble, it may encourage us rather to lose our bodies, then to offend God, knowing that if we give them for God, we shall receive them again with advantage.  
Secondly, labour we to make our body's instruments of his honour, and let us honour our bodies wherein are the seeds of immortality: and glory in so using them, as that they be carried to the grave with honour.  
Thirdly, let us honour the bodies of the deceased Saints of God, and the places of their sepulture, as cabinets wherein the precious dust of the holy Saints is laid up in keeping.  
Fourthly, when we die we should not trouble our minds with the uncomfortable thoughts of worms, rottenness, darkness, etc. but with the eye of faith let us look beyond these upon Heaven, whither we are going. This made Job, though covered with ulcers, cheerfully to say, My Redeemer liveth, etc.  
Fifthly, if we want limbs, yet to comfort ourselves, the resurrection will restore all.  
Sixthly, let us serve God here with our best endeavours: It's but a while and our labour shall not be in vain. Is it not better by doing thus to partake of this blessed change, then to spare this vile body, and by pampering it, and prostituting ourselves to vile and base courses, thereby to disenable ourselves 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 God's glory?  
Answ. They must be maintained with great care, but not with much tenderness: For we should use them to be content with a little, and with things easy, and ordinary, looking less 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 mind will have much ado to maintain its liberty, and stability: the disorder of the humours of the body disturb the mind, and make i● froward; yea, sometimes reason is qui●e overturned by reason of some corporal indisposition.  
Quest. By what means then may the health of our bodies be preserved?  
Answ. Especially by these 〈◊〉 things.  
1. Serenity of mind. 2. A sober di●. 3. Exercise.  
Quest. How is serenity of mind a means to preserve bodily health.  
Answ. Serenity of mind, and health of the body preserve one another: But the mind is a more powerful agent upon the body, than the body upon the mind. A cheerful spirit keeps the body healthful, whereas frequent excessive fits of choler, and deep sadness, sour the whole mass of blood, and poison the fountain of animal spirits▪ whereby the body loses its lively colour, and good plight, and droops into a lingering consumption, Prov. 12.25. Heaviness 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 heart doth good like a medicine; and to get this mercy heart the Wise man advises us to keep our minds in a mild temper. Prov. 11.17. The merciful man doth good to his own soul, but he that is cruel troubles his own flesh: And the body thus preserved in health by the serenity of the mind, pays him readily for that good office: for the mind is kept in tranquillity by the good constitution of the body.  
Quest. How is a sober diet 〈◊〉 means to preserve the health of the body?  
Answ. As there is nothing that wears the body, and sets the mind out of frame so much as intemperance in diet: and truly not only such as glut themselves with meat and drink, but generally all that live plentifully, ea● and drink too much, and confound in their stomaches too many various ingredients, giving to nature more than it needs, and more than 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 Commonwealth idle persons▪ and useless soldiers are they that stir up seditions, and trouble the State.  
Then natural heat, which serves to the nutritive faculty, being put to an over great labour, wears away before the time; and the spirits serving to make the pot boil below, leave the intellectual part ill served in the upper room: and that overplus of nourishment growing to pride of blood, breeds no better effect in the soul then to swell the appetite, and to provoke it to rebellion against the reason: whereas if we would bring ourselves to a more simple, and sparing diet, both our bodies and minds would enjoy a better health: The fewer vapours the belly sends to the brains, besides what are necessary, the clearer is the sky 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 cheer. Indeed it oppresseth such whose ordinary meals are so many feasts: but it renews the vigour of those that use it seldom: wine is given by God to make glad the heart of man, Psal. 104.15. Prov. 31.6. It's of singular virtue to charm cares: A draught or two extraordinary, when the mind is dejected with crosses, will put upon a man's businesses a smother and calmer face.  
Quest. How doth exercise conduce to the health of the body?  
Answ. Without exercise the body becomes a● unwieldy 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 legs, he must invent some other way instead of walking to exercise his body, and prevent sickness, and if he cannot use exercise, he must eat and drink the less.  
It's a wise course to harden the bodies of children, and young men especially, against cold, which is the cause of most diseases in aged persons: But when one hath been tenderly brought up, it's imprudence to go about to inure his body to hardness in his declining age, which is more than it can bear.  
Quest. These are good rules to preserve bodily health, but how shall we mend it when it's impaired?  
Answ. First, Physicians must be consulted withal, and remedies used; about which two rules should be observed.  
1. Let it be betimes, before sickness hath taken root.  
2. Let it be seldom: For two many remedies are worse than the disease. Physic, and Physicians should be used for necessity, not for wantonness: the chief use of that Art is to prevent diseases. But every man ought to have enough of it to know his own body, and to keep off the indispositions to which he is obnoxious, and not to wear out his body with drugs without great necessity: There are certain simple, and easy helps which being used betimes would prevent great inconveniences; and what wise man would not keep himself from painful diseases, if the use of a little Sage, or Juniper berries would do it, whatsoever remedies are used for the prevention of sicknesses, it's certain that the abstinence from unwholesome things is better than the use of wholesome.  
Secondly, let the body be well clad, for commodity, not for show, neither curiously affecting the mode, nor opposing it with a fantastical singularity. Let all that we wear be cleanly and wholesome, not to please other men's eyes but our own: For he that is slovenly in his attire, will thereby grow sad and dejected before he be aware. Why should a man make himself contemptible to the world, and displeasing to himself by a wilful lazy neglect of his person?  
Thirdly, let there be order, and suitableness in our household furniture, though it be never so course. Let not any thing want his proper place, though never so little. Confusion is offensive to the mind, but order gives a secret delight.  
Fourthly, let our habitations be lightsome if it be possible, in a free air, and near a garden. Gardening is an innocent delight: it was the trade of man in the state of innocency.  
Fifthly, for exercises, such should be chosen that bring a public utility, as the hunting of such beasts as are an annoyance to the Country, as Foxes, Badgers, Wolves, etc. Or the use of military pastimes which fit men to serve their country. 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 mind: 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 toil the spirits instead of recreating them, which is the proper use of play. Of all Gaming the less 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 mind, but makes a certain loss of it, whatsoever becomes of the money: this bold venturing proceeds not from a contempt of this world's goods (as such Gamesters pretend) but out of an insatiable greediness to gain 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 hurtful than the loss: for it inflames Covetousness, and sets the heart upon a wicked labour to grow rich by the ruin of others: Hereby also the Fountain of Charity is dried up, and so the streams of charitable deeds: squand●ing away of money in play, is not the way to make friends of that unrighteous Mammon, that receive a man into everlasting habitations, but an enemy rather, that will turn him out of his temporal 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 another's, and decide that question with the cast of a Die? And what ungratefulness 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 consenting to that strange way of acquisition, yet that consent makes it not lawful, neither of them being owner of those goods which he calls his, but only Stewards, who must give an account to their master. So then, whether we win, or lose we commit robbery: For if we rob not our adversary▪ we rob ourselves, our families, and God: and herein are worse than that ill servant that hid his talon in a napkin: for the Gamester if he be a loser hath made away his talon wherewith God had entrusted him: and though he be a gainer, yet he makes himself uncapable of giving a good account of his talon 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 Christ's 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 hindrance 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 return, or restore the thing borrowed at all to the lender, if he can retain it; contrary to 2 Kings 6.5. Psal. 37.21. Rom. 13.8.  
Secondly, if he return or restore not the thing borrowed to the lender in due time at the time appointed, but keeps it longer without the consent of the lender, and it may be forceth the lender to recover that by Law which was lent in love. By the Law of the Jews, if the debtor deferred to pay his debt, he was to be sold, and his wife, and children, etc. as appears, 2 Kings 4.1. Hence, Prov. 3.28.  
Thirdly, when borrowing things that are spent in the use, as Bread, Bear, Wine, Flesh, etc. 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, Ox, Garments, etc. when he restores them not as good as they were lent, but either less, or worse than was lent, and that wittingly and willingly. Of this sort are such Tradesmen 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. Upon 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 negligence, 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 only 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 enable him, and if God doth make him able, to perform 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 child of the lender if he have any; or if none, then to his next of kin, or for want of such, or if none can be found, than 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 excess: Or when he borrows, that by the thing borrowed he may hurt another in his person, or outward 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 engross and monopolise 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?  
Answ. First, when he lends to such persons as he knows borrow for ill ends, and purposes, as to maintain pride, luxury, etc. or to wrong, hurt, vex, & trouble others: whereas lending being an act of charity, properly should be done to the poor, Psal. 112.5. Exod. 22.15.  
Secondly, when he lends upon usury to his poor brother: forbidden, Exod. 22.25.  
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, etc. Deut. 24.10, 11.  
Fourthly, when he requires the thing lent with rigour, and extreme hard usage of the borrower, disenabled by God for the present to repay him, and that by casting him into prison, etc. 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 showed 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 yourself for enriching of him, or that will wantonly lay it out for his mere pleasure, the case is very different: For God hath not commanded me to love any man more than myself: neither is there any reason that I should deny my own advantage to maintain another man's excess.  
2. Upon what terms do you lend? whether upon an absolute contract for a set profit, whatever becomes of the principal, or upon a friendly trust to a voluntary satisfaction according to the good improvement of the sum 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 strongly 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 adventure? 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 moneys, or other commodities is arbitrable according to the Sovereign authority, and use of several Kingdoms, and Country's.  
2. That whatsoever commodity may be sold, is capable of profit in the loan of it: therefore a horse, or an ox, etc. seeing it may be sold, it may be let out for profit.  
3. That money itself is not only the price of all commodities in all civil Nations, but in some cases is a traffickable commodity, the price whereof rises and falls in several countries upon divers occasions, and yields either profit or loss in the exchange of it.  
There can be no doubt therefore but that money thus considered, being as it were turned into Merchandise, may be bought, and sold, and thereby improved to a just profit.  
Quest. But whether may money merely considered as the price of all other commodities be let forth to profit?  
Answ. All usury, which is an absolute contract for mere loan 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 money is not capable of supersaetation, or increase.  
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 lender's but the borrowers: for the power of disposing of it, is for the time transferred by contract into the borrowers hands: If the lender then by virtue 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. Leu. 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 mere loan of money, there are other circumstances about it, which allows the lender lawful liberty to take use for his money, especially in these two cases.  
1. If he sustains loss, and misses of gain by want of his money lent: for why should I hurt myself to pleasure another, and enrich another by mine own loss?  
2. If I shall incur a real loss, 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 loss 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 myself such a moderate sum, as may be somewhat answerable to the gain, which I willingly forgo for his greater profit.  
In brief, to guide us in borrowing, and lending, our only rule is charity: For in all humane, and civil acts of commerce, it's a sure rule: that whatsoever is not a violation of charity is lawful. And what is not agreeable to charity is sinful. And as charity must be our rule, so ourselves 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 find out a way whether by loan, or sale to advance your stock, that is free from oppression, and beneficial to others as well as to yourselves, 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 God's 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, 1 Pet. 1.23.  
Secondly, they are adopted of the same Father, Eph. 4.5.  
Thirdly, they are brought up in the same family, Eph. 3.17.  
Fourthly, they are estated in the same inheritance, Rom. 8.17.  
Fifthly, they are written amongst the living in the same City, Isa. 4.3.  
Sixthly, they execute the same Office of Prophets and Priests to God, Rev. 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 strangers one to another, Acts 15.36.  
Secondly, to do all things faithfully each to other, 3 John 5.  
Thirdly, to defend each other by words and deeds: Let not a brother be wronged if thou canst help it.  
Fourthly, to supply their wants with brotherly affection, James 1.15. 1 Joh. 3.17.  
Fifthly, to love them without dissimulation, Rom. 12.9, 10. and 13.8. Col. 3. 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 

1. By public suits at Law, 1 Cor. 6.1, etc.  
2. By private quarrels, or discords.    
Object. But they do me wrong.  
Answ. 1. Admonish them of it, Leu. 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.  
Secondly, speak not evil one of another, Rom. 14.10. Jam. 5.9. and 4.11. It's the Devil's property to accuse the brethren, Rev. 12.10.  
Thirdly, be not ashamed of them: for Christ is not ashamed to own them as brethren, Heb. 2.10.  
Fourthly, have them not in respect of persons: for the poor are brethren as well as the rich, Jam. 2.1, etc. though they be in tribulation, yet are they companions in the Kingdom of God with us, Rev. 1.9.  
Fifthly, all superiors must take heed of tyranny: For they rule over their brethren.  
Quest. How shall I know who are Gods children, and so my Brethren?  
Answ. First, by their innocency: they bear their father's image.  
Secondly, by their love to God's House and his Word.  
Thirdly, by their language, 1 Joh. 4.5.  
Fourthly, by the opposition of the world to them.  
Quest. What good shall I get by them?  
Answ. First, by associating thyself with them, thou mayest escape many judgements. Sodom had been spared for ten righteous persons: and get much good. Potiphars House is blessed for joseph's sake, and Laban's for jacob's.  
Secondly, thou mayest learn their ways.  
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?  
Answ. First, because it much commends us to God.  
Secondly, it shows that we are translated from death to life, 1 Joh. 3.14.  
Thirdly, that we are of the truth, 1 Joh. 3.19.  
Fourthly, that we are born of God, 1 Joh. 4.7.  
Fifthly, that God dwells in us, 1 Joh. 4.11.  
Sixthly, that all we do for them shall be fully rewarded, Mat. 11.41.  
Seventhly, it will give us boldness at the day of judgement, 1 Joh. 4.17.  
Quest. How may I know whether my love to them be unfeigned?  
Answ. First, if thou be'st as willing to do them good as to proffer it, 1 John 3.18.  
Secondly, if thou seekest not thy own things: but canst love them against profit, credit, etc. Phil. 2.3.  
Thirdly, if thou lovest all as well as some, the meanest as well as the greatest, Eph. 1.15.  
Fourthly, if thou canst go to God for them in secret.  
Fifthly, if thou canst love them constantly.  
Sixthly, if thou canst reprove, as well as flatter and praise them.  
Seventhly, if thou canst propose them as patterns for thy imitation.  
Eighthly, if thy sorting with them makes thee more holy, and humble.  
Ninthly, if thou dost 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 forgetfulness 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 ferventness of our love to the brethren be known?  
Answ. First, if thou accountest it thy greatest felicity on earth, next to the enjoyment of God's favour, to have delightful fellowship with the brethren, Psalms 16.3.  
Secondly, if thou hast inflamed desires after their fellowship.  
Thirdly, if thou canst cover a multitude of faults in them, 1 Pet. 4.8.  
Fourthly, if thou canst be at pains for them: Love is laborious.  
Fifthly, if thou art speedy in doing them good, Prov. 3.28.  
Sixthly, if thou lamentest thy absence from them as a bitter cross.  
Seventhly, if thou dost daily and heartily pray for them, and give thanks without ceasing.  
●uest. What may nourish affections amongst Godly brethren?  
Answ. First, remember often God's love to thee in Christ, 1 Joh. 4.9, 10, 11. Eph. 5.1, 2.  
Secondly, think much of God's command for it, and his acceptation of it, Eph. 5.1, 2. 1 Pet. 1.22.  
Thirdly, meditate often of our dwelling together in heaven, Jam. 2.5. 1 Pet. 4.8.  
Fourthly, converse much together, have fellowship in Gospel duties.  
Fifthly, consider the promises made hereunto, Eph. 4.15, 16. 2 Pet. 1.9, 10, 11. Phil. 2.1.  
Quest. With what kind of love must we love the brethren?  
Answ. First, it must be a natural love, even such an one as ariseth out of our 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 word, but in deed, 1 Joh. 3.18.  
Thirdly, it must be a fervent love: they must be loved above all other people, 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 love in the spirit, Col. 1.8.  
Fifthly, it must be a diligent love that will express itself upon all occasions: A labouring and working love, 1 Thes. 1.3. Heb. 6.10.  
Sixthly, it must be a speedy love, Prov. 3.28.  
Seventhly, it must be an humble love, a love that would ever serve the brethren, Gal. 5.13. Eph. 1.15. and 4.2. Prov. 19.7.  
Eighthly, it must be a constant love, Gal. 4.18.  
Ninthly, it must be a growing love, Phil. 1.9. 1 Thes. 4.10.  
Quest. What rules are we to observe that brotherly love may continue amongst us?  
Answ. First, some things are to be avoided: as  
1. We must not fashion ourselves according to this world, but avoid all needless conversation with wicked men, Rom. 12.1, 2.  
2. We must take heed of, and avoid such as low discord, or cause divisions amongst 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 practice.  
3. Take heed of being ensnared with vainglorious desires after worldly greatness, either in Church or Commonwealth, Mat. 23.8. Gal. 5. ult.  
4. Take heed of conceitedness, or wilfulness in judgement: we must not be wise in our own eyes, but rather in lowliness of mind esteem other men's gifts, and judgements better than our own, Phil. 2.3. Rom. 12.10, 16. Prov. 12.15.  
5. Take heed of worldliness, 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 retiredness, and neglecting comfortable fellowship 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 compliment to show the sound proof of our love in all our actions: and by the fruits of it in all well-doing, strive to approve ourselves 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 against God, or trespass against us.  
Quest. How may this be done?  
Answ. First, if we know a fault in our brother, and find that it tempts us to alienation from him, we must follow God's counsel, Leu. 19.17. Reprove him plainly.  
Secondly, we should be convinced that there are infirmities in the best, though we know them not, and therefore 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 mere frailties, choosing rather to cross ourselves, then to provoke them in their weakness, Rom. 15.1, 2.  
Thirdly, if our brother trespass against us, we should show ourselves to be easy to be entreated, and forgive to seventy seven times, if he say he repenteth, Mat. 18.21.  
Fourthly, if we have done wrong, we should make haste to be reconciled, and seek it, with willing acknowledgement, and readiness 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 do 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 Commodity which he would buy, dispraising it above measure, and that against his own knowledge and conscience: Or sets another to underbid 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 necessity to buy his Commodity for less than its worth, whereas Gen. 23.9, 13. Abraham would give the full price, and Levit. 25.14, 15, 16.  
Object. Esau's present need to buy his Birthright of him for a mess of pottage?  
Answ. This fact of jacob's was extraordinary, and therefore is no rule for us to walk by: besides he was informed by his Mother that God's purpose was to deny the blessing to him, and therefore he took this opportunity of buying the Birthright, being (probably) moved thereto by the Spirit of God.  
Thirdly, When the Buyer makes bad payment for the commodity he buys: as when he either pays not at all, or pays less than was agreed for, or delays payment after the time appointed, or willingly and wittingly, pays counterfeit coin, 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 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.  
Secondly by taking advantage of the Buyers simplicity, or present necessity thereby to take more for his commodity than 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. Leu. 〈…〉 Amos 8.5.  
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 mortgage: Or in ware, when 〈…〉 bad for good, as copper for gold, etc.  
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 cattle for sound, rotten flesh for wholesome: rotten wares for sound: using false lights, etc. Amos 8.6.  
Fifthly, Deceiving the buyer in number, weight, or measure, and yet taking the full price: Forbidden, Leu. 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 sin by hurting his neighbour in his outward estate?  
Answ. By raising the just price of things, or wracking them to so unmeasurable a rate, as that thereby he oppresseth his neighbour. Forbidden, Leu. 25.14, 15, 16. 1 Thes. 4.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 Christ's rule, (Mat. 7.12.) and that Gal. 5.15.  
Quest. How then are we to prise the commodities which we sell?  
Answ. Not according to our own greedy mind, but according to the rule of equity, i. e. according to the true value of the thing, and the benefit its like to yield to the buyer, Leu. 25.14, etc.  
Sixthly, the buying and selling things unprofitable, and hurtful, as Cards, Dice, etc. Or things that tend merely to maintain pride, and vanity: as painting, complexion, patches, etc. or tending merely to maintain superstition, as Beads, Crosses, Crucifixes, etc. 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 commerce amongst men would be destroyed: For if every man might set what rate he pleaseth upon his land or goods, where should he find a buyer? surely nothing would follow but confusion, and want: for then merely extremity must both make the market, and regulate it.  
2. The due price is that which cuts equally, and indifferently betwixt the buyer, and seller, so that the seller may have a moderate gain, and the buyer a just pennyworth.  
3. In those countries where there is a price set, by public authority, upon marketable commodities, the way of commerce is easy, 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 cellar's demands.  
5. These limits must be the ordinary price used in the several Countries 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 run beyond these bounds, and take advantage of the rareness of the commodity, or the ●aucity, and necessity of the buyers, to enhance the price, to an unreasonable height, they are guilty of the b●each of charity, and by making a sinful bargain procure to themselves a cu●se.  
7. Yet is not a man so strictly tied to any others valuation as that he may not upon any occasion, ask or receive more than the common price: or that if the market rise he is bound to sit still. For there may be a just reason upon a general mortality of cattle 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 ourselves 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 ourselves 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 loss 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 bargain: not reckoning the buyer, nor hasting to be rich by the secret spoils of an oppressed neighbour.  
9 Those things whose only end is pleasure, or ornament, as a jewel, a hawk, a hound, etc. can admit of no certain value: The owner's affection must estimate it, and the buyers desire must make up an unbounded bargain: 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 maxims amongst tradesmen: 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 nenecessity 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 circumstances. 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 apparent or secret: Now concerning those, small faults may be concealed without 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 only 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 fidelity, 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 gain 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 dangerous to the buyer (as if the horse be subject to perilous starting, or stumbling: or if the land be liable to a litigious claim, etc.) the seller is bound in conscience at least after the bargain) to reveal 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 mix faulty wares with sound that they may pass undiscovered, he is more faulty than his wares, and makes an ill bargain for his soul.  
Quest. What general rules are to be observed in buying and selling?  
Answ. First, that it's not lawful for a Christian Chapman to thrive by fraud.  
Secondly, that he may not sell upon other terms than he would wish to buy.  
Thirdly, that his profit must be regulated by his conscience, not his conscience by his profit.  
Fourthly, that he is bound to prevent the buyers wrong, or if heedlessly done to satisfy it.  
Fifthly, that he ought to affect rather to be honest then rich.  
Sixthly, that being a member of a community both civil, and Christian, he ought to be tender of another man's indemnity no less then of his own.  
Quest. Whether may a man sell his Commodities the dearer for giving days 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 pass 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 rendered to prove this lawful?  
Answ. It is not mere 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 payment, whilst inferior Chapmen, into whose hands the commodity is scattered, prove● bankrupts: so as much loss 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 than the proportion 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 loss which the buyer sustains, 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 willing 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 bargain is void, both by the Law of nature, and of conscience: As if a man hath sold copper for goldlace: or alchemy for silver; the reason given by the Casuists, is, because there is no bargain without consent. but here is no consent at all whilst both parties pitch not upon the same subject: The buyer propounds to himself gold, etc. the seller obtrudes copper, etc. the one therefore not buying what the other pretended to sell, here is no bargain, but a mere act of cozenage, liable to punishment both by the Laws of God and man. But if the fraud were only 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 cellar's 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 deceived 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 conscience to give me, by his hands that sold me this injurious bargain, due satisfaction.  
There may be no less fraud in buying also: whether in unjust payment in false coin: 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 country man finds a quantity of Ambergris cast upon the shore, and not knowing it, greaseth his shoes, etc. 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 recompense 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 stolen? Or if he hath ignorantly bought such goods, whether may he lawfully, after the knowledge of the owner, keep them?  
Answ. To buy such goods as you know, or have just cause to suspect that they are stolen, makes you accessary to the theft: For if there were no receivers, there would be no thiefs: But if, making use of Saint Paul's rule concerning 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 another's, your contract is faultless, since your invincible want of knowledge acquits you from any guilt of consent: yet withal, you are bound to acquaint the true owner with the matter, and to proffer yourselves ready to join with him in the prosecution of the Law upon the offender, and upon an equal satisfaction to tender him his own.  
B. Halls Cas. of Conscience.  
Quest. What are the general rules that Christians should observe in all their dealings with others?  
Answ. That we carry and behave ourselves simply and uprightly, honestly, and with a good conscience as in the sight of God, who sees not only our outward 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, etc. and David tells us, Psal. 5.6. that God abhors the deceitful man.  
Quest. What particular rules are to be observed?  
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 subtle equivocations, and mental reservations tending to deceive those with whom we deal, Zac. 8.16.  
Secondly, we must use fidelity in all our promises, performing them though it be to our own hindrance, unless he to whom we make them do release us, Psal. 15.2, 4.  
Thirdly, justice in all our actions, giving every man his due, and dealing with others as we would have them deal with us.  
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.  
Fifthly, patience, and contentedness when we sustain damage, or be otherwise 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?  
Answ. First, lying, and equivocation which is as bad, Prov. 21.6. Getting treasures by a lying tongue is a vanity, etc. Prou. 13.11. wealth gotten by vanity shall be diminished, etc. yea, though a man could get the whole world by it, what would it profit him seeing thereby he loses his soul, Rev. 22.15. and 21.8.  
Secondly, all perfidiousness, and breach of promise, though it tend to our great advantage, seeing God will never bless goods gotten by such means: Or if we should thrive by it, our worldly gain will never recompense our spiritual loss, Prov. 10.2. Treasures of wickedness profit nothing, etc.  
Thirdly, uncharitableness, raising our gain out of our neighbour's loss, whereas, as fellow members, we should labour to thrive together.  
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 inferior 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 seem most contingent, 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 run 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 gain, buy any thing from any whom he thinks not to have any right to sell it: therefore they offend which buy stolen 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 Deans, and Chapters lands, and Impropriations.  
Secondly, the seller ought to sell, and the buyer to buy such things as are 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 things 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 witnesses, 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 to be otherwise, to acquaint the buyer with it, and so to pitch a lower price according to their lesser value. We must not otherwise sell things that are falsified in respect of their substance, and such as are mixed and corrupt, for such as are good, which is a common fault amongst Merchants, and tradesmen, who for their greater gain adulterate their wares, and mingle things of different degree in goodness, selling them all at the best rates.  
Fourthly, we must sell such things only as are some ways profitable to the Church of Commonwealth, either for necessary use, or for ornament, and delight: they therefore offend who sell such things as are unprofitable to others, 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, obscene, or Popish pictures, books full of ribaldry, and profaneness, 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 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 less, 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 regain these losses, and to repair our estate: and as we must not when we have an ill bargain, exceed the market, and so transfer our loss upon others, but patiently bear it as imposed by God: so when we have a good bargain in respect of the difference of places, and times, we may not, unless we would be uncharitable to ourselves, put off our gain to others, but receive it thankfully as God's blessing upon our labours. But yet herein we must take heed that we be not overstrict, seeking only our own gain without respect to the Common wealth, nor uncharitable to the poor in joining 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. Again, we must take heed that we use no unjust, nor uncharitable courses to raise the markets, by forestall, and buying up the things that are brought at low rates with purpose to sell them dearer in the same place: Or to engross commodities, 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 ourselves together to sell our wares at a certain rate. Nor keep in our commodities to cause a dearth; seeing if we defraud the people of God's 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 ofttimes 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 oppress them, forcing them to sell their tears, sighs, and groans with their wares, because wanting bread to put into their own, and their children's mouths; they refuse to buy their wares, not because they do not want them but that thereby they may beat them down to the vilest prizes, and so pinch and almost starve them who work hard for a poor living, whilst the buyer by his excessive gains, lives in all superfluous excess, and grows wealthy.  
Sixthly, in regard of the manner of buying and selling, we ought to use honest simplicity, avoiding all manner of fraud and deceit: They therefore offend 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 faultless.  
3. By ask 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 mere stranger.  
5. By telling untruths either about the worth of their commodities, or the price which they cost them, or the money 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 profess) we would prefer justice, and charity, before deceit 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 loss of our souls, Mark 8.36.  
Mr. Downams' guide to godliness?   

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 employment annexed to it, as to be Cook, Butler, Clerk, Croome, etc. So had Cornelius servants, Acts 10.7.  
Quest. How must we behave ourselves 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 calling, 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 God's Saints in all ages: as of Abel, etc. before the flood: the Patriarches after the flood, and many under the Gospel.  
Quest. Why must we use faithfulness and diligence therein?  
Answ. First, because he that is slothful, and negligent therein, or walks loosely, and carelessly, is near 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 that doth it negligently is accursed, Jer. 48.10.  
Thirdly, God of his rich mercy hath allowed us six days, not to loiter, but to labour, and dispatch our business in, Exod. 20.9.  
Fourthly without diligence in a particular calling Superiors could not govern and provide for their inferiors: nor inferiors serve, and please their superiors according to the fifth Commandment: nor either of both provide for their health according to the sixth Commandment: Nor avoid idleness, 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. Indeed it's not possible to reckon up all the sins, and dangerous discomodities that attend upon them that either live without a calling, or that deal negligently, and carelessly in their calling: as appears. Pro. 6.11.13.14. and 24.30.  
Quest. How may this be proved?  
Answ. By the woeful experience of such as have either used unlawful callings, as Thiefs, Cheaters, Gamesters, Parasites, Stage-players, etc. Or else that have lived without a calling, who besides that they are commonly unprofitable Caterpillars, yea burdensome, and chargeable to others, they either grow profane in their lives, or fall away from the truth of religion into damnable sects, and erroneous 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 negligently 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, Leu. 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 believers, 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 minds: and see that their worldly affairs 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 shun unnecessary meddling with other men's matters, that withal they be not so shut up in their bowels, as to neglect their brethren's causes, when duty and conscience calls for their assistance.  
Quest. How is conscionable walking in our callings a furtherance to a godly 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.  
Practise of Christianity.  
Quest. Why else must we have, and attend upon our particular callings?  
Answ. First, God hath commanded us to labour the six days, and to do all our work, Exod. 20.9, 10.  
Secondly, Particular callings are God's appointment for our own good, of our persons, family, estate, and for the benefit of others also, and God gives us wisdom, and ability to manage them, as he did to Bezaleel, Exod. 31.2. etc. So Isa. 28.24. etc. and 54.16.  
Thirdly, It's the means whereby God hath ordained that we should get our living, Gen. 3.19. 1 Thes. 4.11. and such as will not work, must not eat, 2 Thes. 3.10. etc. It's 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 diligent, Prov. 10.4. and 13.4. and 12.27. Hence Psal. 128.1, 2. Isa. 3.10. Mr. Reyner's Precepts.  
Fifthly, Man is born to travel, and labour, Job. 5.7.  
Quest. What else may move us to diligence in our particular callings?  
Answ. Remember that God who hath set us in our callings, hath promised also to be with us therein, to give us good success, to help us to bear out the tediousness which sin hath brought upon our labour, to give us his protection in these our ways, to feed and maintain 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 Country, family, the poor: Every one challengeth a part in him.  
Thirdly, an honest calling is a School of Christianity. For,  
1. As we send little children to School to keep them out of harms way, and unhappy turns: so diligence in our callings fenceth us against Satan's tentations: and it's a bridle to restrain our own lewd desires, abating wicked lusts, abandoning loose commpany, and fitting us for the Lords coming, when we are in his service.  
2. Whilst in this School we perform duties for the Lords sake, we have daily practise and increase of graces, such, as faith, obedience, patience, meekness, constancy, truth, invocation, thanksgiving, and by experience of God's goodness 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, whilst ourselves use it daily, as not using it: whilst we so play the good husbands, as that we keep ourselves from being worldlings: not laying aside our heavenly minds, whilst we are about our worldly businesses.  
Fourthly, consider the danger of those that stand idle all the day long, passing their time in voluptuousness. Paul saith, that such as live in pleasure are dead while they live: They are out of God's protection, never out of Satan's snares: their heart, like the field of the sluggard, it's overgrown with the nettles of lusts, etc. As rust frets iron unused, and moths garments unworn, 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, etc. 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 particular 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 subsistence by it.  
2. Or for the common good, and that truly so, not hypocritically pretended, 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 hollowness, and hypocrisy: 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 practise not the duties of Godliness within his own calling, all is but hypocrisy. See bolton's first Vol.  
Quest. How may we live by faith in the exercise of our particular callings?  
Answ. When considering that its God's 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 plain 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. Psalm 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 covetousness, injustice, impatience and distracting care. Naturally men are apt to encumber themselves with superfluous businesses, and trouble themselves about the event and success: 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 trouble which we meet with in the world, begets love of the world, and whether it be crossed or prosper, the more they be exercised about the things of this life, the more they follow after them with greediness, vexation, discontent, plotting how to compass their designs, whether by right or wrong, by fraud or oppression. Now the Sovereign remedy against these, and such other mischiefs is a lively faith, which lifteth up the heart to better things, quietly submitting to the good pleasure of God, commending the success of all their honest employments to his Highness, and resting upon his grace for present help and future supply in the use of such means as he hath ordained, Heb. 11.6.  
Quest. What are the acts of faith in this particular?  
Answ. First, it informeth us to make choice of an honest calling for which we are fitted, and into which we may enter by direct, good, and lawful means, Prov. 16.20.  
Secondly, faith instructeth not to meddle above our knowledge, but to lean upon the living Lord, not on our own skill and cunning, Prov. 3.5, 6. For if we do, either it shall not effect what we do intend, or if we bring it to pass, yet it shall not succeed, or avail to those honest uses which we intended, Psalm 127.1, 2. Hag. 1.6, 9 Eccl. 9.11.  
Thirdly, it quickens the most skilful workman to strive with God in prayer, that the work he sets upon may succeed and prosper.  
Fourthly, it causeth diligence, care, uprightness, and faithfulness in all the business of our calling, as knowing that whilst we walk honestly therein, we do service to the Lord Jesus, Psal. 128.2. Eph. 6.5, 6. Faith awakens the sluggard, rouseth the lazy, makes the idle lay his bones to work, Prov. 31.13, 15. and him that was a purloiner to deal truly, justly, and honestly.  
Fifthly, it encourageth to the most painful, difficult, and (in the World's esteem) the most disgraceful works of our callings. Distrust breeds niceness, fear and sluggishness, but faith produceth hardiness, valour, and activity; for it assures of divine protection and good success, Isa. 7.4. Jos. 7.5. Prov. 31.17. 2 Tim. 1.7, 8, 9 Heb. 11.7. Mark 6.18. Heb. 11.9, 10.  
Sixthly, it strengthens against manifold troubles, disgraces, oppositions, and discouragements that we meet with in our places: and enables us to go through ill report, and good report, honour and disgrace, Heb. 11.35, 36, 37. 1 Cor. 4.3. 1 Thes. 2.6, 9 Phil. 3.7, 8. It directs us to order the affairs of our callings wisely, and to go about them in a good manner, i. e. in obedience to God, to right ends, and with an heavenly mind, exercising the graces that God hath bestowed on us, Eccl. 2.26. 1 Sam. 18.14.  
Eighthly, it teaches to moderate our cares, confine desires of earthly things, and to commit ourselves to God for the success 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 calamities which accompany us in our callings, which ever since the fall of Adam we are subject unto, and worketh the soul to contentation in every estate, Phil. 4.11, 12.  
Tenthly, it restraineth distrustful cares about the success of our labours, but is not slack to crave God's blessing upon our labours, Phil. 4.6.  
Eleventhly, if we find wished success, it makes us vigilant, frugal, humble, merciful, and thankful: For it receives blessings as gifts of grace to be employed according to Gods Will, and appointment, to the glory of his Name, and comfort of his people, and teaches so to use the world, as willing to renounce it, etc. 1 Cor. 7.31. Prov. 21.25, 26. Psal. 112.9.  
Twelfthly, Faith coupleth the labours of our callings with the practice of Christianity. For God hath commanded us both to seek his Kingdom, to work out our salvation, to make our election sure, to exercise ourselves in good works, to walk in love, and to exercise ourselves honestly in our particular callings, which faith will not separate.  
Quest. But how may we live by faith touching the success of our labours, which we find too much above our strength or means?  
Answ. First, faith in such cases causes self-denial in respect of our judgement, wisdom, and power, Prov. 3.5. and 16.2. and 21.2. Jer. 10.23. Lam. 3.37.  
Secondly, it teaches submission to God's direction, and dependeth upon his help and assistance: and asks counsel at his Word, Judas 1.1. and 20.18, 23, 28. Isa. 8.20. It chooses what God approves, though to humane wisdom it seems bootless, and improbable. It trusteth God for ability to the work, provision of the means, the disposition of them, and the good success 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 God's providence: He that is most confident to speed, is most vigilant to take all opportunities, and most diligent to use all lawful means.  
Fourthly, it cannot be silent in such a case, but sends us to God by prayer, 2 Chron. 20.12. Psal. 5.2, 3.  
Fifthly, it puts life and hardiness in us to play the men, Judg. 5.8.  
Sixthly, it waits upon God for good success, and triumpheth before the victory, Prov. 16.3.  
Seventhly, its ready and forward to praise God for good success, Psa. 103.1, 2. Judg. 5.9, 10, 11. See Ball on Faith.  
Quest. How many sorts of men transgress about their callings?  
Answ. First, such as run into callings before God sends them. Many such intruders there are into the Ministry.  
Secondly, such as live by such ways as God calls them from: as by usury, lottery, deceit, oppression, etc.  
Thirdly, such as do the work of their calling at an unlawful time: as on the Sabbath, etc.  
Fourthly, such as abide not in their Callings.  
Fifthly, such as meddle with many callings: being called but to one.  
Sixthly, such as live without a calling.  
Seventhly, such as are slothful in the execution of the Callings wherein God hath set them. Mr. Byfield on Peter.  
Quest. What must we propose to ourselves in following the duties of our particular callings?  
Answ. We must not make gain our end therein, as Heathens and Turks do, and all that do so are servants and drudges to Mammon, but Christians ought to follow their work, because God hath so appointed, aiming also at the good of the Church and Commonwealth, 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 idleness, and to humble us thereby, and that we may be instruments of the common good. Roger's on Pet.  
Quest. What other Rules are to be observed in our particular callings?  
Answ. First, that our calling be lawful and agreeable to God's Will, and Word: such an one as our labour in it may tend to God's glory, and to the good of the Church and Commonwealth, and the furthering, not only of our temporal, but our spiritual good, and the eternal salvation of our souls.  
Secondly, that we be in some measure qualified with such gifts as are fit for our callings: for when God calleth men to any place, he furnisheth them with such competency of gifts, as that they may profitably perform the duties required in it: that we may with cheerfulness and comfort go on in it, expecting his blessing upon our labours, and in the end of our lives a rich reward for doing him therein faithful service.  
Thirdly, our minds and hearts must be settled in our callings, so as not to shift, and change them, unless it be upon weighty and necessary causes, nor to intrude, and busy ourselves in the callings of others, which would overthrow all order, and bring confusion both in Church and State, and cross 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.  
Fourthly, We must so behave ourselves in our callings as may be for God's 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, etc. All that a wicked man doth is abominable, Prov. 21.27.4. neither can such expect a blessing upon their labours, Ps. 1.3. and 112.1, 2, etc. and 128.1. God's promise belongs only to the righteous as appears in those Texts. 2. The duties of our callings must be performed in faith: as was showed 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 God's glory, which we should advance in every thing, 1 Cor. 10.31.  
2. The good of the Church and Commonwealth, which we should prefer before our private good.  
3. So to aim at our own profit, as that we join there with the welfare, and benefit of our neighbours, and not raise our gain out of their losses.    
4. Our care must be to perform the duties of our callings after a right manner: For which end we must, first follow our earthly businesses with heavenly minds, and affections; as Citizens of Heaven, and pilgrims on earth, longing after the joys of our own country, 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 Christ's Counsel, Mat. 6.33. Secondly, we must sanctify them by the Word and prayer: 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 God's Word requireth and directeth: The second is done when by prayer we desire God's blessing upon all our labours, and return him thanks when we have obtained it, Col. 3.17. For its God's 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. Abraham and Lot by God's 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 performance of the duties of our callings: As,  
(1) Knowledge, and judgement, whereby we are enabled to discern between good, and evil, right, and wrong, without which we walk in darkness, and shall be apt to commit many errors.  
(2) Affiance in God, whereby we cast ourselves upon his promise, and providence 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 pass. For which end remember that▪ God takes care of the fowls, clothes 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 will keep us from all secret sins, and crafty conveyances, whereby we are naturally apt to wrong our neighbours for our private advantage.  
(4) We must get contentation, being in all things contented with God's good pleasure, judging that condition best wherein he hath placed us, indifferently welcoming poverty, or riches, prosperity or adversity, gain or loss, because they are sent of God, Phil. 4.12. If we get this, we shall not be discontented with the baseness of our callings, nor envy others their great preferments, their less labour, and more gains, etc. It will also keep us from base covetousness, knowing that godliness 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, considering 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 return all praise to God, 1 Cor. 4.7.  
(7) We must perform the duties of our calling with alacrity, and cheerfulness, doing it heartily as to the Lord, Col. 3.23, 24. who will reward our labours with an heavenly inheritance: and this will make all our labours more easy, 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 Godliness.   

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 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 in all parts of holiness, 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. It's the work of God's grace in his Word offering Christ, and calling upon all sorts of men to reform their ways, and to receive Christ, and to yield obedience to the Will of God, with promise of salvation if they obey.  
Quest. What is the inward calling?  
Answ. It's the action of God both by his Word and Spirit, calling out his Elect by name particularly, and persuading them to separate from the world, and receive the Covenant of God's grace in Christ, and to devote themselves to holiness of life.  
Quest. Why is our conversion termed our calling?  
Answ. First, because the means whereby God works upon us, ordinarily 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 voice of God's servants speaking out of the Word, is directed to our hearts in particular with such life, and power, that thereby our dead hearts are quickened 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 easiness of the work, he can do it with a word speaking, and in an instant convert a sinner.  
Quest. But how may our effectual calling be discerned, seeing wicked men may be affected with the Word?  
Answ. It may be discerned by the effects of it, whereof some appear immediately, other some a longer time after.  
Quest. What are those effects?  
Answ. First, a true sight of, and willing confession of our sinne-guiltinesse, joined with a detestation of all sin, and dislike of our ways which are not good.  
Secondly, a willing separation from the world, both in our affections, by a weanedness from those earthly things which before we doted on: and a forsaking the needless society of the wicked.  
Thirdly, an unfeigned forsaking of all sin, with a purpose never to return to it again, desiring earnestly to partake of Christ's righteousness both imputed and imparted.  
Fourthly, a love of God and his glory above all things, Rom. 8.28.  
Fifthly, a Spirit of prayer, Joel 2.32.  
Sixthly, a willingness to be ruled by the Word in all things.  
Quest. Wherein doth God's 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 Christ's glorious Kingdom, 2 Thes. 2.14. 1 Thes. 2.12. 2 Pet. 1.3. 1 Pet. 5.10.    
Quest. How may we walk worthy of our calling?  
Answ. First, if we be humble, and not wise in our own conceits, Rom. 11.25, 30, 31.  
Secondly, if we be very thankful to God for his rich grace unto us in our calling, and the rather  
1. Because it's no common favour, but a special grace bestowed upon us: For no man comes to Christ, but whom the Father draws, Joh. 6.44.  
2. God hath done it without respect to our works, or desert on our part, 2 Tim. 1.9.  
3. Because of the means, and manner of our calling: all the three persons of the Trinity concur in it, and its an holy calling, 2 Tim. 1.9.  
4. Because of the privileges to which we are called: as to be sons, and heirs with Christ, 1 Cor. 1.7. to a Kingdom and glory, 1 Thes. 2.12. 2 Thes. 2.14.  
5. Because God's gifts and calling are without repentance, Rom. 11.29. Isa. ●4. 7, etc. Jam. 1.17.  
Thirdly, if we are careful to maintain good works, Tit. 3.8. It's the end of our calling, Luk. 1.74, 75.  
Fourthly, if we are fully contented when we are sure that God hath thus called us, Isa. 29.23, 24.  
Fifthly, if we rest in the doctrine we have learned, and have been taught, and are not carried about with every wind of doctrine, Eph. 4.11, etc.  
Quest. Why should we be so solicitous to know our calling?  
Answ. First, because it instates us into all the promises of God.  
Secondly, it purifies our hearts and lives, Acts 15.9.  
Thirdly, it supports our hearts in the midst of all afflictions, and tentations wherewith we are assaulted, Eph. 6.16. Heb. 10.19, 20, 22. 1 Joh. 5.4, 5.  
Fourthly, it puts life into all our duties, both of Religion and Righteousness, Gal. 5.6.  
Fifthly, it opens a spring of grace in our hearts, John 7.38.  
Mr. Byfield on Peter.  
Quest. Doth a Christian always know that he is called?  
Answ. Sometimes a Christian staggers a little, either not being an experienced Christian, or through sight of corruptions and tentations: but setting these aside, a Christian knows his calling, and will live by his Rules: for it's not only a calling, but it works a disposition: and therefore if we find it not, we must attend upon the means of the Gospel, which is called the Kingdom of Heav●n, and it will bring us into a good estate, and show us our estate also, which being once made known to us, we may assure ourselves 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 chain made by God, Romans 8. 29, 30.  
Dr. Sibbs on Phil.  
Quest. How may it be proved that a Christian may certainly know his vocation or calling?  
Answ. First, because its the Office of the Spirit of God, which the faithful have received to certify them of those things, which God hath freely bestowed upon them, 2 Cor. 2.12 Rom. 8.15.  
Secondly, God's children are commanded to make their calling and election sure, 2 Pet. 1.10. neither is this a legal, but an Evangelical Precept.  
Thirdly, the grace which they have received of God, hath the nature and force of an earnest, in respect of the inheritance that is promised them, Eph. 1.14. and 4.30. seeing therefore it assures us of that which is to come, itself cannot be uncertain: for nothing can make that certain, which is uncertain itself.  
Fourthly, the certain knowledge of the grace of God bestowed upon us, is required as a necessary foundation to that joy, and gratitude that God expects from us, 1 Pet. 1.6, 8.  
Fifthly, a conscience purified from dead works, doth necessarily infer a certain knowledge of grace, Heb. 10.20. Rom. 8.26. and 9.2.  
Sixthly, this is expressly affirmed of the faithful, and that from such reasons as are common to all the faithful, 2 Cor. 13.5. 1 John 3.14. and 4▪ 16. and 5.20.  
Quest. By what signs may this certainty of our vocation be confirmed to us?  
Answ. First, By the constant inclination of our wills to God as to our chiefest good. Psalm 119.57. For no man can place his chiefest happiness in the fruition of God, except he be called out of the world, and converted from the Idols which he had formerly set up in his heart.  
Secondly, by a purpose and readiness of mind to hearken to God in all things, 1 Sam. 3.10. Act. 9.6. Psa. 40.8, 9 For hereby we answer to the Call of God. Psa. 26.7, 8.  
Thirdly, By an earnest longing after the Word of God, 1 Pet. 2.2. for by this Word we are called, and regenerated, 1 Pet. 1.23.  
Fourthly, By our sincere love to them who are begotten to God by the same means, 1 Joh. 3.41.  
Quest What means are we to use 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 prise God's word above all earthly treasures, Psa. 119.14. For none will seek the Kingdom of God till he undervalue all things in comparison of it Mat. 10.37. Luk. 14.26.  
2. We must bestow our principal care, and labour 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 endeavours added to it.  
3. We must with all diligence, and care apply ourselves to the use of those means which God hath sanctified to communicate 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 effectual 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 bestows life upon us, Isa. 45.1.2. yet we ought to forsake all unlawful things in act, and all natural 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?  
Answ. First, If we seriously consider who it is that calls us, It's the omnipotent God, to whom we are bound to hearken in all things, though we Know not what will follow Heb. 11.8.  
Secondly, If we seriously consider what it is that we are called to: It's no small, and trifling thing, but to life, and eternal glory 1 Pet. 5.10. Eph. 1.13.  
Thirdly, If we seriously consider what it is that we are called from, which is nothing but sin, and death, Act. 26.18. Luk. 3.7.  
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 enemies. Rom. 8.10. 2. Cor. 5.20. and truly we are desperately hardened if such goodness will not work upon us, as, 1 Sam. 24.17, 18, 19  
Fifthly, If in the humility of our hearts we compare ourselves with others to whom this calling is denied, 1 Cor. 1.26.  
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.  
Seventhly, If we consider what miseries God may justly lay upon us for the same, Pro. 1.24. etc.  
Ames. Cas. Consc.  
Quest, How else may our vocation, or calling be described?  
Answ. It's an effect of God's 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?  
Answ. 1. It's twofold. 1. Common and general, whereby all indifferently, 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 ineffectual to reprobates, because they refuse to come, when invited to the King's Supper, Luke 14.24.  
Secondly, Effectual calling is proper to God's Elect, when as to the outward Ministry of the Word, wherein grace and salvation is offered to all believers, Christ joins the inward operation of his holy Spirit, which opens our deaf ears, enlightens our blind understandings, and softens, and sanctifies our hard and corrupt hearts, so as we attentively hear, truly understand, and by a lively faith apply 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 near union whereby we being engrafted 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 members, that from henceforth we should be of God's household, 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, 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 God's Elect, which follows 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 means of our effectual calling?  
Answ. First, on God's part, the preaching of the Word, which is made effectual by the inward operation of the Spirit, first to mollify 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 salvation, we are brought out of ourselves to seek for salvation in Christ, applying him, and his merits to us by a true, and a lively faith, and this is done by the preaching of the Gospel.  
Secondly, the means on our part, is the saving hearing of the Word, whereby our hearts are mollified, and we truly humbled, and brought out of ourselves 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. What necessity is there of our effectual calling?  
Answ. First, before our effectual calling, we are no true members of the Church, though we may outwardly thrust ourselves 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, nor can be glorified, Rom. 8.30.  
Thirdly, if we be not thus called, we cannot come to Christ, nor communicate 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 Word.  
Answ. First, because the Ministry of the Word is God's Ordinance, instituted by him, for the gathering together of the Saints, etc. 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 mouths of his Ambassadors, who come not in their own names, but in Christ's 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 attend upon the same. It's called the Ministry of reconciliation, 2 Cor. 5.18. the Gospel of Peace, Eph. 6.15. the Word of grace, Acts 14.3.18.32. the Word of Life, Phil. 2.16. Acts 13.26. the Word of salvation: the Kingdom of God, Mat. 13.44. by which we are brought into the Kingdom of grace and glory. Heavenly seed, 1 Cor. 4.15. whence Ministers are called spiritual Fathers, 1 Cor. 3.2. It's milk for Babes, and strong meat for men, Heb. 5.12. It's a rule for our lives, Deut. 5.32. Jos. 1.8. A Lamp to our feet, etc. Psal. 119.105. the Sword of the Spirit, Eph. 6.17.  
Fourthly, the Word is that heavenly light that shines to us when we are in darkness, whereby our blind eyes are illuminated to see, and find the way to Heaven, Luke 1.79. Mat. 5.14. Acts 13.47.  
Fifthly, it's the means to beget faith, without which its impossible to be saved, Eph. 2.8. Heb. 11.6. John 1.12. and 3.16, 18. Rom. 10.17. 1 Tim. 4.16.  
Quest. But if once we be converted, what need we hear so oft?  
Ans. First, neglect of God's Word is a manifest sign that we are not truly converted, John 8.47. and 10.3, 4, 27. they which have grace cannot but be ravished with the excellency of the Word.  
Secondly, the Word is the food of our souls, whereby we are nourished, and the graces of God's Spirit strengthened in us: and the want of it is a great judgement, Amos 8.11, 12.  
Thirdly, though he have attained to knowledge enough: yet we must hear to quicken us to practice, to reform our affections, to nourish our graces: yea, it's profitable to teach, to reprove, etc. that the man of God may be perfect, etc. 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. downham's Christian Warfare.  
Quest. Whether is not our Vocation or Calling all one with our Sanctification?  
Answ. No: For 1. Our Vocation is before Justification, Rom. 8.30. but Sanctification is not before Justification: therefore they are not the same.  
Secondly, Sanctification is the end of Vocation, 1 Thes. 4.7. therefore it's not all one with it.  
Thirdly, faith is the principal thing in Vocation: the first part of it being Gods Call; the second part being our answer to that Call, or coming in at that Call, Jer. 3.22. Now faith is no part of Sanctification strictly taken, because its the means and instrument of our Justification and Sanctification, Acts 26.18. Hence our hearts are said to be purified by faith, Acts 15.9. Gal. 2.20. John 5.24. we pass from death to life by faith, therefore it's no part of our spiritual life, as faith comes by hearing, and therefore hearing is no part of Faith: so Justification comes by Faith, and therefore it's no part of Sanctification.  
Quest. What is the nature of the Call of God?  
Answ. Concerning this Call, I shall lay down these Propositions.  
First, our Vocation or Calling is ever by some word or voice, either outward or inward, or both: either ordinary, or extraordinary: by the Ministry of men, or by the immediate inspirations, or visions of God.  
Secondly, this voice in the ordinary calling of the Elect, is not by the voice of the Law, but by the voice of the Gospel, bringing glad tidings, written by the Apostles, and preached to the world, John 20.31. 1 Cor. 1.21. with 26. The Spirit indeed inwardly accompanies the voice of the Gospel, but now none are called by the immediate voice of the Spirit without the Gospel, or by the immediate testimony of the Spirit, breathed out of free grace without the Word, Eph. 1.12, 13.  
Thirdly, this voice of the Gospel, is the voice of God in Christ, or the voice of Jesus Christ, although dispensed by men, (who are but weak instruments for so mighty a work,) sent, and set in Christ's stead, Rom. 1.6. John 5.29. 2 Thes. 2.12, 13. It's called Christ's Call, Heb. 3.1. because Christ takes (as it were) the written Word in his own lips, and thereby pierces through the ears to the heart, through all the noise of fears, sorrows, objections against believing, and makes it to be heard as his voice.  
Fourthly, the thing that Christ calls us unto, is, to come to him: Christ will now have the lost Prodigal to come home: he will have the burdened soul to come to him for ease, Mat. 11.27. Jer. 3.7, 22. and 4.1. He calls for us to come and possess his fullness, Luke 14.17. 1 Cor. 1.9.  
Fifthly, this Call to Come, is all one for substance with the offer of Christ, which consists in three things.  

1. A Command to receive Christ, as present and ready to be given, 1 John 4.23.  
2. Persuasion and entreaty, to come and accept of this offer, 2 Corinth. 5.19, 20.  
3. A Promise of the thing offered if we will receive it.   
Sixthly, this Call or Offer hath three special qualifications.  
1. It's inward as well as outward: For thousands are outwardly called, which yet never come, because they want the inward Call, John 6.45. He that hath heard and learned of the Father comes to me, Host 2.14.  
2. It's a particular Call, Mar. 16.15. there is a general Call, and offer of grace to every one: but when the Spirit applies generals to particulars particularly, this makes the Call particular, Isa. 43.1. John 12.5.  
3. It's effectual as well as inward and particular, Luke 24.23. Compel them to come in, John 10.16. It's a calling out of purpose, Rom. 8.28. Mat. 9.12, 13. 2 Chron. 30.10, 11.  
Quest. Wherein doth the necessity of this Call appear?  
Answ. First, no man should come unless first called. For what hath any man to do with Christ, or to make himself a son of God, and heir of glory, except he be called thereto of God?  
Secondly, no man would come without the Lords Call, Mat. 20.6, 7. — No man hath hired, or called us. There must be an effectual Call to bring men home, Isa. 55.5.  
3. No man could come unless called, John 6.44. unless the Father draw him, viz. by this Call. For Rom. 11.32. we are shut up under belief.  
Quest. How is this Call a ground of faith?  
Answ. First, it's the ground by which, or wherefore it rests upon the Promise: The mind sees 1. The freeness of mercy to a poor sinner in misery, and this breeds some hope that the Lord may pity it.  
Secondly, the fullness and plenteous riches of mercy, and this gives great encouragement to the soul to think, that if it comes, the Lord will not deny it a drop, Psal. 130.7, 8.  
Thirdly, the preciousness and sweetness of mercy, makes the soul exceedingly to long for it, Psal. 36.6, 7. and to disesteem all things to enjoy it: But when to all this, God sends a special command to come in, and to take mercy, and that for no other reason, but because it's commanded, this puts an end to all fears and discouragements, and the soul answers, as Jer. 3.22. Behold, we come, etc.  
Mr. Shepherds Sound Believer.  
Quest. What are the parts of inward Calling?  
Answ. First, the enlightening the mind to understand the principles of Religion, which though alone it be not sufficient, nor more than may be in a Reprobate, yet it's the foundation of the rest, without which there is no effectual Calling.  
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.  
Thirdly, a change of the whole man. This is essentially necessary to salvation: for by nature we are slaves of sin: and as long as we continue in our natural condition, we are far from salvation.  
Quest. What are the fruits of this effectual Calling?  
Answ. First, when a man goes about the works of the same, and labours to walk worthy of it in an holy life.  
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.  
Thirdly, when he will suffer any thing for the same, rather than 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, Affirmative.    
1. To seek above all to be at peace with God, and to have his Spirit to assure us of everlasting salvation: not to serve the times, but above all to be assured of God's 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 ourselves are most untoward unto.  
Mr. Rogers on Pet.  
Quest. What other signs are there of our effectual Calling?  
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 Kingdom, he will give us holy, Kingly, and heavenly hearts and minds.  
Secondly, men's tongues will show 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?  
Thirdly, this Calling is to glory: and therefore he that is called, will oft think of Heaven, and magnify and admire God's goodness to him, saying with David, What is man that thou shouldest be mindful of him?  
Fourthly, if a man be thus called by God, he will find 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 Jesus, saith thy heart.  
Fifthly, this Calling is an high Calling; It's from Heaven to Heaven. It's from an heavenly Spirit, by spiritual means, to Christ in Heaven, to Saints, to spiritual employments and privileges.  
Dr. Sibbs on Phil.   

CHAP. XXV. Questions, and Cases of Conscience about Cares of the World,  
Quest. HOw manifold are the Cares of the World?  
Answ. Twofold. 1. Regular. 2. Irregular.  
First, Care is then regular. 1. When it hath a right end, such as is both suitable with, and subordinate to our main end, the Kingdom of God and his righteousness.  
Secondly, when the means of procuring that end are right. For we may not do evil to effect good, Rom. 3.8. Contrary in Ahaziah, 2 Kings 1.2. Yea, Saint Austin 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  
1. When the care is moderate, Phil. 4.5, 6.  
2. When it's with submission to the will and wisdom of God, when with David, we can resolve not to torment our hearts with needless and endless projects, but to roll ourselves upon God's 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 direct them upon: and that not to our main end only (Happiness) which men, labouring to find in the creature where it is not, do instead there of find nothing but trouble, and vexation: But even to those lower ends which the creatures are proper and suitable 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 blessing and success of all, 1 Cor. 3.6. Luk. 12.25. 1 Pet. 5.7. Psalm 55.22. Matth. 6.32. we should therefore learn to cast ourselves 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 ourselves: that we conceive of his power only by those issues and ways of escape, which we are by our own wisdoms able to forecast: and when we are so straitened that we can see no way to turn, there we give over trusting God, as if our sins were greater than 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 God's power, and to consider what he saith, Isa. 55.8, 12. So Hab. 3.3, 18. Zach. 4.6, 10. Host 11.9. 2 Chron. 20.6, 1●. Ezek. 37.3.  
2. By prayer, which is a main 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  
Secondly, as irregular cares are needless, 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 ourselves to walk as the Gentiles, as if we had no better a foundation of Contentment than 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 worldly 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 habent. Cyprian.  
2. They are sinful in regard of their causes, which are principally two.  

1. Inordinate lust, or coveting, the running of the heart after covetousness.  
2. Distrust of God's 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 murdering cares, 2 Cor. 7.10. they work sadness, suspicions, uncomfortableness, and at last death.  
2. They are choking 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 ourselves against them?  
Answ. First make the creature no vexing creature: For which end  
1. Pray for conveniency: for that which is suitable to thy mind, not to thy lusts, but to the abilities of thy mind. Labour ever to suit thy occasions to thy parts, and thy supplies to thy occasions. A ship, out of greediness, overladen with gold, will be in danger of sinking, though the capacity of the sides be not a quarter filled: on the other side, fill it to the brim with feathers, and it will still toss 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 thyself only with light things, and such are all things in this world of themselves: but get thy heart ballasted with faith in God's promises, love, and fear of his name, a foundation of good works, and then whatever becomes of thy other loading, thy ship itself shall be safe at last: thou shalt be sure in the greatest tempest to have thy life for a prey.  
2. Consider the burden of thy vessel; as all ships are not of equal capacity, so all men have not the same abilities: some have such a measure of grace as enables them with much wisdom, and improvement to manage such an estate, as would puff up another with pride, sensuality, superciliousness, and forgetfulness of God: Some again are fitted to some kind of employments, not so to others, and in these varieties of state every man should pray for that which is most suitable 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 calm every vexation that grows upon thee. When thou considerest that his truth and person, and honour is embarked in the same vessel with thee, thou mayest assure thyself that either he will be thy Pilot in the ship, or thy plank in the sea to carry thee safe to land. Say, if I suffer in his company, and as his member, he suffers with me, and then I may triumph that I am any way made conformable to Christ my head. If I am weak in body, Christ my head was wounded: If weak in mind, Christ my Head was heavy 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 have Christ with me: his promise to sanctify 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 thyself impartially, and when thou hast found it out, though thy choicest pleasure, or chiefest profit, yet cast it out in an humble confession unto God, in an hearty and willing restitution to men, in opening thy close and contracted bowels to those that never yet enjoyed comfort from them, then shall quietness arise to thy soul, etc.  
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 man's 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, pour 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, lest they emasculate all the powers of thy soul: Let grace sit in the Throne, and all earthly things be subordinate to the wisdom and government of God's Spirit in thy heart. They are excellent servants, but pernicious masters.  
2. Be armed when thou touchest or meddlest 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 faithfulness, and teach thee how to use them as his blessings, and as instruments of his glory. Make a Covenant with thy heart, be jealous of it lest it be surprised, or bewitched with sinful affections.  
3. Touch them gently: Do not hug them, love, and dote upon them, nor grasp them with adulterous embraces: The love of money is the root of mischief, and is enmity against God, 1 Tim. 6.10. Jam. 4.4. 1 Joh. 2.15.  
3. Use them for hedges and fences to relieve the Saints, to make friends of unrighteous Mammon, and to defend the Church of Christ. By no means have them in thy field, but only about it: mingle it not with thy corn, lest it choke all.  
5. Use them as Gideon, for weapons of just revenge against the enemies of God's Church to vindicate his truth and glory; and then by being wise and faithful in a little, thou shalt be ruler over much, etc. 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 unlawful means, or in regard of readiness to do works of mercy. God hath promised to be a Father of the fatherless. Some go to Hell themselves to make their children 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, etc. but we must not make this a pretence to excuse our sinful 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?  
Answ. First, because these things are good in a very mean degree; they cannot breed Contentment, nor make a man happy.  
Secondly, they are base, bones for dogs: reprobates have more plenty of them then God's children, they are more meet wages for slaves, than portions for children: the wicked have these, but the godly have spiritual graces here, and eternal glory hereafter.  
Thirdly, they are very vain, 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 forty 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 idleness, 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 excess 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 Christ's sake, according to the will of God, 1 Cor. 13.4, etc. where we have the properties of charity largely described; and it must be showed by beneficence.  
Quest. What is beneficence?  
Answ. It is with a bountiful heart, and hand to do good to all, who in any kind whatsoever need our help, by our riches, labour, care, counsel, providence, or howsoever: So that it extends itself to all good works, as building of Schools, and Colleges, maintaining the Ministry, and God's 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 blind and lame, Act. 9.39. Job 31.16, etc.  
Quest. Are these duties then required of all?  
Answ. Yea, Heb. 13.16. they are numbered amongst the fruits of the Spirit, Gal. 5.22. and are joined 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. 25.21. Mat. 5.44, 45. Luk. 6.32, 33.  
Secondly, yet chiefly to the household of faith; Gal. 6.10. Christ accepts it as done to himself, Matth. 25.33. So David, Psal. 16.3. Ephesians, c. 1.15.  
Quest. What are the properties of beneficence?  
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. 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, etc. otherwise he puts it into a broken bag, Hag. 1.6. It's a duty required by God, Deut. 15.11. Job 31.16, 17.  
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 cheerfulness show itself?  
Answ. First in countenance, which adds a grace to a good deed. Dat been, 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 goodness 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 facere. S●n. It's the property of him that gives willingly to give speedily, Isa. 21.14. We must prevent men's suits with such a readiness, as God doth, Psal. 21.2, 3. Nam illud beneficium jucundum, quod obviam venit. Sen. that benefit 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 find 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 avoid delays in giving, after we have granted the suit: For there is nothing more distasteful, then when we are forced to ask again, and find more difficulty in the delivery then in the grant.  
The third property is constancy in doing good: Benefacta benefactis pertegentes. 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 imitate our heavenly Father; Yea, we must increase in doing good that our last works may excel the first, as Rev. 2.19. for Mat. 26.11.  
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 profundit. 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.  
Fifthly, we must have respect to the parties that receive our alms, giving more or less 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 less, non pa●perem sustentat, sed paupertatem. He cures not the disease, but only gives some present ease.  
Sixthly, we must so give to one as that w● neglect not many. Non est beneficium nisi quod ratione datur, quoniam ratio omnis honesti comes est. Sen. It's not a benefit which is not given with reason, because reason is the guide, and companion of all virtuous 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 sown if we expect an harvest of happiness; they are the Bankers to whom we must deliver God's 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 mankind: But  
To the honest labourer, and poor housekeeper, who either, through the greatness of their charge, or deadness of trade, crosses, losses sickness, etc. are not able to get their bread, or the blind, and maimed, the aged, and decrepit: Weak widows, or young orphans. Leu. 25.35. Pars sacrilegii est, res pauperum dare non pauperibus. It's a kind of sacrilege to give the poors portion to those which are not poor. Tunpissimum g●nu● perd●ndi est inconsulta donatio. Unadvised giving is the worst kind of losing: Yet we must not be overscrupulous in making our choice: we must not be so busy in examining their estate, and desert, that we can find no leisure to relieve their wants: Hence, 2 Thes. 3.13. Mat. 10.41. and 25.40.  
Quest. What are the true causes from whence this charity ariseth?  
Answ. First, Faith, which formalizes all the Christians actions, and mainly differences their works from the same works done by worldlings. Now to do a work in faith, and approved in the sight of God, is not only to be truly persuaded, and assured that the thing we do is warranted by God's 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 alms as are given without respect to God's command, out of natural pity, or for worldly ends, as profit, and vain glory are no properties of an infallible blessed man, Mat. 6.2.  
Thirdly, Love unfeigned: Hence, 2 Cor. 8.4. It's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because given out of mere 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, with a sense and feeling of their misery, Isa. 58.10. 1 Joh. 3.17. It's required, Host 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, etc. 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 truly 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 kind of their wants, whereby the benefit will be much increased, Psalm 112.5. and 41.1.  
3. It would prevent their straggling abroad to beg necessaries, which is forbidden, Deut. 15.4. and such as neither care for house or home, like idle drones, would find little relief, unless they earn it with the sweat of their brows.  
4. It would provoke us to be the more compassionate, when we see their small provision, hungry fare, thin clothes, and hard lodging: children crying for hunger, and parents crying because they have not food for them, etc. their eye would affect the heart.  
5. Hereby we may do them double good, by distributing spiritual as well as temporal alms 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 find more easy 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 God's blessings, and not to abuse them to superfluity and excess, seeing many as good as ourselves do want them? but to husband them frugally that we may be the more able to relieve others.  
8. Hereby we shall have occasion given us to prepare against the day of affliction and want, which may befall us as it hath done others.  
9 When we visit the poor we visit Christ in them, and he accounts it as done to himself, Mat. 25.40.  
Quest. What are the right ends of giving alms?  
Answ. First, the principal end is God's glory, which should be the chiefest motive to all Christian duties, Mat. 5.16. 2 Cor. 9.13.  
Secondly, the subordinate ends are, the good of our brethren who are hereby refreshed, the adorning of our profession by these fruits of piety; the edification of others by our good example; the stopping of the mouths of adversaries when they see our love to God manifested by our love to our brethren; our own temporal, and spiritual good, and the furthering and assuring our eternal salvation.  
Quest. What must we give?  
Answ. We must give only 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, etc. Isa. 61.8. we must deal justly and love mercy, Mic. 6.8. Hence, Eccles. 11.1. Prov. 3.9. Isa. 58.7. 1 Cor. 16.2. The Civilians say, Bonus usus non justificat injuste quaesita; the good use justifies not the 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 it's not lawful for one partner to give alms out of the common stock without the consent of the other, except he set it on his own particular account.  
2. It's not lawful for him that is indebted more than he is able to pay, to give alms, seeing he gives not his own, but another's.  
3. It's not lawful for a man to give that which he hath borrowed of another, or that which is left in pawn with him, except in such things where the property is altered with the use, as meat, money, corn, etc. 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 extreme 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 employed.  
Quest. What should be the quantity and measure of our alms?  
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 it's left to Christian prudence to give as occasion is offered, more or less as he thinks good: Hence, 2 Cor. 8.7, 8. and 9.7. Yet in general 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 ourselves may drink of them, and setting the overplus to run abroad, as Prov. 5.15, 16. Act. 11.29. every one according to his ability sent, etc. 2 Cor. 8.13, 14. Yet in cases of extreme 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 wholesome, cleanly, convenient, and comfortable for the sustentation of their lives, avoiding two extremes.  
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, etc. 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 swine's 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 superfluis, 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 than 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 only of them: For he that hath but a bare competency is to give to them that want necessaries: and such as have only sufficient for nature are bound to give to them who are in present extremity, unless the like necessity be imminent to themselves: For we must love our neighbour as not above ourselves: 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. It's the way to have our little increased, 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 widow's gift.  
Quest. What persons may lawfully give alms?  
Answ. None but such as are owners of the things given: Hence,  
1. It's unlawful for servants to give of their Master's goods, unless he hath given them leave, either in particular, or general. Or unless in case of extreme necessity in the absence of their governor's, having a purpose to make it known to them, resolving to restore out of their own what they have given in case their Governors mislike it.  
2. It's unlawful for children, under the government of their parents, or tutors to give alms 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. It's unlawful for such as are not of sufficient age, or discretion to give alms, 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 mad man, and not able himself to manage his estate.  
2. When as he is far absent, and so his consent cannot be asked, especially if she conceive that if her husband were present, he would like of her doings.  
3. When he hath committed the administration of his household expenses to his wife, his heart trusting in her.  
4. When having a certain allowance made her by her husband, she spares somewhat 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 Laws of the Country be not against 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 wickedly, 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 Country 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 persuade 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 goodness, at least for her sake: she must also show such care, faithfulness and good housewifery 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 herself, only herein these cautions are to be observed.  
1. She must observe the former rules, and give discreetly, not exceeding her husband's ability, the which if it be unknown to her, she must give sparingly, and things of smaller value. For, Prov. 31.12. She must do him good, etc.  
2. She must perform this duty with all meekness and humility of spirit, with all reverence and due respect to her husband's authority, with acknowledgement 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 own good deeds, and her husband's backwardness, but rather pray for his amendment, Prov. 12.4. But for the further clearing of this point three things are to be considered.  
1. It's 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 husband's government, and wife's 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 yield obedience to him as unto God in all honest, lawful, and indifferent things. But if he command what is forbidden, or forbid what is commanded, she is not to obey him therein: Now works of mercy are enjoined, 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 twain, but one flesh: Hence they have not an absolute 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 propriety 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 God's blessing on their husband's 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 only: For the propriety is in the husband, and for the common use which the wife hath in her husband's 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 wife's consent, except it be her jointure: 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 husband's 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 enjoined to the wife, as well as to the husband, 1 Tim. 2.10. and therefore it's better to obey God then man, Act. 5.29.  
Object. But under the Law, if a wife made a vow, though of consecrating any things to God's service, yet the husband had power to disannul it?  
Answ. Vows were of two sorts. 1. Of things absolutely commanded, and 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 less 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 household store, and provision, the disposing whereof doth more properly belong to the woman then to the man, as the whole current of the chapter shows. So Paul would have younger women marry and guide the house, 1 Tim. 5.14. the which when the husband allows her to do, he honours his wife as he ought, 2 Pet. 3.7. and disgraceth her, when he turns her out of this office: which he ought not to do, unless she hath forfeited her privilege, by her unjust and indiscreet abusing of it.  
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 neglect religious and charitable duties, she must not only persuade him to them, but if he still neglect, must do them herself for him, lest the sin and punishment lie not only upon him, but upon her, and the whole family, Zipporah, by performing a duty which belonged not to her, but to her husband, diverted God's judgement from him, Exod. 4.25. and Abigail saved her husband and family by the like.  
Fourthly, if a wife may not do it without special commission from her husband, than 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 charitable 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.  
Fifthly, the last sentence of everlasting happiness, shall be pronounced to the wife, as well as to the husband, for their alike doing of these works of mercy, Matth. 25.34. therefore she, as well as he must feed Christ in his members, etc.  
Sixthly, we have the examples of holy women in Scripture, who are commended for it, as of Abigail, 1 Sam. 25.18. of those godly women that ministered to Christ, Luke 8.3. and of that good woman, Pro. 31.20.  
Seventhly, the last reason may be taken from the custom of our country, which ordinarily authorizeth them to do these works of mercy, if their power 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 ruin of their estates?  
Answ. It's 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 inconveniences 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 discreet and virtuous, 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 commendable. Many wives undo their husbands with their daintiness in fare, curiosity in furnishing their houses, and costliness in their apparel, but few in doing works of charity.  
Quest. To whom are alms to be given?  
Answ. Almsdeeds 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 kinds, Christ reckons up six, Mat. 25.35. Hungry, thirsty, harbourless, naked, sick, and poor prisoners. To which add, the oppressed and exiled, Isa. 58.6, 7. especially if they suffer for the constant confession of the truth. Add also such as are indebted above their means, the lame, blind, aged, decrepit, the poor Widow and distressed Orphans, etc. Isa. 58.6, 7. Nehem. 5.11. Luke 14.12. Jam. 1.27.  
Quest. What order are we to observe in giving alms?  
Answ. First, they which are in extreme 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 Commonwealth is to be preferred even before ourselves, if there be such a necessity: for its better that one member perish, then that the whole be destroyed: therefore the Primitive Christians sold all they had to relieve the common necessities.  
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. than 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 Benefactors, 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 neighbours: For Prov. 27.10. Better is a neighbour that is near, than a brother afar off: Then out Countrymen, and strangers, Leu. 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 alms?  
Answ. Alms are either more public and common, or more private and particular.  
First, in the former, our best course is to follow the Laws and Customs of our Country.  
Secondly, for our private alms, we may give them to such poor, as upon 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 alms at our doors?  
Answ. It cannot be condemned, till the good Laws made, be put in execution, 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, decrepit, lame, blind, etc. not to idle vagrants and common beggars: and that for these reasons.  
1. Because they which are truly poor, will by this means be neglected whilst idle drones devour that which belongs to them.  
2. Hereby the bold and impudent will often speed better than the modest and shamefast.  
3. Our alms shall by this means 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 increaseth the number of idle vagrants, encouraging them to continue in their wicked courses, without any fear of God, or subjection unto men.  
5. It crosseth God's 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 hardheartedness of private persons, who through the want of mercy and compassion, thrust their neighbours into such sinful courses.  
6. Hereby those excellent Laws, which are made to prevent such disorders are transgressed, and so the Christian Magistrate is justly offended.  
Quest. What are we to judge of such alms 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 obedience to God, and mercy towards men. Or  
Secondly, out of self-love, vainglory, 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 Will, 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 sufficient 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 than 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.  
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 Executors, and our own eyes our Overseers, then to leave it to the discretion of others.  
2. It's more acceptable to God, being a sign of a stronger faith, and more firm dependence upon him.  
3. It's an evidence of greater love and obedience, if at God's Command we are willing to part with our goods, even whilst we might retain them to our own use.  
4. It's a more seasonable seeds-time, and so we may assuredly expect a more fruitful harvest.  
5. If we neglect it ourselves 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 bequeath then.  
2. Death may surprise us suddenly, and give us no time to dispose of our goods.  
3. Our sickness may be such as may deprive us of our understanding and memory, whereby we shall be disenabled to do it.  
4. If we make our Will beforehand, it may be concealed or made void by some trick in Law, or unjust testimony of false witnesses, or not be performed through the dishonesty of Executors, therefore do as Solomon advises, Prov. 3.27. and Gal. 6.10.    
6. It's most comely for a Christian to give alms 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 behind our backs.  
7. Such alms as are given at death, by those which gave none in their lives, there is great cause of suspicion, that they proceed not from those right and religious 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 alms of Christians be differenced from those which are done by worldlings?  
Answ. First, they differ in the causes or fountain from which they arise: For,  
First, the alms 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 household of faith, or at least creatures of God, of the same flesh with himself: whereas worldlings alms arise from self-love, whereby he aims at some temporary good, to be derived to himself thereby: or out of pride and vainglory to get praise, Mat. 6.1. etc. or out of an opinion of merit to get a greater reward from God: or out of a servile fear to escape the wrath of God here or hereafter, and therefore they profit nothing, 1 Cor. 13.3.  
Secondly, a Christian shows mercy, being inclined thereto by the motion of God's Spirit, and an inward fountain of goodness, which is thereby wrought in him, inclining him when he wants objects to inquire, and seek after them; but the worldlings mercy is the mere 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 that God may be glorified: the subordinate ends being the good of his neighbour, the adorning of the Gospel, and the edification of others by his good example, his own present good in the assurance of God's favour, and his future glory in Heaven: But of the worldling, his chief end is his own glory and good, etc. as before.  
Fourthly, they differ in the matter, and that  
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 men's, and having raked much together, by lying, fraud, injustice, oppression, etc. he gives out of it some small alms 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 Christian gives liberally, not only out 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 wholesome: 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 to all that need, because they look not to their deserts, but to Gods Command; yet it's especially exercised to the godly poor: as Gal. 6.10. imitating God therein, Mat. 5.45. and David, Psal. 16.3. But the worldling's mercy extends usually to such as have some way deserved it, or that may deserve it: or to kindred, or friends, therefore it's rejected by God●punc; Mat. 5.46, 47.  
Eighthly, they differ in the manner of giving, and in the minds of the 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, remembering that whatsoever he thus gives to God, he hath first received it from God: and so confess that he doth far less than 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 cheerfulness, 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 showeth by his pleasant countenance, sweet words, speedy giving, etc. But the worldling doth it churlishly, Dum manu dat, vultu negat: whilst his hand gives, his looks denies: He gives with reproaches, taunts, harsh expostulations, etc. 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 only when death is approaching, when he can keep his goods no longer.  
Quest. How many ways must our charity be expressed?  
Answ. Principally three ways. 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 show 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 righteousness?  
Answ. By righteousness we understand not generally all righteousness which consisteth in a total conformity to the whole Law, nor that part of legal righteousness which consisteth in obedience to the second Table; but certain special fruits of this righteousness 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 outward 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 dost thy Justice. Called also righteousness, 2 Corinth. 9.9. Prov. 11.18. Psalm. 113.3. Now that almsdeeds are not arbitrary, but absolutely necessary is proved: For that,  
1. They are not only works of mercy, but fruits of righteousness, which are straight enjoined 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 God's 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 heinous sins, Theft, Sacrilege, Murder: For they that have received much, and communicate not to the wants of others, shall be arraigned and condemned for thiefs against God and their brethren: Besides what we are commanded to give to the poor is consecrated to God's service, called therefore sacrifices. So that its Sacrilege to rob them of it: and lastly, if we suffer the poor to perish in their wants we are guilty of murder against the sixth Commandment. Si non p●visti, occi●isti, Ambrose. Thou hast killed 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 deny 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, it's 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 immediately himself, but to the poor mediately by us. Est panis famelici quem tu tenes, nudi tunica quam tu in conclavi conservas. Basil. It's the bread of the hungry which moulds in thy cupboard: the coat of the naked which hangs useless in thy chamber, etc. 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 show 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, etc. 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 showing mercy, and that in such an attribute as he delights in above all others, Exod. 34.6. Hence, Luke 6.36.  
Secondly, such works please God, and make us accepted with him, Host 6.6. Eleemosyna non tantum pro sacrificio, sed prae sacrificio, Mic. 6.6, 8. Heb. 13.16. Isa. 58.6, 7. Jam. 1.27. Phillip 4.18. Luk. 11.41.  
Thirdly, hereby we make our calling and election sure, 2 Pet. 1.7, 8, 10. Col. 3.12. Alms show saving knowledge, and spiritual wisdom, Jam. 3.17. unfeigned 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 notable signs 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 God's promises: As, Eccl. 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.  
Fifthly, God will repay it with great increase, Luk. 6.38. Prov. 3.9, 10. Contrary, Prov. 11.24. 2 Cor. 9.6. Lucrum est pietatis nomine facere sumptum. Tertul. Eleemosyna non est divitiarum dispendium, sed ditescendi potius compendium, 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 it's 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 upon charitable uses. God is the best and the surest paymaster, and alsufficient to perform; Nihil promittit, & non reddit: fidelis ille factus est debtor, esto tu avarus exactor. Aug. God pays what he promiseth: He is a true debtor, be thou a covetous exactor.  
Sixthly, it's the end of riches to be employed for good uses, not to be locked up.  
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 behind us.  
Eighthly, our inestimable gain will countervail our long forbearance. Hence, Gal. 6.9. Eccl. 11.1. the rather considering the eternity of it.  
Ninthly, such shall be blessed in their posterity, Psal. 112.2. Esay 58.10, 11.  
Tenthly, God rewards alms-deeds with corporal and earthly blessings, Prov. 3.9, 10. and 28.27.  
Eleventhly, God will be merciful to such as show mercy, Mat. 5.7.  
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.  
Thirteenthly, if we pity the poor, God will pity us in our afflictions, Psalms 41, 1, 2, 3. Isa. 58.10.  
Fourteen, hereby we reap the benefit of the poors prayers to God for us, 2 Cor. 9.14.  
Fifteenthly, alms-deeds further our salvation, Luke 16.9, etc. 1 Tim. 6.18, 19 Prov. 14.21. and 22.9. Deut. 15.10. Mat. 5.7. Luk. 14.14. Job 29.12, 13.  
Sixteenthly, the greatest benefit of our alms redounds to ourselves: Hence, Act. 20.35. Prov. 11.17, 25. 2 Cor. 8.1, 2, 7.  
Seventeenthly, fearful threatenings are denounced against the unmerciful, Ezek. 16.49. Prov. 21. 1●. Frustra manus ad Deum expandit, qui has ad pauperes 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.  
Eighteenthly, by alms-deeds our estates are confirmed, and increased, 2 Cor. 9.8, 10. Isa. 58.10, 11. Prov. 11.24. and 28.27.  
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. Prov. 14.31. and they which honour God shall be honoured by him, 1 Sam. 1.30. Isa. 58.10.  
Master downam's Plea.  
Object. But we are poor, and have not to give?  
Answ. Many that pretend this can yet find enough to bestow on idle, unprofitable and wicked courses: But supposing  
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 worthy to be relieved, Eccles. 11.6. Mat. 5.42. yet in giving we should not be over-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. It's 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 intends to relieve their poverty, not to look after their righteousness: 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 hopelessly perish in our wants.  
6. We should forbear these overstrict examinations of the poor, le●t hereby 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 obedience to his command, though it seem to be cast away in respect of the party, yet not in respect of thee who givest; for God will certainly reward thee.  
Object. But I have a great charge, and many children, and therefore must prefer 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 privilege from obeying God's Commandment? 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 competency, 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 recompense 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 prodigal, who will misspend it profusly: Yea, it may be the wealth thou leavest them will be the occasion of their everlasting ruin.  
Secondly, we must love our children wisely, and take care so to provide for them, as that their estates may be blessed, and durable, which is best effected by leaving them to God's 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, etc. 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.  
Thirdly, were we sure that the estates we leave them should prosper with them, yet we should not love our children better than ourselves, nor prefer their wealth before our own souls, and their flourishing estate which is but momentany, and mutable, before our fruition of those joys which are infinite and eternal.  
Object. But trading is bad, and our burdens many, and we have not wherewithal to give alms.  
Answ. First, Use your hands: such as are able must labour, and take pains to relieve those that can do neither, Eph. 4.28.  
Secondly, use your heads, cast about how the wants of others may be supplied.  
Thirdly, do something by way of abatement: abridge yourselves a little that you may be helpful to others, abate something from your backs, from your bellies, from your recreations, etc.  
Object. But we must not only maintain nature, but our honour and credit in the world?  
Answ. It's 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, etc.  
Quest. But what may move such as are able to be willing also to works of mercy?  
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.  
Secondly, consider that Christ comes to you in his flesh when poor Christians come to you: he presents a pale face, a hungry belly, a naked body, will you not do something to support Christ, and cloth Christ, etc. in his members and servants.  
Thirdly, Christians that come to you for relief are your own flesh: and shall the head do nothing for the foot?  
Fourthly, consider yourselves; for hereby you shall place your wealth safely and secure it.  
Fifthly, it's the best way to improve it: It's a sowing seed in a fruitful soil, 2 Corinth. 9.6. It's your gift, but its God's debt, and he will repay it, Prov. 19.17.  
Object. But when shall I have it again?  
Answ. Take God's 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 children's portions into God's 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 become 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 find 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 whilst thou hast something to give; thou knowest not how little a while thou mayest en●oy, nor what thyself mayest come to want: Thou mayest need mercy, therefore sow mercy, that thou mayest reap the like. I pity them with all my soul, but I cannot relieve 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, than I could spare something, but alas! I live in a corner, out of the way, I have but little trading, and it's 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 it's 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 yield some fruit.  
Object. Yea, this is true if we knew how it would be accepted: Poor men are captious, and they will not take a little, and rich men will take exceptions, and say that I do it out of pride, and thereupon will tax me the higher, etc.  
Ans. Solomon again answers, He that observes the wind and rain, shall neither plow nor sow: 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 dissemblers that pretend to much want, when it is not so?  
Answ. Solomon answers, neither dost thou know how the child grows in the womb, yet thou must not starve the child: we must do what is fit for us to do, and use our best wisdom, and then leave the rest to God, whose providence works for us (as it were) under the ground, as it doth for the child.  
Object. But I find by experience that I have been often cheated with fellows heretofore, and that discourages me now?  
Answ. Solomon answers, sow 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 dost with an upright heart, and usest thy best discretion in, God will accept and take it in good part: See Dr. Harris spital 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 Cornelius, Acts 10.31.  
Secondly, of every act of mercy.  
Thirdly, how much mercy every one showeth. Dorcas made many coats.  
Fourthly, of the time when: Obadiah in a hard time, hid the Prophets and fed them, 1 King. 18.5.  
Fifthly, with what heart and enlargement of affection we do them: as of those Macedonians, 2 Cor. 8.3.  
Sixthly, yea, of the least degree of mercy: Of a little cake, 1 King. 17.30. Of a cup of cold water, Mat. 10.42. Idem.  
Quest. What may move us to be constant, and continue in our charity?  
Answ. First, in regard of our brethren's need; they may long continue to be 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 ourselves to relieve one man once only, nor one alone.  
Secondly, in regard of ourselves, for the reward is promised to such as continue 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 herself and her Son?  
Answ. Had she not known that it was the special will of God; she should not have done it, to defraud herself and her son to relieve a stranger, contrary 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, than thy friend: For this office is coupled with nature and blood, according to which thou art more obliged, and nearer to thy brother then to thy friend: But if it be in thy power to advance the one to public offices in Church or State, thou must prefer thy virtuous friend before thy carnal brother.  
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 godliness.  
Quest. Why is giving to the poor a duty?  
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 unmercifulness if he neglect it; and every rich man will acknowledge that if he should lose all, he would desire that others should show mercy to him: therefore it's a manifest duty arising from that plain Maxim, Do as you would be done to.  
Secondly, it tends to the refreshing of our brethren's bowels, and supplying their wants, and may keep them from perishing: and it pleased God so to order the world that some shall be poor, and others shall have abundance, that he may try the disposition of the later by the former, Joh. 12.8.  
Thirdly, it will abound by many thanksgivings unto God, etc. 2 Cor. 9.12, 13. Its makes heaven resound with thanks, and praises: yea if the poors tongues should be silent, yet their very loins do bless God for thee in their kind: therefore it's our duty to do that which makes so much for God's honour.  
Fourthly, It's undoubtedly a duty which must either justify the truth of our religion, or condemn us as hollow hearted: Now bounty to the poor is a note of soundness in religion, and on the contrary, he that gives not to the poor according to his means, though he pray never so often, hear never so many Sermons, fast never so frequently, receive the Sacrament never so constantly, read the Scriptures never so daily: be he never so earnest a condemner of other men's faults, and of public abuses, and let his show of Religion be never so abundant, yet he is but an hypocrite and dissembler, and the Lord takes no delight in his services, Isa. 58.7. Jam. 1. ult. Luk. 18.18, 24. Mat. 25.41. Jam. 2.13. Prov. 21.13. 1 Joh. 3.17, 18, 19 Jam. 2.14.  
Fifthly, covetousness is as thorns that chokes the Word, and keeps a man from following the directions of God therein; and so he loves his money more than God, more than his poor brother, more than the rewards of God, and more than heaven itself, and so he is an errand hypocrite.  
Quest. But what shall we be better for our bounty to the poor?  
Answ. It's the best way to prevent poverty, Luk. 12.33. 2 Cor. 9.6. Prov. 11.24, 25. and that for these reasons.  
1. Because God is the great Lord and master of his family in heaven and earth, and riches come not by chance, or men's industry, or the love of their friends, etc. 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 less as best pleaseth him: hence it follows, that it must needs conduce much to the continuation and increase of a man's wealth, that he be found a good Steward of the things committed to him by his Master. Now to communicate of our substance to the poor with a large heart and hand, is to do the office of a good Steward, 1 Pet. 4.9, 10. and such shall not be put out of their office, but as he hath been faithful in a little, he shall be made Ruler over much.  
Secondly, Solomon tells us, Prov. 10.21. The blessing of the Lord makes rich, etc. and gives a comfortable increase 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 man's wit or pains, but from the blessing of God, without which the Watchman watcheth in vain, the Builder buildeth in vain, the Husbandman ploughs in vain, the Merchant trafficks in vain, etc. either no increase will come, or none but a vexing, and cumbersome increase: but the Lord hath expressly promised his blessing to those that open their hands to their poor brethren, Deut. 15.10. and certainly God will never be found a Promise-breaker.  
Thirdly, it's a lending to the Almighty, and therefore will surely procure abundance, for God will never prove a Bankrupt, he will never borrow without a resolution to pay, nor without actual repayment, and that in the fittest time and manner, Prov. 19.17. there is the Bill of God's 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 myself to be indebted to every merciful liberal man all those sums 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 bind myself firmly by this present Promise, sent, sealed and delivered by Solomon my known Secretary; so that unless we will proclaim the Lord an insufficient or dishonest debtor, we see that giving to the poor is the best way to save and increase our wealth, his word being far surer than Checquer.  
4. It will cause many prayers to God for us, that must needs cause him to give us all good things in abundance, and so deliver us from Penury. Prayers made to God by his servants, upon due ground cannot be in vain, 2 Cor. 9▪ 14. or if any should be so unthankful as not to pray for such, yet surely the household of faith will, to whom we ought most to abound in bounty.  
Quest. But what means may we use to enable us to works of mercy?  
Answ. That a man may give, he must have money, and an heart, and a will, and a gift too: for he that hath nothing, cannot give, though he would, he that wants a heart, cannot give because he will not: both therefore are requisite, and for the getting of both we must use these means.  
First, we must seriously consider of these many Precepts, Promises and Threats, which are in the Book of God, concerning this duty, pressing them upon ourselves, and saying, Doth not the same God, which saith, Hear the Word, say also, Give to the poor? and if conscience bind me to the one, doth it not bind 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 add Prayer, beseeching God to give you this so worthy a Grace, by which you shall be made so like himself, that you may know your selves to be his children, John 13.34. and 1 John 3.14. and hereby we know that we love the brethren, if our hands and hearts are open to them, for love is bountiful.  
Thirdly, thou must begin to give, that thou mayest get an habit of giving, and press thyself to be much in doing good works, till thou hast made it easy, and delightful to thee: yea, thou shalt hereby find as great a promptness to it, as thou foundest a backwardness 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 ourselves in the works of our calling, not only that we may supply our own wants, but may have wherewithal to relieve others.  
2. We must use thrift, which is a due saving from sinful and needless expenses; 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, drunkenness, gaming, and sinful expenses by which men serve the Devil, and the flesh: From needless journeys, and contentious suits in Law: From excess in works of kindness, in attire, feasting, householdstuff, etc. and truly we should be willing to deny ourselves in that which is much more then enough, to minister to them that have less then enough.  
3. We must lay up in store for mercy, we must have a poors man's 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 than with the less: and truly most men may spare their tenths of their come in for pious uses, so we shall be rich in good works. Try this a while, and if thou findest God's 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 men's examples, but the Scripture must be our rule: God bids us to give after our ability, not after our neighbour's nigardliness: 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?  
Answ. First, you cannot meek God with pretending ignorance, Prov. 24.12.  
Secondly, why do you not inform yourselves by enquiring, and seeking to know; why are you so inquisitive in enquiring after all other things, and so careless in this? To be ignorant then is your fault, and one fault cannot excuse another.  
Object. But I have little enough for myself and family?  
Answ. First, he that hath two coats may think that he hath little enough, and yet he is commanded to part with one.  
Secondly, probably its self-love that makes thee think that thou hast little enough: 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 than 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 wherewithal to be still giving, I cannot spare it?  
Answ. Hast thou for fine clothes, for fine fare, etc. 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 again and again, 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 press 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 expenses for mercy with those for superfluities, in entertainments, in clothes, etc. they are far inferior, those of mercy are nothing in comparison of the other: whereas God bids, feast the poor, and not the rich, i. e. rather than the rich, therefore its evident that thou dost not enough 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 clothes, 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 thankful.  
Secondly, one man's fault must not dispense with another man's duty: Thou art unthankful to God; yet he gives, so must thou.  
Thirdly, take heed that thou dost not causelessly accuse them for unthankfulness, which thou must prove.  
Object. But they are idle, and bring poverty upon themselves by their idleness, and wastfulness?  
Answ. First, hast thou before admonished them of it? If not, here is a fault unseasonably to mention their evils to excuse thyself from doing a duty.  
Secondly, if thou canst not prove this, thou art a slanderer as well as a niggard, 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 show 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 than the fault; for it chargeth God with flat falsehood: 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 falsehood 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 God's 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 be'st not rich? thou mayest be saved without riches, but if we do not our duty, we cannot be saved. Again, if thou be'st not rich in this world, thou shalt be rich in good works, and that's the best riches.  
Object. Why should I give that to another which I have got by my hard labour?  
Answ. Not thy labour, but God's blessing hath given thee this abundance, and because he that blesses thee bids thee give, therefore thou shouldst give.  
Quest. What may further move us to be charitable?  
Answ. First, God gives us all things richly to enjoy, therefore we should imitate our father, and be bountiful like him.  
Secondly, thou art a Steward, and therefore must bestow thy Master's 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.  
Thirdly, they to whom thou givest are thy brethren, tied to thee by many bonds, they have the same Father, Faith, Baptism, etc. and is not this reason enough to move thee to give them?  
Fourthly, thy wealth is uncertain and fickle, therefore do good with it whilst thou hast it: for when it's gone, nothing will comfort thee but the remembrance of the good thou didst with it; as in ●obs case.  
Fifthly, it doth good to the soul for the present, assuring it of our uprightness, so can no other expending: It doth good to our name, making it like a precious ointment: To our Religion, adorning it: To our Estate, for like a plentiful 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 God's promises. It doth good for the longest continuance, for it doth good after death: yea, at the resurrection, for than shall these gifts be remembered, praised, and rewarded. It doth good with most ease: Here needs no toiling, nor sweeting 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 God's Word cannot lose his reward. Whatlies' poor man's advocate.  
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 air 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 heart's blood, he might crown us with the inestimable 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 dreadful day must pass upon us according to our carriage in this kind: Then shall there a severe, and sincere search be made after works as signs, and evidences of faith in the heart, or of unbelief and rottenness there, Matth. 25.34, etc.  
Of Spiritual Alms.  
Quest. What are spiritual alms?  
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, etc.  
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, Leu. 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 fall'n 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, etc.  
Quest. What is Christ's 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 Christ's sense.  
First, we may look for again. 1. What justly answers to the thing lent. Hence 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 lawfully, and the sword of the Magistrate is to defend the oppressed, Rom. 13.4.  
3. The like courtesies in time of need: For it's but equal that we should support one another in love.  
4. Love and thankfulness. This Paul paid cheerfully to Aquila, and Priscilla, Rom. 16.4. To whom I give thanks: These things we may look for, yet we must not lend for these things sake, for than we are self-seekers.  
Secondly, we may not look for again: the like good turn to be done to us for lending sake, as lending, because its a free act: nor any gain for lending, 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 only that the lender be no loser, Exod. 22.14, 15.  
Thirdly, this appears to be Christ's sense in the word nothing; because herein he doth only 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.  
Secondly, the promise of Christ, Your reward shall be great in heaven, Luke 6.34, 35.  
Thirdly, it's a sign of our sonship: Ye shall be the children of the highest.  
Fourthly, the example of God, He is kind to the unthankful.  
Fifthly, it differences us from ungodly men: Sinners lend to sinners to receive as much again.  
Quest. What are the reasons why it's a blesseder thing to give then to receive?  
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, etc. Mat. 6.31.  
Secondly, he most resembles God and heaven which spend, and are spent by perpetual blessings and influence.  
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 Godlike 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 another man's. 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, etc.   

CHAP. XXVII. Questions, and Cases of Conscience about Chastity.  
Quest. HOw many sorts of persons may be said to be chaste?  
Answ. First, such as are borne with some natural impediment: This is natural chastity.  
Secondly, such as are gelded, or made chaste by men. This is artificial chastity.  
Thirdly, such as are fitted by God for the gift of continency: This is Christian chastity: All mentioned by Christ, Mat. 19.22.  
Quest. What are the things that hurt and hinder chastity?  
Answ. They are of two sorts, either inward or outward.  
Quest. What are the inward things?  
Answ. Filthy imaginations, unchaste thoughts, and inward lusts, and motions of the heart to uncleanness, whereunto the heart gives consent: or purposes of the heart to any act of uncleanness, 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 boil, and burn within us, giving us no rest, but continually provoking to some filthy act of uncleanness, 1 Cor. 7.9. Col. 3.5. Host 7.4.  
Quest. What are the outward things that hurt or hinder chastity?  
Answ. They are either such things as precede the act of uncleanness: or the act of uncleanness itself.  
Quest. What are they that go before it?  
Answ. Either such things as more remotely provoke lust, or things nearer to it.  
Quest. What are the remoter provocations to it?  
Answ. First, gluttony, or excess in eating and pampering the belly with meats; or when we use curious and dainty meats deliciously and unseasonably, especially such as have greatest force to provoke lust, purposely to increase it in us, Jer. 5.8. Ezek. 16.49. Rom. 13.13. Host 7.6.  
Secondly, drunkenness, and immoderate drinking, using wine, and strong drink unseasonably, and wantonly, principally to stir up lust, Isa. 5.11. Rom. 13.13. Eph. 5.18.  
Thirdly, lustful dreams proceeding from surfeiting, drunkenness, causing nocturnal pollutions: mentioned, Deut. 23.10.  
Fourthly, idleness, 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 nearer provocations unto lust?  
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 powdering the hair: 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, etc. Zeph. 1.8.  
Quest. May not such as have some deformity in the body labour to cover it?  
Answ. Yea: so as they set not a new form upon the body: for dissembling is as unlawful in deed as in word.  
Secondly, keeping company with wanton and unclean persons; frequenting of lewd houses, especially at unseasonable times, Gen. 39.10. Psal. 50.18. Prov. 5.8. and 7.7, 8, etc. Eph. 5.5, 7.  
Thirdly, immodest and filthy speaking, or singing unclean songs, Eph. 4.29. and 5.3, 4. Col. 3.8.  
Fourthly, reading unchaste and filthy books, fitter to be burnt, as those were, Acts 19.19.  
Fifthly, idle, and curious looking of men upon women, or women upon men, Gen. 6.2. and 39.7. and 34.1, 2.  
Sixthly, looking upon lascivious and filthy pictures, or unseemly behaviour used in stageplays, etc. Numb. 25.1.2, 3. Ezek. 23.14. Eph. 5.3, 4.  
Seventhly, mixed dancing of men and women together, wherein light and immodest behaviour is used, Exod. 32.6. Job 21.11, 12. Mark 6.21, 22.  
Eighthly, wearing of apparel not fit for the sex that they may the more easily commit filthiness, Deut. 22.5. Job 24.15. Gen. 38.15.  
Ninthly, wanton kissing, and unchaste dalliance, Gen. 39.12. Prov. 7.13. Deut. 25.11, 12.  
Tenthly, moving, enticing, and persuading to the act of uncleanness, as Gen. 39.7, 10. Prov. 7.13, etc. Elton on the Commandments.  
Quest. What means are we to use for the preserving of our chastity?  
Answ. First, a constant and conscionable performance of private religious exercises, as reading, praying, meditating, etc. will so purify the heart, and sweeten the soul with divine comforts, and mortify the flesh, and confirm the Spirit of grace, and beat down tentations, by means whereof a Christian shall be conqueror over them.  
Secondly, painfulness in ones calling will divert the mind from all inflaming fancies, and find the soul, and body so much employment in things of a lawful, and useful nature that there will be no leisure for wicked and unlawful conceits: Otia si tollas, etc.  
Thirdly, Temperance in diet is a great furtherance to the chastity of the body, as withdrawing the fuel puts out the fire. Fullness of bread will make a man an unclean Sodomite, Ezek. 16.49. beat down thy body by abstinence, 1 Cor. 9.27.  
Fourthly, to prevent uncleanness we must shun the corner of the harlot's house, and resolutely avoid the society of such as may entice us to wickedness: we must pull out the right eye, Mat. 5.29. for Prov. 6.29. Dalliance will breed whoredom. Fly fornication, 1 Cor. 6.18. as Joseph did, Gen. 39.10, 12.  
Fifthly, if these prevail not, we must have recourse to marriage, and to the due, and lawful enjoyment of it, 1 Cor. 7.2. Whatelies' Brid-bush.  
Sixthly, because from the heart issue adulteries, we must get a pure heart, making the inside first clean, and let thy soul become the Spouse of Christ to love and cleave to him.  
Seventhly, preserve in thy soul the fear of God, Eccl. 7.28. He that is good before ●od shall be preserved, Prov. 2.10, 16. If knowledge enter into thy soul thou shalt avoid her snares: Consider God's presence who sees thee.  
Eighthly, hearty love betwixt married persons is a great preserver of chastity, Prov. 5.19, 20.  
Ninthly, use all good means appointed by God for the preservation of thy chastity: As,  
1. Resist lustful thoughts at first, busying thy mind in holy thoughts, Prov. 23.26, 27.  
2. Consider thy calling to, and profession of Christianity, by both which thou art called to holiness.  
3. Remember that the pleasure of sin is short, but the gnawing of a guilty conscience will continue to eternity.  
4. Apply the Word, which is the sword of the Spirit, especially such places of it as tend directly to the cutting down of this sin.  
5. Fly to God by prayer, and if thou be'st 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 uncleanness before marriage, if so, thou must truly repent of it, for marriage without repentance abates not the power of lust, and therefore thou must with many prayers and tears beg pardon; thou must (as it were) wash thyself in the tears of true repentance, 1 Cor. 6.9, 11.  
7. Get sound knowledge in the Wo●d of God, which is an excellent preservative 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. Meditate 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 exercise of true Christian love, breeds such desires of holiness, 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 wickedness, cast not about how to fulfil 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 effeminate persons; 1 Cor. 5.6, 9, 11. Eph. 5.7. Prov. 23.20. and keep company with such as are sober and chaste. 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 holiness, providing, if it be possible, that they may suck in holiness with their mother's milk.  
Quest. What may move parents hereunto?  
Answ. First, they should consider that they have been the cause of their children's evil, and holp them into sin, 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 fear of God, they leave them to the Curse of God, and by God's just judgement they prove a heart-breaking to their parents: when they should have the greatest comfort in them: whereas, Prov. 23.15. My son, if thy heart be wise I shall rejoice.  
Thirdly, God takes notice how parents perform this duty, and accordingly blesses or curses both them and their children: as we see in the examples of Abraham, Genes. 18.17, 18, 19 and the contrary in Eli, 1 Sam. 2.29.  
Fourthly, it's a means for continuing and propagating the Gospel, and true religion, when having trained up our children in the fear of God, we leave them to serve God when we are gone.  
Quest. Wherein especially doth this duty consist, and how may we perform it?  
Answ. First, in acquainting them with the grounds of religion by private catechising them.  
Secondly, by bringing them to the public Assemblies so soon as they are 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?  
Answ. First, though it may seem fruitless for the present, yet they will remember it when they are old, Prov. 22.6.  
Secondly, by this means thou mayest displace, at least restrain natural folly which is bound up in their hearts, if thou dost no more.  
Thirdly, godly parents have done it, and are commended for it: Hannah brought her son to Eli to be instructed so soon as he was weaned, 1 Sam. 1.24. Solomon was a tender child when his father taught him, Prov. 4.4. Timothy was acquainted with the Scriptures of a child, 2 Tim. 1.5. and the excellent 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 ways.  
1. Giving them reverend and honourable titles: Of all which, father and mothe● 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 itself, but of the mind of him that gives or affects it. If it be given, or affected to obscu● God's fathertherhood, or to make a man a father of himself, without dependence upon God or reference to him, who is properly the father of all, it's an impious and sacrilegious title, but otherwise its lawful and warrantable, as appears 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 show 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 seriously busy, 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 show their reverence to their parents?  
Answ. Secondly, by their carriage towards their parents, which consists in these particulars.  
1. If the child 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 uncovering the head, bending the knee, bowing the body, standing up, etc. So, Gen. 41.12. 1 King. 2.19.  
3. Their countenance and gesture must be sober, and modest in their parent's presence.  
4. They must give the place, and upper hand to their parents.  
Quest. But what if the child be more wealthy and honourable than the parent?  
Answ. No honour is comparable to the dignity of fatherhood: Indeed a child by reason of some honour, and office may in public 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 blessing. So, Gen. 27.19. and 48.1, etc.  
Object. These had the spirit of prophecy, whereby they could foreshow what should come to pass afterward, which made their children come to them?  
Answ. First, their blessings were more than predictions: for they were also assurances that God would perform those blessings to their children: For they 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 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 goodness to themselves; 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 children: For ask a blessing is an acknowledgement of superiority, and authority, according to that of the Apostle, Heb. 7.7. the less 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 God's 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 mere man, and the worship he did was but civil. It's not simply the gesture, but the occasion of it, the mind 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 Jailor fell down before Paul and Silas, and was not blamed, because his manner of worshipping was merely civil. Some disallow not children's ask their parent's 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 carelessly 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 mere mockage; as, Mat. 11.21. Obedience is a duty so proper, that the Apostle applies it to Christ as a proper attribute, 1 Pet. 1.14. As obedient children, etc. See Christ's example, Luk. 2.51. Solomon calls the neglect of it, a despising of a parent, 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 parent's government, during which time, parent's 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 ordered, 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 cattle, Job 1.12, 19  
2. Children, whilst under their government, even the eldest that are heirs, differ nothing from servants, Gal. 4.1.  
3. By God's 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 choice of their calling: Jacob was sent by his parents to Laban, Gen. 28.2. David was appointed 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.  
Secondly, In their marriages: For,  
1. God himself hath given us a pattern, by bringing the woman to the man, Gen. 22.2. showing that he who gave a being to the woman, had a right to dispose of her in marriage, which right now parents have in God's room.  
2. We have Gods express rule for it, Deut. 7.3. 1 Cor. 7.36, 37. The parent had also power in giving, or not giving her that was deflowered, Exod. 22.17.  
2. We have the examples of God's Saints for it; as of Isaac, Gen. 24.67. Jacob, Gen. 28.2. He also asked his daughter of Laban, Gen. 29.18, etc. Samson, 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, etc. and 21.21. Yea, and all Laws confirm it.  
Quest. Why must parents consent be had in marrying their children?  
Answ. First, because by marriage they are put from their parents, G●n. 2.24. therefore it's but equal that it should be with their consent.  
Secondly, the parent's power by marrying the child is put over to the husband, or wife: and shall this power be taken away without their consent?  
Thirdly, children for the most part are rash and heady, and would undo themselves, whereas parents love their children, and have more experience, and discretion 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 entreat their parents not to press them to it.  
Quest. What 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 child, knowing where a fit match may be had, may make it known to his parents, as Samson 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 God's stead, and the father of his country, and what the Magistrate doth, it's as good a warrant as if the parent did it.  
The like may be done, if the Parent be an Idolater, Atheist, or Heretic, and will not yield that his child shall marry to any but such as are of his own profession, or disposition.  
Object. Though Jacob married one wife by his parent's 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 Master's consent, why not children without their parents?  
A. 1. It's not lawful for servants so to do, while the date of their covenant lasteth.  
Secondly, Parents have greater power over their children, than Masters over their servants: the latter being only by mutual covenant, and the servants voluntary 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?  
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, 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, than other of his goods.  
Thirdly, children may not alienate any of their Parents goods without their consent, Gen. 31.36. Gal. 4.1. and that  
1. Because parents may hereby know what they have, and what they have not, and accordingly order their expenses, which they could not do if children might purloin, and take of their goods at their pleasure.  
2. It's 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 made Joseph a coat, Gen. 37.3.  
Fifthly, children must forbear to bind themselves to do any thing against their parent's 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 yielding themselves pliable to their parents will, and that especially in four things.  
First, In being ready to their uttermost ability to perform all their lawful commands, Eph. 6.1. as for example.  
1. They must come at their call, Gen. 49.1. 1 Sam, 3.5, etc. and 16.12.  
2. They must go on their errands, though far, and troublesome, 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 business is enjoined them, Gen. 50.5. Jer. 35.8. 1 Sam. 17.20, 34.  
Secondly, in obeying the wholesome instructions which their parents give them, 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 reproved, Gen. 37.10. 1 Sam. 20.30, etc.  
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 than his mother, and so with authority blamed her for her unjust reproof: This she knew, and therefore was silent.  
Fourthly in submitting to their Parent's correction, and amending what they ate justly corrected for, Heb. 12.9. Prov. 29.17.  
Quest. What is the extent of children's 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 parents, to think that meet for them to do, which their parents would have them do, Gen. 22.6, 7.  
2. Though in their judgements they cannot think it fittest, yet if pressed to it, they must submit, Gen. 276. etc.  
Quest. May not a child yielding better reason than 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 yield. 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 esteem of their parents, how willing they are to please them.  
3. It's 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 recompense what they can, their parent's care, cost, and kindness towards them, and that in the way of thankfulness, 1 Tim. 5.4.  
Quest. What rule is to be observed herein?  
Answ. Children must relieve their parents according to their necessity which may be through, 1. Natural infirmities: Or, 2. Casual extremities: Concerning the first, the rule is  
1. Children must bear with their parents infirmities, not the less reverendly esteeming their place, or person; nor performing the less duty to them by reason of the same, remembering that themselves in their younger and weaker years were subject to many infirmities: as, Gen. 27, 12. It was a great infirmity in Isa●c to prefer profane Esau before godly Jacob, especially against an express Word of God: yet Jacob reverenced him not the less, 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. Concerning the second, the rules are  
1. Children must bear with their parents, and not the less reverently esteem them, nor perform the less duty, because of them, being crosses which by God's providence are laid upon man, whether upon his body, as blindness, lameness, sickness, etc. or on his person, as captivity, banishment, imprisonment, etc. or on his estate, as poverty, want, etc. So Gen. 27.1. Ruth 1.26, 21. Hence, Leu. 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 practices, Gen. 37.34. Thirdly, that strike their parents, Exod. 21.15. Fourthly, that murder them, 1 Tim. 1.9.  
3. Children must bear with the inward infirmities of their parents, as weakness of judgement, slipperiness of memory, violence of passion, etc.  
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?  
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. It's a testimony of their great love, and respect to them.  
2. It's a blessing promised by God to his Saints, 1 Kings 14.13. 2 Kings 22.20. the contrary is threatened as a curse, Jer. 22.19. 1 Kings 21.23, 24. Psalm 79.3.  
3. It's a great deformity for a corpse to lie above ground, therefore children who are most bound to cover their parent's deformity, are in this respect bound to bury them.  
Secondly, children must have respect to the credit of their deceased parents, 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.  
Secondly, in sincerity, Col. 3.23.  
Thirdly, cheerfully, and with a ready mind, 2 Cor. 9.7.  
Fourthly, Reverendly, as to them that bear the image of God.  
Fifthly, so, as yet not to sin against God: It must be in the fear of God.  
Sixthly, Constantly, or else they lose their reward.  
Quest. Must equal respect be showed 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 children's 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 another, yet in relation to their children, they are both as one, and have alike authority over them.  
Quest. What if one commands what the other forbids?  
Answ. The thing commanded, or forbidden must be observed: If it be about a thing simply good or evil, than 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 showed 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 parents.  
2. The Law makes it incest for a man to lie with his stepmother, Leu. 18.8, 17. therefore they are in the room of natural parents, and so to be honoured.  
3. It's a great honour which a child doth to his natural father, or mother to respect 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.  
Secondly, conscience, and religion should alter corrupt nature.  
Object. Step-parents seldom care for their husbands, or wives former children?  
Answ. First, God teaches not only to be subject to the good, and gentle, but 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 amongst 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, etc. and 6.1.  
Quest. What arguments may move Children to obey their parents?  
Answ. First, they are commanded to obey them in the Lord, i. e. because parents are to the children in the Lord's stead, Liberis suis pater est vice Dei. Greg. Nazian. they bear God's image, and children in obeying them, obey God.  
Secondly; it is right, Col. 6.1. which implies three things.  

1. It's 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 recompense.   
Thirdly, it's well pleasing to the Lord, Col. 3.20. and he will reward it, Gen. 31.7, etc. 42. contrary, 1 Sam. 2.34. 2 Sam. 18.9. 1 King. 2.25.  
Fourthly, its God's charge to them: Honour thy father, and thy mother. It's a perpetual and general Law.  
Quest. What if children be grown to years, and not under their parent's government?  
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.  
Fifthly, because of Gods promise made to such obedient children, that thy days may be long in the land, etc.  
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 children, without, or against their consent?  
Answ. The Scriptures gives them authority, either to ratify such contracts, or to make them void, Numb. 30.6. the father may make void a vow of his child in matters pertaining to God's worship, much more a matrimonial promise. If a young man deflower a maid, in equity he is to be compelled to marry her, Deut. 22.28. yet by God's Law it may not be without the father's consent, Exod. 22.17.  
Quest. Whether is a marriage made without, or against the parents consent valid, or no?  
Answ. It may be valid in the courts of men according to humane laws, and therefore the issue of such is free from bastardy: yet it's not a divine, or spiritual conjunction, or marriage, being flatly against God's 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?  
Answ. First, they should give them such names as may put them in mind 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.  
Secondly, as much as may be these names must be given in the natural language: Thus the Hebrews gave fit names in Hebrew: The Greeks in Greek, as Timothy, etc. Act. 26.1. the Latins in Latin, as Tertius, Quartus, Rom. 16.22, 23.  
Thirdly, we must neither be too curious, nor too careless 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 near the Deity itself; as Emanuel; and the Jesuits. Some of Angels, as Gabriel, Michael, etc. Some of virtues, as Grace, Faith, Mercy, Patience, etc.  
Quest. Who are too careless?  
Answ. Such as name their children with Heathenish names: as Hector, Achilles, Hannibal, Julius Caesar, etc. 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, etc.  
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 God's 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, etc.  
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, etc. 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 God's people, Luke 1.59, & ●.  
4. Usual Names of the country, which custom hath made familiar: as Henry, Edward, Robert, William, etc.  
Quest. At what time is it fittest to give names to our children?  
Answ. At the time of their baptism. 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 baptised.  
2. That so oft as they hear their names, they may be put in mind of their baptism.  
3. That they may know how that by name they are given to Christ to be his soldiers, and therefore they ought not to start from him.  
4. That they may also be assured that being baptised with water, and the spirit, they are registered by name in heaven.  
Dr. Gouge Housh. Duties.  
Quest. Whether, and how far are children that are married, or called to public offices in Church, or State, bound to obey their parents?  
An. children's 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, etc. But yet not always in the same manner and degree. For whilst children live in their father's house, and under his power, they ought to obey, and assist in taking care of household affairs, and in other businesses as they are commanded by them, Mat. 21.28, etc. But such as are married, or called to public offices, though they must reverence, and be helpful to them, yet are they not bound to desert their callings, Luke 9.62. or to return to take care of their family business as they did before.  
Dr. Davenant on Col.  
Quest. What general rules are to be observed by children in obeying their Parents?  
Answ. First, they must obey, not in some things, and at some times, but always, through the whole course of their lives, Eph. 6.2.  
Secondly, they must perform this obedience.  
1. With reverence internal, and external: internally they must have an high esteem of them, a tender respect to, and show honour, and observance of them: Externally they must show it by all reverend behaviour, as by rising up before them, giving them the honour to speak first, etc.  
2. With readiness to hear and receive their instructions, Prov. 1.8.  
Thirdly, they must endeavour to fulfil their desires by their labours, or otherwise.  
Fourthly, they must submit to their rebukes, Prov. 13.1. To their restraints about diet, apparel, recreations, etc. To their corrections, Heb. 12.9.  
Fifthly, they must pray for them: For if they must do it for all, much more for them, 1 Tim. 2.1.  
Sixthly, they must show meekness of love three ways.  

1. By obeying without enquiring, murmuring or contending.  
2. By bearing with their infirmities, whether of body or mind: yea, though aged, diseased, crabbed.  
3. By obeying without respect of profit; the contrary is base, and mercenary.   
Seventhly, they must show thankfulness, and gratitude, by recompensing their parent's kindness, 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 Heavens 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 fullness 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 shadow 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 than he: John 14.28. and yet he his Father's equal, John 5.18. Phil. 2.6. that he is before Abraham was, John 8.48. and yet Abraham's birth preceded his near two thousand years, that he who was David's son, should yet be David's Lord, Mat. 22.42. etc. 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 wonderful conjunction of the divine and humane nature in the unity of the person of our Redeemer; For by reason of the strictness 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 denominated: For the clearing whereof, remember that in him dwelleth all the fullness of the Godhead bodily, Col. 2.9. i e. by such a personal and real union, as doth inseparately and everlastingly conjoin that infinite Godhead, with his finite manhood in the unity of the selfsame individual person.  
Quest. How may we understand this?  
Answ. Remember that he in whom that fullness dwells, is the person: and that fullness that so dwelleth in him, is the Nature. Now there dwelleth in him not only the fullness of the Godhead, but the fullness 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 unconfounded together: But he in whom the fullness of the manhood dwells, is not one: and he in whom the fullness of the Godhead, another: but he in whom the fullness of both those natures dwelleth, is one and the same Immanuel, 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 Divine Person did assume an humane nature: and that of the three Divine Persons, it was neither the first, nor the second, that did assume this humane nature; 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 Trinity in the Godhead, as for the higher advancement of mankind by means of that relation which the second Person, the Mediator, did bear unto his Father. For if the fullness of the Godhead should thus have dwelled 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 relations 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, than an heir 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 firstborn 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 firstborn, Exod. 4.22, 23. Heb. 12.23. Rom. 8.17.  
Quest. What 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 Trinity being made flesh, 1 John 5.7. Neither did he take the substance of our nature only, but also all the properties and the qualities thereof: yea, he subjected himself in the days of his flesh to the same weakness which we find in our frail 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 humane nature; so it was not requisite that he should take upon him any personal infirmities, as madness, blindness, lameness, and particular diseases, which are incident to some only; but those alone which do accompany the whole nature of mankind, as hunger, thirst, weariness, 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 Adam's sin: For sin having by that one man entered 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 loins, 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 before he was not, and yet without change, (for so must God still be) remaining that which he was, whereby it came to pass, that this holy thing which was borne of her, was in truth called the Son of God, Luke 1.35. which wonderful 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 Angels 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 unity of the nature of the Godhead, though every person holds entirely his own incommunicable property, so neither doth the distinction of the two Natures in Christ any ways cross the unity of his person, although each nature remaineth entire in itself, and retaineth the properties agreeing thereto, without any conversion, composition, commixtion, or confusion.  
Quest. What is further considerable about Christ?  
Answ. That as there is one God, so there is one Mediator between God and man, even the man Christ Jesus, etc. 1 Tim. 2.5, 6. and in discharge of this his Office, he being the only fit Umpire to take up the controversy between God and man, he was to lay his hand as well upon God, the party so highly offended, as upon man, the party so basely offending. In things concerning God the Priesthood of our Mediator 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 contentment to God's Justice: the latter soliciteth his mercy, for the application of this benefit to God's children in particular; whereby it comes to pass that God, in showing mercy upon whom he will show mercy, is yet for his Justice no loser, Rom. 3.26. By virtue 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 suitor as taketh our case to heart. Hence, Heb. 2.17. he must be made like his brethren, etc. In which respect, as it was needful he should partake with our flesh and blood, that he might be tenderly 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 than it was fit our intetcessor should be man like ourselves, 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 God's 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 sins, and redeem us by his fine, and ransom, and so not only be the master of our requests, to entreat 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 bind himself to perform in our behalf?  
Answ. It was of a double debt, the principal, and the accessary.  
Quest. What was the principal debt?  
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 satisfy 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?  
Answ. First, because man was the party that by the Articles of the first Covenant, was tied 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.  
Secondly, if our Mediator were only God, he could have performed no obedience (the Godhead 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 Adam in his integrity, or the Angels themselves: yet being left unto himself amidst 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 giving of strict satisfaction to God's justice was the thing required: but now being God as well as man, he by his own eternal spirit preserved himself without spot, presenting a far more satisfactory obedience unto God, than Adam could possibly have performed in his integrity.  
Quest. How may that appear?  
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 himself holy, but what holiness 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 given to him, 1 Chron. 29.14, 16. But Christ did himself sanctify 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 satisfaction of our debt, he was pleased to tender to his Father.  
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 subjected himself to, the case stood far otherwise. Indeed if we respect him in his humane nature, his Father is greater than he, John 14.28. and he is his Father's servant, Isa. 53.11. Mark 12.18. yet in that he most truly said, that God was his Father, John 5.18. the Jews 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 privilege of his birthright, he might have claimed an exemption from the ordinary service which all other men are tied to; and by being the King's 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. tied 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 unto 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 privilege of a Son, but taking upon him the form of a mean servant: not serving as an honourable Commander in the Lord's Host, but as a common Soldier, making himself of no reputation, and emptying himself of his high dignity, he humbled himself, and became obedient 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 concern 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 testify 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. Baptism 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 immaculate Lamb of God: Yet did he, as our Mediator, submit himself to that Ordinance of God also: not only to testify his communion with the Christians of the New Testament: but especially, because it became him thus to fulfil all righteousness, Matt. 3.15. and so having fulfilled all righteousness which the meanest man was tied to, in the days of his pilgrimage (which he needed not to have done, if he had respected himself only) the works which he performed were truly superogatory, which might be put upon the account of them whose debt he undertook to discharge, and being performed by the person of the Son of God, must in that respect, not only be equivalent, 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 obedience, our Mediator hath given satisfaction to the justice of his Father with good measure, pressed down, etc. 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 debttors, 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 itself Would have been due, though no fault had been committed: so the due payment 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 payment 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, etc. in bringing 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 it's not subject to any passion: and therefore if Christ had been only God, he could not have paid this debt, which consisted of suffering and dying: Besides, God's 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 than 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 endless 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 blood whereby the Church is purchased must be God's blood, Acts 20.28. the Lord of glory must be crucified, 1 Cor. 2.8. the Prince and Author of life killed, 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 equivalent to the lives of all mankind: yet the laying down of that life would not have been sufficient, unless 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 broken 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 than Paradise did Adam after he had fallen into God's 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 show, of that righteousness whereby we stand justified in God's 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 overcome 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 purchaser? 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, etc. For if he had not thus assumed our flesh, how should we have been of his blood, or claimed any kindred to him? and unless the Godhead had by a personal union been unseparably conjoined 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 mankind did derive their existence and being. For as all in the world derive their descents from the first man: so in the respect of a more immediate influence of efficiency, and operation, do they owe their being to the second man, the Lord from heaven, as is employed, Jer. 1.5. Psal. 119.73. & 139.13. & 71.6. Job 10.8, 11. Act. 17.27 etc. this being a certain truth, that God doth more immediately concur to the generation, and all other motions of the creature, than any natural agent doth, or can do. Hence, Rom. 5.17. This second man is not only as universal a principle of all our beings, as was the first, and so may sustain the common person of us all as well as he: but is a far more immediate agent in the production thereof: not as the first, so many generations removed from us: but more near 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 Redemption: For as the guilt of the first man's transgression is derived to us by means of carnal generation: So must the benefit of the second man's obedience be conveyed 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 brethren, 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 Son from whom he proceedeth; the same blessed Spirit that framed Christ's natural body in the womb, being to fashion every member of this mystical body unto his similitude and likeness.  
Quest. How may this mystery be further opened to us?  
Answ. In every perfect generation the creature produced, receives two things from him that begets it: Life, and Likeness. 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 sufferings of a bare man, though never so perfect, the most sovereign medicine that could have been thought upon, should have been prepared for the curing 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 only 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 quickening spirit, 1 Cor. 15.45. An Adam therefore, and perfect man he must be, that his flesh given for us on the Cross, might be made the conduit to convey life to the world: and a quickening spirit he could not have been, if he were not God, able to make that flesh an effectual instrument of life by the operation of his Spirit, as John 6.63.  
As for the point of similitude and likeness, it's said that Adam after his fall begat a son in his own likeness, Gen. 5.3. so saith Christ, John 3.6. That that is born of the flesh is fl●sh, etc. So, 1 Cor. 15.48, 49. Indeed ou● likeness 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, etc. Rom. 8.29. God did not give the Spirit to Christ by measure, and therefore though many millions of believers, do continually receive this supply of the Spirit of Christ, yet that fountain is not in the least exhausted, nor that wellspring 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 far less proportion: so in this spiritual: for every grace that is eminently in Christ, the like grace will appear in God's children, though in a far inferior 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, etc. 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 far 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 quickening 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, it's 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, etc. 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. john 6.53, 56. showing that by this mystical and supernatural union, we are as truly conjoined with him, as the meat and drink we receive, when it's 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 wellspring from whence by the power of his Godhead, 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 main execution of our Saviour's 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 Priest's 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 heaven, Eph. 4.11. 2 Pet. 1.21. Hence, Heb. 1.1. God hath spoken to us by his Son, called therefore the Apostle as well as the Highpriest of our profession, Heb. 3.1, 2. and therefore in the execution of his prophetical office he is in a more peculiar manner likened to Moses, Deut. 18.15, etc. Act, 3.22, 23. Our Prophet must therefore be a man raised up from amongst his brethren the Isralites, Rom. 9.5. who was to perform to us what the fathers requested of Moses, 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 than the Church of God, 1 Tim. 3.15. whereof, as he is the only Lord, so he is also properly the only 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 find 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 employs in that service, which he bestowed upon his Church for that end, Eph. 4.11, 12. who receive their power from him, Mat. 28.18. Such was Paul, 1 Cor. 15.10. and 3.9, 10. yet there he acknowledged that they were God's building, as well as God's 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 Son will reveal him, Mat. 11.27. John 1.18. Being in his Father's bosom he knows his secrets, and thereby is able to reveal 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, etc. 2. All other Prophets and Apostles can do no more than plant, and water; but God only gives the increase; they could not save one soul unless Christ were with them by the powerful presence of his Spirit, John 5.25. Eph. 5.14. Psalm 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 Mediator 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 Christ's Kingly Office?  
Answ. That he hath a Kingdom, Isa. 9.7. Dan. 7.13, 14. Luke 1.31, etc. He is that new David our King, which God hath raised up to his Israel, Jer. 30.9. Host 3.5. Ezek. 34.23. and 37.24. who was in truth both the Son of man, and the Son 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, Psalm 110.1. The Lord said to my Lord, etc. so that the promise made to our first parents, Gen. 3.15. may well stand with Paul's 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 remains unshaken, Isaiah 43.11. Host 13.4. besides me there is no Saviour.  
Quest. What are the special branches of this Kingdom of our Lord and Saviour.  
Answ. First, the one of grace, whereby that part of the Church is governed which is here militant.  
Secondly, the other of glory, belonging to that part which is triumphant in heaven.  
Quest. How doth he work upon this on earth?  
Answ. As by his Prophetical office he works upon our mind and understanding: so by his Kingly office, he rules our will and affections, casting down imaginations, etc. 1 Cor. 10.5. working in us both to will, and to do, Phil. 2.13. That he sanctifieth us wholly, 1 Thes. 5.23. we are taught likewise to believe, that both he that sanctifieth, and they that are sanctified are all of one, i e. of one and the same nature, Heb. 2.11. that as their nature was tainted in the first Adam, so it might be restored again in the second Adam: and that as from the one a corrupt, so from the other a pure and undefiled nature might be transmitted to the heirs of salvation.  
Quest. How doth Christ exercise his Kingly Office towards the Church triumphant?  
Answ. In that the same God that giveth grace, is he also that giveth glory: yet so, that the streams of them must run to us through the golden pipe of our Saviour's humanity. For, 1 Cor. 15.21. since by man came death, it was fit that by man also should come the resurrection of the dead; even by that man who hath said that he will raise us up at the last day, John 6.54. who shall then come to be glorified in his Saints, etc. 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 firm assent to the gracious promises made in Christ for the pardoning of sins, 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 believing Virgin; so if we will conceive Christ in our hearts, we must be humble to deny ourselves in all things, and believing, to go out of ourselves to the promises of God in Christ.  
Quest. Why must our Saviour be Emanuel, God with man?  
Answ. First, in regard of the greatness of the good which we are to have by him: For,  
1. He is to be God and man together to satisfy the wrath of God, to undergo the punishment due to sin, as our Surety: He must give us title to heaven, and bring us thither, which none can do but God.  
2. He must know our hearts, wants, griefs, infirmities, and must be every where to relieve us: and none can do this but God.  
Secondly, in regard of the evils which we are to be freed from: He is to defend us in the midst of our enemies; and who is above the Devil, and sin, and the wrath of God, and all the oppositions which stand between us and heaven, but God?  
He must be man: For man had sinned, and man must suffer for sin, and without blood there is no remission: and then that he might be a merciful Saviour, there must be a suitableness 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, than there would be two Christ's, and so the actions of the one, could not be attributed to the other.  
Quest. How doth Christ make us friends with God?  
Answ. First, by satisfaction, taking away the wrath of God.  
Secondly, by the Spirit: for God sends his Spirit into our hearts, to fit us for friendship and communion with him when we have something of God in us.  
Quest. How shall I know that this Emanuel is God with me?  
Answ. If by the same spirit of his that sanctified his humane nature, he works in me desires to be nearer, and nearer to him, to be liker to him. If I am on his side: If I be near him in my affections, desires, and understanding. If I find an inward desire to be more with him, and like to him: If outwardly in the place where I live, I side with him, and take part with his cause, it's a sign I have an interest in him.  
Quest. What benefits accrue to us by Gods taking our nature upon him?  
Answ. First, he hath hereby dignified, and raised our natures above the Angels: Oh, what a mercy is this that the great God of heaven and earth, should take dust into the unity of his person, and marry such a poor nature as ours is?  
Secondly, for the great God of heaven and earth, before whom the Angels cover their faces, the mountains tremble, and the earth quakes, to take our flesh to save sinful man, to free him from such misery, and enemies, and then to advance him to so great happiness, this indeed is admirable.  
Thirdly, hereby we are made one with God; shall God then be God with us in our nature in heaven, and shall we defile our natures that God hath so dignified? shall we live like beasts whom God hath raised above Angels? etc.  
Fourthly, as he hath thus advanced our natures, so he hath put all the riches of grace into our nature in Christ, and this for our good.  
Fifthly, our nature being ingraffed into the Godhead, therefore what was done in our nature, was of wonderful extension, force, and dignity, which answers all objections. As,  
1. Object. How could the death of one man satisfy 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 sin which caused the division, is hereby taken away: and sin being taken away, God is mercy itself, and mercy will have a current.  
Secondly, Christ is a fit person to knit God and us together, because our nature is pure in Christ, and therefore in Christ, God loves us.  
Thirdly, Christ being our head of influence, conveyeth the same spirit that is in him, to all his members, and by that Spirit, by little and little, purges his Church and makes her fit for communion with himself, making us partakers of the Divine nature.  
Quest. How shall we know that we have any ground of comfort in this Emanuel?  
Answ. We may know that we have benefit by the first coming of Emanuel, if we have a serious desire of his second coming, and to be with him where he is. If as he came to us in love, we desire to be with him in his Ordinances as much as may be, and in humble resignation at the hour of death, desiring to be dissolved, and to be with Christ, praying, Come Lord Jesus, Revel. 22.20.  
Secondly, whereas he took our nature upon him, that he might take our persons to make up mystical Christ, he married our nature to marry our persons, this is a ground of comfort that our persons shall be near Christ as well as our nature. For as Christ hath two natures in one person, so many persons make up one mystical Christ; the wife is not nearer the husband, the members are not nearer the head, the building is not nearer the foundation, than Christ and his Church are near one another: which affords comfort in that,  
1. As he sanctified his natural body by the Holy Ghost, so he will sanctify us by the same Spirit, there being the same Spirit in the Head and members.  
2. As he loves his natural body▪ so as never to lay it aside to eternity, so he loves his mystical body in some sort more; for he gave his natural body to death for his mystical body; therefore he will never lay aside his Church, nor any member of it.  
3. As he rose to glory in his natural body and ascended to heaven: so he will raise his mystical body that it shall ascend as he ascended.  
Doctor Sibs his Emanuel.  
4. Christ being in heaven, and having all authority put into his hands, Psal. 2.9, 10. he will not suffer any member of his body to suffer more than is fit.  
Object. If all the power that Christ hath be given him, as it is, John 17.2. than he is Deus constitutus, Deus creatus, datus, not Deus natus: made, and created God, how then can he be of the same nature with God, who hath all he hath given him in time?  
Answ. First, If Christ speaks there of his Divine Nature, then, though not as God, yet as the second Person, he is of the Father, and so not in time, but from all eternity he had all those divine properties communicated to him: for he is therefore called the Son, because begotten of the Father.  
Secondly, if the Text speak not of this Nature, but the Office, or reward rather of his Mediatorship, than that Power, and glory which is here said to be given him, may well be understood of that Mediatory power, and honour which God vouchsafed to him: and though by reason of the personal union, all honour, and glory was due to him, yet God had so ordered it, that he should not have the manifestation of it till he had suffered, and run through the whole course of his active and passive obedience. In Scripture language, aliquid dicitur fieri, quando incipit patefieri, a thing is said to be done, when it manifesteth itself, as Act. 13.33. This day have I begotten thee, speaking of Christ's resurrection, because he was then truly manifested to be the Son of God.  
Quest. Wherein consists the power of Christ?  
Answ. First, In that its universal, in Heaven, Earth, and Hell, Phil. 2. 10, 11.  
Secondly, That though he hath all power, yet the administration of it is by his Spirit, which therefore is called the Spirit of Christ. Hence Joh. 15.26.  
Thirdly, That this power of Christ extends not only to the bodies, and externals of men, but it reacheth to their hearts and consciences also. By it their minds are enlightened, their hearts changed, their lusts subdued, and they are made new creatures: whence Christ saith, He is the way, the truth, and the life, Joh. 14.6.  
Fourthly, As its the heart of man that this power of Christ reacheth to, so the main, and chief effects of this power are spiritual, and such as tend to salvation: as to give Faith, and Repentance to men, Joh. 12.32. To save that which was lost, to dissolve the works of the Devil, etc.  
Fifthly, This power of Christ must needs be infinite, if we consider the ends for which it was given him: For it's to gather and save a people out of the world, to justify their persons, to sanctify their natures, and to judge all men at the last day: But he cannot judge all men's lives, yea, and their secret sins without infinite knowledge, and though Christ's humane Nature be not capable of infinity, and omnisciency, yet the person that is the Judge must be so qualified.  
Sixthly, His power is arbitrary in the use of it, He opens own man's 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 Christ's dominion over all flesh, especially the Church, doth appear?  
Answ. First, in appointing a Ministry for the conversion and saving men's souls, Matt. 28.18, 19 Ephes. 4.11.  
Secondly, In blessing, and giving success to his Ministry, 1 Cor. 3.6, 7.  
Thirdly, In convincing and enlightening men's understandings, so far as to see their sinful and damnable estate, as also the absolute necessity of a remedy through Christ.  
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 fullness of a Fountain. In Angels, and Adam, only plenitude vasis, the fullness of a vessel. Now this fullness of Christ is for communication, and our participation of it, Joh. 15.3. hence 1 Tim. 6. 15. He is King of Kings, etc.  
Fifthly, He not only gives grace, but is able to bestow all the glory, and happiness 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 Christ's power, and munificence, Isa. 9.6. He is called the Prince of peace, and our peace, Ephes. 2.14. and Heb. 5, 9 the author of eternal salvation.  
Sixthly, In that he can forgive, and pardon sin, which is only in God's power, Mar. 2.7. For, nemo potest remittere de jure alieno.  
Seventhly, In giving Laws, and prescribing duties to all according to which they should live, therefore he calls them his Commandments. Is styled a King, and a Kingdom is attributed to him.  
Eightly, In enabling, and strengthening his children in all their afflictions, so 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 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 members, 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 overruling, conquering, and subduing his enemies, Christ though in heaven, yet hath his enemies, even all that are enemies to his Church and 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, etc.  
Object. But why then is the power of the Turk and Pope still lifted up against 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, than he will be Rex triumphans. He will put down all power, and principalities, there will be nothing but Christ's 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 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 pre-eminence in all things.  
Secondly, In regard of his spiritual influence, and powerful communication of 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 nourishment, so it is with the Church of God.  
Thirdly, This relation of a head implieth a near union and conjunction, and such there is between Christ, and the godly which must needs also prove the perseverance of the godly, for Christ will not lose any one of his members.  
Fourthly, In respect of Government and direction; He is the King of Saints, 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 choicest 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 fullness in him to obtain salvation for all, yet some only are given to him intentionally by God's decree to be their actual Saviour, and Mediator, Joh. 17.2. For if all were given to him, than all must be saved, Joh. 10.28, 29. and 6.37, 39  
Object. But Joh. 17.12. it's 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 perdition.  
Quest. Whether did Christ fully finish the work that the Father gave him to do?  
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 Lawgiver, only to rule and give Laws: but coming as a Mediator, and surety, it behoved him to be under a Law, and to discharge that work he undertook, and this appears, 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 Mediator 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 Mediator, which argreement was, that if Christ would lay down his life for such, than the Father would give them to him as his seed, and glorify them, and also reward him with all honour, and glory, hence Isa. 53.11.  
3. From this Covenant and agreement it is, that Christ's work is truly and properly 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 merely obedience, but a meriting obedience: there was an intrinsical worth, and excellency in Christ's obedience answering to our salvation: Hence, though we have justification, and salvation of mere 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 easy. 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 completed.  
Quest. In what particulars did his finishing this work consist?  
Answ. First, in that he did it wholly, and universally, there was not one tittle of the Law which he did not fulfil.  
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.  
Thirdly, Because he had not only an objective perfection in parts, and degrees: but also a subjective perfection: all within him was throughly, and perfectly holy: So that as we are originally, and actually polluted, he was originally and actually holy, so that the Law had no fault to find with him, Luk. 1.35. Heb. 7.26. and 4.15.  
Fourthly, He finished it in respect of duration, the Law requiring continuance, though there were perfection of parts and degrees, and subjective perfection also, 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 men, in that way, and kind as he did it.  
Object. Then what needs diligence, and zeal in the ways of God: Sin, or not sin, all is one, Christ hath done all, & c?  
Answ. Our duties are not required to that end which Christ's 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 glorify God, and to testify our thankfulness and love to him, yea, there is an inseparable connexion btweens 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 man.  
Secondly, Mediatory, all that he did, and suffered tended to a propitiation, and reconciliation with God, so that as the nature of them was infinite, so the end of them was precious and admirable.  
Thirdly, It was not only his work, but our work: He did them not for his own sake, but for ours.  
Fourthly, It was of necessity, and that 1. From the Justice of God, which being infinite, could not be satisfied, but by that which is of infinite value. 2. From the holiness of the Law, that admits of no work but what is perfect, pure, and holy. 3. From our own impotency, which proclaims the necessity of Christ's perfection: For take us as we are in ourselves, and so we are nothing but sin and a curse: instead of doing Gods work we do the Devils, and take us as regenerate, and then, though we be partakers of God's Grace, yet the remnants of corruption within us do stain, and infect all we do.  
Fifthly. Here is the glorious visibility of Christ's perfect working in his Resurrection, Ascention, and now sitting at God's right hand in glory, which could not have been, had not Christ perfected his work.  
Quest. What are we further bound to believe concerning Christ?  
Answ. First, That whatsoever Christ had, or was, was not for himself, but for us: His fullness for our emptiness: His atonement for our sins: as the full breasts are for suck to the child: the virtue of the head for the members of the body: the fullness of the Fountain 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 end. If there had been but one man of all mankind to be saved, Christ would have died, 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 Mediator, and so he would be faithful for one, as well as for many.  
Secondly, All that Christ did was not for himself, but for us: All his miracles, Joh. 11.15. His miracles tending to the confirmation of their faith. So was his obedience to the Law, and fulfilling the righteousness thereof, for our sakes.  
Thirdly, His sufferings, and rendering himself an Atonement, and Sacrifice on the Cross was for us, Isa. 53.5. He died for us, gave himself for us, &c, Heb. 12.24. Abel's blood cried for vengeance, but Christ's for mercy.  
Fourthly, The fruits and benefits of his mediation redound to us: Justification, pardon of sin, sanctification, victory over lusts, assurance of God's favour, all these come by Christ, but to those only for whom he was appointed a Saviour.  
Secondly, that all this was of God the Father. It's his will and gracious appointment that Christ should do all these things for his, Col. 1.14.  
Thirdly, it's the duty of all God's children to know and believe this fullness of Christ for them, and to look upon Christ, and all his benefits as for them.  
Quest. Why is it their duty to do so?  
Answ. First, because otherwise Christ would be in vain, and not of that use that God hath appointed him for: the fountain runs in vain, if none will drink of it.  
Secondly, because in, and through him, God doth magnify his glory: his attributes of grace, mercy, and unspeakable bounty: so that if we do not thus receive Christ, we deprive God of all his intended glory.  
Thirdly, because of the insufficiency of all other things to satisfy the troubled, and broken heart, which may make us to fly to this, and to say, Whither shall we go? thou hast the words of eternal life.  
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 fly to Christ which will answer all.  
Quest. Whether did not Christ die for all men?  
Answ. Christ's Mediatory prayer, John 17. and Death, is not for all the world, but only for some certain persons who are given by the Father to him.  
Quest. How can this be made out, and proved?  
Answ. First, Consider that there is a necessary connexion between Christ's 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 Christ's prayer is one part of his Priestly office, and the oblation of himself a sacrifice for sin was the other.  
Secondly, though Christ in his prayer, and death had special love, and regard to some of mankind, and not to all, yet there is no man that is damned that can lay the blame any where but upon himself: So, Host 13.9. Death and hell are the wages of sin.  
Thirdly, we must distinguish of the sufficiency, and worth of Christ's death in itself, and the effectual application of it: Christ's death is of value enough to redeem 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 Christ's intention, and purpose was to lay down his life only for his sheep, John 10.11.  
Fourthly, Christ's special and particular love to some rather than to others is no ground of despair. For if a man will act according to reason, his condition upon these terms is more hopeful then to be left to such an incertain universal benefit of Christ's death, which yet (as themselves confess) none may be actually saved for all that. Is it not more desirable to have such a special love, whereby we are sure some will be saved, than such a general one by which no man may receive salvation at all?  
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 God's 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.  
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 sins 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 appear by these reasons.  
1. The Scripture doth expressly limit God's love, and Christ's death to some only, John 10.15. for his sheep, Rom. 8.33, etc. So, John 17. Now these can never be reconciled to the other Texts, but by this distinction.  
2. The Scriptures which speak of this universality, speak of the actual benefit and fruit of his death. Now it's granted by all, that none do actually partake of Christ's benefits but the godly. So than if the whole world, 1 John 2.2. should extend to all mankind, than all should be actually pardoned and saved.  
3. Experience shows 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 only to some few, and though it be enlarged 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 mention of his death.  
Quest. Why then doth the Scripture speak so universally about Christ death?  
Answ. Not to lead us into an error contrary to other Scriptures, but for these reasons.  
1. To show 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 Jews: For a long time the means of salvation were only 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 unclean, Acts 10.15. Seeing therefore that formerly to the Jews only were committed the Oracles of God: now that by Christ's coming the partition wall was broken down, and the means of salvation is not enclosed in one Country more than in another, it may very well be called the whole world that Christ died for; for commonly the Scripture comprehends all 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 Nation of the Jews.  
3. It was to abate and confound the pride of the Jews, who because the Messias was to come of them, were apt to be puffed up with this privilege, 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, etc. and those branches were broken off, that new ones might be grass in: therefore it may we●l be said, that Christ died for all, and that he was a propitiation for the sins 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 individual 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, it's said, All fl●sh shall see the salvation of God, Luke 3.6. and Act. 2.17. I will pour out my Spirit upon all flesh, etc. whereas some only 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 Abraham.  
Quest. Do reprobates receive any benefit by Christ's 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 condemnation, John 3.19. and 15.22. yet several mercies do redound even to reprobates by Christ's 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 sphere of Christ's death; So the Apostle writing to Churches, wherein many were corrupt both for doctrine and manners, yet calls them a Church, Saints, Believers, 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 Adam's sin, by Christ (who is the heir 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 otherwise they have a lawful right before God and man to what they enjoy, Psal. 115.8.  
4. It's by Christ's death that many wicked men are partakers of the common gifts of God's Spirit: It's 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 conquered all the inhabitants that are therein: so that they are Christ's 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 himself only a ransom for some?  
Answ. First, because we are said to be elected in Christ our Head: For though election be originally from the mere will of God, yet we are chosen in Christ as the Mediator: If then election be only of some, as is proved, Rom. 9 then Christ died only for some: For Christ is but the medium, whereby election doth bring about all the effects thereof. Seeing therefore election is only of some, and that is in Christ as the medium, Christ also must be only for those that are elected.  
Secondly, whom Christ as Mediator would not pray for, those he would not die for, but he prayed not for the world, John 17.9. shall he give his blood, and will he not vouchsafe a prayer, his intercession? and oblation go together.  
Thirdly, for whom Christ died, he died not only for their salvation, but that they 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 than Christ to die for one, and if 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 less.  
Quest. How then shall we know who they are that have an interest in Christ's death?  
Answ. First, such as are dead to sin. Christ's death, and sins death go together, Rom. 6.10, 11. Gal. 5.24. If Christ be crucified for thee, the lusts of sin are crucified in thee.  
Secondly, such are not only dead to sin, but to the world also: So Paul, Gal. 6.14. Col, 3.2, 3. so then not only gross sins exclude from a propriety in Christ's 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 humble resignation, 1 Peter 2.21, 24. for Christ's death is not only efficacious, and meritorious, but exemplary. Christ learnt obedience by his sufferings, Heb. 5.6. when he was reviled, he reviled not again, etc. so should it be with us.  
Fourthly, such look upon the bitterness, and ugliness of sin, as being so foul, that nothing but the blood of Christ could wash it away: the very thoughts of Christ's death, makes them cry out of the cursed, and filthy nature of sin.  
Fifthly, such are infinitely affected with the love of God, and Christ in this his death: So 2 Corinth. 5.14. considering from what a dying, damning state Christ's death freed them, it works in them unspeakable affections, and enlargments towards God and Christ.  
Sixthly, Such will resign up to Christ all that they have, and now live no 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, etc. not as their own, but resign up all to Christ.  
Quest. What are the privileges which come by Christ's death to such 〈◊〉 have interest therein.  
Answ. First, such as can plead Christ's death, can also plead his resurrection, 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 mediatorship, justification, sanctification, and glorification, Rom. 8.33, 34. Heb. 10.14.  
Thirdly, such shall have no other good thing either in heaven or earth denied to them, Rom. 8.32. He that hath Christ, hath enough, and if thou wantest any thing, it's 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 than to others, have an assured persuasion 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.  
Fifthly, such can rejoice in all tribulations, and especially are above the fear of death. Christ's death having taken away sin, which is the sting of it, 1 Cor. 15.55, etc.  
Quest. What are the benefits we have by Christ's ascension, and exaltation?  
Answ. First, hereby his holy Spirit is given more plentifully, and abundantly: implied, John 7.39. So John 16.17. If I depart I will send the comforter, etc.  
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, it's 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.  
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.  
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 mind ourselves, Christ is commending our estate to the Father, and pleading our cause when any accusation is brought against us.  
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 happiness that a believer can desire.  
Quest. Who is the great Lord Keeper of the Saints?  
Answ. Jesus Christ, John 17.12.  
Quest. What is implied herein?  
Answ. First, It implies our insufficiency to keep ourselves.  
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 upon them.  
Thirdly, it implies a more peculiar care of them, then of all the world besides: 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 infiniteness, and necessity, but from his mere love, 2 Chron. 16.9. Isaiah 31.5.  
Fourthly, it implies the great safety of God's people, who have a fourfold cord that holds them, that cannot be broken.  
1. Christ's 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 less than to die.  
4. His Wisdom: All treasures of wisdom being hid in him, Isaiah 9.6. He is called the Counsellor: now all these must needs make the godly safe.  
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 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 redemption, the holy Ghost is said to be sent by the Father and the Son for the application 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 person (for so he is not sent, but begotten) but as he is Mediator, 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, Heb. 5.5. and 7.21.  
Fourthly, That the Father did not only call him to this wonderful employment, 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 mere good will and pleasure of the Father. So that though our justification, sanctification, and glorification be attributed to the merits of Christ, & it's for his sake, that we enjoy them, yet the sending of Christ into the world, and giving him to become our Mediator, is wholly from the absolute good pleasure of God.  
Sixthly, That he is under an Office, and obligation of trust, and faithfulness: therefore 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 Christ's will, as if his Father did compel 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 yet cannot be well distinguished, because one is contained in the other.  
1. There is the Office of a Mediator, whereby he was sent to save his people from their sins, which is the sending most spoken of in Scripture.  
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 been no difference between the damned Angels and fallen man.  
Secondly, Herein the grace, mercy, and goodness of God appears, in that 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 Church's mission 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, etc.  
Fourthly, Take notice of the compleatness, and perfection of this mission, Heb. 1.1. that since Christ's mission we are not now to expect any other extraordinary missions, Christ came as the fullness of all.  
Fifthly, Consider the seasonableness of the time wherein he was sent, Gal. 4.4. called the fullness of time, when the Church of the Jews was become like a wilderness, when all the former Prophets were forgotten, when there was an universal blackness upon the Church, than Christ came.  
Sixthly, Consider the manner of his sending, viz. in a humble, low, and contemptible way in the eyes of the world: so that none took him to be the Messias.  
Quest. What are we to consider about Christ's Priestly Office?  
Answ. First, That it did consist in offering up himself a Sacrifice: every Priest was to expiate sin by sacrifices: now because God would have burnt offerring no longer, neither could the blood of Rams, etc. purge away sin, therefore Christ came to make an atonement: so that now we have reconciliation 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 satisfy by his death, it's his justice.  
Secondly, Herein Christ's Priestly Office exceeded those under the Law: they being only Typical, did outwardly cleanse, but Christ's blood cleanseth us from sin, and purifieth our persons and consciences.  
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 Christ's 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 applied to them.  
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 conjoining of the Kingly power to the Priesthood, which was forbidden by the Lord: King Uzziah was smitten for meddling 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 spiritual sacrifices.  
3. There is employed 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 atonement, and purchased reconciliation: therefore God did not only promise, but swore it.  
Quest. What are we further to consider about the Priesthood of Christ?  
Answ. First, That Christ is not only the Priest, but the Sacrifice itself: He offered up himself in the bloody and ignominious death of the Cross for our sakes.  
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 nature, because that only could suffer: and Altar he was in respect of his Divine nature, because by that he was sanctified.  
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 suffered 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 unlawful to offer sacrifices to any but to God, because hereby is represented Gods supreme 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 either. It was then unto God that he offered up himself.  
Fifthly, this sacrifice was by way of expiation, and propitiation to atone, and pacify the justice of God, which otherwise would have been a consuming fire to all mankind, as it was to the Apostate Angels.  
Sixthly, the holy and ●ust nature of God against sin is such, that there was a necessity of Christ's sacrificing himself upon the cross for us.  
Quest. What are the properties of Christ's sacrifice?  
Answ. First, it had infinite worth in it: So that if God had so ordained, it would have procured reconciliation for all the sins of all mankind, and that because the person offering was God, as well as man: Hence, Rom. 8.33, 34.  
2. It's of infinite worth in respect of the gracious readiness, and willingness of him that did offer it.  
3. It had infinite worth in respect of the thing offered, which was no less than the precious body and blood of Christ himself.  
Secondly, though Christ offered up himself a sacrifice, yet the appplication of it must be in such a way as God hath appointed, which is not done till it be received by Faith: For so the Father hath appointed that this price should reach to none but those that believe.  
Thirdly, that hence Christ's blood doth not only wash away the guilt of sin, but the filth of it, Tit. 2.14. So that none can plead the justifying efficacy of Ch●ists death, that have not also the sanctifying efficacy of it.  
Fourthly, though Christ offered up himself but once, yet the virtue, and power 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 sins daily, and it behoves us to apply this medicine continually.  
Sixthly, consider the certain success, and prevalency of it to reconcile us to God.  
Seventhly, it's that sacrifice which Christ presents to his Father.  
Eighthly, the purity of this is not to be forgotten: Christ is a Lamb without spot, 1 Pet. 1.19. For as we must have a Priest without sin, so a sacrifice without 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 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 conquer all our spiritual enemies.  
Quest. How is Christ the cause of our sanctification?  
Ans. First, efficiently: For not only the Father, and Spirit, but Christ himself also is the cause of all the holiness 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 Author and finisher of faith, Heb. 12.2. Of his fullness we all receive, etc. Joh. 1.16.  
Secondly, he is the meritorious cause of our sanctification: and therefore not only pardon of sin, but holiness and zeal is made the consequent of Christ's death, Rom. 7.8.  
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 holy to this end, both that we may show 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 mediator did receive all equally into his charge, and trust; the Father gave such a number of persons, neither more, nor less to Christ, to purchase 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 believer more than another.  
3. In respect of the effects and fruits of his Mediatory love, in some particulars all are alike, as in justification; all believers stand alike justified through the blood of Christ, all are accepted of, and beloved of Christ alike. Though its true, one is more justified than another extensively, but not intensively, i. e. one hath more sin forgiven then another; yet Christ's righteousness is the same in itself to all: As the light of the Sun is the same to every star, though one star partaketh more of it then another.  
4. In the application of Christ's benefits there is no regard to external temporal differences, so that a poor weak Christian may enjoy more of God and Christ then the richest, or learnedst in the world.  
5. Christ's gracious promises, which are for the main 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 peculiar 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● offered, and fulfilled in one Believer 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 Christ's 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, wretched 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. Christ's 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 than a weak one.  
Answ. In some particulars the poor weak Christian hath more love and affection from Christ then a strong one.  
1. Christ commonly shows more pity and compassion to such as are objects of greater want and indigency. He gently leads those that are with young.  
2. His protection, and preservation of such is more peculiar, and emphatical; the weaker thou art, the greater is God's power and grace manifested in thee, 2 Cor. 12.9. He is the Father of the Fatherless: 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 cheerfulness and joy▪ yea, new converts have many times more joy than they have all their life after.  
4. God doth in a singular manner keep them from those exercises and tentations 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 Mary followed him to the cross.  
6. To the weak, God hath made glorious promises for the increase 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, than others do by their strong. It's 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 Christ's death?  
Answ. Yes: For,  
First, though justification be alike, yet their sanctification is not: one is more holy than another: as one star differs from another in glory, so do Christians in grace: there are babes, and strong men in Christ. Carnal, and spiritual. Indeed, 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 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 administered: Some live under more powerful means than others: some also live in clearer, and more evidencing times of God's grace then others: yet is there not one Elect person, though living in remote and dark corners, but the converting grace of God will find him out.  
Fourthly, their tentations, either inward or outward, are very different: all God's children have not such bufferting of Satan as Paul had. Obadiah lived quietly in ahab's Court, when Elijah was pursued to death, Rev. 2.10. the Devil shall cast some, not all, into prison; yet in these different administrations all believers may take the same essential comfort, and look for the same substantial happiness.  
Quest. What are we to consider about the glory of Christ?  
Answ. That the glory which Christ hath, he communicates it one way or other 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 begotten Sons of God, Mediators, and Saviour's, etc.  
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 only 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 believes, 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 Christ's 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 privileges which Christ hath, and he gives them to us also; we are sons as well as he, yea, coheirs with him in glory, Rom. 8.17. we shall reign 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 sanctify us: he sanctified himself for this end, and of his fullness we all receive, Joh. 1.16. So, 2 Cor. 3.18. and 4.6. For he made himself a sacrifice, not only to remove the guilt of sin, but to subdue it▪ to make us holy 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 baptism, 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 Heathen for thy inheritance, etc. Psal. 2.8. Prayer is appointed both to Christ and us as the medium whereby God's purpose is brought to pass.  
4. Christ prayed upon the same ground as he gave thanks: He praised God as the Father of such mercies as his soul was affected with, and so he prayed to God for such things as he had not yet the full accomplishment of.  
5. Christ prayed for our example, that we should imitate him.  
Quest. What then is the difference between Christ's prayer, and ours?  
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 it's otherwise with us.  
Secondly, neither did Christ pray for any spiritual gracious mercies: which are the chiefest matter of our prayers, because such things imply a sinful imperfection in the subject.  
Thirdly, neither did Christ use prayer as a means to quicken, and excite his heart, to make it more heavenly and zealous, as we do.  
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: It's not so with us.  
Quest. Isa. 53.3. It's said, that Christ had no form or comeliness: 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 God's eye, Psal. 11.7.  
Secondly, He had form and comeliness to the admiration of the good Angels, which made them cry Holy, holy, holy, when they beheld the Majesty of his beauty.  
Thirdly, The Devils spied a beauty in him, when they acknowledged him to be the Son of the high God, Luke 8.28.  
Fourthly, Believers, who are the most clear-sighted in the world, acknowledge that he is altogether the fair, 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, either in their conversion, when their carnal eye is made spiritual: as we see in P●ul, Nichodemus, etc. 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 than the children of men?  
Answ. That Text speaks not of his outward beauty, but of his inward, and spiritual beauty, by reason of his wisdom, holiness, righteousness, meekness, etc. yet it's very probable that in his body he had much comeliness: For these reasons.  
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 weakness, and deformities ensue.  
3. He was not subject to diseases which come by sin, and often deface the beauty of the body, nor to any intemperance in life, which spoils the comeliness, and colour. Indeed Christ took some universal infirmities of man, as hunger, thirst, mortality, etc. but he took no particular infirmities, of blindness, lameness, &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 comely, and well featured in body as ever any in the world: being both form without sin, and without man, and being more immediately completed, and perfected by God.  
Quest. How, and why should God hide his face from his Son, seeing he loved him always? and when he cried 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 Mediator.  
Again, it was not the Godheads forsaking Christ according to Essence, but according to sense. It was not a total, absolute, and final forsaking, but only partial, and for a short time. Calverts mel Caeli.  
Quest. What are the parts of Christ's Office?  
Answ. That he is a Prophet, a Priest, and a King, Christ revealed, and revealeth to the Elect the whole counsel of God, as a Prophet. He procured, and procureth 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 applied, and applieth 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 Prophet, his alienation as a Priest, his impotency to subjection, as a King.  
Secondly, In respect of the manner of the actual dispensation of salvation, made known by him as a Prophet, procured by him as a Priest, applied by him as a King.  
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 Mediator?  
Answ. He is a Mediator of our Salvation, but not of our Election.  
Quest. Doth it not imply inferiority to be a Mediator?  
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 inferior to the Father, Joh. 14.28.  
Object. Christ being both God and Mediator, which is an Office implying inferiority, it follows from hence, that Christ is inferior to himself?  
Answ. Christ as Mediator is inferior to himself as God, inequality in respect of Office, consisteth with equality in respect of Nature, and Persons.  
Object. Christ being both God and Mediator, it follows that Christ is a Mediator to himself.  
Answ. A Mediator 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 performeth the part of God accepting, and of a Mediator reconciling, in a divers respect.  
Object. But 1 Tim. 2.5. There is one God and one Mediator, the Man Christ. Hence it seemeth that Christ is Mediator as man, not as God-man?  
Answ. The word man here is not taken in an abstracted sense, for the humane nature alone, but in a concrete sense, signifying the Person, and Nature, yea both Natures together. So also, Acts 20.28.  
Object. If Christ as God-man be Mediator, than the Divine nature subsisting in the relation of the Son, received the Office of Mediator, and consequently 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 itself, but in respect of its voluntary dispensation, as accepting of subsistence with the humane Nature, i. e. Christ received and sustained the Office of Mediator, 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 Nature there is not any thing added, only a relation: but to the Humane Nature there is added a real change.  
Quest. What are the principal effects, and consequents of the personal union, in respects of Christ Manhood?  
Answ. First, the grace of eminency, whereby the Manhood in respect of this personal union is exalted far above all Creatures, and now sitteth at the right hand of God.  
Secondly, Created habitual grace, which Christ received out of measure, 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 intenseness of it: it's 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 members all that measure, and fullness 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, besides 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 complete 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. Beatifical, Infused, and Experimental:  
1. Beatifical 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 Manhood in personal union with the Godhead: the knowledge of the blessed, and the torment of the cursed: of it, Joh. 1.18. its principle is the perfect understanding of the manhood: Its medium, the light of glory.  
2. Infused, whereby he knows all things that can be known by the concreated abilities of Angels or men: Of it, Isa, 11.2. It's principle is an habit infused by God: Its medium, the light of grace.  
3. Experimental, whereby he knows all things that can be known by practice, and rational observation of events: of it, Luk. 2.25. It's principle, the faculty of reason: Its medium, personal experience, Heb. 5.6. and observation of reiterated events by the light of reason. Christ's 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 experimental knowledge seems to have admitted increase both in respect of the habit, and act, He grew in wisdom 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 Manhood as considered in itself, but as being personally united to the Godhead, we worship him as God-man.  
Sixthly, Communication of properties, which is a manner of speech, whence 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, Capableness of the Office of a Mediator.  
Quest. What is the state wherein the Lord Jesus executed the Office of 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 ascension into heaven, opposite to his descension into the grave: his sitting at the right hand of the Majesty 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 Ministry, giving gifts, and making the improvement thereof effectual for the calling home, and building up his Elect, Matth. 28.18, etc. Ephes. 4.11, etc.  
Quest. How doth he execute the Priestly part of his Office?  
Answ. First, By appearing in the presence of God for us, Heb. 9 24.  
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.  
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 thereof should be effectually applied to us, Heb. 7.25. and 10.10.  
Note. Some hold that Ch●ist still in heaven as man, doth pray to God the Father, 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 than a mere presenting of himself, or his will that the Father fulfil what he hath purchased: It's 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, together with defending them from his and their enemies. Mr. Nortons' Orthodox Evangelist.  
Quest. How was Christ revealed under the Old Testament?  
Answ. The first prophecy of Christ was by God himself given to Adam, Gen. 3.15. the seed of the woman shall break the Serpent's 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 rejoiced: this was the soul of the Covenant of God made with him, the seal whereof was circumcision, an image of his bloodshed. Isaac was a Type of his seed in many respects.  
1. Isaac was born of Sarah, a barren woman, and past childbearing: Jesus was born of Mary, a Virgin, springing like a branch out of a dry stock: like a stone hewn out of a Rock without hands, Dan. 2.45.  
2. Isaac bore the wood that should have consumed him, Christ bore 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 Jesus 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 Son into the world, that whosoever believeth in him might not perish, etc.  
Many such Types had those times, like Prospective Glasses to convey their glimmering sight to the only object of happiness Christ Jesus. as Jacob, who got the blessing in his eldest brothers garment. Joseph who was stripped of his cote, sold by Judah's 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 Soldiers, 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 something overcast by a cloud, and yet their darkness 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 do 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 meant the bloodshed in Circumcision, and sprinkled on their door-poosts in the Passeover, 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 therefore the Law of it is fulfilled, Not a bone of him shall be broken, where John calls him, the Lamb of God, etc. Joh. 1.29.  
Again the pillar of cloud, and fire, and the Red Sea in which they were Baptised, as 1 Cor. 10.2. called in the Gospel the Baptism of water, and fire, signified the effusion of the blood of Christ, and the infusion of his graces: the merit 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 Christ's body 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 Soldier, which was spilt for our sakes, who otherwise had perished.  
The Manna wherewith they were sustained in the Wilderness, was Christ, that Bread of life that descended from Heaven, Joh. 6.35. So 1 Cor. 10.3, 4.  
The brazen 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 Devil, etc.  
2. All the laborious and tedious Pedagogy of their Ceremonies was only to lead them to Christ, the blood of all their Sacrifices propitiatory, and gratulatory, of Bullocks, Rams, Goats, Lambs, etc. 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 seal 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 God's 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 sins of all the Congregation confessed over him, was let go into the wilderness: both which express Christ in a double respect, either because he was slain that we might escape: or because Christ was dead and is alive, Rev. 2.8. he dying for our sins, and rising again for our justification, 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 fly being first dipped in the blood of the former, as Christ died for us, and we being dipped in his blood escape death eternal.  
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 bore the names of the Tribes upon his shoulders when he appeared before the Lord; So did Christ of all his faithful. The High Priest entered into the holy of holies once a year, not without blood; So did Christ by his own blood open a way for us in the highest heavens, etc.  
4. The holy places also were Teachers of the same truth: As,  
(1) The Tabernacle was a visible sign of God's presence amongst his people, 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. stoughton's Christ crucified the tree of life.  
Quest. How may it be proved that Christ is true God?  
Answ. First, he to whom the name of God doth properly belong, he is truly 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 subjectively, and by way of attribution.  
1. Subjectively. So 2 Sam. 23.3. The God of Israel said, etc. which is a Prophecy of Christ, and can only be meant of him as our Mediator. 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, Host 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 eternal 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 Jehovah, etc. which name is never in Scripture attributed to false gods, or to creatures. Now that this name Jehovah is ascribed to Christ, appears, Jer. 23.6. He that is our righteousness is Jehovah, the Son of God, and not the Father, who by his righteousness doth move the Lord to justify us. Nor is Christ thus called alone 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. Jehovah said to me, etc. which Saint Matthew applies to Christ, Matth. 27.7. and in that Prophetical Psalm of the Kingdom of Christ, Psal. 97. Christ is six times called Jehovah.  
2. Arg. If the Divine attributes do truly properly belong to the Son of God, then is he truly and properly God: But the Divine attributes do truly, and properly belong to the Son of God; therefore he is truly God: As eternity is an attribute which is proper to God alone; and this belongs to the Son 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 (wisdom) before his works of old, I was from everlasting. Now that Christ is called Wisdom, appears, Luke 7.35. and 11.49. So, John 17.5. Glorify 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 always, etc. 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, etc. 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 called the Power of God, and Isa. 9.6. the Mighty God, Tit. 2.13. the great God, Host 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 Son of God, Joh. 5.21. He raiseth and quickeneth 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, etc.  
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. It's proved by comparing parallel Texts of the Old and New Testament together: For such Texts in the Old Testament, as without controversy are meant of the true, and everliving God, are in the New Testament expounded of our Lord Christ: So, Numb. 14.12. and 21.5. I will smite them with the pestilence, etc. 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, etc. which is applied to Christ, Heb. 1.10. So, Isa. 6.5. etc. Mine eyes have seen the Lord of Hosts: then follows, Make the heart of this people fat, etc. which was accomplished in Christ, Joh. 12.37, 41.  
Again, Isa. 25.6, 7, 9 Host 13.14. the Lord of Hosts will make a feast, etc. 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 blind shall be opened, etc. which shows 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, etc. meant of Christ, Matth. 3.3, etc. 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, etc. applied to Christ, Rom. 14.10, 11. Phil. 2.10.  
Again, Isa. 8.14.— He shall be for a stone of stumbling, etc. 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 Father: Christ is the Son of God, and that not as Angels, and men, by Creation, or regeneration, but by eternal generation: and the Father, and the Son 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 always Son, Psal. 27. This day have I begotten 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 Son of God, Rom. 8.32. and God his proper Father, John 5.18. He is called the only begotten Son of God, John 1.18. and 3.16. 1 John 4.9. than 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 Father's person, Heb. 1.5. For, as when we look ourselves in a glass, our image like ourselves 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 himself: So than he is the natural Son of God; and by that divine way of the Father's 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 Jews charged him with blasphemy, John 10.33, 34.  
5. Arg. We are enjoined 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 God's 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. Worship him all ye gods, and Rev. 1.6. Saint John ascribes to him Glory, and Dominion 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 God's 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, it's 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 confidence, therefore he is the true God.  
6. Arg. To swear is a part of religious service when performed in truth, in righteousness, 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 witness, judge and avenger of all perjured persons, and such as use his name either rashly or falsely: But Christ is the object of a religious oath, & because he hath no greater to swear by, he sweareth by himself, Isa. 45.23. I have sworn by myself 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 universal 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. therefore he is God.  
8. Arg. The maker of heaven, and earth, and all things in them is the true God: But Jesus Christ is the maker of heaven and earth, etc. 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, etc.  
9 Arg. He that is the preserver of all things is God: But Christ is the preserver 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 conservation 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 merely 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 afar off? but so doth God, Ps. 139.2. Act. 15.18. Now that this is peculiar to God only, 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 foretold 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 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 Apostles could not do so, as appears, Act. 8.28. 2 Tim. 4.20. they could not raise their friends from the bed of sickness. It's God's property alone to do what he pleases, Psal. 115.3. Yea, Christ wrought such miracles by his own power, as never man wrought, John. 9.32. Yea, he raised up his own dead body. Hence, Joh. 15.24. If I do not the works which no man ever did, etc. Yea, Christ did the same works which his Father did, and after the same manner, Joh. 5.17. Yea, he wrought his miracles by his own power and virtue, Mark 4.39. Yea, he gave power to others to work miracles in his name, Mark 16, 17, 18. Act. 2. and 3.12, 16. Yea, Christ by his working of miracles was demonstrated to be the Son of God, and equal with the Father, Joh. 5.18, 19 Mat. 9.5. See Act. 4.10.  
12. Arg. It was requisite that Christ should not only be a true man, but very God also for the accomplishment of God's glorious design and purpose of man's Redemption. It is true, Christ was Mediator before his incarnation, by his Word, and Spirit, acting in reference to the nature which should in the fullness 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 righteousness and life upon all believers: and the name Messias, and Christ import his offices, which are the divinely instituted means to attain that end, viz. the salvation of men's souls. A mere creature Priest, a mere creature Prophet, and a mere creature King could not perform those several actions which were necessarily to be done by Christ, who was a Priest, a King and a Prophet, all three meeting happily in him, and in him alone. Christ in regard of his Priestly office, which was after the order of Melchizedeck) offered up his body as a propitiatory sacrifice by his eternal spirit, to reconcile us to God his Father, to obtain remission of sins, 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 sins: 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 God's love; One towards the creature, the other towards his justice, and hatred of sin. God would have his Son to satisfy them both with due recompense. 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 satisfy 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 mere man could not satisfy God's justice for those innumerable and gross sins which man had committed against the infinite Majesty of God: The Church is redeemed by the blood of God, Acts 20.28. Not was it sufficient that Christ should be a Saviour in regard of merit, but he must be so also in regard of efficacy; and he executes his offices most powerfully and gloriously, being exalted (after he had overcome death) above all principalities and powers, where he is our advocate, yea, such an advocate as can plead the worthiness of his person, his perfect obedience, and meritorious sufferings, and can do whatever he pleaseth to promote our happiness: 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, etc. 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 quickened 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 pass sentence on the Devils and the wicked, and force every knee to bow to him, Isa. 45.23. Rom. 14.10, 11. Tit. 2.13.  
6. He will give unto his sheep eternal life, Joh. 10.28. and 17.24.  
See all these Arguments enlarged, and vindicated from all the cavils, and objections of the adversaries by Mr. Estwick in his answer to Bidle.  
Quest. How far forth are the actions of Christ to be imitated by us?  
Answ. For answer hereunto we must distinguish of Christ's 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 Ass without his owner's consent: These be amandae, non imitandae: To be loved, not to be imitated.  
3. The actions of his Mediatorship: as his dying for sin, rising from the dead, ascending into heaven, etc. These are not to be imitated but only analogically: Thus, as he died for sin, we must die to sin: As he rose again, so we must rise to newness 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 righteousness, Psal. 51.19. 3. Of praise, Heb. 13.15. 4. Of alms, Heb. 13.16. 5. Of ourselves, our souls, and bodies, Rom. 12.1. As he was a Prophet, so must we be to instruct our families.  
4. His ministerial actions, wherein especially two things are considerable.  

1. His unction, or fitting with gifts.  
2. His mission and sending by his Father: and these are to teach Ministers not to run before they be gifted by God, and sent by the mediate means of the Presbytery.   
5. His natural actions, as eating, drinking, sleeping, etc. 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, etc. His being baptised in a River, etc. These we are not to imitate him in.  
7. His moral actions of piety, and holiness, and these especially we are to imitate 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, etc.  
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 Christ.       

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 company 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 gospel. Such Assemblies are our Churches, both because they are called out of their houses to one Assembly, as also by reason of their calling out of the world, and out of their natural condition: Hence they are oft styled 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 sense is a Church taken in Scripture?  
Answ. First, For a company of men selected, gathered, and called out of the 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 always 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 have, and do, or shall believe in Christ, through the calling of God the Father by the operation of the holy Spirit. This is the invisible Catholic Church. So Col. 1.18.  
Thirdly, For the faithful in some one Family, so it is to be understood, Cant. 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.  
Fourthly, For the lawful Governors of the Church, to whom the Censures of the Church do of right belong, Matth. 18.17. This is the Church representative.  
Fifthly, For a Material Temple. So 1 Cor: 14.34. and 11.18.  
It's 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 multitude 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 members 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 quickened, and made lively stones: by him they are quickened, 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?  
Answ. First, Because the Members of the Church, before they were Members, were dead, and scattered, and destitute of all grace, therefore there must be some to quicken, gather, and furnish them with grace.  
Secondly, Christ of all others is fittest to do this: He is the very wisdom and power of the Father: By him all things were made, and are preserved, sustained, and ordered: therefore it's most meet that the Church should receive her spiritual being, preservation, and every good thing from, and by Christ.  
Thirdly, For working the great work of man's redemption, which is proper to the Church, Christ humbled himself, even to death, the death of the Cross, therefore it's 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 propriety 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?  
Answ. First, By God's ordination, Psal. 2.6. Ephes. 1.22.  
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 joined together, Isa. 43.14. and 44.24.  
Thirdly, By a mutual Covenant between Christ and his Church, as of old between 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 Prophets, Jer. 31.33. Host 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 ourselves to his Ordinances.  
Fourthly, By the Laws, and Ordinances which Christ hath given to his Church, It's the part of a Lord to give Laws, and he is their Lord in special to whom he gives Laws: But God's word wherein those Laws are contained, is in special given to the Church, Psal. 147.19, 20. Hence the Church is styled 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. 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 corrupted the Doctrine of the Law with their false glosses: the Temple was made a den of thiefs; 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 administered, etc. and when did the Lord give us a bill of divorcement? and therefore to encourage us against the cavils of the Separatists, let us remember, 

1. That the word of truth is truly preached amongst us, which appears by the conversion of thousands, whereas never was any converted by a word of error, 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. Mixed Congregations are holy in God's 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 God's peculiar?  
Answ. First, Because Believers are the most precious of men, even the 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, by the grace of Election, by which they are chosen out of the world, and advanced in God's favour above all others. Hence they are called, an holy Nations? the Spouse of Christ, the dauhgter of God, the choice of God, and God's delight.  
Thirdly, in regard of their whole manner, and condition of life: Hence they are said to dwell alone, and not to be numbered 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 Country is not of the Earth: here they are Pilgrims, and strangers: but Heaven is their home, from which they look for their Saviour, Ephe. 3.15.  
3. Their King is neither born, nor created, but the everlasting King of glory, who rules not some one Country, but from Sea to Sea, etc. and not for an age, but for ever.  
4. Their Laws are Spiritual, reaching the Conscience as well as the outward man, most perfect, never changed, nor abrogated, as men's be.  
5. Their war and weapons are not carnal, but Spiritual, as their chiefest enemies be: their Captain was never foiled, nor can be, and therefore they are sure of victory before they strike a blow: and as for their corporal enemies, they overcome them, non feriendo, sed ferendo, not by striking but sufring.  
6. Their Language is that of Canaan: their Speech shows them to be Citizens of Heaven: therefore called a people of a pure language, etc. Zeph. 3.9.  
7. Their garments are devised, and put on by God himself, even the garments of innocency, long robes died in the blood of the Lamb, Rev. 7.14.  
8. Their diet springeth not out of the Earth, but descends from Heaven: Jesus Christ, the bread of life, etc. of whom, whosoever feeds shall continue to eternal life.  
Quest. Why is the Church compared to a woman, Rev. 12.1?  
Answ. First, as simply considered in herself: and that for three causes.  
1. Because to the Woman was first made the promise of the blessed seed that should break the Serpent's head, and it's still made good to the Church under the same similitude: for to her all the promises of God do 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 chaste virgin, not defiled with Idolatry, as the Romish 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?  
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 Father and Mother, and cleave to his wife, etc. Gen. 2.24. So God seeing, after the fall, that it was much less good for man to be alone, he institutes a second marriage 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 do four ways.  
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, etc.  
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: prays 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 ourselves, nay better than ourselves, not loving ourselves to the death for his sake, seeing his love to us was stronger than death, and more to us then to his own life.  
3. To cleave to him in affliction, as a Wife takes her Husband for better, and worse. A Kingdom is promised to such, Luke 22.29, 30.  
Secondly, The Church must depend upon Christ her Husband as upon he head, and that  
1. For direction, subjecting herself, as owing obedience to all his commands, Ephes. 5.24. and this she must do, seeing he is the true light, the Sun of Righteousness, 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 only Moses that stands in the gap where God's 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 salvation: He pays her debts, both of obedience to the whole Law, and satisfaction for the breach of it.  
Thirdly, She must rejoice to honour her Husband even with her own dishonour: For Christ rejoiced to honour her even with his own infinite dishonour: the joy of Heaven pleased him not without her presence, and fellowship in it.  
Fourthly, She must, as a good Spouse, do all things to please her Husband, thereby testifying her love to him. This is to walk worthy the Lord, etc. Col. 1.10.  
Quest. How must she please her Husband Christ?  
Answ. First, She must not seek to please herself in any thing that is displeasing to him, She must deny herself, her own will, reason, affections, and desires, much more her sins, and lusts to please him, Rom. 15.1, 2, 3.  
Secondly, she must not seek to please others, for than she cannot please Christ, Gal. 1.10.  
Thirdly, she must labour for a conformity to him in manners, and affections.  
1. Of virtues, as humility, innocency, patience, etc. 2. In will, willing holily what he willeth, and nilling what he nilleth. 3. In practice, cheerfully observing what he commands.  
Fourthly, She must deck and trim herself with graces, Psal. 45.13. She must put on lowliness, meekness, etc. so 1 Tim. 2.9.  
Fifthly, She must show her love to Christ by loving, and gladly entertaining his friends.  
Sixthly, She must show her delight in him in his presence, and long after him in his absence, Isa. 26.8. Rev. 22.20. crying Even so come Lord Jesus.  
Quest. What privileges 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 choose her: neither did he find any reason in her, as other young men do: no disposition, no work of preparation, 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.  
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, etc. Ephes. 2.18, 19  
Thirdly, Gracious assimulation, and fitness between the Bridegroom, and Bride: For whereas  
1. She was of base Parentage, a daughter of the Earth, her Father an Amorite, etc. 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 heavenly inheritance, Rom. 8.17.  
3. She was deformed, without beauty, or comeliness, 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 clothing is of wrought gold, Psal. 45.13. garments of salvation, Isa. 61.10.  
Fourthly, Free and liberal donation, as young men give Jewels and Love-tokens. 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 obedience, 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 enjoys his immediate presence.  
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 Church's 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 immortality.  
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, etc. 1 Pet. 1.4.  
Sixthly, Strong and eternal consolation, in that by reason of this marriage a firm and constant happiness is assured, which all the contracts in earth cannot perform.  
Quest. How may the true Church be known?  
Answ. First, By her face: now the face of a true visible Church, is discerned, 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 absolutely 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, etc. 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 enjoins not, 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 herself so the Spouse of Christ, that yet she still remains the handmaid of the Lord.  
Thirdly, By her virtues, or qualities: as  
1. She is holy, in respect 1. of holiness 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 tolerates it.  
2. She is meek, loving, patient, merciful, etc. 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 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 four virtues.  

1. She is chaste, and faithful to him: she forgets not the guide of her youth, etc.  
2. She is subject to him in all things: content to be tried, and ruled in all cases by his will revealed in his Word.  
3. She depends only on her husband for the means of her welfare, and all needful supplies: will not seek to any other Advocates, or Mediators, etc.  
4. She honours her Husband only, 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 milk of Traditions, Councils, Decretals, etc.  
2. She instructeth, and teacheth them.  
3. Porvides for them: she upholds the means of salvation to keep her children in good state.    
Quest. Is the true Church of Christ always visible?  
Answ. The true Church is not always conspicuous, visible and glorious to the world, but may be oppressed and hid. So was the Church in Egypt, thrust out into the wilderness: 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 rendered for this?  
Answ. First, because the Church is a select company called out of the world, 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 always visible to man's eyes, no not to good men's, as as we see in Elias, the foundation being in God's election, and the union spiritual.  
Thirdly, Sometimes the Church abusing peace, and prosperity makes the Lord to strip her naked and bare, and to ●end her into the wilderness, yea to make her as a wilderness, Host 2.3.  
Fourthly, The Church provides for her safety sometimes by flying into the wilderness: she is like a Dove in the rocks, Cant. 2.19.  
5ly, The Churches Militant condition suffers her not always to be visible, being not tied to any one estate or place: therefore she is compared to the Moon being sometimes in the full, and sometimes hid.  
Quest. What conclusions may be laid down concerning the visibility of the Church?  
Answ. First, By the Church which we hold invisible, we mean the Catholic 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: It's 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 invisible.  
2. The greatest part of the Elect are not subject to sense: 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 Catholic Church, we cannot see it.  
Secondly, concerning the Militant Church, we hold  
1. That God will always have a part of his Catholic Church here on Earth that shall hold, and maintain the true Faith in the several Ages to the World's end, and this cannot fail upon Earth.  
2. This part of the Catholic Church consists of men that are visible, and exercise visible Ordinances, as the Word, Sacraments, etc. and often in peaceable times appears glorious in many particular, and visible Congregations.  
3. That these visible, and particular Churches, are not always visible after the same manner: neither is any part of the visible Church always 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 Heresy, their profession may be so secret amongst themselves, that the world cannot see them. Though like the Sun, she shines in herself, 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 fail 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.  
Thirdly, Though the Church of God be not always seen, yet she is always safe, and that  
1. Because if she cannot be safe in the City, she shall be safe in the Wilderness, where God will provide her a place, as Rev. 12.14.  
2. God's purpose for the safety of his Church cannot be altered by any enterprises of her Enemies. Though Pharaoh slay all the infants, yet Moses shall be preserved by his own daughter in his own bosom to be a deliverer. Though Herod slay the infants, he shall miss 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. God's 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 dispersed.  
2. For the natural members, and noble members especially: the living stones, those which are more instrumental, and organical: 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 Universities.  
4. For the restoring of the people of God, even for the Jews, and for the setting 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 in danger, preservation from danger to those that are free: for the perfection of it: that God will re●ore those Churches that are overrun, refine, and purify those that stand: For the propagation of it, that God will stretch the bounds, and enlarge the borders of it: that he will bring more subjects under the Kingdom of Christ.  
Secondly, In particular, we must pray for a three fold Peace of the 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 solder us with God, which can be nothing but our exact walking with him in his Ordinances.  
2. Peace amongst the Members of the Church: that they may be free from dissensions, divisions: that they may think the same thing, go the same way, and unanimously mind the glory of God.  
3. A Foreign peace also from all opposition without, that there may be no invasion by foreign Enemies upon the Church of God.  
Quest. What is further included in our praying for the Church?  
Answ. First, one thing is employed inwardly, that our hearts should work towards 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 authority should exercise it for the settling, and furthering the peace of the Church: yea we should not only pray ourselves, but should stir up others to do 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.  
Thirdly, Constantly, not by fits only.  
Quest. Who are bound to do all this?  
Answ. Every Christian in what station soever he is: as 

1. Magistrates in their places, whom it principally concerns to pray for, and promote it.  
2. Ministers in their places must be leading persons in these duties, and provoke others to it.  
3. Yea all, in every condition, learned, and unlearned, men, and women, etc.    
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?  
Answ. First, consider what the Church is, and that  
1. In relation to God, it's his house, the Spouse of Christ, and there cannot be a dearer relation to put a deeper engagement upon us then this.  
2. In that relation that she hath to us. She is the Mother of us all, and therefore we should sympathise in her weal, and woe.  
Secondly, Consider that peace is the sum of all blessings: Hence the Ancients painted peace with a horn of plenty. For  
1. Peace nourisheth all Arts, Sciences, Trades, etc.  
2. It's a very careful, and useful nurse 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.  
Thirdly, consider the nature of prayer, both in the efficacy, and necessity of it.  
1. It's a most efficacious Engine: the sum of all Policies for a Christian to work by, for Peace: Its God that rules all the world: hath all hearts in his hands, can make a man's 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. It's 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 little honour by it: If it come without seeking to God for it, we should ascribe it to other means, and things.  
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 Croesus' his dumb son did for his Father.  
2. He is a Son of Peace, a Son of the God of Peace, a Son 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?  
Answ. First, we must pray in Faith, believing God's Word, and his promises made to his Church.  
Secondly, In sincere charity, in a true genuine love to the Church.  
Thirdly, In repentance, lifting up pure hands to God. God will not hear our prayers, if we will not hear his commands.  
Fourthly, Pray with fervency, and earnestness of spirit; A fearful beggar 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 prevails much with God: we must make our prayers fat with fasting (saith Tertullian) which are ordinarily starved with formality.  
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 means 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: observe the state of the Church, and lay it to heart. Let not the world (as the Ivy deals with the Oak) twist about thy heart, which will make Christianity die within thee: Be not too busy with worldly affairs, lest they choke all thoughts about better 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 certain marks whereof are three.  
1. The preaching of the word out of the writings of the Prophets and Apostles, with obedience, Joh. 10.28. Eph. 2.20.  
2. True invocation of God the Father, in the only name of Christ, by the assistance of the Spirit, Act. 9.14. 1 Cor. 1.2.  
3. The right use of the Sacraments, Baptism, and the Lords Supper, Matth. 28.18. and by these we shall find the true Church of God in England, etc.  
Quest. Are all Christians bound to join 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 God's 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 God's glory, which is much advanced publicly by this means: For as God under the Law placed his name in Jerusalem, so under the Gospel he doth it in these public assemblies.  
4. In regard of the Covenant and promise of God: For they which are members 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 believers 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 join ourselves 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, join ourselves to the purest Church.  
Thirdly, though we may join ourselves to that Church, in which necessarily many defects are to be tolerated, yet we may not join ourselves to such a Church in which we must necessarily partake with her in her sins, Eph. 5.11. neither must we fix ourselves to any Church with a mind to favour her defects, by our silence: (but so far as it may be done with edification) we must assist in taking them away.  
Quest. Are we to associate ourselves with such a Church as tolerates the wicked, and opposes the godly?  
Answ. First, to tolerate notorious wickedness is a great sin in a Church, 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 tolerated, and to those that are the cause of their toleration, Hag. 2.13.  
Thirdly, all such partake in this pollution, which do not what in them lies to remove such scandals, 1 Cor. 5.13.  
Fourthly, that mixture which ariseth from such a toleration doth lessen the comfort and edification of the godly.  
Fifthly, yet it is not lawful presently to separate from such Churches, where the wicked are tolerated, and the godly discouraged, 3 John 9, 10, 11. and that for these reasons.  
1. Because that error 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 promoted, but hindered.  
4. Because we cannot remove from such a Church to a purer, without grievous inconveniences, which ought always to be avoided as much as may be without sin.  
Am●s. Cas. of Consc.  
Quest. Is it lawful to gather Churches out of true Churches?  
Answ. It's a most unwarrantable practice of them that do so: It's an uncharible, and unscriptural practice: there is neither precept, nor precedent for it in all 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 censoriousness: Besides, gathering of Churches amongst us, breeds woeful divisions in families, the husband going one way, the wife another, the child a third, the servant a fourth, etc. and is a great impediment to their mutual edification.  
Again, they which gather Churches amongst us have their members ofttimes living many miles asunder: How then can such Pastor's watch over their souls 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, it's a kind of Sacrilege thus to rob godly Ministers of the cream of their flocks, and the crown of their Ministry of whom they have traveled in pain till Christ was form in them: and its hard measure in those who thus reap where they have not sown, and enter into another man's labours.  
Mr. Hall on Tim.  
Quest. Is it lawful to separate from a true Church, because of some errors 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 censoriousness; as in the Pharisees, who were the great Separatists, and had their name from thence.  
2. Such are Schismatics, and (probably) will in a short time be Heretics: Schism being the way to Heresy: 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 Cross, Surplice, etc. being removed) though separation even then for those things was unlawful, it's now far more vile, and therefore God punisheth the Separatists of our time more severely, by giving them up to viler opinions then formerly.  
4. It's a scandal and great wrong to a Church: It's ill to forsake the society of one good man without a just cause, how much more to unchurch a whole Church causelessly?  
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 rend in sunder, and devoured them: when Cain separated from the Church, Genes. 4.16. he became a vagabond. 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 according to his humane nature, where Christ and his Church are said to be one flesh, Eph. 5.31. The Church also aught to have such an head which could communicate 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 impart 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 conjoined the humanity to himself; 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 Patriarches, even Christ's 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 slain 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 consequebatur.  
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 according 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 communicate 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 creates 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 joined 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 itself, 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 principally 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?  
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 prevail against her: For if God be with us, what shall be against us? and truly, if the head of the Church were less than God, she would never be safe, having all the Devils of Hell, and all the wicked of the world against her.  
Secondly, If God be the head of the Church, than 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 than an infinite obligation upon the Church that is redeemed, and sanctified to obey her God, her mystical, and lifegiving head.  
Thirdly, If God be the head of the Church, than Christ's ascension into heaven, hath not deprived her of her head, yea he is present, and ever will be present with his Catholic 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. Lo I am with you always, even to the end of the world, therefore the Pope is a superfluous head.  
Fourthly, Is our head man also? then by virtue of his kindred to our nature, we may assure ourselves 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 Devil hath no cause 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 conquerors.  
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 mystical 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 fully, and perfectly enjoy all the senses, than the members which are under it: So Christ our mystical Head, doth possess all spiritual grace, much more abundantly than all men, and Angels soyned in one, Joh. 3.34.  
Secondly, in respect of its Government: For the head directs, and governs, 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.  
Thirdly, In respect of its causality, and influence: For the head imparts, and communicates sense, and motion to all the members, so that they would want sense, 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?  
Answ. First, In that the natural head hath conformity of nature with the members: For it would be a monstrous thing if a man's body should have a horses head; So between the Church and her mystical head, there is an agreement of nature, Heb. 2.16.  
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 attain one, and the same end, viz. eternal glory, and happiness; and for the attaining of this end, both the head and the members do daily cooperate. This is the care of the head to bring his members to perfect blessedness, Joh. 17.12. where he is called the Saviour of his body, Eph. 5.23. and this also is the scope of all 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 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 resting more fully in Christ our Head, flows from thence into all the members, giving life to all, and uniting all, Ephes. 4 16.  
Quest. What is that body whereof Christ is the head?  
Answ. The Church, in Latin Ecclesia ab evocando, because its a company, or multitude of called ones, who are called out of the world by the Ministry of the Gospel, and other means appointed by God to draw men out of the state of ignorance, and misery, and to bring them to a state of glory: In which sense 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, etc. 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 Catholic Church, both because on God's part they have offered unto them such means, whereby men are brought to partake of eternal life, and because that on their part in regard of the external action, and profession, these means are received, and used to their salvation.  
This body of the Church whereof Christ is the Head, consists not of unbelieving, and wicked members, but only of holy, and sanctified ones, whom God hath pulled out of the power of darkness, and hath translated them into the Kingdom of his dear Son. So that it is not sufficient to salvation to be a visible member of any particular visible Church, by the external profession of Faith, except withal a man be a mystical member of the Catholic Church by true faith, and the spirit dwelling in his heart. Hence Cyprian faith, Quid faci● in domo fidei, p●rfidum pectus.  
Quest. What else may we learn from hence?  
Answ. First, That Christians must not envy those which are endowed with more excellent gifts than themselves, because they are members of the same body: that therefore which is given to one, that we ought to esteem as given to every one: according to that of St. Austin, Tolle invidiam, & tuum est quod habeo, tolle invidiam, & meum est quod habes: Take away envy, and that which I have is thine, Take away envy, and that which thou hast is mine.  
Secondly, seeing Gods children are all members of the same body, therefore they should be ready to serve one another in love, and to be affected each with others weal or woe, as if it were their own, 1 Cor. 12.26. Dr. Davenant on Col.  
Quest. Whether may the Church fail?  
Answ. Neither the Catholic Church, nor any part or member of it can fail, or perish. Joh. 3.16. This Church Christ hath undertaken for to defend to the end, Matth. 16.18. and 28.20. She is the first born, whose names are written in Heaven, Heb. 12.22, 23. If it cannot be in one place, or Kingdom, it will in another; The woman, when persecuted, had a place prepared in the wilderness to fly into. But a particular Church may fail, 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 foretells that the Church of the Jews (which had as great privileges 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, Host 1.9.  
Quest. What are the infallible marks of a true Church?  
Answ. First the sincere preaching of the Gospel: Hence a true Church is described by it, Rom. 3.2. So Psal. 147.19. Act. 14.23. and where the Gospel ceaseth in the sincere preaching of it, they are an undone people, Prov. 29.18.  
Secondly, True and sincere use of the Sacraments, at least in the substance of them: Hence the Church of Judah is called the Circumcision, Rom. 3.1. and St. Paul defines the Church under the Gospel by the Sacraments, Phil. 3.3.  
Thirdly, A sincere profession of the word of God, and true Christian Religion, either in uprightness of heart, or in the judgement of Charity. So 1 Cor. 14.33. So Gal. 1.22. All particular Churches are Churches that are in Christ, and Churches of visible Saints.  
Fourthly, True Discipline, and a right use of the Censures of the Church: But this is only necessary to the well-being, not to the essence of a Church. Censures may be wholly neglected, yea perverted against the godly: and yet the Church be a true Church, as Joh. 9.22. So Rev. 2.18, 20.  
Mr. Fenners Alarm, second part.   

CHAP. XXXI. Questions, and Cases of Conscience about Circumspection, and circumspect walking.  
Quest. WHat is it to walk circumspectly?  
Ans, The Greek word, Ephes. 5.15. signifies exactly or precisely: so that to walk circumspectly, implies an accurate study, and diligence throughout our lives, that we offend none: but by the light of faith and good works edify all. The course of Christianity is an exquisite course, and strict walking.  
Quest. In what other phrases is this circumspect course commended?  
Answ. It's implied in the phrases of walking before God, Gen. 17.1. Living honestly, Heb. 13.18. walking worthy the Lord in all wellpleasing, Col. 1.10, 11.  
Quest. What things are required in circumspect walking?  
Answ. First, that it be exact, and considerate, according to the true and perfect rule of God's 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 holiness, and justice, going to the utmost of every command; So casting our occasions, that one duty justle not out another. Fearing, as to commit the least sin, 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, etc. All his graces run in a circle, move, strengthen, and quicken each other.  
Thirdly, it makes a man diligent to redeem, seek, observe, and take opportunities of doing good, Eph. 5.15, 16. there is no time, state, condition, or company, but some way or other he will improve it for his good, and work profit out of it for the advantage of his soul, Act. 18.25. 2 Pet. 1.5. Philip. 2.12. Heb. 12.15.  
Fourthly, he looks to the manner as well as to the thing done, considering all circumstances that belong to a good work, as time, place, order, and manner of doing, together with the inward affection, and disposition of the soul, and is careful that all may be right, Rom. 12.2. Joh. 13.17. Phil. 1.9, 10.  
Fifthly, he is constant at all times.  
Quest. What may further us in this exact walking?  
Answ. First, sound knowledge of the right way, which is as the light, guiding us to set every foot aright, Psal. 119.105. Prov. 2.10, 11.  
Secondly, a diligent watch and care to prevent sloth, and to keep from all extremities: we are apt either to deal slightly in the work of the Lord, or to make conscience where we should not.  
Thirdly, a due and careful examination of our affections to the things we go about, and of our several actions flowing from them, lest we be overtaken with sin in them, Prov. 4.26. and 14.15. Gal. 6.4. He that regards his courses cannot be regardless of his heart which is the fountain of all actions, good and evil. A bad affection may mar a good work, but a good affection cannot justify an evil action. Hence Paul prays, Phil. 1.10.  
Fourthly, a holy jealousy, and suspicion lest the heart be deceived through the deceitfulness of sin. For he knows that sin lies in ambush to beguile him: the world is full of allurements, and his heart is ready to hearken to their cunning insinuations, which makes him to look to his ways with more than double diligence: Yea, this holy jealousy makes him fly even from all appearance of evil, as from a Serpent: It makes him also more careful to use all good means whereby he may be supported, and strengthened against all occasions which might entice him to sin.  
Fifthly, a serious consideration of God's continual presence about us, and with us, where ever we are, and whatever we are about. So. Psalm 16.8. Psalm 119.168. Prov. 5.20, 21. and 15.11. Psalm 39.2, 3. and 18.6. Job 34.21, 22.  
Sixthly, another furtherance to circumspect walking is to be often sifting and and examining ourselves, viewing our hearts and lives, taking account of ourselves how we watch, and how we walk, and how the case stands between God and us, Psal. 4.4. and 119.59. Prov. 4.25.  
Quest. Why is this circumspect walking so necessary?  
Answ. First, its Gods command that we should walk before him according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us: and we for our parts have undertaken to serve him in holiness and righteousness all our days, and that without limitation, even to go to the uttermost in every command, Psal. 39.1.  
Secondly, we must all appear before the judgement seat of God, to give an account of those things done in the flesh, be they good, or evil: we must be accountable for every idle word, and roving thought, much more of every unwarrantable action, and therefore we have need to look to our ways.  
Thirdly, the wicked amongst whom we live are ready to take all advantages, and watch for our halting, both to harden themselves: and through us, to wound the pure religion of God. Hence, Col. 4.5. Phil. 2.14, 15.  
Fourthly, the way to heaven is full of crosses, snares, and dangers by reason of our enemies, and therefore requires all our diligence, either to avoid them, or else to step over them; besides, it's a narrow way, and on high, and how wary had he need be that walks on an high narrow rock, or that sails between two dangerous gulfs.  
Fifthly, this strict walking is the only safe and prosperous way, Psal. 119.6. Leu. 26.2, 12. Rom. 13.12. It's time to cast off the works of darkness, and to put on the armour of light, Joh. 11.8, 9 1 Chro. 22.13. 2 Chron. 24.20. 1 King. 8.23. 1 Thes. 5.4, 5.  
Sixthly, such as are now nearer the end of their faith, and love, must be more diligent in the work of them; for the end of every thing is of such force that the nearer we come to it, we do with the more courage and diligence ply the means which bring us to it.  
Seventhly, in such walking there is much comfort, and joy: yea, the pleasures of the world are not comparable to it, Psal. 138. ●. Jer. 6.16. for the commandments lead unto rest, and he that walks in them shall find peace to his soul.  
Eighthly, sin is the disturber of conscience: the only makebate that sets a man at odds with God, and at contention with himself, therefore we should watch against it.  
Ninthly, the relation wherein we stand to God, to Christ, to the Holy Ghost, to the Saints, binds us to walk honourably, honestly, and circumspectly, that we may keep ourselves from the pollutions of the flesh, and the evil customs of the world.  
Quest. How may we stir up ourselves to this circumspection?  
Answ. First, we must bewail our former ignorance, rashness, sloth, shame our selves for it, and labour to make it hateful to us.  
Secondly, We must quicken ourselves to more diligence for the time to come. Remember that we have been too long in security, indulgent to our carnal affections, foolishly pursued earthly vanities with double diligence, whilst the practice of piety and justice hath been clean forgotten, and almost buried in oblivion: Now therefore we should awake from sleep, shake off sloth, consider the season, and with special labour redeem the opportunities which through carelessness have overslipped us; The work itself is easy, pleasant and honourable, the recompense of reward unspeakable, and glorious, the worthiness, 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 fly to God by prayer, entreating him to work our hearts to this holy circumspection at all times. Of ourselves we have no power to stand, or to preserve any spark of God's Spirit glowing in our hearts, we must beseech him therefore who hath put these good motions into our mind, to confirm, and establish us therein unto the end. Mr. Balls power of godliness.  
Quest. What further considerations may provoke us to this circumspect walking?  
Answ. First, in regard of sin which is exceeding deceitful, Heb. 3.13. sin never presents its self in its own colours, but takes upon it the shape of some virtue or other, as superstition the dress of religion, licentiousness of Christian liberty, covetousness of thriftiness, etc. and it ever makes some pretence of delight, profit, advancement, etc. that gives a man content: as, Gen, 3.6. and 34.23. Mark 12.7. Prov. 7.18. Yea, like Satan, it translates itself into 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, etc. and when once it hath possessed him, the heart cannot be withdrawn from it, as in David's example, 2 Sam. 11.13, 14. and sampson's, Judg. 16.5, etc.  
Secondly, in regard of Satan, he is a mortal enemy, implacable, sedulous, restless, and very terrible, 1 Pet. 5.8. For,  
1. His name devil declares him to be an accuser, and therein one that seeketh all advantages he can against us.  
2. An adversary, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contralitigator, who will do us all the despite 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 yield to him.  
5. He walks up and down, wherein he shows himself to be sedulous, and restless, Mat. 12.43.  
6. He seeks whom he may devour. This declares him to be a deadly enemy, that aims at our death, even the damnation of our souls; and is there not just cause to watch against such an enemy?  
Thirdly, for ourselves 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 forward to yield to every temptation, as dry tinder soon takes fire; as gunpowder, etc. Besides, there is in us a natural proneness of ourselves to decay in grace, and to fall from it, as a stone to fall downward; or for water to wax cold if removed from the fire.  
Fourthly, for God who is oft provoked by men's security, and carelessness 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?  
Answ. First, because every one is nearest to himself; now our greatest care must be of the nearest to us.  
Secondly, every one hath a special charge of himself, Act. 20.28. whereby they may save themselves, 1 Tim. 4.16.  
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 ourselves, etc. 2 Cor. 13.5.  
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?  
Answ. First, because of the near union of all Christians, they are brethren, Mal. 2.10.  
Secondly, because of the like common condition of all: Others as well as ourselves, are subject to manifold infirmities, and to all sorts of tentations, and have the same enemies.  
Thirdly, because of the extent of brotherly love, Matth. 22.39. This is the sum both of the Law, and Gospel. If we do this we shall do well, Jam. 2.8.  
Fourthly, because of the zeal that we ought to bear to the glory of God: For to keep others from falling, adds much to God's 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 understandings, 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 main end, to glorify God, and save our souls, to get out of the corruption of nature, and to maintain 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?  
Answ. First, the rage of lusts that will not give a man leave to consider of his ways: but are impetuous, commanding, and tyrannous, making men without consideration to rush into sin as the horse into the battle.  
Secondly, too much worldly business: 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 Mary's part.  
Thirdly, Christian circumspection is an hard, and difficult work: It's an easy matter to talk of others, to consider of other men's ways: but to come home, and to look to a man's self, is an hard task that few undertake.  
Quest. What is Christian circumspection, or watchfulness?  
Answ. It's an heedful observation of ourselves in all things, and a serious, and diligent circumspection over all our ways, that we may please God by doing 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, at all times, upon all occasions: when we 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, moral actions, religious duties, Luke 8.18. for Satan lays 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 the whole man, and that in all the powers, and parts of soul 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 darkened 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, choosing 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 evil, and that continually, etc.  
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, either 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, despair, joy, sorrow, anger, and fear: and by keeping them, we mean their holding in subjection unto reason, itself being first made subject to the word and will of God, we must watch our hearts to keep out carnal concupiscence from entering, and must shut the door of our hearts against the first motions, and inclinations unto sin: and if they be entered at unawares, we must repel them presently upon our first discovering of them: It's good to crush this Cockatrice in the shell.  
Fourthly, We must take heed of nourishing in our hearts such corruptions as are most dangerous to our souls health: as  
1. Watch against those sins to which through our natural corruption we are most inclined: and that 

1. Because of all others, we have most cause to abhor them, seeing by them we have most dishonoured, and displeased God.  
2. They have most often wounded our consciences, and given us the greatest foils.  
3. They have most disturbed our inward peace, and deprived us of spiritual joy, in the assurance of God's love.  
4. We are still most prone to fall into them, our corrupt natures being so much inclined to them, and our carnal love doting upon them.    
2. We must most heedfully watch against those sins which do most ordinarily attend our special callings, because being daily conversant in them, they make daily, and dangerous assaults against our souls: and by reason of our many falls and foils, they become customable, and hearden our hearts in them. Hence are these exhortations, Luke 3.12, 13, 14. and 12.15. Acts 20.28. 1 Pet. 5.2.  
3. We must watch over our hearts, that they be not drawn away with the sins of the times, and Countries wherein we live, because we are apt to follow a multitude to do evil, and are easily led aside by bad example: and being fallen into them, we are apt to continue in them without remorse, the multitude of offenders taking away the sense of sin.  
Fifthly, We must keep the like watch over our senses, 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 satisfy themselves, even to satiety with sensual delights, and full fruition of their several objects: but sometimes stopping them in their course, we should call them to an account, whether the things about which they are exercised are as profitable to our souls, as pleasant to our senses.  
2. When we allow our senses 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 cheerfully in our way, and not as impediments to hinder us in our journey.  
Quest. How must we watch over our eyes?  
Answ. By not suffering them to rove about at pleasure, and to glut themselves with delightful sights, and restraining them as much as we can, that they do not behold that in this kind which is not lawful to covet: For of seeing comes loving, and of loving, lusting, and desiring, Matth. 5.28. we must keep them from gazing upon any thing that may be to us a ground of tentation, whereby we may be drawn into any sin, or which may be a distraction to us in God's service. Thus Job watched over his eyes, Job 31.1. and this is Solomon's meaning, when he saith, that the wise man's 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 entreated 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 hindering of them in their growth in grace: All filthy speeches tend to God's dishonour, and to our own, and our neighbours hurt: So doth all unsavoury talk, bitter taunts, unchristan jests, whisper, backbitings, and slandering, and all such discourses as feed the flesh, and starve the Spirit, wed us to the world, and wean us from God: we must therefore stop our ears against these bewitching sorceries, and not for the pleasing our carnal sense, hazard the destruction of our precious souls. The ears like Conduit-pipes, convey into the soul, either the clear streams of the water of life, or the filthy puddles of sin, and death.  
Quest. How must we watch over our palates;  
Ans. That we do not, to please our palate, 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 God's 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 ourselves: As upon our body's sickness, and death: upon our souls and bodies both, sloth and idleness, unfitness to any good action, drowsiness, or vain mirth, shortness of memory, dulness of understanding, wanton dalliance, and inflammation of our hearts with unlawful lusts.  
Quest. How must we watch over our sense of touching?  
Answ. That to please it, we do not enslave ourselves to effeminate daintiness, thinking ourselves undone, if we cannot roll ourselves upon our beds of down, and go in soft raiment, and, Dives-like, be clothed in purple, and fine linen every day: But we should so inure ourselves, that we may not think it strange and intolerable 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 restrain this sense from unlawful objects, as unchaste kisses, lascivious embraces, and wanton dalliances, 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 ways, 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 wholesome tongue is a tree of life, etc. 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 edify 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 God's 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, etc. 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. jam. 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 do what he commands, and abstain from what he hath forbidden. Thus we are exhorted, Prov. 4.26. Ponder the path of thy feet, etc. and it's made the mark of a truly wise man, Prov. 14.15, 16. A prudent man looks well to his going, etc. 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 God's glory, our own, or our neighbours good.  
2. That with 〈◊〉 care, and circumspection we keep ourselves from all sinful actions, and if sin begin to arise in our hearts, presently to stifle 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 profession 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?  
Answ. First, that we may please God in all things, for which end this watch is very necessary. For naturally all our ways are corrupt, and without singular care we can never please God.  
Secondly, that we may daily more and more mortify 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.  
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 glorify 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 persuade us to this watchfulness and circumspection?  
Answ. First, because it's most necessary, Deut. 4.9. Take heed to thyself, etc. Luk. 12.36. Let your loins be girt about, etc. Jos. 22.5. and 23.11. Mar. 13.33, 37. Rev. 3.2. and it's 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, etc. 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 drowsy, 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 wickedness and deceitfulness of our hearts, which are ready to withdraw themselves from God, and to start aside like a deceitful bow, 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 enlightened, and awakened out of the sleep of death. For this is the difference between the faithful and unbelievers, 1 Thes. 5.5, 6, 7.  
Secondly, because it's 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 ourselves: 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 ourselves, 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 strengthened, and our courage confirmed to proceed in it: Hence these are joined together, 1 Cor. 16.13. Watch ye, stand fast in the faith, quit yourselves like men, be strong, Noah, David, Lot, Peter, etc. whilst they carefully kept their watch, triumphed over the enemies of their salvation, 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 persevere 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 encounter us in our Christian course.  
3. It's 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, etc. 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 journey to our heavenly Country. For, Act. 14.22. Heb. 12.6.  
5. By this watch we are prepared against Christ's coming to judgement, and prepared to enter into the joy of our Master: as we see in the parables of the faithful Steward and wise Virgins.  
6. By this watch we are assured of blessedness, 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 keeping our watch?  
Answ. First, we must use sobriety and temperance, 1 Pet. 5.7, 8. 1 Thes. 5.5, 6. Luk. 21.34. which temperance must extend, not only 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, which will make every slave to watch for fear of the whip: but a childlike 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 God's fearful judgements executed on sinners, especially on such as continue securely in sin, neglecting to keep this 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, 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, etc. many are suddenly taken away, and that which befalls one, may befall any, therefore it's our wisdom to stand continually upon our watch, that we may be found in readiness whensoever the Master comes.  
Fifthly, we must often meditate upon that great and terrible day of the Lord; 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 godliness.   

CHAP. XXXII. Questions, and Cases of Conscience about the comforts of God's people.  
Quest. HAve God's people always 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 show forth his wisdom, and power: the Lord knows how to enlighten their darkness, Psal. 112.4. To turn all things to the best, Rom. 8.28.  
Secondly, It's the godly man's privilege above all others, to find God sweet to their souls, either in afflictions, or by deliverance out of them: and that  
1. Because their persons are accepted with God, whereas others are rejected.  
2. They are sealed with the earnest of God's Spirit, and can go 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 comfort.  
Thirdly, It's one end of Gods much humbling, and afflicting his Children, not to sink, or forsake them, but that at last his powerful work may be showed 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 promises, whereby he hath engaged himself not to leave them comfortless: Dr. Tailor on Temp.  
Quest. What is the only way to find comfort in the time of Spiritual distress?  
Answ. To fly unto God, and seek it of him, Psal. 51.1, 2. and 120.1. and 73.25. etc. So did Paul, 2 Cor. 12.8.  
Quest. Why must we do thus?  
Answ. First, because there is a command for it, Psal. 50. 15·  
Secondly, There is a promise of success, Isa. 65.24.  
Thirdly, There is ability in Cod to give a gracious issue to all our distresses, Pro. 18.8. Eph. 3.20.  
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.  
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, quiet 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?  
Answ. First, Because they be God's joys, the joys 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 than bodies, so spiritual things then bodily, and natural.  
Thirdly, This comfort is most certain, and lasting; they (for the present) overtop, and (for the future) overcome, and survive all other, both crosses, and comforts.  
Fourthly, It is independent, and in a sort all-sufficient, borrowing no help 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, etc. But God can, beyond means, without means work comfort, make one see in the dark, live in death.  
Quest. But what be these comforts of God?  
Answ. First, Precious promises, applied by God in due season, and brought home to the heart, which revive the spirits more than any Balm.  
Secondly, Strengthening graces, God pours the Spirit of Faith, patience, power, courage into his in due time, and they raise the hearr, as wine the fainting spirits, every saving grace is healing, strengthening, and establishing.  
Thirdly, Hourly experience of God's care, and providence: As the child never sees the love of a Mother so much, as when he is sick: So God's children never find 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.  
Fourthly, Special peace of conscience, and joy of the holy Ghost, by new expressions of God's favour, and ravishments of heaven. Then God opens heaven, 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 Cordials when the child is sick, when they be most humbled, and empty of themselves: After greatest humiliations, come greatest consolations.  
Secondly, But especially in the day of trial and persecution: The more the Devil 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 God's word was so sweet to him, when his troubles were bitter. Dr. Haris Peter's enlargement.  
Quest. Whence comes it to pass that God's 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 repel the motions of his Spirit.  
2. They improve not the precious means of Salvation which they enjoy.  
3. They are careless of their conversation, and company.  
4. They linger after carnal liberty, and ease.  
5. They yield to carnal Policy, and shifts to keep them off from the power of Religion that they may go 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 God's judgements, and threatenings, 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 kind and cause of their trouble, whether inward, or outward, spiritual or temporal, respecting soul, or body, friends, goods, or name, together with the dimensions of their sorrow, else we cannot deal effectually with them: The Physician must know his patient's disease before he can apply a medicine, etc. Paul sent Tychicus to Colosse to know their state, and comfort their hearts, Col. 4.8.  
Secondly, when we know that, we must pity and sympathise with them: For comfort comes out of the bowels of mercy. Hence, Job 19.21. God is first a Father of mercies, and then a God of all consolation, 2 Cor. 1.3, 4.  
Thirdly, when this is done, than we must apply suitable comforts to their needs: As,  
(1.) If their trouble arise from want, then comfort them as Christ did his Disciples, Mat. 6.25, etc.  
1. From the consideration of God's providence in feeding fowls, clothing flowers, etc.  
2. From God's knowledge of their necessities, Mat. 6.32.  
3. From God's promises, v. 33. and Psal. 34.9, 10.  
(2.) If it arises from loss of friends, and near relations: See how Paul comforts the Thessalonians, 1 Thes. 4.13, etc.  
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 others when their friends die, appears by the example of David, 2 Sam. 10.2. Of the Jews, Joh. 11.19, 31. the neglect is threatened 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 rejoice, and be exceeding glad. So, 1 Pet. 4.12, etc. Peter uses sundry arguments in the like case; as    
1. The end of persecution is to try their faith, and patience, sincerity and constancy: as the fire the gold.  
2. In suffering for Christ they are partakers of Christ's sufferings in way of community, 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, etc. v. 13.  
3. They are happy: their sufferings being both a sign and means of their happiness, 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. It's God's will that they should suffer, and bear the cross 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 fulfiller of his promises, v. 19  
(4.) If it arise from desertion, and terrors of conscience, see how Christ provides 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 Paul's grounds of comfort, H●b. 12, 5, etc.  
1. All chastisements are the rod of a Father, who will neither forget mercy, nor measure, v. 5.  
2. They proceed from God's love, v. 6.  
3. They are signs 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. God's 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 righteousness thereby, and be both bettered and comforted thereby.  
Quest. But what are the best means whereby we may comfort others?  
Answ. First, use kind and loving speeches which will revive, and refresh the spirits 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.  
Secondly, strong reasons, or arguments drawn from the several heads of consolation: as the Author, ends, and benefits of affliction, and comparison thereof with what they deserve, and what some other suffer, etc.  
Thirdly, plain 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 experience, 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.  
Fourthly, experience both of our own, and others is an excellent means 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 comfort others therewith, 1 Cor. 1.3, 4, 6. These made Christ himself a more sympathising and merciful Highpriest, Heb. 4.15. So 2 Cor. 7.6, 7, 13. So Peter is commanded, Luke 22.32.  
2. We should comfort others by the experiences others have had of God's mercies to them.  
Fifthly, the exercise, and evidence of our graces is a good means of comforting others: For its matter of great joy, and comfort to the godly who see, or hear of it: as,  
1. Of our faith and love, Rom. 1.11, 12. 1 Thes. 3.6, 7. Phil. 2.1. Philem. 7. 2 Cor. 7.7.  
2. Our constancy in the truth, and work of the Lord, 1 Thes. 3.8, 9 Col. 4.11. 2 John 4.3 John 4. Phil. 2.19.  
Sixthly, prayer to God for them is another means: and that,  
1. For comfort to be conveyed into their hearts. So did Paul, Col. 2.1, 2.  
2. That God would give us the gift of comforting others, the tongue of the learned, promised, Isa. 50.4.  
Seventhly, consider the persons who are fit to be comforted; As,  
1. In general, God's people above all others; its their portion, and bread which we must not give to dogs, 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, etc. Isa. 35.3, 4. strong than the weak hands, etc. so doth God himself, 2 Cor. 7.6. contrary is reproved, ●zek. 34.4.  
3. Mourners for sin, or for want of God's presence, and for misery.  

1. Mourners for sin, who are deeply humbled in the sight and sense thereof, and in the apprehension of God's 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 God's presence, and the light of his countenance; such have need of comfort, the Bridegroom being taken from them, Mat. 9.15.  
3. Mourners for misery ought to be comforted: as the Jews, whilst captives in Babylon, Isa. 40.1, 2. implied, Job 29.25. with Job 6.14. It's needful for such, as wine for those that be of heavy hearts, Prov. 31.6, 7.  
4. Seekers after Christ▪ as, Cant. 3.1, 3. should be comforted; as the Angel did the women, Mat. 28.5, etc. and Christ, Mary Magdalen, Joh. 20.11. to 19   
Eighthly, write letters, send messengers, and take journeys on purpose to comfort others.  
1. Write consolatory letters to the afflicted, as Paul did his Epistles to Rome, Corinth, Ephesus, Colosse, etc. and to particular persons, as to Timothy, Titus, and Philemon: So did James, Peter, John, Judas, 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 Colossians to know their state, and comfort their hearts, Col. 4.7, 8, 9 and Tichicus to the Ephesians, ch. 6.21.22. and Timothy to the Thessalonians, 1 Thes. 3.1, 2, 5. whose returns with good tidings 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 longed for it, 1 Thes. 3.9, 10, 11.  
Quest. But who should we be so solicitous to comfort others?  
Answ. First, because of the necessity, and commodity of comfort in afflictions, in respect of the souls, and bodies of others as well as of our own.  
1. Comfort is useful and needful for others in six respects.  

1. To support, and bear them up from sinking under the pressures of troubles inward or outward, Pr●. 18.14. the spirit of a man, (being shored up with comfort) will bear his infirmities; but a wounded spirit, (that wants the healing plaster of consolation) who can bear.  
2. To quicken them, and keep life in their spirits: and to preserve, or recover them from fainting, and swooning. Comfort is the life of our spirits, yea the life of our lives, without which our life would be no 〈◊〉, but a lingering death; the damned in hell are said to die eternally, because they are void of all joy and comfort.  
3. To cheer, 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 pour the oil of gladness into hearts full of heaviness. Comfort is honey in the mouth, melody in the ear, and a Jubilee in the heart.  
4. It's needful to quiet and compose the Spirits of others, when inwardly disquieted, and perplexed; they cause a calm in a tempest.  
5. To establish, confirm, and settle others that are in a good frame of spirit, to hold their spirits fast from being shaken. Paul wrote his consolatory Epistle to the Corinthians, that they might stand fast in the faith, etc. 1 Cor. 16.13. To the Ephesians, that they might not be carried about with every wind of doctrine, Eph. 4 14. To the Colossians, that they might be rooted, and built up in Christ, and established in the faith, Col. 2.6, 7. He sent Timothy to the Thessalonians, to establish, and comfort them concerning their faith, 1 Thes. 3.2.  
6. It's commodious to edify others in their holiness, and obedience: Comfort as well as council builds men up further into the body of Christ: For it corroborates the heart, heightens their spirits (with Paul) to forget those things that are behind, etc. Phil. 3.13. Paul exhorts the Thessalonians to comfort, and edify one another, i. e. to edify 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. It's a means to lead others forward on towards perfection: Hence they are joined 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 souls strengthened by comforts to stand under the pressures thereof.  
Secondly, the second reason may be drawn from the misery of them that want comfort. It's a sad thing to be in affliction, and to have no Comforter. We to him that is alone, Eccles. 4.10. It much aggravated david's troubles, Psal. 69.19, 20. and 143.3, 4. and Zions 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 ruin, Nah. 3.7.  
Thirdly, from the excellency of the duty in itself: It's an high, and honourable employment to comfort others: For,  
1. It's the work of God to comfort poor souls, Isa. 57.15. 2 Cor. 7.6. He glories in it, as in a title of excellency, 2 Cor. 1.3. Isa. 51.12. v. 3. Ps. 103.13. Isa. 66.13. and 49.15. To comfort is the act, as of the Deity, so of the Trinity, and of every person in it.  

1. Of God the Father, who is the Father of mercies, and the God of all comfort, 2 Corinth. 1.3.  
2. Of God the Son; for he as God-man, and Mediator, is the fountain of all consolation, Phil. 2.1. If there be any consolation in Christ: He takes it for granted that there is. So, 2 Cor. 1.5. John 14.18. and 16.20, 22.  
3. Of God the Holy Ghost. It's his proper work to apply comfort to the hearts of God's 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 author of Comfort?  
Answ. By destination, and appointment of it to us: For he hath appointed us to obtain, as salvation, so consolation by Jesus Christ. Hence it's said to abound by Christ, 2 Cor. 1.3, 4, 5.  
Quest. How is God the Son the author of comfort?  
Answ. First, by redemption, or purchase, as of us, so of joy, and comfort for us, by his blood as the price thereof.  
Secondly, By reception of it: as Christ bought it, so he took it, and keeps it for us: when he ascended on high, he received, as gifts, so comforts for men, Psal. 68.18. It pleased the Father that all comfort should be laid up in Christ as in a treasury, and that he should send forth the same to his people, as the fountain doth water.  
Thirdly, by dispensation, or office, as he is our Prophet, which he executes, and so comforts us, by his Spirit which he hath given us.  
Quest. How is the Holy Ghost the author of consolation?  
Answ. By applying it to us (which is his proper work) even all that comfort which the Father hath appointed to us, and the Son hath obtained, and kept for us.  
Yea, to comfort others hath been the practice of the godly, as of Job, ch. 4.3, 4. Of the Prophets, Isa. 40.1, 2. Of the Apostles, Philem. 21.  
Fourthly, from the equity of the duty: we ought to do it for these reasons.  
1. Because we would be comforted by others in our distress: and therefore we should do to others as we would have them do to us.  
2. All true Christians have an interest in comfort: it's their portion, and therefore in comforting them we give them but their own.  
3. It's the end why God gives us abilities, and experiences that we may use them to comfort others, so that hereby we are debtors to others, 2 Cor. 1.4.  
4. It's our office as we are members of the same body with them, Eph. 4.16. hereby we edify ourselves in our most holy faith, Judg. 20. Love knits Christians together, and makes them communicative of good one to another.   

CHAP. XXXIV. Questions, and Cases of Conscience about Comforting afflicted Consciences.  
Quest. HOw may we comfort afflicted consciences that are wounded, and dejected with the sense of sin, and of God's wrath, and want of grace?  
Answ. Set before them, and apply to them these eight grounds of consolation.  
1. The boundlesness, and freeness of Gods pardoning, reconciling, accepting, and healing mercies to sinners, infinitely exceeding all their sins, and unworthiness both in multitude, and magnitude, in all dimensions, and duration, Psal. 103.11, 12, 17. therefore to doubt, or despair, 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 God's 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 poor sinners which deserved nothing but wrath, and judgement, Host 14.4. Jer. 31.3.  
2. The infiniteness of Christ's merits, of his death, passion, and obedience which is sufficient to satisfy God's justice, to pacify his wrath, and fulfil his Law perfectly: more able to save us, than our sins are to condemn us: His sufferings being the obedience of a God, as well as of a man, Acts 20.28. Set before them also the plenteousness of redemption that is in Christ, that he can and will deliver them from all their sins: the prevalency of his intercession to make application of his redemption, and the benefits thereof to sinners on earth, whereby he is able to save to the uttermost all that come to God by him, Heb. 7.29.  
3. The free, gracious, and general tender of Christ, and of pardon, peace, grace, joy, and glory with him, to all, and every one that will receive him, without respect of persons, as Joh. 3.16. Mar. 16.15, 16. 2 Cor. 5.19, 20. and Christ sends his Ministers, as Ambassadors, 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 Christ's gracious invitation of all to come to him that feel any want of him, or have any desire to him, Matth. 11.28. Isa. 65.1. Set also before them Christ's promise of reception, and of not rejecting any that come to him, Joh. 6.37. and his complaint that men will not come to him, Joh. 5.40.  
5. Set before them the experiences, or examples of God's mercy manifested, and of Christ's merits applied 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 Marry Magdalen, Mar. 16.9. To the woman who had been a notorious sinner, Luke 7.37, 38, 48. To some of the Corinthians, 1 Cor. 6.9, 10, 11.  
6. Set before them that some of God's dear servants have drunk deep of the cup of soul-troubles, and of the wine of astonishment, in inward anguish, and horror, and gone down in their apprehensions, even to the gates of hell, when yet God raised up, and filled them with joy, as we see in Job, chap. 13.24, 26. and 7.14, 15, 20. and 30.28. with chap. 42.4, 12. In Heman Psal. 88.3, 6, 7, 14, 15, 16, 17. In David, Psal. 143.4. and 42.11. & 119.25. and 38.2, 3, 4, 6, 8. In Christ himself, Math. 26.38. Luke 22.44. In Mr. Peacock, Mr. Glover. Mis. Katherine Bretergh. See these in my book of Examples.  
7. Set before them, and apply to them God's promises of healing, quickening, enlightening▪ and of returns of peace, and joy to such.  
1. God's 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 Host 6.1.  
2. God's promises of quickening made to dead souls buried in the grave of desertion, to revive, and raise them up, Deut. 32.39. 1 Sam. 2.6, 7. Ezek 37.11, 12, 13, 14. God's 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 God's people, Host 6.1.2. and of David, Psal. 71.20.  
3. God's promises of enlightening made to such as walk in darkness, 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 righteousness to arise with healing under his wings, Mal. 4.2. Isa. 50.10. Mich. 7.8.    
4. God's 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. job 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.  
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 itself, and the discovery 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 again from his servants.  
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 God's 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.  
Persuade such poor souls that grace hath its seasons of hiding itself, and of appearing, as the Sun hath his time of setting, and rising, and to conclude the nonexistence of grace from the not appearing of it, is all one as to say, the Sun will never rise because it's set.  
Persuade them to defer passing sentence upon themselves, till they be in a calm estate, and capacity of making a right judgement of themselves.  
Whilst their spirits are in a perplexed estate persuade 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 sown 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 ear.  
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, etc. therefore God's servants have pleaded their wills, and desires before God rather than 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 author 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 satisfy them. 3. Of blessedness, 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, and grow,  
1. From an heart humbled before God in the sight of its sin and misery, of its own vileness 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, etc.  
3. From a mind enlightened 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 suitable 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.  
Thirdly, by the properties of them, which are four.  
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: therefore called, hungering, and thirsting: So, Psal. 42.1. and they must needs be so, because they proceed from the bottom of the heart, and from the whole soul, Isa. 26.18. such shall find God, Jer. 29, 13. now the strength of holy desires appears, 

1. In preferring spirituals before temporals, Christ, and Grace before Riches, Honours, etc. 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, whilst the things desired may be obtained: they will seek God early. Indeed true desires are never too late, yet late desires are seldom 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 restless till they are satisfied, Psal. 119.20. and 143.6.  
In the next place.  
First, Caution them against four evils, to take heed.  
1. That the do not dishonour God in the time of their desertions by unworthy thoughts of him, or hard speeches against him: by murmuring at him, or quarrelling 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 commendation, 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, etc. whereby they bear false witness. 

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 gratify Satan who is a liar, and the Father of lies: A Murderer 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 gratify Satan.  

1. By entertaining parley with him▪ as Eve did. He will certainly prove too hard for us.  
2. By harkening to his suggestions, as these, or the like. 

1. To cast off Ordinances, to neglect duties public, or private, as if they were needless, or to no purpose: Hereby he seeks to starve our souls.  
2. To harbour jealousies, and evil surmises of God, or dishonourable thoughts of him: as if he were not merciful, faithful, etc.  
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 gulf of despair.  
4. To make wrong judgement of themselves and their condition, as if they were out of the state of grace, out of Christ, etc. because for the present they cannot discern it: Or that they are not the Lords, because they are so deeply distressed as none of his ever were.  
5. To follow Satan's 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, etc.     
4. That they do not satisfy 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 advantage against them.  
3. By venting, or justifying the distempers of their hearts, as Ionas, chap. 4.9.  
4. By putting away comfort from them in a froward, peevish humour when it's tendered to them, lest God answer them accordingly, Psal. 18.26.    
Secondly, direct them to have special respect to three graces to nourish them: 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. Psalm 56.3. Rom. 1.17. 1 John 5.4.  
3. Patience, which they must continually exercise in bearing God's hand, submitting to his will, waiting his leisure, etc.  
Thirdly, take a right course for healing their distempers, and troubles of soul, and that  
1. By searching the sore to the bottom to find our the core, and cause thereof, as Surgeons do, by drawing the troubles of their heart to an head, as their sorrow for sin in general, or for some one sin in special, etc.  
2. By turning the stream of their passions into another channel, as Physicians turn the course of blood in the nose by opening a vein: So turn their fear of wrath, and hell into the channel of holy fear of God, and his goodness, and their grief for penal evils, inward, or outward, into the channel of godly sorrow for sin.  
Fourthly, bear with their infirmities, as ignorance, frowardness, etc. Become all things to them for their refreshment, and recovery, as Paul, 1 Cor. 9.20. show love to them with pity: and patience to bear all, and hope all: speak to them as sympathising with them in their troubles, and sorrows: make it out to them that your words come more from your bowels then your brains.  
Mr. Reyner's Rules for the government of the Tongue.  
Quest. How may a man that is in distress of mind be comforted and relieved?  
Answ. The most sure general remedy is to apply the promise of life everlasting 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 mind.  
2. If the cause can, and may be made known, than you must see whether the party be fit to receive comfort: and that is, if he be humbled for his sins, pray for pardon, and desires amendment: without this the word of comfort will be misapplied to him.  
Quest. But what if we do not find 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 sin, and then show him the necessity of grief for it, at least, for some of his principal sins; and herein two things must be remembered.  
1. That their worldly sorrow must be turned into a godly sorrow: as when one bleeds at nose, they open a vein to turn the course of it: so when men are troubled with worldly sorrow, show them that they must grieve, not for worldly respects, nor merely for fear of punishment, but principally for the dishonour that redounds to God by their sins.  
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 sin: 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 sins, and is truly humbled for them.  
Quest. How must this comfort be administered?  
Answ. It may be done by bringing the party within the compass of the promise of life: and there be two ways of doing this: the one false, the other true.  
Quest. What are the false ways?  
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 limited 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 Adam's 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 acceptable time, etc. Col. 1.16. Rom. 16.26. Again, All men, i. e. not all particular men; but some of all sorts, and kinds: 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 Jews 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 Corinth's 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, etc.  
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 sins hath cut himself 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 administering comfort to such?  
Answ. First, consider the grounds whereby a man that belongs to God may be brought within the Covenant.  
Secondly, the right way whereby they must be used and applied.  
Quest. What are those grounds?  
Answ. First, recourse must not be had to all graces, and all degrees of grace; but only such as a troubled conscience may reach unto: which are Faith, Repentance, and the love of God: and that there may be no mistake about these, enquiry must be made, what be the seeds, and first beginnings of them all. As,  
1. The first ground of grace is this. A desire to repent, and believe in a touched heart, is faith, and repentance itself; though not in its nature, yet in God's acceptation.  
Quest. How may that be proved?  
Answ. All grant that in them that have grace, God accepts of the will for the deed, as, 2 Cor. 8.12.  
2. God hath annexed a promise of blessedness to the true and unfeigned desire of grace, Matth. 5.6. Rev. 21.6. so he promises, Psalm 10.17. and 145.19.  
Object. But the desire of good things is natural, therefore God will not regard it?  
Answ. Desires are of two sorts.  

1. Some be of such things as by the light of nature we know to be good, as of wisdom, learning, honour, happiness, etc. 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 blessedness.   
Secondly, a godly sorrow, whereby a man is sorry for sin as sin, is the beginning of repentance, and indeed repentance itself, for the substance: Hence, 2 Cor. 7.9. Paul rejoiced, because it was wrought in the Corinthians.  
Quest. But how may this sorrow be known?  
Answ. If the heart of him in whom it is, is so affected, that though there were neither conscience, nor devil to accuse, nor Hell to punish, yet would he be grieved, because God is offended by his sin.  
Quest. But what if a man cannot reach to such a sorrow?  
Answ. Art thou grieved for the hardness 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 hardness of heart.  
Thirdly, a settled purpose, and willingness to forsake all sin, is a good beginning of conversion, and true repentance: So in David, Psal. 32.5. and the prodigal, Luke 15.17, 18.  
Fourthly, To love a man because he is a child of God is a certain sign that a man is a partaker of the true love of God in Christ, 1 John 3.14. Mat. 10.41. Only remember that these desires must not be fleeting, but constant, and increasing.  
Quest. Having heard the grounds, what is then the way, whereby the party that is in distress may be brought within the compass of the promise of salvation?  
Answ. First, trial must be made whether the party hath in him any of the afore named grounds of grace, or no. For which end, ask him whether he believe and repent? If he say he cannot, then ask him whether he doth not desire to do it? and so of the other grounds.  
Secondly, after this trial, 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 dost 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 success, what rules are to be observed?  
Answ. First, that the comfort administered be allayed with some mixture of the Law, lest the wound be too soon healed: For such usually become worst of all, therefore bring them on by little and little to comfort, the sweetness whereof will be greater, if it be qualified with some tartness of the Law.  
Secondly, if the distressed party be much oppressed with grief, he must not be left alone, lest Satan get advantage against him: as he did against Eve, when she was alone: Hence, Eccl. 4.10. Woe to him that is alone: then Satan usually tempts him to despair, and self-murder.  
Thirdly, You must teach him not to rest upon his own judgement, but submit himself to such as have more judgement, and experience then himself.  
Fourthly, never tell such of any fearful accident, or of any that have been in the like, or worse case than himself: For hereby the distressed conscience will fasten the accident upon itself, and be drawn to deeper grief or despair.  
Fifthly, the comforter must bear with the infirmities of the distressed: as frowardness, peevishness, rashness, disordered affections, or actions. Yea, he must (as it were put upon him their persons) grieve, weep, lament with them that he may show a sympathy.  
Sixthly, he must not be discouraged, though after long pains he see but little fruit upon the distressed party. Thus for the general: Now for the particular distresses themselves.  
Quest. What is the special distress arising from the Divine Tentation?  
Answ. It's a combat with God himself immediately: when the conscience speaks some fearful things of God; and withal the party distressed feels some evident tokens of God's wrath. As we see in the example of Job, ch. 6.4. and 13.26. and 16.9. so in David, Psal. 6.1, etc. 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 Cain, Saul, and Judas. Sometimes it comes when there is no such sin committed; as in Job, and then there can no reason be rendered 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, etc. So Psal. 32.4. Job 30.30. Psal. 6.7. Job 16.8.  
Quest. What remedies must be used for the comforting of such?  
Answ. First, the party troubled 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 find out his sin: and then he must humbly confess all his known sins against himself, acknowledging that he hath deserved death and damnation: then he must cry earnestly to the Lord for pardon, Psalm 32.5.  
Object. But what if the party be so distracted that he cannot perform 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 him of grace, or no.  
Quest. What are they?  
Answ. 1. Whether he be grieved because he cannot grieve for sin as he should.  
2. Whether he hath a serious desire to believe, and repent: a purpose to sin no more, etc. then mind him of God's promise, 2 Cor. 12.9. My grace is sufficient for thee, etc. 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. 34.18. Mat. 15.24. Luk. 4.18.  
Fourthly, mind him of his life past, and of God's merciful dealing with him, and others in this case formerly: for if he hath formerly had any evidences of God's love and favour, he is now by them to settle and quite his mind. 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 usually makes against himself for his own overthrow; which commonly are these.  
1. Being minded of God's mercy, etc. 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 God's wrath, &c,  
To answer this, inform 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 heaven by the gates of hell: He shows his greatest power in our greatest weakness. 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 minds, and yield to good counsel and persuasions.  
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 razed of God's mercy, 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 thief 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, Psalm 6. and 77. and Christ himself on the Cross cried out, My God, my God, why hast thou forsaken me.  
Quest. How may trouble of mind arising from outward afflictions be remedied?  
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 sin. An hea●ty confession of it to God, and earnest prayer for forgiveness; which things will bring much comfort: as we see in Manasses, 2 Chron. 33.11, etc. and this is required, Lam. 3.40.  
Secondly, meditation of the comfortable promises recorded in the Word of 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, trials, and punishments, Isa. 45.7. Amos 3.6.  
3. God orders and disposeth them, limiting and appointing the beginning, continuance, measure and end of them: Yea, he order them to his own glory, the good of his servants, and benefit of his Church: Hence he is said to correct in judgement, 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: therefore we should submit: So did Joseph, Gen. 45.5. and 50.20.  
2. Tell them of God's command touching the Cross, and the obedience we owe to him therein, Luke 9.23. we must take up our cross daily, and follow Christ: Hence, Micah 7.9. 1 Pet. 5.5, 6. and this being God's 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 limitation, 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, etc. 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 ourselves, 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. Host 5.15.  
6. They bring forth patience, etc. 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 distress be, we have partners with us in the Crosse. For we have Christ our partner: this was Paul's 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 defers deliverance?  
Answ. First, Consider that God in his wisdom 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 Israel's being in Egypt, Gen. 15.13. This teaches God's children sundry lessons.  
1. To wait God's leisure with patience: though deliverance comes not in their time, when they would have it, yet it shall come in God's time when he hath appointed it, Psal. 30.5. Hab. 2.3.  
2. Not only to believe the promises in general, and God's faithfulness to fulfil 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 Daniel so to pray, when he knew the seventy years were expired, Dan. 9.1, etc.  
Secondly, when God defers deliverances, he doth it upon weighty causes, best known to himself, the principal whereof are,  
1. The more deeply to humble us, and bring us to self denial, and teach us patience.  
2. To teach us to acknowledge whence our deliverance comes: and accordingly to value and prise it. For benefits easily gotten are lightly regarded, and soon forgotten.  
3. To wean 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 desire. So Exod. 23.29. Deut. 7.22.  
Thirdly, remember that God exercises his best servants with long continued afflictions: So he kept Abraham long childless; and Zachary, and Elizabeth, and David without the Kingdom; and so David complains, Psal. 119.82, 123.  
Quest. But what if we find no end of our afflictions but that they continue unto death?  
Answ. First, we must then even until death continue to live by faith.  
Secondly, in the mean time relieve thy soul with these meditations.  
1. It's God's pleasure that we should through manifold afflictions enter into heaven, Act. 14.22. therefore murmur not at thy Father's 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 Cross cannot separate 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 ourselves for death?  
Answ. First, pray oft with David, Psal. 39.4. Lord make me know mine end, etc. and with Moses, Psalm 90.12. Lord, teach me to number my days, etc.  
Secondly, endeavour daily to disarm and weaken death; as the Philistines dealt with Sampsom: and this we must do by weakening sin, which is the sting of death, 1 Cor. 15.56.  
Thirdly, endeavour to have some true taste of the joys of Heaven aforehand.  
Quest. But how may we attain hereunto?  
Answ. First by a serious consideration of the evils that hinder our happiness, which are four.  

1. The misery of our lives by reason of sin, and the consequences thereof. For none is free from sin, Prov. 20.9. Rom. 7.14.23, etc.  
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. Whilst 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.   
Secondly, We must frequently mediate of the blessed estate of the Saints in glory, 1 Joh. 3.2. Rev. 22.4. Matth. 25.34.  
Thirdly, Then we must compare ou● present state in this life with that in heaven, whereby we shall find the one infinitely to excel 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 carnal 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. It's a fruit of righteousness: It issues from Christ known, and believed to be made unto us of God, wisdom, righteousness, sanctification and redemption: whence flows peace of conscience, and joy in the Holy Ghost, Rom. 14.17. But carnal joy ariseth from the sudden feeling of some worldly delight.  
3. It's founded in the holy use of the Word Sacraments, and Prayer; and in the practice of love, mercy, justice, etc. the other is from no such thing, Job 21.13, 14, 15.  
4. It's 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: whereas the others is mingled with bitterness, Prov. 14.13.  
5. It's eternal, not only continuing in this life, but in that to come, whereas the joy of the wicked is short, etc. 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 Practices.  
Quest. What meditations are we to use?  
Answ. First, Consider death in a double respect: 1. As it is in its self, and so it's a curse, and the forerunner of condemnaton. 2. As it's qualified by the death of Christ, and so it's a blessing, and the end of all our miseries, a short passage to joy, etc. and the grave a perfumed bed, etc.  
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, etc. Joh. 17.3. The second in death, which frees us from all sin, and misery; preparing the body for eternal happiness with the soul which is already in heaven. The third is, when both soul and body being reunited, go into everlasting glory.  
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 virtue of which union it shall certainly be raised up again at the last day, and made like to Christ's glorious body.  
Quest. What are the helps in practice?  
Answ. First, if thou wilt comfortably bea● the pangs of death, thou must labour to die 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.  
Secondly, If thou wilt die with comfort, thou must die in obedience, i. e. willingly, 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, etc. 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 Devil, or fear to be so, or have our houses molested by the Devil?  
Answer First, Herein consider, that possession is known by two signs.  
1. When the Devil 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 party himself hath not that use of his body which he would. So was it with them which were possessed in Christ's time.  
Secondly, it falls out oft that strange diseases fall upon men arising from corrupt humours in the body: and some have strange passions from natural causes unknown, which also produce extraordinary effects, and yet they are neither bewitched, nor possessed. Now to stay the mind in such cases, these rules are to be observed.  
1. Remember that though Satan's malice, and power be very great, yet he cannot exercise it upon God's 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 tied by his promise, but that it may sometimes 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 bear that particular affliction.  
Quest. What must we do in case our houses are molested with evil spirits?  
Answ. First, we must not abide there where it is certainly known that God hath given the Devil power, lest we tempt the Lord, Christ did not of his own private motion go 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 ourselves 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 sanctify them to our use by the Word and Prayer.  
Quest. What must we do when we ar● troubled with blasphemous thoughts against God the Father, Son, and Holy Ghost: as that God is not just▪ 〈◊〉 merciful: or that he regards men's persons: or knows not what is done here below, or at least, doth not regard them: that he cannot do this, or that, & c?  
Answ. Consider whence these thoughts come: As sometimes from Satan, who casts them into our heads▪ Sometimes from an evil custom, when men willingly hearken to lewd, and cursed speeches which immediately tend to the dishonour of God, or to the wilful abuse of his Word, Judgements, or Mercies, and upon hearing, approve of them, or at least, seek not to hinder them so much as in them lies. Sometimes they creep into men's hearts by degrees, when they wax cold in God's service and make little conscience of those duties which immediately concern God's glory, or that accustom themselves too often, to causeless swearing, forswearing, cursing. etc.  
Now the danger of it is very great, what cause soever it proceeds from, especially 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 horrors, and troubles of mind; so that often they are tempted to make away themselves, judging themselves to be firebrands of Hell.  
Quest. What course is to be taken for the curing of this grievous malady?  
Answ. First, Enquiry must be made into the next causes of this Tentation: As  
1. We must inquire whether it had its beginning from the thoughts of our own minds, or from the suggestions of the Devil.  
Quest. How shall we know from whether of these two they arise?  
Answ. First, by the entrance of them into the mind: For those which come from the Devil, 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 memory, dull the senses, and weary, and confound the brain.  
Secondly, They may be known to come from the Devil, 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 extraordinary fear, and his flesh is so troubled, that many times sickness, and faintings do follow.  
4ly. Remember that blaspemous thoughts cannot ordinarily proceed from any but such as are given up to reprobate minds: But such as come from the Devil are usually cast into such men's minds as are civil, and such as profess the Gospel, at least in show, and sometimes into such as are the true members of Christ.  
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 Devil himself.  
Quest. After such inquiries made, to find out the cause, what remedies must be applied?  
Answ. First, such must be informed that these thoughts coming from the Devil are not thy sins, but thy crosses: For they are the Devil's sins, who shall answer for them, but not ours, except we approve, and give consent to them. Satan 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 minds another way: for the more we strive against them, the more we shall be entangled with them.  
Secondly, Remember that though such thoughts are sometimes our sins, yet through God's mercy, they are pardonable, if we unfeignedly repent of them.  
Thirdly, Such persons must not be alone: For this Tentation is begun, confirmed, and increased by solitariness: Eve was tempted when she was alone, therefore such persons should converse with good company: and exercise their minds with reading God's Word, heavenly meditations, singing of Psalms, etc.  
Fourthly, Such must as heartily repent of these evil thoughts, as of evil words, and deeds. For through men's carelessness 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 distress of mind arising from our own sins be cured?  
Answ. First, That particular sin must be known, which is the cause of this distress, most are prone to dissemble herein, pretending that it comes from some wicked thoughts, or affections, when as usual it comes from some gross actual sin, especially against the third, sixth, and seventh Commandments, and the more secret such sins be, the more horror of conscience they bring.  
Secondly, their Sin being known, see what signs thou canst find in them of true repentance for it: otherwise they are not fit to receive comfort.  
Thirdly, If this be found, then administer comfort, yet mixed with some terrors 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 heinous, yet by the mercy of God in Christ, they may be remitted, and this he may be convinced of.  

1. Because God's mercy is infinite, and over all his works, Psal. 145.9. Christ's death is of an infinite value. God delights in mercy, Isa. 55.7. Psal. 103.7. as we see in Manasses, Mary Magdalen, Paul, etc.  
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 show itself, 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 impenitency.   
2. Show 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, etc. Show 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 mortal diseases) yet not altogether 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. Apostates are called to repentance with promise of pardon, Luke 15.20. the prodigal (by whom is meant a child of God, who fell after repentance, and obedience) upon his purpose to return, was pardoned. So 2 Cor. 5.20. Paul prays 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 do?  
Answ. This is common to all God's Children, more, or less, at one time or other: So was Paul troubled, Rom. 7.23. Now there are many grounds of comfort whereby the heart may be stayed in this sorrow, that it be not immoderate: which are  
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 receiving of it, which in this life is imperfect Indeed remission of sins, and justification by Christ's obedience are ours by imputation, and so are perfect; but sanctification, 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, than he should fulfil 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 ourselves: But Christ is the only All-sufficient Saviour, and the accomplishment of our salvation is from him alone.  
3. It's God's 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 thyself 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 God's 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 show 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 do?  
Answ. Remember these rules.  
1. If thou hast a mind and purpose not to sin, and a desire to please God, and endeavourest to perform both; God in mercy accepts this for obedience itself: 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 it's ours so he pardons it, because we are in Christ.  
Secondly, canst thou say with Paul, Rom. 7.19. The good which I would do, I do not, and the evil which I would not, that do I? Dost thou desire, and endeavour to do good, and to eschew evil? then thou art regenerate.  
Thirdly, Remember that this is thy privilege, that the corruption of thy nature is not part of thee, if regenerate, neither doth it belong to thy person, in respect of Divine imputation, Rom. 7.17. It's no more I (saith Paul) but sin that dwells in me.  
Quest. How doth the body cause trouble of mind?  
Answ. Two ways, either by melancholy, or by some strange alteration in the parts of the body.  
Quest. What is melancholy?  
Answ. It's a kind of earthy and black blood, especially in the spleen corrupted, and distempered, which, the speen being obstructed, conveys itself to the heart, and brain, and there partly by its corrupt substance, and contagious quality, and partly by corrupt spirits, annoys both heart and brain, being the seats, and instruments of reason, and affections.  
Quest. What are the effects of melancholy?  
Answ. They are strange and often fearful: It's called the Devil's bait, because the Devil being well acquainted with our complexions, by God's just permission, conveys himself into this humour, and worketh strange conceits: and the effects of it are  
1. In the brain: For this humour being corrupted sends up noisome fumes which corrupt the imagination, and make the instrument of reason unfit for understanding, and sense. 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 mind hath conceived fearful thoughts, the affection is answerably moved, whence come exceeding horrors, fear, and despair, and yet the conscience is not troubled at all.  
Quest. What difference is there between Melancholy, 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 Melancholy, 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 sense of God's wrath: But in Melancholy, the imagination conceiveth a thing to be so which is not, making a man fear, and despair upon supposed, and feigned causes.  
3. A man afflicted in conscience hath courage in other things: but a melancholy man fears every thing, even where no cause of fear is.  
4. Melancholy may be cured by Physic: but affliction of conscience cannot be cured by any thing but the blood of Christ, and assurance of God's favour.  
Quest. How is a man that is troubled by Melancholy, to be cured of his distress?  
Answ. First, He must be persuaded to be advised, and ruled by the judgement of others, touching his own estate.  
Secondly, You must search whether he hath any beginnings of grace: If not, you must labour to bring him to a sight and sense of his sins, that his melancholy 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 applied to him, which he must be persuaded to rest upon: Such are, Psal. 34.9. and 91.10. Jam. 4.8.  
Fourthly, Use Physic which may correct, and abate the humour, it being a means by God's blessing to cure the distemper of the body.  
Quest. How do strange alterations in the parts of the body cause distress of mind?  
Answ. Divers ways; sometimes by Frenzy in the brain: others sometimes by trembling of the heart, or swelling of the Spleen, or a rising of the entrails, all which cause strange imaginations, fears, etc.  
Quest. What remedies are to be used in these cases?  
Answ. First, In this case also, consideration is to be had whether the party thus troubled hath any beginnings of Faith and Repentance: If not, than means must be used for the working of them in him.  
Secondly, Then the opinion conceived must be taken away by informing him of the state of his body, and what is the true and proper cause of the alteration thereof.  
Thirdly, If after this the distemper still remain, than he must be taught that it is a correction of God, and therefore he ought to submit to it: God seeing it best for him.  
Mr. Perkins, Vol. 2.   

CHAP. XXXV. Questions, and Cases of Conscience about Self-Commendation.  
Quest. IS it lawful for a man to commend himself?  
Answ. It is lawful in some cases for a child of God to commend himself: to declare what God hath done for him or by him to speak of the grace's 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, etc. Of Job, chap. 29. and 31. of Paul, Act. 20. Phil. 3. 1 Thes. 2. 2 Cor. 11. and 12.  
Quest. In what cases is this self-commendation allowed?  
Answ. First, of afflictions from God; wherein they have professed their faith in God: their patience, obedience, sincerity, constancy, etc. So Job. ch. 13.14, 15. and 23.10, 11, 12. and the Church, Psal. 44.17, etc. and Jeremy, ch. 17.16, 17.  
Secondly, of injuries from men in word or deed.  
1. In word, by scoffs, and reproaches, as David, 2 Sam. 6.20, 21. By slanders of their good conversations: So did Paul, Act. 22.1, etc. and 23.1. and 24.5, 6. and 26.2, etc. 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 show forth the infinite riches of Gods free grace, and mercy to such vile and unworthy creatures, in giving us grace to be what we are, and enabling us by grace to do what we do, that thereby we may encourage weak believers to dependence on God for grace, and mercy, and against despondency notwithstanding all their infirmities, and unworthiness. So Paul, 1 Cor. 15.9, 10. 1 Tim. 1.13, 15, 16.  
Fourthly, to give others occasion, and to provoke them.  
1. To pray for us. So Paul, Heb. 13.18.  
2. To praise God for us, and glorify 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, holiness, obedience, or experiences: Hence, 1 Pet. 3.15.  
Sixthly, when we would propound ourselves as examples to others of faith, patience, godliness, etc. to draw others to follow our steps: so David, Psal. 66. 1●. Paul, Phil. 3.17. Christ, Mat. 11.29.  
Seventhly, when our enemies accuse us falsely, and our friends▪ who can, and aught to vindicate us, refuse or neglect to do it, So Paul, 2 Cor. 12.11.  
Eighthly, to show and approve our integrity, and reality, that we are not almost, but altogether Christians, before those to whom we relate, or with whom we have to do: So, Paul, 2 Cor. 5.11. that we may make it appear that we seek not theirs but them, 1 Thes. 2.4, 5, 6. 1 Cor. 10.33. Thus we may commend ourselves.  
1. To uphold the credit of our calling, as Paul did of his Ministry.  
2. To further the success 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 bosoms, and so be a means of doing them the more good: So did Paul, 2 Cor. 7.2. We may also commend ourselves in some things, to approve our sincerity in other things: So David, Psal. 18.23. and 119.98, 100 and Nehemiah, ch. 5.15.  
Ninthly, when the cause, truth, ways, and Church of Christ, and the Name of God are like to suffer by us, if we be silent and do not vindicate ourselves in our sufferings from men: This made Paul even to magnify his office, etc. Rom. 11.13.  
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.  
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 practices; that we dare not say, or do, as they do for a world, thereby to draw them to repentance.  
2. Or against ourselves, 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 hypocrisy, or from distrust of providence, as if God would not take care of our good names, etc. is vain, and sinful. Laus proprio sordescit in ore: and hereby such do others a treble wrong.  
1. They take other men's office out of their hands; or take that to ourselves which is another's right to give us.  
2. They give to others a bad example, who will learn to imitate them.  
3. It's tedious to an ingenuous spirit to hear others to boast of themselves: Yet  
The abuse of a thing takes not away the lawfulness 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 ourselves is,  
1. Good in itself, and praise worthy: For if it be evil, we glory in our shame: Again, it must not be for our temporals, as Riches, honours, etc. But for spirituals, 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 God's 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 overreach herein, but to speak rather under then over of any good we have, or do: So, 2 Cor. 10.13, etc. Rom. 15.18.  
Thirdly, by the manner, and that in a threefold respect.  
1. Of ourselves, when we commend ourselves forcedly, humbly, and modestly.  

1. Forcedly, not forwardly: when we are necessitated, or strongly moved thereto; as Paul, 2 Cor. 12.11. and v. 1.  
2. Humbly, out of the sense of our own infirmities and unworthiness, notwithstanding all the good we have or do; and out of fear lest others should think better of us than we are, or deserve: So with Paul, 2 Cor. 12.6. For God's 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 Nabuchadnezzar 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 author 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 God's goodness 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 ourselves 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 ourselves to do ourselves right, and to preserve our good names, not to get ourselves 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, etc. Hence Paul ascribes all to God's 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 ourselves 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. Reyner's 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 qualify 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, etc. 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 united to him, as a child to his Father, 1 Joh. 1.3. So that our communion with God, is 

1. To see him in his works.  
2. To hear him in his Word.  
3. To speak to him by prayer, and praise.  
4. To walk with him in meditation of his presence.    
Quest. What are the evidences, or signs of our communion with God, and with Jesus Christ?  
Answ. First, The holy spirit of God, and of Jesus Christ given to us, 1 Joh. 3.24. Hereby we know that he abideth in us, by his Spirit which he hath given us. So 1 Joh. 4.13.  
Quest. How do we know this our communion with God, by his Spirit given us?  
Answ. First, As the inward, immediate, efficient cause of this divine communion with us. For 1. God dwells in us by his Spirit, Ephes. 2.22. 2. Christ supplies his absence from his Church by his Spirit, Joh. 14.15, 17, 25, 26. and 16.17, 18.  
Secondly, As an Anointing, teaching us all things, 1 Joh. 2.27. Revealing to us the things that are given us of God, 1 Cor. 2.12. and illuminating us with light to receive them. Yea sometimes the Spirit evidences our fellowship with God, by such a clear, bright, and immediate way, that it wonderfully assures us hereof, Joh. 14.21, 22, 23.  
Thirdly, As a witness with our spirits, Rom. 8.15, 16.  
Fourthly, As a seal upon our hearts, Ephes. 1.13.  
Fifthly, As the earnest, and first-fruits of our adoption, and endless communion with God in glory, Ephes. 1.14. Rom. 8.23.  
Sixthly, As the original cause, and root of all these spiritual fruits, which are only found in them that have communion with God, Gal. 5.22, 23.  
Quest. But by what signs may we know that the Spirit of God is given us?  
Answ. If the Spirit of God be given us, than  
1. We are, or have been effectually convinced by the spirit of our own natural misery, and of Christ's supernatural 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 mind the things of the Spirit, Rom. 8.5. our thoughts, projects, contrivements, etc. do habitually fix here.  
5. We bring forth the fruits of the Spirit, which spirit cannot bring forth bad fruit, not be barren, Ephes. 5.9. Gal. 5.22, 23.  
6. We combat by the Spirit against the flesh, Gal. 5.17.  
7. We are strengthened to every good word and work, with might in the inward man by the Spirit, Ephes. 3.16. Col. 1.10, 11. and particularly by the spirit we are notably enabled unto prayer against all our infirmities, Rom. 8.15, 26, 27.  
Secondly, The true abiding of the ancient, Primitive truth, and Doctrine of Christ in us, is another sign of our communion with God: So that we are not carried aside to unsound new fangled opinions, 1 joh. 2.22, 23, 24. All novelties in Doctrine are to be censured by Primitive truths, and brought to the ancient standard for their regulation.  
Quest. How shall we know that we sincerely abide in the truth?  
Answ. First, if we have a cordial love to the truth, 2 Thes. 2.10. Contrary in those, 2 Tim. 4.3, 4.  
Secondly, A conscientious care to do nothing against the truth, but any thing for it, 2 Cor. 13.8. 2 joh. 10.11.  
Thirdly, an earnest contending for the faith once delivered to the Saints, jude 3. not for new upstart Doctrines, and new-coined opinions.  
Fourthly, A bearing witness to the truth, both verbally, and really in the worst times, and against the greatest dangers. So Paul, Phil. 1.17. and so Rev. 2.13. yea, Christ himself bore witness to the truth even unto death, joh. 18.37.  
Thirdly, True confession that Jesus is the son of God, is an evidence of our communion with God, 1 joh. 4.15.  
Object. But how can this be? did not the Devil 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. Dogmatic, arising merely from the assenting act of Faith that believes the truth of God's word, touching Jesus Christ. So Devils, and Hypocrites may confess Christ, Tit. 1.16. and in opinion they know him, Luke 4.41. this may be without any communion with God and Christ.  
2. Fiducial, 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 joh. 5.10, 11.  
2. If we appy Christ to ourselves, resting and living upon him according to that record, joh. 1.11, 12. Gal. 2.20.  
3. If we confess Christ thus applied, 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 joh. 3.6, 8.  
Fifthly, Unfeigned love to God, and dwelling therein, is a sign of our true communion with God, 1 joh. 4.16. For  
1. Our true love to God denotes a reciprocation of mutual affections betwixt God and us, 1 joh. 4.19.  
2. It implies a reciprocation of the genuine fruits, and effects of love mutually. God loving us, adops, redeems, calls, sanctifies, justifies, and glorifies us: we loving God, trust in him, fear, obey him, etc. both these import spiritual communion with God.  
Quest. How may we know that we truly dwell in God's love?  

Answ. 1. When we love God with an intensive love, Luke 10.27. that is, with all within us.  
2. When we love God with a predominant love, that overcomes our love to all other objects besides God, Psal. 97.10. Mat. 10.37. with Luke 14 26. Rev. 21.11.  
3. When we love God obedientially, so as willingly to obey all his commands, joh. 14.15. 1 joh. 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 joh. 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. etc. when we bring forth the fruits of light, Eph. 5.9.  
3. when we eat all fellowship with works of darkness in others. Eph. 5.11.  
4. When we love the light, and come to it, that our deeds may be manifested to be of God, joh. 3.20, 21.   
Seventhly, Walking as Christ, or chief Captain, Heb. 2.10. walked, is another sign of our communion with God, 1 joh. 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, joh. 2.15, 16, 17.  
5. Most obedientially to his heavenly Father, Rom. 5.19. joh. 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 joh. 4.10, etc. and ver. 31.32. and 6.26, 27, etc. and 15.1. etc.   
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 keep his commandments as we ought?  
Answ. If we practise righteousness, 1 Joh. 2.29. and 3.10. and that.  
First, for the substance, and matter, that whatsoever we do be good, forbearing the contrary, or Indifferent.  
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 justification, 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 it's habitually exercised to an inoffensiveness towards God and man, Acts 24.16. with 23.1. and when it endeavours to be completely, and universally good, Acts 23.1. Yea, when it approves itself good in God's 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. etc.  
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.    
Thirdly, When for form, and manner we do righteousness, so as God requires: 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, etc. David, Psal. 40.8. and 119.143. Paul, Rom. 7.22.  
4. universally, 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.    
Fourthly, For right ends, God's 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.  
Ninthly, True brotherly love is a sign of our communion with God, 1 Joh. 4.12. and 5.1. Mr. Robert's Believers Evidences.   

CHAP. XXXVII. Questions, and Cases of Conscience about communicating in other men's sins.  
Quest. HOw many ways may we communicate in other men's sins?  
Answ. First, by Counsel, and advise, when though another is the hand, yet thou art the Head, and adviser, 2 Sam. 16.21. Absolom committed incest, but Achitophel counselled it, Mark 6.25. The Damsel desired John Baptists head, but her mother advised her, v. 24.  
Secondly, by command, whether by word or writing, 1 Sam. 22.18. Doeg murdered the Priests, but Saul commanded him, Act. 23.3. the servant struck Paul, but the Highpriest 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 Governors are guilty▪ when their inferiors, whom they should restrain, commit sin: So in Eli, 1 Sam. 3.13. Qui non prohibet malum cum potest, facit. He that forbids not sin when it's in his power, commits it: Pilate was guilty, because he restrained not the Jews from putting Christ to death: So, Nehem. 13.17. Numb. 35.31.  
Fourthly, by provocation. Gal. 5.26. Ahab was most wicked whom Jesabel provoked, 1 King. 21.25.  
Fifthly, by consent, and countenancing wicked actions: as Saul, Act. 8.1. by consenting to Stevens death. So Num. 16.19.  
Quest. How many ways is sin countenanced?  
Answ. First, by participation in the action: as the Receiver to the Thief, the Bawd to the Harlot, the Broker to the Usurer.  
Secondly, by silence and concealment: when a man hath a calling public, or private to reprove, and doth not. So Ezek. 3.17, 18. or when we conceal sin from such as should reform it.  
Thirdly, by connivance and indulgence, when we will not take notice of sin in such as we overlove, not correct it as we ought: This cost Eli dear, 1 Sam. 2.29.  
Fourthly, by abetting sin: and that, 

1. When we undertake to justify and defend it; Or, 2. To extenuate it.    
Fifthly, by praising and flattering men in sin, Prov. 29.5.  
Quest. Why are Superiors guilty of such sins as they permit?  
Answ. First, because every man is commanded to reprove his brother, Leu. 19.17. much more must Superiors do it.  
Secondly, every man is bound to prevent sin so much as lies in him, especially the sins of those under his charge. But he that reproves not, corrects not, etc. prevents not sin.  
Thirdly, they are made keepers of both Tables, and therefore sin if they see them not both kept.  
Quest. How then may such keep ourselves free from other men's sins?  
Answ. First, they must pry, and inquire into the lives of those that are committed to them, that they may see what is amiss; this a private man is not bound to, but public are, Prov. 27.23.  
Secondly, When they cannot prevent sin, they must according to their power 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 it's commanded. Exod. 20.10. Master's must come with their train to the House of God, Psal. 42.4.  
Quest. What motives may provoke us to avoid communicating in other men's sins?  
Answ. First, we must be responsible to God for all our own sins, and they are enough, and too many, and therefore we have no need to load ourselves there men's sins.  
Secondly, amongst many wicked men, and motions, remember jacob's resolution: 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.  
Thirdly, Remember that in Gods esteem to run with thiefs is to be a thief, Psal. 50.18. the Actors and consenters are in the same case; and it's all one whether we be defiled with our own, or others filthiness.  
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 are cast upon it, if we walk alone, and cross the times, by so much the more acceptable it is to God; as we see in Noah, Lot, etc.  
Sixthly, the want of conscience in this duty sets, and continues all things out of frame in all estates; as when the Magistrate punishes not: Ministers reprove not: Masters, and Parents restrain not, and so make themselves guilty of most sins of their inferiors.  
Dr. Tho. Tailor.  
Quest. How else may we communicate in other men's sins?  
Answ. According to Mr. Baines on Ephes. it may be done eight ways.  
1. By provoking to sin; as such as stir up lust, anger, pride, etc. in others. These are worse sinners than they which commit it; as the devil tempting our first parents, was deeper in the sin and judgement than they. Ringleaders in sin shall be ringleaders 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 murder of Naboth, 1 King. 21.19. So Hosea 5.11.  
5. By carelesseness to prevent sin: We must not say as Cain: Who made me my brother's Keeper? but we must watch over, exhort, reprove, etc. For when Achan sinned, all Israel is said to sin, 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 sin: so, Rom. 1.32. This strengthens the arms of the wicked.  
8. By not testifying against it, Leu. 5.1.  
Quest. Are not all men guilty some way or other of the sins of the times?  
Answ. Yea truly, we all receive some taint, and soil 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 lawful for a man to rejoice at another man's sin?  
Answ, We may never rejoice at sin as it is sin: but as God turns it to an occasion of good, so we may rejoice: as when a proud man by falling into some shameful sin, is thereby brought to repentance, and humbled; or when by the occasion of some soul impiety, a good Law is made against it, which otherwise 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 company?  
Answ. Never cast thyself 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, than thou hast a sound warrant, and calling thereto. Foyes its uncomely, and incompatible with a good conscience: It's not for the honour, or comfort of God's 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 companying with them: For  
1. There is a common, cold, and more general society, in trading, buying, selling, saluting, eating, and drinking together, and in other passages of humanity, and entercouse of civil society, to which charity, nature, necessity, or the exigents of our callings, general, or particular, do warrantably lead us. This may, nay must be, 1 Cor. 5.10.  
2. Special, dear, intimate society, in consultations, and counsels about matters of special secrecy, greatest weight, and highest consequence: In spiritual refreshments, Religious conferences, prayer, marriage, etc. In a free communication of their souls, their spiritual estate, etc. Now God's children are bound by the Law of God, and prudence, from conversing with delight, and from the exchange, and exercise of those special passages of dearest acquaintance with profane men, and enemies of God.  
Quest. What reasons may be rendered 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, and impious power in ill company to poison, and pervert even the best dispositions. For 

1. By familiar correspondence with such, there steals upon a man a secret and insensible dislike of his former sober courses, as having thereby too much abridged himself of his liberty.  
2. There slily insinuates into his heart a pleasing approbation of, and assent to the sensual 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 grossly profane persons, knowing that their souls are a thousand times more capable of the contagion of sin, than their bodies of an infectious disease, and therefore their danger is greater by conversing with merely civil men, whose society they unadvisedly entertain for kindred, old acquaintance, advantage, or such carnal respects, and thereby cool in their zeal, lose their comfort, feelings of God's 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 do, and themselves, by the benefit of Religious companions, and delightful conversing with the Saints, might plentifully enjoy.  
2. A Christian is every hour which he is in their company without a warrantable calling, and just dispensation out of the Word of God, in great danger of being involved within the flames of the just confusions, and enwrapped within the compass of those outward curses, and plagues which Gods indignation inflicts upon wicked men. All profane men, being unreconciled to God, are every moment liable to all those miseries, and fearful judgements, which either man, or Devil, any of God's creatures, or his own immediate hand can bring upon them, they are only respired by God's 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 God's 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.  
Secondly, Because there must shortly be an everlasting separation between the christian, & profane men: It's 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 eternally rest, nor intimately converse with him, whose company he shall not hereafter have in heaven.  
3. A Christian conversing with graceless 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 than great riches, Prov. 22.1. Eccle. 7.1. It makes the bones fat, Prov. 15.30. therefore we should much prise it.  
4hly, No profane person can heartily, and directly love a child of God for his zeal, 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 lukewarmness, and formality is censured and condemned by that zeal, and forwardness of the true Christian, and that if that holy strictness be necessarily required, they plainly proclaim the damnableness of his state, upon which he securely reposes himself, as sufficient to salvation. 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 goodness-sake.  
Fifthly, Its absurb that a member of Christ should exercise familiarity with a limb of Satan: neither can God endure that his faithful subjects should so converse with traitors.  
Sixthly, Conversing with such, doth cross, and overthrow this common, and Christian duty, that in all companies we should either do 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 profaneness, or lukewarmness. 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 conceited of their spiritual state.  
2. He is a stumbling block to the weak Christian, who by looking upon his example may be led awry from the straight path of his profession, and by taking thereby liberty of imitation, whereby his young beginnings of grace may be choked, etc.  
3. Hereby he grieves strong Christians, when they see him so far forgetful of himself, and disgraceful 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 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 conversation: whereupon he is fearfully hardened in his present courses, and settled with resolution upon the plausibly deceivableness of his unregenerate state.  
Eighthly, Above all for this purpose peruse often, and ponder well,  
1. The prohibitions hereof in God's book, 1 Cor. 5.11. Ephes. 5.11. Prov. 14.7. 2 Thes. 3.6. Prov. 4.14.  
2. The protestations, and practices 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, neighbours, etc.  
Answ. Yes, But than you must observe these rules▪  
First, labour for more power of grace, knowledge, sanctification, Christian wisdom, and resolution in thee to convert them, than there is of stubborness, sensual malice, sinful wit, worldly policy, and satanical sophistry in them to pervert thee.  
Secondly, See that thy heart be sincere, and that in the singleness thereof 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 company with a pretence, and purpose to solicit them about salvation, and to prevail with them about the best things, and yet, before thou art aware, mayst be ensnared 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 unregenerate time: and so instead of the discharge of a Christian duty, thou mayst both hurt thyself, and harden them.  
Thirdly, As Physicians use to fortify themselves with preservatives, and counterpoisons when they visit contagious, and pestilential patients: so be thou sure to furnish thyself before hand with prayer, meditation, the sword of the spirit, and store of persuasive matter, strength of reasons, and unshaken resolution to repel, and beat back all noisome insinuation of spiritual infection.  
Quest. What must we do when we come into Christian and good company.  
Answ. Prise it as thy only Paradise, and heaven upon earth: the very flower, and festival of all thy refreshing time in this vale of tears, and therefore ever bring with thee.  
1. A cheerful, 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 dispel them all, and infuse comfortable beams of heavenly, and spiritual joy.  
Secondly, a fruitful heart, full with gracious matter to uphold edifying conference, and gracious talk: Being forward, and free without hurtful bashfulness, or vainglorious aim, both to communicate to others the hidden treasures of heavenly knowledge which thou hast gotten out of God's word, as also of moving questions, and ministering occasion mutually to draw from them the waters of life for the quickening of the deadness of thy own heart. And herein consists a Chrians wisdom to take notice of each others gifts, and several 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 skilful in discussing controverted points: Others in resolving cases of conscience: others in discovering Satan's depths: Others in comforting afflicted spirits, etc. Now many worthy discourses lie buried in the breasts of understanding men by reason of the sinful silence, and barrenness of those about them.  
Thirdly, An humble heart, ready, and rejoicing to exchange, and enjoy mutual comforts, and soul-secret with the poorest, and most neglected Christian. Take heed of spiritual pride, which will make thee too prodigal, and profuse, and so engross all the talk, which is sometimes incident to new converts, or counterfeits: 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 height of zeal, no measure of grace, but may be further enlarged, more inflamed, and blessedly increased by conference with the poorest faithful Christian. See Rom. 1.12. and 15.24. Mr. Boltons' directions for a comfortable walking with God.  
Quest. What must we do when we come into the company of the wicked?  
Answ. First, thou must vindicate the power, and truth of Religion from the mistake of those which are ignorant, and undervaluers of it; as for example: Thou art in company where thou hearest a mea● civil man, or formal Professor commended for his religion, which commendation if he carry away without contradiction, the rest of the company may be drawn to resolve not to go beyond his pitch, seeing his estate is approved by wise and understanding men as hopeful, and comfortable. Now in this case thou must, with as much wisdom, and charity as thou canst possibly, disrobe such a fellow of his undeserved applause, and reputation of holiness which he never had, left the bystanders be hardened, and the power of Christianity be disparaged.  
Secondly, Be silent from all unsavoury communication, foolish jesting, etc. which is the known, and proper language of the sons of Belial, and the sinful evaporations of wicked wits, and therefore unmeet for the children of God.  
Thirdly, pray for, and practise an holy dexterity to divert them from their wicked, or too much worldly tal● to more savoury conference, and heavenly discourse. For which end,  
1. Observe wisely all opportunities, and occurrencies, which may minister matter of digression into divine talk, and acquaint thyself with the Art of abstracting holy instructions from the book of the creatures, and businesses in kind. As was Christ practice, Matth. 16.6, etc. John 6.26, etc. and 4.7, etc.  
2. Have ever in readiness some common heads of stirring, and quickening motives to mind heavenly things: as the cursed condition of our natural state, the incomparable sweetness of Christian ways, the vanity and vexation of all earthly things, the miseries of this short life, the everlastingness of our state in another world, the terrors of death, the dreadfulness of the last and great day, etc. which (through God's 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 mindedness, by much exercise, intercourse, and acquaintance with God in pouring out thy soul ever and anon before him, and in holy meditations, and if thou be'st thus blessedly busy at home with thine own heart, thou shalt find thyself much more pregnant, and plentiful in holy talk when thou comest abroad. Idem.  
Quest. What is meant by this that we must not familiarly converse with the wicked?  
Answ. First, Negatively: the meaning is not,  
1. That we may not be in the same place with them, for than 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, etc. 1 Cor. 10.27.  
Secondly, Affirmatively, the meaning is,  
1. That we may not upon choice, without just occasions, frequent their company; 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 grief 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 choose for our friend, may afterwards prove an hypocrite.  
2. Nor such an one who hath many weaknesses, whom we must rather restore with the spirit of meekness, Gal. 6.1.  
Secondly, Affirmatively. 1. Such as are out of the Church, as Jews, Turks, Pagans, etc.  
2. Such as are justly excommunicated out of the Church for blasphemy, heresy, or profaneness, 1 Cor. 5.5, 6, 7.  
3. Such as, though they continue in the Church, yet by their works they show that they are mere carnal.  
Quest. But what if our near relations, ●s husband, wife, etc. 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 mind with them; as, Act. 4.32.  
Quest. How may it be further proved that we may not make the former our companions?  
Answ. First, because it's expressly forbidden by God, Eph. 5.7. Prov. 1.15. and 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, Leu. 13.44. with 14.8.  
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.  
Thirdly, It's hurtful for God's children who are in danger of infection by them: As Joseph in Pharaohs Court learned to swear 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.  
Fourthly, it hurts the wicked, 1. For it keeps them from being ashamed, and so from turning to God; they being encouraged in their ways, 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.  
Fifthly, it's 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 maintain 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 conversed with Publicans and sinners.  
Quest. Why must we be so careful to watch over ourselves in company?  
Answ. First, because we often take much hurt in company, and are in far worse case by means thereof for want of good direction, and heedfulness, than we were before we came into it.  
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 ourselves and others. Besides, the tongue is an unruly member, etc. Jam. 3.1, 2, etc. and as for the heart which sets the tongue on work, it is uncharitable, suspicious, profane, worldly, etc. Yea, a very fountain of evil thoughts, oaths, adulteries, slanders, etc. 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, endless talking of matters that concern worldly profit, or pleasure: This made Job so careful to sanctify his children after their lovefeasts, Job 1.5.  
Quest. What particular rules are to be observed concerning our carriage in company?  
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.  
Secondly, we are to resolve with ourselves 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 ourselves, as occasion shall be offered.  
Thirdly, we must resolve, if we can do no other good, at least to be harmless, and to leave no ill savour behind us, either by our speech or behaviour, Prov. 10.20. and 20.5. Col. 3.12. 1 Thes. 5.23. James 5.20. Judas 20. 1 Sam. 23.16.  
Quest. How may we attain unto this?  
Answ. First, we must pray for grace before we go into company, as Jacob 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 beforehand, and entreat God to enable us to declare the same.  
Thirdly, we must wisely and carefully wait for, and lay hold on the fittest occasions of doing and receiving good.  
Fourthly, we must resolve not to thwart or cross others, but in the spirit of meekness, 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, rejoiceth not in iniquity, provokes not, nor is easily provoked unto anger: but suffers long, hopeth all things, etc. 1 Cor. 13.4, etc. Prov. 10.12. 1 Pet. 4.8.  
Quest. How shall we be furnished with matter to edify 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 God's 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 turn it over as table-talk, or matter of news without making any further use thereof.  
Quest. What if we cannot thus furnish ourselves?  
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, quickening, or comfort, etc. that so we may accordingly 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 careful thus to furnish and exercise ourselves?  
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, etc. Prov. 25.11. Our speec● must be gracious always, etc. Col. 4.6. No corrupt communication must pr●●●ed out of our mouths, etc. Eph. 4.29, 30. we must edify 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. It's 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 receive good.  
Quest. What if we meet with such brutish and scornful persons as will not endure good communication?  
Answ. Then follow Christ's rule: Give not that which is holy unto dogs, etc. Mat. 7.6. and have no fellowship with the unfruitful works of darkness, Ephes. 5.11. Yet withal, we must wisely bear, and seek to win them: but if we cannot prevail, we must follow Solomon's rule, Prov. 14.7. Depart from the company of a foolish man, when thou seest not in him the words of wisdom.  
Practise 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 that ill company shall not rob thee of it. True grace is compared to oil; now cast oil 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 retain his goodness in bad places, and company: as Joseph did in the Court of wicked Pharaoh: Nehemiah in the Court of Artaxerxes: Obadiah in ahab's Court: Daniel in Nebuchadnezars: Abijah in wicked, and idolatrous Jeroboams house: and the Saints in Nero's household.  
Secondly, yet we ought to bewail our living in bad places and times: It's our misery, though not our sin: so did Isaiah, ch. 6.5. and David, Psal. 120.5. and Lot, 2 Pet. 2.7, 8.  
Thirdly, it is our duty, the worse the times and places are wherein we live, the better, and the more blameless we should labour to be, that thereby we may adorn our profession, stop the mouths of the adversaries, and win them to embrace 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 zeal burn hottest when the love of many waxeth cold?  
Fourthly, we must not think to excuse our wickedness, because we live in bad times, and places; as Abraham did his lie by his being in Gerar, Gen. 20.11. It's the badness of thy heart, not of the place that makes thee bad. As no place, though never so good, can exempt a man from sin: the Angels sinned in heaven, Adam in Paradise, Judas in Christ's family: so no place, though never so bad, can excuse a man from sin.  
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 fair meadow.  
Sixthly, delight not in bad places and company: To delight in such, argues that thou art bad thyself: Noscitur ex socio qui non cognoscitur ex se, Deut. 22.10.  
Master Love of Grace.  
Quest. Whether is company better than solitariness?  
Answ. Though there be a fit time for solitariness, and every thing is beautiful in its season: yet civil conversation is to be preferred before solitariness, as tending more to the glory of God, the advancement and enlarging of the Kingdom of Christ, the good both of Church and Commonwealth with all the members of them, and our own present comfort, and future joy, which is much augmented, when by our Christian conversation, and virtuous actions, our holy profession, and good example, our admonitions, exhortations, counsel, consolation; our works of justice, and charity, and by all other good Offices mutually performed, we build up those that are about us in their most holy faith, and draw many to accompany us to the Kingdom of Heaven: Hence, Gen. 2.18. It's not good for man to be alone, Eccles. 4.9, 10. Two are better than one, etc. and Saint Paul lays it as a charge upon all. Heb. 10.24, 25. To provoke one another to love and good works, etc.  
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 nature's political, and sociable creatures, who take comfort in conversing together.  
Secondly, in his wise providence he hath so disposed of us that we should not be absolute, and able to live of ourselves, but need the mutual help one of another: So that the King needs the Subject as much as the subject needs the King; the rich help the poor, and the poor labour for the rich: the City needs the Country, as well as the Country the City.  
Thirdly, God hath linked all men together into society, as it were particular members of the same bodies, and hath so furnished them with diversity of gifts, and several abilities to sundry offices, that no sort of men can be wanting without a maim, nor any part utterly pulled from the whole, but he must necessarily become a dead and unprofitable member, and work his own ruin by this his separation.  
Fourthly, in our renovation, we are, as it were, anew created into one body, where of Christ is the Head, and as divers members have our several functions, and offices allotted to us, which are not only for our own use, but for the good of the whole body, and every of our fellow-members, 1 Corinth. 12.1, 15, 25, 26.  
Quest. What are the benefits which redound to the whole body, and to all particular members hereby?  
Answ. First, hereby they are linked together by the same Spirit, and in the bond of love to perform all mutual Offices of Christian charity which may advance each others good.  
Secondly, they communicate in the same blessings, and rejoice in one another's good, having according to their numbers their joys redoubled: In their troubles, and afflictions they also communicate in one another's grief, each comforting his fellow, and so making the burden much more light by compassion, and bearing it upon many shoulders.  
Thirdly, they stir up God's graces in one another, both by word, and good example, helping to remove impediments that lie in the way, and exhorting one another to cheerfulness in their journey, whereby they quicken their speed towards the Kingdom of Heaven.  
Quest. How must we prepare ourselves before we go into company?  
Answ. First, when we are free, and left to our choice, we must choose such company as in all likelihood may either do us good, or at least receive some good from us, and therefore we must pray unto God to direct us in our choice, and make our meeting profitable for the advancement of his glory, and our good.  
Secondly, we must also pray to God to give us his grace, and holy Spirit, whereby we may be enabled to prosecute these ends.  
Thirdly, seeing the enemy of our salvation lays nets and snares to entrap us in all places, and especially in our company, we must therefore resolve beforehand to arm ourselves 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 pass away the time, and to solace ourselves with carnal delights, but to go with this resolution, that we will do our best to receive good, especially for our souls, or to do good to our companions by our words, examples, and actions, to prevent sin in them, or to quicken them to good.  
Fifthly, we must put off, and cast from us turbulent passions, and disordered affections, and adorn ourselves with the contrary graces of God's Spirit: We must for this end subdue our pride, and wrath, and frowardness, envy towards our superiors, and disdain towards our inferiors: 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 meekness, and patience to put up injuries, and pass by offences, and to bear with infirmities: The spirit of humility, etc.  
Quest. Being thus prepared, what must our carriage be in company?  
Answ. First, we must sincerely seek God's glory, and our own salvation; shunning whatsoever may impeach the same.  
Secondly, we must be innocent and unblamable in all our words and actions, and give no ill example, or offence to any in our company: but shine before them, etc. Matth. 5.16. so we are exhorted, 1 Pet. 2.12. so did Paul behave himself, 1 Thes. 2.10.  
Thirdly, we must be just and righteous, observing truth in our words, and equity in our actions: as we are exhorted, Phil. 4.8, 9 This the Gospel teacheth us, Tit, 2.12.  
Fourthly, we must be fervent in love towards those with whom we consort, which will make us ready to perform all other duties towards them, as we are exhorted, Rom. 13.8, 10. Col. 3.14.  
Fifthly, we must labour to be of the same mind as we are of the same company, to mind 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 far as will stand with truth and justice.  
Sixthly, we must not carry ourselves 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 descent, to do it in a meek and peaceable manner.  
Seventhly, we must be patient, and peaceable in our conversation, more ready to bear 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 less run with them into the same excess of riot, 1 Pet. 4.4. but rather labour to reclaim 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 holiness, and righteousness, that if possible we may win 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 spleen, and choler with our zeal, but behave ourselves meekly, with patience and forbearance. For, Jam. 1.20. the wrath of man doth not accomplish the righteousness of God. Hence we are so much pressed to peaceableness, Rom. 12.18. yet may we not for peace-sake betray the truth, or forgo our own piety. We must follow peace with holiness, Heb. 12.14. and not neglect the things whereby we may edify one another, Rom. 14.19. We must not bear 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 it's frequently forbidden in the Scripture: As Prov. 4.14, 15· 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 David's matching with scoffing Mechol, 1 Sam. 18.21.  
Jehorams marrying with ahab's daughter, 2 Sam. 6.16, 10.  
Secondly, we have the examples of the godly studiously declining such company: Of Elisha, 2 King. 3.14. of David, Psal. 26.45. and 101.4, 7. and 6.8. and 119.115.  
Thirdly, There are many reasons to induce us to it: For  
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 prays 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 rendered 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 abomination 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 virtuous, as being a singular furtherance to all christian duties, Prov. 13.20. Hereby we may edify one another, Heb. 10.24. For the more we converse with such, the greater increase we shall find of one piety, faith, love, zeal, etc. as coals laid together do kindle one another. So we see in the example of David, who rejoiced 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 company?  
Answ. it takes away the tediousness of our journey, when we have such company to travel with us; seeing they draw us on by their good discourses, and put out of our mind the tediousness of the way: they comfort, and encourage us when we are weary: they are ready to help us if any evil 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 it's 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 inciteth us to many duties. If thou dost any good things in such company, none will hinder thee: but if thou dost 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 Christian 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 virtuous actions, Heb. 10.24. we must strengthen our brethren, Luke 22.32. So Phil. 2.4.  
2. Of instruction, whereby with all readiness we inform the ignorant, and enlighten them in the knowledge of God, and his truth, Act. 26.18. Reclaim 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 God's service.  
4. Of reproof, whereby we rebuke them that wilfully fall into sin, and continue in it without amendment, required, Epes. 5.11. otherwise we make ourselves accessary to their sins. So Mat. 18.15. Yea otherwise we hate them, Leu. 19.17.  
5. Of Exhortation, whereby we incite, and provoke them to all duties of godliness, quickening those which are dull: dissuading from sin those which are ready to fall, and encouraging those that run well in their Christian course: as Heb. 3.13. Exhort one another daily, etc.  
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 Counsel, whereby we advise those, who of themselves know not what to do: 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 than 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 show 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, it's a Gospel-duty that we should confess with our mouths as well as believe with our hearts, Rom. 10.10.  
Quest. What is this confession required?  
Answ. It's an open profession of Christ, and his Gospel, his truths and ways, and a pleading for the same.  
Quest. What must we confess concerning Christ?  
Answ. First, his Natures; as his Divinity and Humanity: So did the woman of Canaan, Matth. 15.22. John the Baptist, Joh. 1.20, 27, 34. the Eunuch, Act. 8. 37. Peter, Joh. 6.69.  
Secondly, his Offices: so did Nathaniel, Mat. 16.16. the woman of Samaria, Joh. 4.19, 29. and John the Baptist, John 1.29.  
Thirdly, his beauty, excellency, and dignity: So did the Church, Cant. 5. 9, 10, etc. John the Baptist, Joh. 1.20, 27. and 3.28. to 33. so the Saints, Rev. 5.11, 12, 13.  
Fourthly, especially such things concerning Christ as others deny, or doubt of: As they asserted Christ's resurrection which was then denied, Act. 4.2. Rom. 10.9. Act. 24.15. and 23.6.  
Quest. What else must we confess in reference to Christ?  
Answ. First, our faith in him, and his Gospel: So, Mark 9.24. Joh. 9.38. Act. 24.15. Isa. 45.23, 24. Our interest in God and Christ. So, Job 19.25, etc. Joh. 20.28. Cant. 2.16.  
Secondly, our grace received from Christ, and of the work, and workings of it: So, 1 Cor. 15.10. 1 Tim. 1.13, 14. 1 King. 18.12. John 21.16. Psal. 43.4. Gal. 6.14. 2 Cor. 12.10.  
Thirdly, our worshipping of God after a Gospel manner, purely, and spiritually without humane inventions, or superstitious vanities. So, Acts 24.13, 14.  
Fourthly, our practice, or manner of life: what is the constant bent of our resolutions, and endeavours: So, Psal. 66.16. 1 John 1.1, 3. Thus relations of experiences are confessions of Christ before men: So also to bear witness against sin, 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 publicly, or privately.  
Quest. How may we be called publicly to it?  
Answ. Either by the Church, or by the Magistrate.  
Quest. When are we called to it by a Church?  
Answ. Either at the constitution of it; or at our admission into it.  
Quest. How are we called to confession at the constitution of a Church?  
Answ. As Christ makes the confession of Faith to be the foundation upon which his visible Church is built, Mat. 16.16. to 19 whence two things may be collected.  
1. That a good confession of faith in Christ should be made, and laid as a foundation at the gathering, or constituting of a Church, which may be effectual to keep the Members sound in the faith, and to engage 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 join ourselves, being required to give an account of our faith and holiness, we should be free and ready to do it.  
Quest. How may that be proved?  
Answ. First, because, as to believe with the heart, makes a man a member of the invisible Church, so to confess with the mouth, qualifies him to be a member of the visible Church of Christ.  
Secondly, this gives the Church knowledge of us, and satisfaction in us, yea, moves them to glorify God for us, and to receive us in the Lord unto the fellowship with them in all Christ's Ordinances, without which they may be afraid of us, as the Church of Jerusalem was of Paul, Act. 9.26, 27.  
Thirdly, this seems to have been the practice of the Primitive Church (as now it is of the reformed Churches) so Act. 2.41.  
Fourthly, what is done at the planting of a Church, is proper to be done in the augmentation of a Church, whosoever would be a lively stone in this building should be a confessor of Christ, 1 Pet. 2.5.  
Quest. How are we called to this public confession by a Magistrate?  
Answ. When we are brought before Rulers, and Governors for Christ's sake, and examined about our religion, than we ought to bear witness 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, etc. and 24.25, etc.  
Quest. When are we called to it privately?  
Answ. First, when we are asked by a single person, who desires information, and lays not a snare for us, 1 Pet. 3.15. so did Christ, Joh. 4.15, 26. and 10.24, etc. and 7.35, etc.  
Secondly, when we are engaged in reasonings and disputes with others about the matters of Christ, and his Gospel, Judas 3. we are set for the defence of the Gospel, Phil. 1.17. Act. 19.29. and 17.18, 24, etc. and 15.2. and 6.9, 10, etc. Hence, Phil. 1.27.  
Thirdly, when we are in company where the name of Christ is blasphemed, or his truths, ways, servants are evil spoken of: then we ought to stand up for Christ, and his truth, etc. and to speak as much for them as others do against them, yea, to outspeak them, and put them to silence.  
Quest. Why ought we to make confession with the mouth?  
Answ. First, in regard of God: and that,  
1. Because its an homage, and service that God requires of us, Isa. 45.23. with Rom. 14.11.  
2. God the Father did confess, and give testimony by a voice from heaven to his Son 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  
1. Because its Christ's privilege to be confessed, or an honorary that was conferred on him by God for his deep humiliation, Phil. 2.9, 10. and not to confess him, is to rob him of that glory which is peculiar to him.  
2. It was Christ's 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 witness to the truth, Joh. 18.37. Hence Rev. 1.5. and 3.14.  
Thirdly, in regard of ourselves: and that,  
1. Because we are Gods witnesses, Isa. 43.10. To this end God gives us more knowledge and grace than he doth to others, that we might speak more of, and for God than others. Hence, Mat. 13.16. It's our honour to be witnesses of Christ, Joh. 1.7. and 21.24. 2 Cor 11.5. Act. 26.16. and 9.15.  
2. If we confess 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, etc. and that, 

1. Before men: If we testify for God, he will give testimony of us, as he did of Abraham, Abel, Moses, Daniel, Enoch, etc. Heb. 11.4, 5. Hence God's servants have appealed to God to be their witness, 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 Son: If we confess Christ, he will confess us, Mat. 10.32. Luke 12.8.  
3. If we confess God and Christ we shall be encouraged, defended, and honoured even here.  

1. We shall be encouraged and strengthened by Christ too, and in our testimony, Act. 18.9. and 23.10, 11. 2 Tim. 4. ●6, ●7.  
2. We shall be defended, and delivered from the assaults, and designs of our enemies, Acts 18.9, 10. and 26.16, 17. and 23.10, 11, 20, 21. 2 Tim. 4.17.  
3. If we honour God by confession, he will honour us, and that 

1. With favour, affection, and respect from men, 1 Pet. 4.14. Act. 4.33. Rev. 3.8, 9  
2. With victory over Satan, Rev. 12.10, 11.  
3. Yea, God will honour us with mutual inhabitation, which implies intimate communion, 1 Joh. 4.15.     
4. If we confess Christ aright, we shallbe saved. Confession tends to salvation.  

1. As a way appointed us to God, to walk in towards heaven.  
2. As a character, property, and practice of such as shall be saved.  
3. As a furtherance of our salvation, because its a means, or help to our perseverance in the faith, even to the end: and then, Mat. 24.13. Heb. 10.23.   
Fourthly, In regard of others, who by our confession may receive instruction, confirmation, and encouragement to do the like boldly, and without fear.  
Quest. How must this confession be made?  
Answ. First, freely, without compulsion▪ as water flows out of the Fountain.  
Secondly, Plainly, and fully without obscurity, without hiding, or mincing the truth. So Joh. 1.19, 20. Hence our confession of Christ should flow from faith as the fountain, and that  
1. From our Faith in Christ. Confession with the mouth should proceed from Faith in the heart, 2 Cor. 4.13. Psal. 116.10.  
Object. But, Rom. 14.22. Hast thou Faith, have it to thyself, before God, therefore we need not confess it before men?  
Answ. Paul there speaks not of a justifying Faith, but of a Faith, or persuasion of Christian liberty in things indifferent: This Faith a man may keep to himself, or so show 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, etc. So 1 Joh. 1.1. Christ gave his Apostles experience, and Paul, Act. 26.16.  
Thirdly, Boldly without fear, or shame, So Acts 23.6. with 24.21. and 20.23, 24. and 21.13. Phil. 1.20. It's our honour so to do, Act. 5.41. and 4.8, etc. Psal. 119.46, 2 Sam. 6.20, etc.  
Fourthly, Constantly, without giving over till we have finished our testimony: as the two witnesses, Rev. 11.7. and Paul, 2 Tim. 4.7. Act. 23.25. Hence, Rev. 3.3. This Christ takes kindly, Rev. 2.13. and 3.8, 10.  
Fifthly, Innocently without giving offence, or occasion to any to speak evil of us, whilst we are speaking good of God's name, or for his truths, and ways, Act. 24.20 and 23.9. For which end we must do it.  
1. With meekness, from an humble spirit, without any show of pride, ostentation, passion, or bitterness.  
2. With fear of God, of offending him whilst we are confessing him, or doing, or saying any thing which may cause the way of truth to be evil spoken of: And with reverence of men, by giving all due respect to them before whom we speak.  
Sixthly, Sincerely out of love and zeal.  
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, etc.  
2. Out of zeal for God, his glory, the credit of his cause, the honour of his truth, the propagation of his Gospel, the encouragement and comfort of his friends, and the conviction of his enemies.  
Seventhly, Patiently, with a disposition, and resolution to suffer for our testimony if God call us to it: as others have suffered before us, Mat. 10.37, etc. Joh. 9.22. Rev. 1.9. and 11.3, 7.10. and 12.17. and 20.4.  
Mr. Reyner's Government of the tongue.  
Quest. Whether is it lawful for a man being urged to go to Idol-service, and to hear Mass, so he keep his heart unto God?  
Answ. It is not, as may be proved by these reasons.  
First, St. Paul, 1 Cor. 8. and the 10. Chap. disputes this question, whether they might go into the Idol temples, and there eat of meat offered to them, so they did not partake with Idolaters in the worship of their Idols? This he concludes utterly unlawful; for they could not partake of the Lords cup, and the cup of devils: so is it unlawful for a Protestant to go to the Popish Mass.  
Secondly, God is the Creator of both body and soul, and therefore is to be worshipped 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 Politic worship: For his Office was to kneel down that the King might lean on his shoulder: and Naaman makes open protestation, ver. 7. that he will Worship no God but the God of Israel.  
Secondly, Others answer better, that Naaman acknowledgeth it a sin to go the house of Rimmon, and therefore craves pardon for it twice, verse 18. and withal, vows that thenceforth he would offer sacrifice to no God, save only to the Lord.  
Thirdly, Naaman entreats the Prophet to pray for him, that he might be constant in the service of the true God: and that in case, through humane frailty, he should, against his purpose, be drawn to it, that the Lord in mercy would pardon his offence.  
Object. But if I do not go to mass, I shall give offence to the Papists?  
Answ. We are to do 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 lawful, though not always: For  
First, Christ commands it, Matth. 10.15. neither was this command ever repealed.  
Secondly, We have many examples for it in Scripture, of Jacob, Gen. 27. and 31. of Moses, Exod 2.15. Heb. 11.27. of the Prophet's 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 virtues, and all moral duties, and these may not be eschewed. Gthers' are good only in some respects, as things indifferent, which are neither commanded, nor forbidden, and these may be eschewed except we know they are good for us. Now persecution being good only by accident, we may avoid it, because no man can say, whether it be good, or bad for him.  
Object. Persecution is sent of God for the trial, and good of his Church?  
Answ. First, Evil things sent of God, may be avoided, if he show us a way, or means to escape them.  
Secondly, There is a two fold will of God, his revealed will, and his secret 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 reveal the contrary.  
Object. To fly in persecution is a kind of denial of Christ, and against confession?  
Answ. Christian confession is twofold: first, Open. Secondly, implicit.  
1. Open confession is when a man boldly confesseth his faith before the adversary even unto death: as the Martyrs did.  
2. Implicit, which though it be inferior to the former, yet it's a true confession, 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 fly? Mat. 10.28.  
Answ. First, This forbids not all fear, but such a fear as tends to Appostacy, causing men to renounce faith, and a good conscience.  
Secondly, It speaks of such fear, whereby we fear man more then God.  
Thirdly, Its speaks of such a fear 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 Apostasy, etc. but that alone whereby we use the means offered according to his appointment.  
Quest. When may a man, Minister, or other fly?  
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 forbade it Paul, Act. 18.10.  
Secondly, Consider whether the persecution be personal, or public. Personal is that which is directed against this, or that man's person. Public, which is raised against the whole Church: If it be personal against the Pastor, 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 hindering him, that they should rather further him: So Acts 19.30. But if the persecution be public, than he is not to fly: For then the strong should support and confirm the weak.  
Thirdly, If there be in the Pastor, moderation of mind: for as he must not be overcome with excessive fear, so neither must he be foolhardy to run into apparent danget. To avoid both which, he must pray for wisdom, courage, and constancy, and use the consent, and advice of the Church, for his further direction herein.  
Fourthly, The Pastor must only withdraw himself for a time, and not utterly forsake his charge, and calling, Mat. 10.23.  
Fifthly, He may fly, if after due trial, and examination of himself, he find not himself sufficiently armed with strength to bear the extrenity.  
Sixthly, If he be expelled, or banished by the Magistrate though the cause be unjust.  
Seventhly, If God offer a lawful way, and means of escaping.  
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 fortitude, whereby they resolve to stand out against all the fury of the adversary. So it was with Paul, Act. 20.22. and 21.13. One in Queen Mary's days 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.  
Secondly, When they are appehended, and under the custody of the Magistrate: 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 unlawful, 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.  
Thirdly, When a man is bound by his calling, and Ministry, so as therein he may glorify God, and do 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 lawful means, and ways of flying: then he doth (as it were) bid that man stay, and abide: we must not use unlawful means, nor do evil that good may come of it.  
Mr. Perkins Vol. 2. p. 86▪  
See more of the lawfulness 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 promised 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 paenitentis est. Aug. To tell a man's 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, etc. 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 soul, as we see in the Publican: From a broken, and bleeding heart, as did David's: 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 believe, 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 seem to disgorge his stomach, 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. 1.9.  
Secondly, God hath made good this promise upon the right performance of it, 2 Sam. 12.13. Psal. 32.5.  
3. Threats are denounced against those that confess not their sins, Prov. 28.13. 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. etc. Dan. 9.5, 6, 11, 13. Mat. 3.6. 1 Tim. 1.13. Act. 19.18, 19  
Quest. Why must we do this?  
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, etc.  
Secondly, This is the best course we can take to escape Gods future judgements, 1 Cor. 11.31. If we would judge ourselves, we should not be judged, etc. 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 it's 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 circumstances of them: a politic 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?  
Answ. First, In case of scandal given by persons before, or after their reception into the Church and fellowship of the Gospel.  
1. Before their admission: such as desire admittance, having formerly committed gross sins, should solemnly acknowledge their sinful courses, and godly sorrow for them, and their resolution against them for the future, to give satisfaction 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 testify their repentance, that such as know their sin, may know their sorrow also: And 

1. If the offence be public: by their open confession to preserve the credit of the society, and roll away the infamy from it, that it may not be accounted an ulcerous body: and also thereby to warn others to fear, lest 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.    
Secondly, in case of injuries done to others, than they should willingly acknowledge, and be sorry for the same: For so confession is a kind of satisfaction, and a means of pacification. Thus Christ directs, Matth. 5.23, 24. Luke 17.34.  
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; etc. 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 bosom of some wise, and godly friend, acquainting him with our scruples, to obtain the benefit of counsel, and prayers, etc. Oft times the very opening of our griefs, eases our conscience, as opening a vein cools the blood.  
Fourthly, In case of a common Judgement, or particular affliction:  
1. Of a common judgement, 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, etc. then also its good not only to confess 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, 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, etc. to awaken them, and so to help them out of the snares of the Devil. So Gen. 42.21, 22. Luke 23.39, 40.  
Seventhly, To magnify the riches of Gods free grace to us, though we have 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 evil we have found in them, we may make them to beware thereof. So its useful for Malefactors at their execution to confess their sins that others may be warned.  
Quest. Are we bound to confess every sin to others?  
Answ. First, We are bound absolutely to confess every known sin to God, but 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 

1. Our bosom-sins, we need not to confess but to God alone, Psal. 19.12.  
2. Secret sins, unknown to men, we may conceal 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, terrify and affright us, so that we can have no ease till we have acknowledged them, than 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, comfort, counsel, prayers, etc.    
Quest. Who are the persons, to whom we must confess our faults?  
Answ. First, to such persons, or societies, whom we have injured, and scandalised, or consociated in sin with them.  
Secondly, Our secret sins we should confess to ministers, as to our Spiritual Physicians, or to such others as we judge wise, godly, and faithful.  
Quest. But hereby we may lose our credit, and lie under a blot?  
Answ. If thou choosest such to confess to, it will not prejudice thy credit:  
1. Such will consider themselves, that they also may be tempted, and may be forced to do the like, and therefore what they would that others should do 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 tenderness 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 zeal 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, employing, 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 shame, as a man would speak of the most loathsome things.  
Thirdly, Out of love to others, to make sin odious to them, and to make them abhor, and eschew the sins we have fallen 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.  
Fourthly, Out of humility, to humble ourselves for our faults even before men, and to take shame to ourselves by confessing, in the cases, and upon the occasions premised, and that to make it appear how much we hate sin, and ourselves 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?  
Answ. First, because it brings shame, and grief along with it, which sin cannot endure. For sin hath so perverted the soul, as to misplace shame in the acknowledging offences, which should be placed in offending.  
Secondly, Confession is an ejection of sin: It lays an engagement on us not to sin again, but to hate, and put it away: this, neither sin, nor Satan can endure.  
Thirdly, Confession brings sin to light, which (like an horrid monster) it cannot endure, Joh. 3.20. Sin loves to wear a veil of secrecy, or a vizard of counterfeit piety, or a garment of excuses: to wrap itself (like the Devil in samuel's Mantle, that the filthy shame of its nakedness may not appear.  
Quest. Why should we confess sin, seeing its so filthy, and shameful a thing that it becometh not Saints once to name it?  
Answ. First, though sin be filthy it itself, yet the confession of it is clean, and commendable.  
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.    
Thirdly, To conceal sin, when there is just occasion to confess it, is sinful modesty. It's to keep Satan's counsel: To harbour a thief, or murderer in our bosoms that will rob us of our souls, and cut our throats, and is the highway to destruction, Prov. 28.13. and 29.1.  
Fourthly, a serious, and religious confessing of sin is a means to cleanse, and heal soul maladies, whereas hiding it, is but like the skinning over a sore, which will afterwards fester, and break out more dangerously. Many famous men, as Origen, Austin, etc. have been free in publishing their sins, and errors in judgement 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. 6.17.  
Secondly, in men, Psal. 118.8. Though Princes, v. 9  
Thirdly, In strength of a City, Prov. 21.22.  
Fourthly, in our relations, Mich. 7.5.  
Fifthly, in God's enemies, Jer. 2.37. Host 14.3.  
Sixthly, in places of idolatrous worship, Jer. 48.13.  
Seventhly, in the flesh, Phil. 3.3.  
Quest. What reasons doth the Scripture give against it?  
Answ. First, all such confidence shall be rooted out, Job 18.14.  
Secondly, its punishable, Job. 31.28.  
Thirdly, it argues great folly, Prov. 14.16.  
Fourthly, its deceitful, Prov. 25.19.  
Fifthly, it's rejected by God, Jer. 2.37.  
Quest. Why have men naturally confidence in outward things?  
Answ. Their hearts being not filled with grace, they relish not Christ, but fly to these outward things for refuge. Thus the Jews boasted in the name of Holy people, their Law, Temple, Holy Land, etc. and many amongst us, of hearing the word, receiving the Sacrament, uncovering the head, bowing the knee, etc. Yet all these could not save them from captivity, nor us from destruction.  
Quest. Why are men taken up with carnal confidence in these things?  
Answ. First, because outward things are easy, and men cannot endure to apply themselves to the hard matters of the Law.  
Secondly, they are glorious, and men desire to be taken notice of.  
Thirdly, men have a foolish conceit that God is pleased with the outward act, though inward sincerity be wanting.  
Fourthly, men want knowledge of themselves, an inward change, a sense of their own unworthiness, and Christ's worthiness.  
Quest. How shall we know whether our confidence is carnal, or no?  
Answ. First, Where this carnal confidence is, there is bitterness of spirit against sincerity: None persecuted Christ more than the Scribes and Pharisees which sat in Moses chair, etc.  
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.  
Thirdly, when we venture on ill courses, and causes, thinking to be supported by the help of outward means: As in war, with multitude of soldiers and Horses, etc. which cannot prevail, Isa. 30.1, 2, 3, etc. and 31.1, etc.  
Fourthly, when we rest our souls upon meaner things, never seeking to Divine and religious helps.  
Fifthly, when men love to sleep in a whole skin, and therefore will take the 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 yields not that we expect it should: there is falsehood 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 than 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 less we disclaim 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 profess 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 withdraw their hearts from the creature, and all things else. As in a pair of balances, so where God weighs down in the soul, all other things are light; and where other things prevail, there God is set light by. Dr. Sibs on Hosea.  
Quest. What is confidence?  
Answ. It's 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 man's entire confidence?  
Answ. God, All-good, Almighty, and Alwise, without him all things that men use to repose their confidence upon are waves and quicksands. Men are mutable, 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 fail 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 despair. Here then the true counsel for tranquillity 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: wherefore confidence in God the only sovereign good, perfect, solid, immutable, 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 combat 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, etc. Rom. 7.19, 22.23.  
Quest. What is the Spiritual conflict?  
Answ. It's nothing else but a continual combat 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 conjunction in place, whereby they mutually lust, and strive one against the other, the flesh willing, and embracing that evil, which the Spirir nilleth and hateth: and nilling, and shunning that good, which the Spirit willeth, and affecteth, and chose. For in this conflict they mutually assault each other with irreconcilable hatred, so that as the one getteth, the other looseth, as one gathers strength, the other is weakened: as in a pair of Scales, when own rises the other falls: they are like light, and darkness, etc.  
Quest. What are the causes of this Conflict?  
Answ. The principal cause is God's 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 sanctification in us at first, as he did by his only word at first create, and make us perfect?  
Answ. Were there no other reason but that good pleasure of his most wise will, it were sufficient to satisfy us. For he best knows 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 God's glory, and the advancing of our good.  
Quest. How doth it more manifest, and magnify God's 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 God's wisdom shineth forth in strengthening this weak part, and enabling it to stand in the day of battle: Yea, in causing it to obtain a full and final 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 weakness.  
2. God is more glorified when as we, seeing the strength of our natural corruptions, and our frailty, and the many infirmities of our spiritual 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 righteousness, do wholly rely upon the perfect righteousness of Christ: whereas if there were in us perfect sanctification, we should hardly acknowledge the Lord to be all in all in our salvation.  
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 we may be wise, etc. He will give blessedness to us, who have so many wants, and corruptions, yea make our imperfections to serve as means for the increasing of our happiness, this doth exceedingly magnify his power, and wisdom.  
4. We are hereby made more thankful to the Lord, and more cheerful in setting 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 God's benefits, the more we prise 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 thankfulness. I thank God through Jesus Christ my Lord.  
5. Hereby we more glorify God when we 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, increaseth, and continueth them in us, whereas otherwise we would think them to be some natural 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 spoil sin hath made of all those graces, and excellent endowments 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 evil; which corruption doth in a great measure remain in us after regeneration, darkening our understandings, defiling our consciences; perverting out wills, hardening our hearts, etc. so that if we were not continually assisted by the special grace of God, we should easily be foiled in the conflict, and made a prey to our malicious enemies, 1 Cor. 4.7.  
2. It's most effectual to work in us self-denial, without which we cannot be Christ's Disciples. For when we plainly discern that there is nothing in ourselves to rest upon for the satisfying of God's justice, this will make us fly to Christ, to hunger and thirst after his perfect Righteousness, and so it will make us wholly to rely 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 find and feel the poison of it working in ourselves, and to bewail, 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 oftener unto God by fervent prayer, acknowledging, and bewailing these relics of corruption before the throne of grace, earnestly craving the pardon of them, and strength against them, whereby we may be enabled to mortify 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 ourselves 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 obtaining 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 mortify 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 putrefaction.  
7. By this conflict our hearts are weaned from the world, and it provokes us to long after our heavenly happiness, when finding ourselves tired with this fight, not only with foreign 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 obtained 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 victory: He will first have our graces' 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 relics of sin should remain in us, so its suitable, and seasonable to the time, and place wherein we live. For God hath 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 inheritance after our dissolution. This world is appointed for our painful Pilgrimage and the place of our warfare, and it's not seasonable to expect rest and joys till we be arrived safely in our own Country.  
Quest. What are the formal, and essential 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 God's image, and lived in the state of innocency: at which time there was a blessed peace, and heavenly 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 ruin, and despairing to accomplish it by power, he had recourse to serpentine policy, whereby he persuaded us, under show of love, to undo ourselves, and thereby he entered in upon us, accompanied with a crew of his hellish followers, the chief whereof were disobedience, unbelief in God, and credulity to the Devil, damnable pride, envy, discontent, aspiring ambition, and unthankfulness: all which being let into our souls, they despoiled us of God's rich graces, our created wisdom, and holiness, making themselves conquerors over all our powers, and parts, and every one of them choosing for their habitaion those places, and parts which they thought most fitting for them. As for example, ignorance, error, curiosity, and many thousands of sinful imaginations surprised, and keep possession of our minds; Worldliness, and profaneness subdued, and held reason in subjection: perverseness, and rebellion surprise the will: But in the heart there are such multitudes of hellish enemies as can neither be named, or numbered, as legions of unlawful lusts, infidelity, wicked hopes, hellish despair, hatred of God, love of the world, pride, disobedience, deceit, cruelty, ambition, covetousness, voluptuousness, etc.  
Secondly, In the state of corruption there was no conflict, because the strong 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 Devil, as their chief Sovereign, who if he saw any disadvantage arising to his Kingdom by this contention, he could appease, and join them together like friends in doing him service. But this hellish peace was far more pernicious to our poor souls, and bodies, than the most cruel war is to the weakest enemy, and the rather, because we had no apprehension of the danger, nor feeling of our own misery, being born bondslaves to the Devil, and brought up in doing him service in the unfruitful 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 cozened of our wages: notwithstanding which, being born, and enured to this hellish thrauldom, we desired still to live, and die in it, taking delight in pleasing this our Tyrannical Master, yea, though after all, we were sure to be cast into Hell fire.  
Quest. How then come we to be freed out of this miserable condition?  
Ans. Our gracious God of his infinite mercy, of his mere free grace, and good will, sent his only Son into the world to redeem us by his precious death, to vanquish, 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 sovereign salve for all our sores, but applies the power, and efficacy of his merits unto us, whilst by his word, made effectual by his Spirit, he discovers unto us this work of our redemption, and the promises of grace, and salvation made to all repentant and believing sinners, by which he begets this faith in us, wherewith, as with a hand, we lay hold on, and apply unto ourselves his righteousness, death, and obedience 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 powerful Saviour sends his Spirit, and graces into our hearts to pull us out of the dominion of sin, and Satan, to regenerate, and purify us from the filth of our sins, by the power of the same death, which delivered us from the guilt, and punishment due to it, and enabled us to serve God in newness of life, by applying also unto us the virtue of his resurrection.  
Quest. What then is the formal cause of this Spiritual conflict?  
Answ. Sanctification only begun, and not perfected in this life: not for want of sufficient virtue in Christ's death, and resurrection, but through the weakness of our faith, we being in part spiritual, and in part carnal: and though Satan being thrust from his throne, cannot rule in us as a Tyrant, yet is he not so wholly expelled, but he molesteth us as an enemy. So that there may be two main and effectual causes given of this conflict between the spirit accompanied with God's graces, and the flesh attended with many sinful lusts:  
1. The one is the antipathy, and contrariety which is between, which is as unreconcilable as light, and darkness, heat, and cold, etc. so that the prospering of the one, is the ruin 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 ministereth to them occasion, and imposeth a necessity of their continual opposition, as when fire and water meet together, etc. Neither do these opposite enemies dwell in divers parts, but in the same parts, and faculties, in the same understanding, will, body, and affections, so that the whole soul, in respect of its divers faculties, is partly flesh, and partly spirit.  
Quest. But how can such utter enemies dwell together without the utter destruction of the one party?  
Answ. Though these contraries cannot dwell together in their prime vigour and full strength, yet they may, when their degrees are abated, and their vigour deadned.  
Quest. What is this combat, and the manner how it's fought in us?  
Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition, our sleeping consciences are awakened, our hard hearts are throughly humbled, and softened, so as our former carnal security being shaken off, we mourn in the sight of our sin and misery: Then being thus humbled, the Lord, by the preaching of the Gospel, makes known to us his love in Christ, the infiniteness of his mercy, together with that singular pledge thereof, the giving of his dear Son 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 righteousness by a lively faith, and bring forth the fruits thereof by forsaking our sins, and turning to God by unfeigned repentance; all which being made known unto us, we begin to conceive that there is some possibility of our getting out of the bondage to sin and Satan, and attaining to salvation, which inflames our hearts with an earnest desire to get out of this bondage, and to be made partakers of Christ, and his righteousness, who alone can help us, and hereupon we resolve to deny ourselves and all other means as vain, and unprofitable, and to cast ourselves wholly upon Christ for justification, and salvation: From whence ariseth a constant endeavour, in the use of all good means, for the attaining hereunto, etc. 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 satisfy us, sending his Spirit, and all his graces to take possession of us for his use, to rule in us, to thrust down Satan from his Sovereignty, to subdue and mortify our sinful lusts, so that they shall not hereafter reign in us; which army of graces, under the conduct of God's 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 combat is this?  
Answ. It's not corporal, but spiritual, 2 Cor. 10.3, 4, 5. For as the enemies are spiritual, so is the fight, by inward lusting and concupiscence, whereby motions, and inclinations, either good, or evil are stirred up in heart and soul; 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 stir up and incline us to such lusts, desires, and motions as are sinful, and contrary to the Law of God, as infidelity, impenitency, pride, self-love, etc. It endeavours to beget and stir up evil thoughts in the mind, wicked inclinations in the will, and sinful affections in the heart. Hence, James 1.14, 15. its compared to a filthy harlot which entices men to commit wickedness with her, upon which follows the conception, and birth of sin and death. Hence also Christ makes it the fountain of all wickedness, Mat. 15.18, 19 But on the contrary the Spirit endeavours to stir up, and cherish good motions in us, as good meditations in the mind, 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 reins 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 ears shall hear a voice behind thee, etc. So, Joh. 16.8, 13.  
Secondly, to repress and smother the good motions which the Spirit stirs up in us, or else to poison and corrupt them that they may become unprofitable, and turned into sin, Gal. 5.17. So that we cannot do the good that we would, and Rom. 7.22, 23. Hence it is that our righteousness is become as a menstruous cloth: and that our best prayers have need to be perfumed with the sweet odours of Christ's intercession: but on the contrary the Spirit labours to expel and subdue those evil motions, and moves us to take the first and best opportunity to serve God: It also purifies our hearts by faith, and makes us strive against our infirmities that we may with fervency and cheerfulness perform all holy services to God: and wherein we come short, it moves us to bewail our imperfections, and to labour in the use of all good means to attain to greater perfection: as Paul, 1 Cor. 9.27. and lamentably to complain of it; as Rom. 7.23, 24. and to press 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 superior and inferior faculties?  
Answ. First, our mind being but in part renewed, the relics of our sinful corruptions remain in it, which continually fight against the renewed graces of the Spirit, labouring to expel and thrust them out, and the other to keep their possession, and to continue therein. Now this conflict in the mind may be diversely considered in respect of the divers faculties that belong to it. As,  
1. The understanding being in part regenerated, and in part corrupted; partly enlightened, and partly dark through ignorance, yea, and much depraved also: Hence there is a conflict maintained betwixt sanctified knowledge, and spiritual wisdom on the one side, and carnal curiosity, palpable ignorance, and that wisdom of the flesh that is worldly and devilish on the other part; curiosity looks after idle speculations and curious questions: But saving knowledge leaves secret things to God, Deut. 29.29. Yea, labours to mortify that idle curiosity; as Rom. 12.3. yet resteth not in any measure attained, but labours after spiritual growth till it come to perfection in Christ. Then it continually conflicteth with palpable ignorance: For we know but in part, etc. 1 Cor. 13.12. yet stands it not at a stay, but endeavours to know as we are known. Again, spiritual wisdom fights with that wisdom of the world that is earthly, sensual, and devilish, Jam. 3.15. the one is taken up in spiritual and heavenly things, counting all things else but dross, and dung, yea loss, in comparison of them: the other is wholly devoted to earthly and transitory trifles, and is only delighted in beholding those things whose beauty is subject to the senses, and to natural reason. Hence, Jer. 4.22. Rom. 8.5. 1 Corinth. 2.14. Matth. 16.23.  
2. The judgement, in which ariseth another conflict: For so far as the mind is enlightened with spiritual wisdom and knowledge, the judgement discerns between truth and falsehood, right, and wrong, etc. allowing and approving the one, and rejecting and disallowing the other: but so far forth as it still remains blind, and misled through ignorance, the judgement mistakes error for truth, and evil for good. Hence, Matth. 22.29. Eccles. 9.2. Psal. 73.15. Act. 10.14, 34, 35. In this conflict they wound one another, and interchangeably either of them prevail: as for example: Truth, in that part of the judgement which is regenerate, strikes at error in the unregenerate part, and gives it a deadly wound? yet ofttimes, through the help of subtle sophistry, and nice distinctions, it recovers strength, and truth gets a foil: but being again renewed, and confirmed by the light of God's Word it gives error a shameful overthrow. From hence it is that the godly learned do so often differ in judgement in points of religion, viz. because their minds and judgements are but in part regenerated, so that the relics of ignorance, and error do still remain 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 befalls them not only in the knowledge of those points of religion which are of less consequence, but also exceeding weighty, and fundamental, as we see in the example of the Corinthians, and Galatians, even after the truth of the Gospel had been preached unto them, the one erring in the doctrine touching the resurrection of the dead, the other in the main point of justification by faith in Christ without the works of the Law.  
Obj. But hath not the Church a special promise of being enlightened 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 err 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 privilege, that whereas the wicked continue, and perish in fundamental errors, the faithful, though they may fall into them, yet they shall not live and die in them, but shall in God's good time be reclaimed, according to that promise, Isa. 30.21.   
3. The next conflict which is to be considered in the mind, is between the actions and operations of it, which like the mind itself, being partly spiritual, and partly carnal, do continually strive and fight one against another: and these are our thoughts, meditations, and imaginations, which labour mutually to expel one another. For when the spirit lifts up our mind in divine contemplations, causing us to think or meditate on heavenly things, the service of God, the duties of Christianity, or of our lawful callings, as the means whereby we may attain unto them: then the flesh pulleth them down, suggesting worldly, or wicked thoughts, or such as are impertinent, and unseasonable: But the spiritual part finding itself thus defeated, shakes off those thoughts, and baths itself in the blood of Christ by a lively faith, whereby it is cleansed from the defilement of them, and up again it mounteth in spiritual and heavenly meditations, Phil. 3.20. Col. 3.1, 2.  
4. There is also a combat between the flesh and spirit in our memories: For the memory so far as it is regenerate labours to blot out, and deface all worldly, wicked and sinful impressions, and to have imprinted in it those spiritual and heavenly instructions which have been committed to its custody by the sanctified understanding: On the other part the flesh stands in direct opposition to the Spirit by reprinting and repeating those lessons of impiety which we had learned in the School of the Devil, and the world, especially before our conversion, and by working in us a forgetfulness of all good things whereby th●se heavenly jewels are presently cast out of doors, and cannot abide with us no more than 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 enlightened by the spirit of grace, that like a true witness, 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 ourselves by unfeigned repentance. Yea, before our doing of either of them, it gives in its approbation to that which is good that we may embrace it, and discovers that which is sinful that we may avoid it. It plays also the part of a Judge, and according to this true evidence, it either justifies, or condemns us: From the former whereof ariseth peace, comfort, and joy in the holy Ghost for our encouragement in well-doing; and from the other, either fear, whereby we are restrained from sin, or sorrow not to be repent of, 2 Cor. 7.10. after we are fallen. But on the contrary, the conscience as unregenerate, is blinded with ignorance, or corrupted with malice, and therefore always ready to play the part of a false witness, either colouring over our sins with deceitful colours, that we may commit it, or excusing it, when it's committed as venial, or none at all that we may continue in it: Or on the other side, it accuseth when we do well in God's service, or in the use of our Christian liberty about things indifferent to raise in our minds superstitious fears, or causeless doubts, that being affrighted we may be hindered in our Christian duties, or discouraged when we have done them. It plays also the false Judge, condemning where God and a good conscience justifies, and justifying where they condemn: which false sentence is the cause of carnal security, when we continue in sin, and of needless fears, when we are careful to perform our duty: Yet if at any time that sentence be reversed by the good conscience enlightened by the word and spirit, and the ugliness of sin be discovered, than the corrupt part of conscience, which before seemed senseless, being thus awakened, fills the mind with loud cries, and grievous accusations, and hideous fears, and now as eagerly moved to despair, as it did before to security, and presumption, telling us that our sins are unpardonable, and that it's too late to repent; But then again the good conscience silenceth it, and quiets the fury of it, by witnessing to us that our hearts are upright, though we have been overtaken, and have fallen through infirmity: or at least, by bathing itself from the filth of sin in the precious blood of Christ, which is sufficient to purge us even from presumptuous sins, it thereby quiets our hearts again.  
Secondly, come we now to the fight which is between them in the will, which is much mo●e sharp and sensible. For it likewise being partly regenerate and partly unregenerate, there is a continual combat 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 embittered 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 wisdom 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 happiness, which it knoweth not, and chooseth this present world with the vain honours, and uncertain riches, and sinful pleasures of it, because they are subject to the senses, and may be had in present possession: and in this conflict, sometimes the one, and sometimes the other prevails, and causeth the adverse party to give ground. So, Rom. 7.15 etc.  
Thirdly, having seen the conflict between the flesh and the spirit in the understanding and will severally, come we now to that conflict which is in them, being jointly considered: as between faith, and infidelity on the one hand, and vain presumption on the other: and this is referred to both these faculties, because as the least degrees of faith are chiefly in the will, so the highest degrees of it are in the understanding. For after the Law hath brought a man to the sight and sense of his sins, of the punishment due to them, and of his utter inability to get out of this forlorn condition: and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sins, and by his righteousness and obedience to justify 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 hungering, and thirsting after his righteousness, 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 righteousness, Matth. 5.6. but there is no blessedness to those who are in the state of infidelity. Then there is wrought in his will a firm resolution to choose Christ alone for his Saviour, and to rely upon him only for his salvation, which is the second degree of true faith, unto which when a Christian hath attained by the lively and experimental feeling of God's love in his Ordinances, of the virtue and power of Christ's death and resurrection for the mortifying of his sins, and the renewing and quickening him in all saving graces; and lastly, by his daily walking with God in the works of holiness and righteousness, and that sweet communion he hath with him in spiritual exercises, he gro●s from one degree of Faith to another, till at last he attains to a full persuasion of God's love, the remission of his sins, and of his own salvation: But yet the f●esh, and relics of corruption, even when we have attained to the greatest perfection, as in the part regenerate there is full, and certain persuasion, 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 always overcomes: So we see in the example of Abraham, and Sarah, Heb. 11.11. Rom. 4.19. of Peter▪ Mat. 14.30. The Father of the possessed child, Lord, I believe, help my unbeleif, Job, Ch. 31.3. and 6.4. and 7.20. and 13.15. and 19.25. So in David, Psal. 42.6. and 73.13. and 77.10. and 23.4. and 31.23. and 46.2.  
Having seen the conflict between the flesh and Spirit in the superior 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 sensual appetite?  
Answ. Though these be no more corrupt than the other, yet the corruption in them is more sensible, and though the conflict be no more dangerous, yet 〈◊〉 much more turbulent, and violent. For as outward objects move, and affect the senses, and there the heart, and affections, so they being thus moved, do move the will, and the will draweth also the judgement, and understanding▪ But though these sensual faculties are more grossly poisoned, and therefore seem more desperately incurable; Yet the spirit of God working also upon these parts, doth purge them from their contagious humours, and comforts the heart with such spiritual cordials, and strengtheneth it with such heavenly antidotes, that spiritual health is in some measure recovered: yet is there a continual combat in the heart and affections, as they are renewed, and sanctified, and as they remain corrupt, and unregenerate: For the heart of stone striveth with the fleshly heart, rebellion with obedience, corruption with grace, and whilst the spirit draws the heart to God, and heavenly, and spiritual things, the flesh pulls it back, and labours to keep it still fixed on the earth, and worldly vanities. Hence springs a continual conflict between the affections, and passions, wherein sometimes the same affections being divided between grace, and corruption do strive against themselves, and sometimes being cross matched, do mutually oppose other affections, and passions 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 divine excellencies: Affiance in God, his promises and providences, with confidence in the Creature, and diffidence in Almighty God: Zeal of God's glory, with carnal, and blind zeal: The fear of God, with the fear of men: Hope in God, with earthly hopes, and also with presumption, and despair: Sorrow for sin, with worldly sorrow, and carnal security: Joy in the Holy Ghost, and spiritual rejoicing in God, with carnal joy in the pleasures of sin, and moderate grief for worldly losses, etc.  
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 desires?  
Answ. From this conflict between the flesh and Spirit, arising from the imperfection of our regeneration, this effect is wrought in the man regenerate, that he cannot with full consent of will, either choose, and embrace, or refuse, and reject either good or evil, because being partly regenerate, and partly unregenerate, his will is divided, and accordingly doth at the same time both choose, and refuse both the good, and the evil. For when the regenerate will would do that which is good, or avoid rhat which is evil, the unregenerate part struggleth, and hindereth, and when this would embrace the evil, 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 reluluctancy 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 commit some grievous sins, yet he truly saith of himself, that his heart hated every false way, etc. Psal. 119.104. But the unregenerate man, though sometimes he hath some pangs of conscience checking him for his sins, that he cannot securely sleep in them, yet he likes, and loves them with all his heart. etc.  
Quest. What are the effects that this conflict produceth in the actions, and works?  
Answ. The effects which it works in the actions of a regenerate man are divers: as  
First, He cannot do the evil at all times which the flesh chooseth: Thus Joseph refused the wicked suit of his whorish Mistress, Gen. 39.9.  
Secondly, He cannot commit sin as the wicked do, with full consent of will: For sin being deposed in its regency, cannot bear sway as in times past it did: it's confined to a part alone, and so far as regenerate, we cannot sin, 1 John 3.9. He that is borne of God sinneth not, etc.  
Thirdly, He cannot walk in the way of sinners, but propounds to himself to serve the Lord in holiness, and righteousness all his days; 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 cannot 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 Christ's perfect 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 God's 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 betwixt them?  
Answ. They differ in many things: as  
First, In their ground, and cause from whence they arise: For the spiritual conflicts ariseth from the grace of regeneration, and sanctification, whereby Gods gifts, and graces being infused into all our powers, and faculties, they make war against our carnal corruptions, and fleshly lusts: But the conflict which is in the unregenerate, arises from the relics of God's image defaced in us, opposing the Image of Satan, and our fleshly corruption. For the mind 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 God's Word, whereby the mind of a mere carnal man may be so enlightened as to be able to distinguish between good and evil, truth, and error, right and, wrong: and hereby the conscience also being directed, it retains a power to excuse when we do well, and to accuse, terrify, and condemn when we do evil, Rom. 2.15. The will likewise retains a kind of freedom, not only about things materially evil, but such also as are natural, civil, and merely moral, though herein also it be very weak, & corrupt, and defective: and these relics common to all, are in some, raised much higher by the common gifts of the spirit, and civil graces which are conferred more largely upon some then upon others; But there being mingled in all these faculties, abundance of corruptions also, and many of them in the special kinds, one contrary to another, hence ariseth this war between them: Like thiefs, who all agree together, to rob a true man, but fall out among themselves, when they come to divide the spoil. Thus the understanding enlightened by nature, or common grace, discerns in particular actions what is good, and to be chosen, and what is evil, 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 condemneth, but other sometimes being transported with its own sinful corruption, and overswayed with the violence of the inferior will, carnal appetite, and unruly passions it hearkens unto them, and stops the ears to reason, and Conscience: So we see in Laban, though reason and conscience told him that he ought to use Jacob well, and to reward him richly for his service, because for his sake the Lord had blessed all that he had, yet his will being corrupted, and his affections wholly carried away with the love of the world, he changed his wages ten times. So Pharaoh in his dealing with Israel, Exod. 9.27, 34. Thus Saul with David, 1 Sam. 24.17. and Pilate with Christ.  
Secondly, They differ in the moving causes of this conflict: For the Spirit is moved to assault the flesh by the true love of God, which causeth it to make war against carnal 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 loath to yield to any motions of sin, lest he should displease his heavenly Father: But the combat between the conscience, and affections ariseth from self-love, and servile fear which makes the unregenerate man to withstand the motions of sin in the will, and affections for fear of punishment, and horror of conscience, shame, corporal pain, eternal death, etc. They differ also in their ends: For the end at which the regenerate aimeth in fight against the flesh, is, that he may glorify God by his victory, and be more assured of his love, and his own salvation: But the end which the unregenerate man's Conscience aims at herein, is, that he may the better compass his worldly desires, either in the obtaining of some earthly good, or avoiding some imminent evil.  
Thirdly, They differ in respect of the combatants, for in the conflict between the flesh and Spirit, there is a combat between grace and corruption in the same faculties: Knowledge, and ignorance, spiritual wisdom, and carnal wisdom in the same understanding: So willing, and nilling good, and evil 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, etc. but in the conflict which is in the unregenerate; the combat is between ●ivers faculties, which are all carnal, and corrupted, one of them fight against another, as between the reason and the will, the Conscience and the carnal concupiscence, passions, and affection; in which what party soever prevails, still the unregenerate 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 lusting of one against the other in a practical, real, and effectual manner: But that which is between the reason, and the will; the Conscience and affections, is maintained by Logical disputes, and mental discourses, whilst the Conscience infers fearful conclusions of punishments, and God's ensuing judgements upon the wicked choice of the will, and their yielding to satisfy carnal affections. For whilst reason is earnest in persuading by arguments, and the will rebellious, and violent in crossing it, the conscience being roused up, comes in to the rescue of reason, restraining the will from embracing the evil it likes, by fear of punishments, whereby it begins to stagger, and faint: but then enters in a troop of tumultuous passions, and affections as fresh aids, to strengthen the will in rebellion, which being themselves first hired and corrupted to do Satan service, with the present pay, or expected wages of worldly vanities, they do by the same proffers persuade the will to be obstinate, and with all resolution to oppose itself against Reason, and Conscience: Yet in all this conflict betwixt divers faculties there is no enmity, no contrariety in their natures, neither is there more grace, or less 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 affrighted with the terror of God's judgements, which they perceive will necessarily follow upon such sinful premises.  
Fourthly, They differ in their contrary effects. For by the conflict between the flesh and the Spirit, our Faith is confirmed in the assurance of our regeneration, seeing God's Spirit, that is one of the combatants, dwells in us: Of God's love, and favour, seeing he hath chosen us for his soldiers: and of our own salvation, seeing God's Spirit fight 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 despair in the apprehension of God's wrath, and those dreadful punishments which sin hath deserved.  
2. From the combat of the flesh and Spirit, unfeigned repentance is begun, or renewed, and increased in the regenerate: for there is a change in them, principally in their wills, hearts, and affections, whereby in all things they oppose the flesh, hating that which it loves, and loving that which it hateth; willing what it nills, and nilling what it wills: upon which follows the purifying of the heart from all all sinful corruptions, the hating and forsaking of all sin, and an hearty desire and endeavour to serve the Lord in holiness, and newness of life, yielding universal obedience both in affections, and actions, renouncing all sin, 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 Soldiers we fight undet his Standard against his, and our enemies: Peace between the faculties of our souls, when as the inferior faculties are subject to the superior, the affections harkening to, and obeying the conscience, the will yielding to reason as God's Viceroy, and all to God as their supreme Sovereign. It brings also with it unspeakable comfort, and joy in the Holy Ghost, because it assures of God's love, and gracious assistance, of a full, and final victory over all our enemies, and of the crown of everlasting glory. But the conflict of the conscience in the unregenerate causeth continual tumults, tyranny in the superior faculties ruling only by servile fear, and rebellion in the inferior, when as they have power to break the yoke of Government, horror, and anguish of mind: disconsolate sorrow, and hellish despair, when the affrighted conscience bears sway: or the mad joy of frantic men, when the wild affections, and disordered passions, by silencing the Conscience, get the upper hand, which oft times lasting no longer than a blaze of thorns, leave behind redoubled grief, and desperate despair.  
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 ways that he give no advantage to his sinful flesh: It causeth him earnestly to endeavour in the use of all good means, that the Spiritual part may be strengthened, and the flesh, with all its carnal lusts may be mortified, that it may not prevail against the Spirit, as 1 Cor. 9.27. But the conflict of Conscience is commonly joined with wretchless security, whereby the unregenerate man carelessly neglects the causes, and occasions of this bitter conflict till he be overtaken 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 mortify 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 careful to use means for the subduing of the flesh, yea rather it brings him into a sluggish despair, as if all means were useless, or if he use any means, its only in hypocrisy, 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 conflict 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 evil: the Fesh the Spirit in all that is good. For there is no action which the spiritual man performs, but the flesh interposing, hindereth therein; as in Prayer, hearing, receiving the Sacrament, sanctifying the Sabbath works of justice, mercy, temperance, etc. sometimes wholly withdrawing him from them, other sometimes distracting & disabling him in them, which makes him to complain with the Apostle, Rom. 7.18, 21. And on the contrary the Spirit opposeth the Flesh in all known evil, either by restraining from falling into evil, or being fallen, to rise again by repentance.  
Sixthly, They differ in respect of time: For the combat 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 intermissions in respect of sense 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 it's neither constant, nor continual, but only by pangs and fits upon the occasion of some great sin committed, or about to be acted: Nor yet always lasting to the end of our lives: For ofttimes by custom 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 manner of wickedness.  
Quest. Whether is this conflict between the flesh and Spirit, in all the regenerate?  
Answ. It is in all the regenerate that have received Spiritual illumination, and have the use of reason, and understanding, being possessed of God's sanctifying graces, not only in the habits thereof, but in their acts, and operations.  
Quest. What are we to think of infants, and idiots?  
Answ. Such of them as belong to God's Election, he worketh in them for their justification, and sanctification after an extraordinary, secret, and wonderful manner, applying Christ to them, his righteousness, obedience, and virtue of his death, and resurrection by his holy Spirit, who all-sufficiently supplies unto them the defect of all inferior 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 spiritual 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 infancy.  
Quest. Whether is this conflict in all the regenerate in like manner, and measure?  
Answ. It is not, but diversely as it pleaseth the Lord to glorify 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 easy victory, or a scanter proportion of it, by which notwithstanding they shall as certainly, though not so speedily overcome, showing his greater power in their greatest weakness, 2 Cor. 12.9.  
Quest. Is not this conflict sometimes weak in strong Christians?  
Answ. Yes, for sometimes through pride, and self-love, they are apt to forget themselves, and being swollen 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 spiritual desertions unto their own abilities, and le's lose 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, etc. and then being discouraged, they complain with Job, Chap. 6.4. That God opposeth them as a mighty enemy, etc. 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 spiritual 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, than they recover their former strength, and the Christian Champion being grieved, and ashamed for his former foil, with more than wont valour assaults his enemies, and puts them to flight, obtaining the victory, and ever after hold them under 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 combat, when as by the subtlety, or violence of the flesh, it's hindered in its course of godliness, & alured, or forcibly drawn to the committing of sin: of which St. Paul complains, Rom. 7.21, 22. and this happens either through the weakness of the spirit, or want of watchfulness, 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 foils for the time to come; For which end he 

1. Keeps a narrow watch over all his ways, especially over his heart, wherein the flesh hides his chiefest ambushments, not readily satisfying every desire of profit, and delight, but first examining them by the rule of God's Word, whether they be to be embraced, or rejected.  
2. He will be most careful to comfort, and strengthen the spiritual part, to keep the Armour of God close buckled to him, and to be well provided of weapons before the conflict.  
3. He will show the like care in weakening his enemy the flesh, by withdrawing from it the chiefest weapons, whereby it hath formerly prevailed.    
4. The regenerate man after his falls will more zealously hate his sin then ever formerly, avoiding and flying from it: yea, the oftener 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 diligence.  
Quest. How far may the flesh prevail 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 moral virtues of Wisdom, Justice, Fortitude, Temperance, Patience, etc. which may not only be lost, and quite extinguished in civil men, but also in the faithful, because they are not essential to a Christian, but rather ornaments, than part of the spiritual man: So in David when he feigned himself mad, and in the matter of Bathsheba, and in his unjust sentence against Mephibosheth. Thus Noah lost his temperance: Let his chastity: Jeremy, and Jonah, their patience, etc. But as for those sanctifying graces, proper, and peculiar to them, and essential to a Christian, being once had, they can never be lost, notwithstanding all the power and malice of the Devil, and the flesh. For Rom. 11.19. the gifts, and calling of God are without repentance▪ So also Joh. 10.28.  
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 lose their illumination, faith, love, and zeal, because they are but either common graces, or in show, & appearance 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 utterly killed, or at least for a time quenched?  
Answ. First, As some seeming graces in the unregenerate may be quite lost, so true grace in the faithful 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, etc. Yet may they seemingly lose those graces which they keep in truth: as for example, they may seemingly lose their saving knowledge, when through the relics of ignorance, they fall into some gross Errors, Heresies, or Schisms. They may seemingly lose their faith, when being violently assaulted by temptations, it receives 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 cleansed, they relapse into gross sins, not only through ignorance, but wittingly against knowledge, and Conscience, etc. yet these saving graces are not lost, but only hid, and covered for a time.  
Secondly, Other graces which spring from those which are fundamental, and absolutely necessary to the being of a Christian, may for a time be lost, as full assurance, peace of Conscience, zeal of God's glory, the sense and feeling of his love, joy in the holy Ghost, etc. which tend to the well being of a Christian, may in respect of present apprehension, not only be much dulled, but quite extinguished: As we see in Job, who thought God his Enemy. So David complains, Psal. 22.1. and 51.8, 10, 11, 12. and 88 Yet in these intermissions the true Christian hath restless longings after the sense, and feeling of renewed graces, and shows as much fervency of affection, and entireness of love towards them by his bitter mourning for their absence, as he formerly did in his joy, and rejoicing in their presence.  
Thirdly, Saving and fundamental graces may be lost in some degrees, at least in respect of their operations: As the strong Faith may be shaken with doubtings, fervent love may be cooled, assured hope may quail, etc. 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 swoon, 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 God's 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 God's building, Psal. 92.14. and God's 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 morning light, etc. Prov. 4.18.  
Object. But did not David loose degrees of his grace, when he committed adultery, and murder? and Peter when he denied 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 graces, but only in their operations: as the Sun ever shines in his full brightness, though it's 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 themselves, 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 Spiritual nourishment, and to the continual 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 God's 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 abound: But it's not possible that any sound Christian who hath these graces should abuse what hath been said to presumption, and security: For though they cannot lose their graces, yet they may lose peace, comfort, joy, etc. which is the very 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, etc. 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 success of this conflict?  
Answ. That the Spirit always obtaineth an assured victory over the flesh: For though it be often weakened, yet it cannot be wholly vanquished, but still recovers strength whereby it prevails, and puts the flesh to flight, though it recieves 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 maim.  
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 become 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 Devil, nor the Flesh, nor any other power can pluck away from him.  
2. Such as are improperly called Christ's members, being dead, and fruitless, and only so in outward profession, and these may fail, 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 spiritual union, because God's Spirit which is the chief band of it, can never fail, 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, and begun, the lusts thereof not being wholly abolished, but only in some degrees mortified: By reason whereof the Conflict between these enemies, continues, 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.  
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 thereof, and then there shall be no place, or time for fight, 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 required.  
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 overcome.  
Quest. What are the reasons which may encourage us to set upon this enemy 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 Devil: as first, that we should depose it from its regency, Rom. 6.12. that we should not satisfy it, Gal. 5.16. that we should utterly renounce it, Tit. 2.11, 12. that we should put it off, Ephes. 4.22. yea mortify it, Col. 3.5. crucify it, or put it to a shameful 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 peace with our sinful flesh, but upon most woeful 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 Prodigal 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 ourselves slaves to such cruel Masters, who will make us employ our bodies, and minds which were created for God's service, in the miserable bondage of sin, and Satan? But besides the hatefulness of the flesh for its cruel tyranny, it's more odious for its pollution, and filthiness: for there is no filthy sink, or stinking carrion to be compared to it.  
Thirdly, The consideration of the manifold evils which are done unto us by the flesh, should excite us to this combat. For its more mischievous to us then the Devil himself, who could never hurt us, if we were not first betrayed by this inbred Enemy: Yea it's worse than Hell, and Damnation, being the cause of them both: and without it, Hell were no Hell: It's the root of all sin, and wickedness, from which Idolatry, Blasphemy, Murder, Adultery, etc. grow, and spring: It's such an Enemy as makes God himself our Enemy, exposing us to his wrath, and would cast us headlong into eternal torments, if God's infinite mercy did not stay us in the way. It's 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 Christ's hand and feet, that thrust the spear into his side; that put him into that agony in the Garden, and upon the cross, etc. which moves men daily to crucify him afresh, and to trample his precious blood under their filthy feet: and can we find in our heart to have peace with such an Enemy to our Saviour? It's also the cause of all our punishments, and miseries in this life, whether inward, or outward, and lastly of death itself, and everlasting damnation.  
Lastly, consider that if we maintain the fight against it, we shall be sure to obtain the victory, and not only overcome the flesh, but with it the world, and the Devil, and all the Enemies of our salvation.  
Quest. What are the means 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 battle is against the Flesh, and therefore the weapons of our warfare must not be carnal seeing they will rather strengthen, and cherish, than wound, & mortify fleshly corruptions: Now this Armour is described, Ephes. 6.13, etc. 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 endangered.  
2. We must be persuaded not to trust in our own strength, but in the power of God's might; nor in the weapons themselves, which in themselves are too weak to bear the mighty blows of our Spiritual Enemies, but in the promises of God, which assure us of the victory, and in his gracious assistance, which we are daily to beg by prayer, and by which alone we shall be enabled to get the victory.  
Secondly, We must carefully observe, and put in practice divers Rules fit for this purpose.  
Quest. What are those Rules?  
Answ. They are of two sorts: For they either tend to the weakening, and subduing of the flesh, or to the strengthening of the Spirit.  
Quest. Which are those that tend to the weakening of the flesh?  
Answ. They also are of two kinds; As first, that we withdraw, and withhold from the Flesh all means whereby it may gather strength.  
2. That we use the contrary means whereby it may be weakened.  
Quest. What is observable concerning the former?  
Answ. It's the care of all that are to fight against potent Enemies, to deal with them as the Philistines did with Samson: 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 sinful pleasures, and carnal delights, nor give it ease, and contentment by glutting it with superfluities: we must not pamper it with ease, and delicacy, with unlawful sports, or immoderate use of lawful recreations, etc. 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 itself, remembering that its far unfit to have the liberty of a Son, or friend, seeing its a base slave, and bitter Enemy; and if we give it the least liberty, it will draw us from one degree to another, till at last it bring us to all manner of licentiousness.  
Secondly, When the flesh would take its liberty whether we will or no, we must forcibly restrain it, otherwise it will wax proud, and insolent, foil the regenerate part, and make it live in miserable bondage. Hence Cyril saith, Si carnem nutriatis, & ipsam frequenti molitie, ac jugi deliciarum fluxu foveatis, insolescet necessario adversus spiritum, & fortior illo efficitur. It fares with the flesh, and Spirit, as with two mortal enemies in the field: For he that by any means aids, and strengthens the one, doth thereby make way for the vanquishing of the other. There are (saith one) two committed by God to thy custody, a Nobleman and a Slave, on this condition, that thou shouldest feed the Slave like a Captive with bread and water, and entertain the Nobleman with all provision befitting his dignity.  
Object. But what passages must we stop to keep back provision from the fl●sh?  
Answ. The provision which we are to withhold from it, are all the means 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 souls, we must therefore use our best endeavour to keep from our corrupt minds all sinful cogitations, and from our fancies 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 entered: And on the contrary, we must furnish our minds in the regenerate part with holy thoughts, and divine meditations, with Religious counsels, wholesome instructions, and pure Doctrine out of God's Word, Col. 3.3. So must we keep our Consciences free from sin, and purge them daily from dead works, that they may serve the living God, Heb. 9.14. endeavouring to keep them pure, peaceable, and tender: we must keep, or blot out of our memories the remembrance of sinful pleasures, unless it be to repent of them, ribald speeches, profane jests, injuries received, with a purpose of revenge, with all other lessons of impiety imprinted in them either by Satan, the World, or our own corruptions, and engrave in them all holy lessons which have been taught us out of the Word. We must preserve our hearts from all unlawful lusts, wicked desires, unruly passions, and ungodly affections: especially from covetousness, ambition, and carnal pleasures, and labour to have them fixed on spiritual and heavenly things, and to have them wholly taken up, and constantly possessed with sanctified affections, and holy desires; we must keep out from our appetite intemperance, and all desires of excess, and nourish in it temperance, sobriety, modesty, and chastity. We must keep our tongues from all corrupt communication, 1 Pet. 5.8, 9 our ears from ungodly discourses, our eyes from wanton objects, and lastly our bodies from sloth, and idleness, effeminate delicacy, excessive sleep, and all manner of sinful pleasures, and on the contrary entertain watchfulness, sobriety, etc. and when being two full fed, it begins to be wanton, we must keep it under with fasting, and painful labour.  
Quest. What principal sins be there which most strengthen the flesh, which must especially be watched against?  
Answ. First, Ignorance of God and his will, whereby the eyes of our understanding being hoodwinked, or blinded, we may be easily misled into all by-paths of sin.  
Secondly, Infidelity, which nourisheth the flesh in all impiety, whilst neither believing Gods promises, nor threatenings, we neither care to please him, nor fear to offend him.  
Thirdly, Security, impenitency, and hardness of heart, which mightily confirms the flesh in all wickedness, because hereby it goes on quietly in sin without all check, or remorse, and puts the evil day far out of sight.  
Fourthly, Especially take heed of the love of the world, and setting our affections on earthly things, Jam. 5.5. 1 Joh. 2.15. For this weakens the Spiri●, and quencheth all good motions, which would cross us in the fruition of this momentary vanities of honour, riches, and pleasures, and roots out of our heart the love of God, from whence sping all true obedience: and thrusts us headlong into noisome tentations, and all manner of sins which promise to us the satisfying of our earthly desires. Hence, 2 Tim. 2.4. we must not entangle ourselves in the affairs of this life, etc. 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 fly covetousness, 1 Tim, 6.9, 10. It's the root of all evil, etc. 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, etc. 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 enjoys health.  
Quest. Is it enough to restrain the flesh from things unlawful?  
Answ. No, but we must also moderate it in the use of such things as are lawful: yea there must not only be a sober, and moderate use of meats, and drinks, and carnal delights, but sometimes also a total abstinence from them for the bette● taming of the flesh: Solus in illicitis non cadit, qui se aliquando & a licitis caute resting it, saith Gregory, He only falls not in things unlawful, who sometimes warily restrains himself from those which are lawful. And St. Austin tells us, Qui a nullis refrenat licitis, vicinus est & illicitis: He that refrains from no lawful delights, is in the next neighbourhood to those which are unlawful.  
Quest. Is there not also another extreme to be avoided?  
Answ. Yea, we must not destroy the body whilst we endeavour to tame the flesh: nor hurt, or kill our friend, whilst we make war against our enemy; as when by watchings, fastings, etc. we so weaken our bodies, that thereby we make them unfit for any good duties: Hence Gregory, Saepe dum in illo hostem in●equimur, etiam civem quem, diligimus, trucidamus Oft time's whilst in these thing we pursue an ha●ed enemy, we do unawares kill a beloved friend.  
Quest. What other Rule are we to observe for the subdoing of the Flesh?  
Answ. We must spoil this our Enemy of its Armour, and Weapons wherewith it fights against us, as the Philistines did the Israelites.  
Quest. What are these weapons?  
Answ. Those fiery Lusts, and darts of tentations wherewith the flesh encounters us, and draws us to commit sin either in thought, word, or actions, of which we are to deprive the flesh by taking away the matter whereof they are made, and all occasions, and means of them: Or if we cannot do this, we are to endeavour to wring these Weapons out of our Enemy's hands, and to turn the point of them against himself by taking occasion from these tentations to perform some holy duty contrary thereto. As when it encounters us with wicked thoughts, take occasion thereby to fix upon heavenly 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 flesh's hands, we must look the better to get on the whole Christian Armour, especially the shield of Faith, and sword of the Spirit, that by the one we may bea● off these fiery darts, and by the other we may beat back our enemies: and have an eye on which side thine enemy strikes at thee: whether on the right side with tentations of prosperity, or on the left with tentations of adversity, 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 security, 1 Pet. 5.8, 9  
Quest. What other means must we use to secure us against this Enemy?  
Answ. First, We must keep a narrow watch over ourselves, and over our enemy, not only to prevent all occasions whereby it may circumvent us, but also we must take the best opportunities for the kill, and crucifying of all our fleshly lusts: and this is necessary, 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 achieving whereof it hath great advantages, being an enemy in our bosom: and no sooner do out Foreign enemies, the Devil, 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 join with them to work our overthrow: how careful therefore should we be to shake off carnal security: In this world there is no place of safety.  
Secondly, We must keep this watch as at all times, so in all things: For one postern unguarded is able to let in an Army 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 evil, but even in indifferent things, that we abuse not our Christian liberty 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 hypocrisy, Matth. 6.4.  
Thirdly, We must keep this watch over all the parts and faculties of out bodies and souls, especially over our senses, which being the gates of our souls, let in, and keep out both friends and enemies: Thus we 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. Turn 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 evil 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 becomes an easy prey to an enemy, Prov. 25.28.  
Fourthly, Especially we must keep a strict watch over our tongues which the flesh abuseth as a notable instrument of all evil: 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 we must do the rather,  
1. Because God requires it, Psal. 34.13. Keep thy tongue from evil, etc.  
2. Because of that power and potency which is in the tongue to draw us to good, or evil, life, or death, as Prov. 18.21. and 13.3. and 21.23.  
3. The natural maliciousness in this little member should make us watch over it the more heedfully: For Psal. 52.4. It's a sharp razor, etc. Rom. 3.13. Jam. 3.5, 6, 7, 8. It an unruly evil, Jam. 3.2. and Christian perfection consists 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 blaspheming 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 speak evil 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 speaking, wherein there is much vanity, 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 adviseth, Prov. 4.23. and that  
1. Because of all other parts its most crafty, and deceitful, Jer. 17.9.  
2. Because it is the Chief Commander in this little world of man, ruling all other parts: It's their guide and Captain that directs all their courses: It's the Spring and Fountain of all our thoughts, words, and action, Luke 8.45. Mat. 15.18, 19 and 19.18. therefore it much concerns us at all times, in all places, and companies, & employments, whether about the service of God, or conversing with men, or alone, to keep our hearts pure, holy, sober, and righteous, lest they being corrupted, misled all our other powers, and parts, and seeing we cannot do this of ourselves, 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 spiritual Armour, especially we must use the shield of Faith, and the sword of the Spirit to assault the flesh, and the lusts thereof, as soon as they approach towards us: Sometimes repelling, and wounding them with the threatenings 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 God's love in Christ, and what our dear Saviour 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 withdraw 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 persuades to defer repentance, 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, etc. 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 them. For if we are so weak of ourselves, 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 embrace them: especially considering that by exposing ourselves to these needless dangers, we tempt God to leave us to our own weakness, and to the malice of our spiritual 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 Fornication, etc. forbids the naming of them, together with filthy, and foolish talking, and scurrilous jesting, which are means to provoke to those sins, as we see in David, Achan, Ahab, etc. Hence, Prov. 13.20. A companion of fools shall be destroyed, and Psal. 119.115. Away from me (saith David) ye wicked, I will keep the Commandments 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 appearance of evil: and St. Judas advised, that we should be so far from entertaining sin, that we should hate the garment spotted by the flesh, Jud. 21.23.  
Thirdly. If we would get the victory over our sinful lusts, we must prevent them withal speed, take them unprovided, and set upon them before they be aware: For the longer we defer the fight, the more difficult, and doubtful 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, lest it grow to our destruction, Jam. 1.15. Sin when it is finished brings forth death. Hence St. Austin, Caput Serpentis obs●rva: quod est caput Serpentis? prima peccati suggestio. Observe well the Serpent's head, that thou mayest give give it a mortal wound: and what is this Serpent's 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 Devil's first alluring motions, neither let us cherish the Snake till it grow to a Serpent. Sin is an unlimited evil which admits of no bounds, if we let it have full liberty to enlarge itself, like Elias his cloud, etc. and if we do not this, we are not so wise for our souls, as we are about 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, etc. why then should we not deal so with sin, which is a greater evil, and more dangerous, Vel exigua scintilla flammam ingentem accendit, & 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 beginning of the way, may become great in the end of the journey. Sin is a Gangrene which if let alone will devour all: and therefore here, if ever the Physician's Rule is good, Cito, long, tarde: Fly 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, Ionas, Samson, Herod, Judas, etc.  
Fourthly, We must not think any sin so small, as willingly to commit it, and to continue in it without repentance: But contrariwise we should the rather fly 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: It's not the least thing in a man's 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 consider.  
1. That even by the least sins God's 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 offended.  
2. Consider that the eternal 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 evils come of the least sins: For first our smallest sins defile our persons, and makes us abominable in God's 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 loathsome defilements.  
2. The least sins do wound, and being often committed, do ●ear the Conscience: as much use makes the hand brawny, and little drops, do hollow the hardest stones: and small blows cut down the strongest Oaks, 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, do provoke the Lords wrath, we may see by those severe judgements which he hath executed on Offenders in this kind, as on Nadab, and Abihu, Leu. 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 dreadful was God's judgement on our first Parents for eating of the forbidden fruit, whence St. Austin saith, Haec peccata etsi parva sint per misericordiam, fiunt magna peccatoribus negligentia. Although our sins, when they are repent 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 willingly entertain them, they will prove no less dangerous than the greatest, because they are the continual Errors of our lives, which are more frequently committed then heinous 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 contemn peccata parva: etsi parvi facias dum ea ponderas, time saltem quando annumeras. Despise not small sins, for though thou dost but lightly esteem them whilst thou dost weigh them, yet at least fear when thou beginnest to number them. Great Rivers are filled with small drops: Gather the least things together, and they will make a great heap, etc. Great sins indeed more waste the Conscience, and are like to savage beasts, devours us at one bit, or Jonas' 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 sufficient to damn us.  
5. If we be careful to fly from the least sins, it will be a notable means to preserve us from falling into greater: he that gives no place to the first motions of covetousness, is safe from usury, bribery, extortion, theft, etc. 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, etc. therefore St. Hierom saith, Satis prodesse ad cautionem discimus etiam minima pro maximis cavere. It's 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 alured to swallow these poisons which are so mortal to the soul, because they delight our carnal appetite? Sin is Satan's livery, which who so willingly wea●s, acknowledges the Devil's sovereignty, 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 carnal security, and what Enemy 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, do it upon these grounds.  
1. Because it hath the Devil's stamp, and Superscription on it, who is Cod, 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 it's 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 do 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 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 ourselves, and Satan's 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 we endeavour from one degree to aspire to another, till we come to perfection: we must not deal with these Spiritual Enemies as Joash with the Aramites, 2 King. 13.18. contenting ourselves 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, etc. 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 God's judgement 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, extending to all lusts in respect of the object, and in respect of the time, continually even to the end of our lives: and thus continuing faithful to the death, we shall receive the Crown of life, Rev. 2.10. And lastly in respect of the degrees, we must not content ourselves that we have mortified our lusts in some measure, but we must strive after perfection, not suffering sin to live in any of our members, but must cleanse ourselves from all filthiness of flesh & Spirit, etc. 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 sanctify us throughout, 1 Thes. 5.23. and Christ our Saviour to sanctify and cleanse us by th● washing of water by the Word, etc. Ephes. 5.25. and to our prayers, we must add our endeavours to increase in the measure of mortification, getting daily new victories over all our sinful lusts. True grace is growing grace, etc.  
Quest. What means may we use to strengthen the Spirit to the obtaining of the victory?  
Answ. First▪ We must avoid the means whereby it's weakened. For in this spiritual warfare both these concur in the same actions: for the famishing of the Flesh, is the nourishing of the Spirit, and the weakening 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 spiritual part to prosper and flourish in good health, and liking. Now the chief means whereby the Spirit is weakened, are our sins, whereby we grieve the good Spirit of God, and make him weary 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, etc. 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 special sins which most wound and weaken the Spirit?  
Answ. First, Ignorance, and blindness of mind, which pulls out of the hand of the Spirit his chiefest weapon, the Sword of God's Word whereby it defends itself, and offends its Enemies: It also dazzles the understanding that it cannot discern the slights, and subtleties of our Spiritual 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 comforts, and encouragements whereby it's strengthened against the assaults of the flesh, viz. God's sweet promises of grace in this life, and of glory in the next, to all those who walk in the Spirit, and mortify the flesh. Yea it weakens the spiritual bond of our union with Christ, which is our Faith, by which alone he is applied, and so hinders the influences of his graces, by which we are strengthened 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 of Christ, and all the promises made in him, our communion with God, hiding 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 spiritual 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 ourselves when our state is dangerous, and have no sense, and feeling, either of God's mercy, and love, or of his displeasure, by the one whereof the Spirit is strengthened in God's service, and by the other we are preserved from sinning against him. Carnal security weakens the Spirit, as it makes us put the evil 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 especially the love of honours, and the glory of the world makes the spiritual man sluggish in the pursuit of eternal glory. The love of riches hinders him from seeking after those incomparable treasures which are reserved for us in Heaven; It chokes 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 exposes us to many tentations, and snares which drown men in destruction, 1 Tim 6.9, 10. and so the love of earthly pleasures hinder the pursuit of those eternal pleasures, and fullness of joy which is as God's right hand for ever more. For when the flesh is pampered with these carnal delights, the spirit is pined: when it's made fat with gluttony, the spirit grows lean, fullness of wine, and the Spirit will not stand together, as we see, Ephes. 5.18.  
Secondly, We must not provide for the Spirit poison instead of wholesome food, nor carnal weapons instead of spiritual: As, instead of the pure Word of God, and heavenly Manna, the sincere milk of the Gospel, and Sacraments, we must not feed our souls with humane inventions, and traditions, will-worship, and superstitious devotions, not warranted by Scripture; of which, the more liberally that we feed, the more lean we wax in our spiritual strength, and stature, yea, the more feeble we grow in all spiritual graces.  
2. We must not provide for this spiritual warfare, carnal weapons. For 2 Cor. 10.4. the weapons of our warfare are not carnal, etc. 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 Devils, 1 Tim. 4.1, 3. But with our fasting when we have just occasion, we must join Prayer, the one being the end, the other the means enabling us thereunto.  
Thirdly, We must not remit any thing of our zeal in holy duties, and give way to coldness, and formality therein. For we may the more easily preserve the strength of the Spirit, whilst its in the best plight, then recover it when it's diminished again, the more resolutely we stand in the strength of grace received, the more willing the Lord is to assist us in fight his battles: the more careful we are to increase his spiritual Talents, the more willing he is to redouble them,  
4. Lastly, we must avoid fleshly sloth, and negligence: and must use God's 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 nearer in obtaining the victory.  
Quest. How may we cheer up, and comfort the Spirit to this Conflict?  
Answ. First, We must earnestly desire to have the Spirit more strengthened, and the gifts, and graces of it more enlarged, and multiplied in us. God hath promised that if we want the Spirit, and ask it of him, he will give it us, Luke 11.13. So if we have it, and desire, and beg an increase of the gifts of it, he will satisfy 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 satisfy 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 fruitful 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 battle.  
2. To the Ministry of the Word, we must join the frequent use of the Lords Supper, which is a spiritual feast, purposely ordained by our Saviour Christ, for the strengthening our communion with him by the Spirit, and for the replenishing of us with all those sanctifying graces, whereby we may be enabled to resist the flesh.  
3. We must use the help of holy conference, instructing, exhorting, admonishing, counselling, and comforting one another, that we may be further edified in our holy Faith, Judas 20.  
Thirdly, If we will strengthen the Spirit, we must nourish the good motions thereof, neither utterly quenching them, nor delaying to put them in practice, but presently obeying them, taking the first, and best opportunity of performing those duties which it requires: as when a fit opportunity 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 delays, but presently to put it in execution. So in other duties either of piety to God, or of mercy, and charity to men, we must not put them off to another time, but presently set upon them, making hay while the Sun shines, etc. which will much cheer, and comfort the Spirit, being thus readily obeyed.  
Fourthly, We must be careful of maintaining our peace with God, and our assurance of his love, and favour which is best done by preserving peace in our own Consciences, keeping them clear from known, and voluntary sins, whereby our Father may be angered, and we exposed to his judgements. 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 spiritual Enemies: neither can our regenerate spirit with courage fight against the Devil, the World, and the Fesh, when it wants the light of God's countenance, and its peace is interrupted with him. Yea, we must endeavour to have, not only Gods graces habitually, but to feel their several actions, and operations working our hearts to all good duties. And these feelings of faith, and comforts of the Spirit are best obtained, and kept, when as we preserve our communion, and familiar acquaintance with God in the constant and conscionable use of his holy Ordinances, of Hearing, Prayer, receiving the Sacraments, and frequenting the public Assemblies, where God is present by his spirit, as Psal. 42.1, 2. and 84.1. etc. when we labour daily in the mortification of our sins, which separate between God and us, and exercise ourselves in all holy duties of his service, thereby glorifying his Name, and edifying our neighbours by our good example.  
Fifthly, We must carefully preserve our bodies, and souls, which are his Temple, in purity from all pollution of sin: For as a good air, and sweet habitation doth much refresh, and strengthen our natural, and vital spirits, and preserves our bodies in health: So no less doth it cheer up the Spirit of God within us, if we provide him a cleanly lodging, free from sinful impurity, sweetened with the incense of our prayers, and adorned with the flowers, and fruits of our good works, and holy obedience.  
Sixthly, If we would strengthen the Spirit, and increase in us the gifts and graces thereof, we must keep them in continual exercise, and cause these habits to show themselves in their functions, and operations: For as breathing and moving are necessary for preserving the life of our bodies: So fruitful 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 itself in apprehending the promises, in waiting for performances, fight against doubting, and in bea●ing the fruits of good works, it will from a grain of mustardseed, grow to be a great tree, from smoking flax, to a burning flame, and from a feeble assent to a full persuasion. Let love be exercised in doing, and suffering for God's 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 enured to bear the Cross of Christ, and suffer afflictions: to put up wrongs, and overcome evil with good, though they be weak at first, they will become hardy, and strong. Exercise increaseth graces, but ease and sloth weakens them, we should therefore resolve with David, Psal. 119.32, 33, 34.  
Seventhly, The last and principal means to cherish the Spirit, is earnest and effectual 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 continual supply of his saving graces, to reinforce, and refresh our decayed bands, that by these Auxiliaries, they may be enabled to stand in the day of battle, and to get the victory over all our spiritual Enemies. It's God that teaches our hands to war, and our fingers to fight, Psal. 144.1. and that gives us at the last a full, and final victory, and then adds the Crown of victory, even everlasting glory. Mr. downham's Christian warfare.  
Quest. But the flesh and Spirit being but qualities, how can they be said to fight together?  
Answ. Because the flesh and Spirit are mixed together in the whole regenerate man, and in all the powers of his soul: as light and darkness are mixed in the air in the dawning of the day: and as heat and cold are mixed together in lukewarm water: we cannot say that one part of the water is hot, and another cold, but heat and cold are mixed in every part: so the man regenerate, is not in one part flesh, and another spirit, but the whole mind is partly flesh, and partly spirit, and so are the will and affections, etc. Now upon this mixture it is that the powers of the soul are carried, and disposed divers ways, and hereupon follows the combat.  
Quest. How doth the lust of the flesh show itself?  
Answ. First, it defiles, and suppresses the good motions of the Spirit: Hence Paul saith, Rom. 7.21, 23. when I would do good, evil is present: and the Law of the flesh rebels against the Law of the mind, Hereupon the flesh is fitly compared to the disease called Ephialtes, or the mare, in which men in their slumber, think they feel a thing as heavy as lead to lie upon their breasts, which they can no way remove.  
Secondly, It brings forth, and fills the mind with wicked cogitations, and rebellious inclinations: Hence concupiscence is said to tempt, to entice, and to draw away the mind of man, Jam. 1.14.  
Quest. What are the contrary actions of the spirit?  
Answ. First, To curb, and restrain the flesh: Hence St. John saith, the regenerate man cannot sin, 1 Joh. 3.9,  
Secondly, To beget good motions, inclinations, and thoughts agreeable to the will of God, as in David, Psal. 16.7. My reins instruct me in the night season: and Isa. 30.21. thine ears shall hear a voice behind thee, etc. and thus by the concurrence of these contrary actions in the same man is the combat 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 natural men also have a combat in them. For they can say, video meliora, proboque, deteriora sequor. I see and approve of what is good, but do that which is naught?  
Answ. This combat is between the natural conscience, and rebellious affections, and its incident to all men that have in them any conscience, or light of reason.  
Quest. Have all believers this combat in them?  
Answ. No: For 1. Only such as be of years have it: for Infants, though they have the seed of grace in them, yet do they want the act, or exercise of it, and therefore they feel not this combat, because it stands in action.  
Secondly, This combat is in the godly in the time of this life only. For in death the flesh is abolished, and consequently this combat ceaseth.  
Quest. What are the effects of this combat in the godly?  
Answ. It hinders them that they cannot do the things that they would, Gal. 5.17. and that three ways.  
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 stays and keeps them that they sin not with full consent of will, but they can say, the evil which I hate, that do I, Rom. 7.19.  
3. Though in the ordinary course of their lives they do that which is good, yet by reason of this conflict they fail in the doing of it, Rom. 7.18. Hence it follows that all the works of regenerate men are mixed with sin, and in the rigour of justice deserve damnation.  
Object. Sin is the transgression of the Law: but good works are no transgression of the Law, and therefore they are no sins?  
Answ. I answer to the Minor: The transgression of the Law is twofold. 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 sinful.  
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 nature of the second cause: hereupon our works are partly spiritual, and partly carnal, 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 without 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 do 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 soul, taking knowledge, and bearing witness of a man's thoughts, words, and works, excusing them when they be good, and accusing them when they be evil, Rom. 2.15. If the Conscience be not deceived, but bears a true witness, then it's no erroneous Conscience; Yet it may be an evil Conscience if it be not sanctified as well as enlightened. Or,  
Conscience is a particular knowledge which we have within us of our own deeds, good, or evil, arising out of the general knowledge of the mind, which shows us what is good, or evil, and Conscience tells us when we have done the one or the other.  
Conscience is a word of great latitude, and infinite dispute. It's taken sometimes properly, sometimes generally. It's 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. it's distinguished from the evil, 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 jealousy, than an open faction: the other powers of the soul taking Conscience to be but a spy, do what they can, first to hide themselves from it, next to deceive it, afterwards to oppose 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 spite of all opposition: It citys all the powers of nature, sits upon them, examineth, witnesseth, judges, executes, hence come those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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: it's usually referred to the practical understanding, because it's 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 strait: Conscience is therefore rather to be placed somewhat higher, under God, but over all in man, distinct from other faculties, ye● still sheathed in the body.  
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 termed, the souls glass, and the understandings light.  
Conscience therefore is a prime faculty of the reasonable soul, there set to give notice of its spiritual 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 King's Bench: the spiritual, a Chancery: in this Court all causes are handled, but still with special reference to God: Here sits Conscience as Lord Chancellor, 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. It's taken sometimes more generally: Sometimes for the whole Court, and proceeding of Conscience, by the Fathers: Sometimes for the whole soul of man, either stooping to Conscience, or reflecting upon itself; So the Hebrews ever take it: You never find that term (Conscience) with them, but Heart, Spirit. So St. John (who abounds with Hebraisms) If our heart condemn, or condemn us not, 1 Joh. 3.19, etc.  
Dr. Harris, St. Paul's Exercise.  
Quest. What is the Scripture word for Conscience?  
Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is a compound word: 1. of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to see, Mat. 2.2. and to know, Joh. 13.18. 2. of a Preposition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies with: So as Conscience implieth, 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 man's 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 man's heart, with his mind, or rather with God, is Conscience. Hence it's said to bear witness, Rom. 9.1. and Paul rejoiced in the testimony of his Conscience, 2 Cor. 1.12.  
Quest. Where is the seat of Conscience;  
Answ. Within a man: For it's applied to the heart, Heb. 10.22. yea, it's styled 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 employed, 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. It's a faithful witness that will not lie, Prov. 14.5. A man by his tongue may belie himself, but Conscience cannot do so.  
Quest. How manifold is the witness of Conscience?  
Answ. Twofold: Either to accuse, or to excuse, Rom. 2.15. To accuse for evil, to excuse by freeing from evil unjustly laid to one's charge: the Jews Conscience accused, Joh. 8.9. St. Pauls' excused, Act. 23.1. Hence follows trouble, or peace to a man's soul, as Matth. 27.4. Rom. 5.1.  
Quest. What is a good Conscience?  
Answ. That Conscience is said to be good, when it obeyeth such light, and direction, as it doth think, and take to be true and sound light, and direction, Act. 23.1.  
Quest. How many things concur 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 man's rule, whereunto all his thoughts, words and actions ought to be conformed.  
Secondly, The proper act of it, where this matter is to be found, the Conscience will bear witness, and give a true testimony thereunto.  
Thirdly, The Consequence following thereupon, which is peace, and quietness to the soul.  
Such a good Conscience was perfect in man's innocency: but by his fall it was clean lost, and became an evil conscience. For Gen. 6.5.  
Quest. How doth an evil Conscience fail 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 evil, 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', Matth. 27.3, 4, 5. Hence, Isai. 57.20, 21.  
Quest. What must concur to the renovation of Conscience, and making it good?  
Answ. First, Faith in Lord Jesus Christ, whereby the Conscience is purged, and purified from the natural defilement which it had, Heb. 9.14. Hence we are exhorted, Heb. 10.22. to draw near with a pure heart, etc.  
Secondly, A sanctified work of the Spirit, whereby the heart is alienated from sin, and made watchful against it: and withal it is put on to conform itself to the holy will of God: which conformity being true, and entire, without hypocrisy, moveth the Conscience to bear witness thereunto, Rom. 9.1. 2 Cor. 1.12. This is styled a pure Conscience, 1 Tim. 3.9. 2 Tim. 1.3. and a Conscience void of offence, Act. 24.16.  
Quest. What then since man's fall is counted a good Conscience?  
Answ. First, That which giveth a true testimony of a man's Faith in Christ, for the pardon of his sins, and reconciliation with God, Heb. 10.22.  
Secondly, Which bears witness to his conformity in the whole man to the holy will of God in all manner of duties to God and man, Act. 24.16. particularly, and specially in those duties which belong to his particular calling, whereof he is to give an especial account, Matt. 25.21.  
Thirdly, That which worketh peace, and quiet in the soul, Rom. 5.1. 2 Cor. 1.12.  
Dr. Gouge on Heb.  
Quest. What other definitions may be given of Conscience?  
Answ. Conscience is the judgement of a man concerning himself, and his own ways, in reference, and subordination to the judgement of God: Dr. Ames. Or  
It's the souls recoiling on its self. Ward, Dike. Or  
It's the souls acting, and reflecting on itself, and on all a man's own actions.  
Quest. How many sorts of good consciences are there?  
Answ. A good troubled conscience: Bona turbata.  
Secondly, A good quiet Conscience: Bona pacata.  
Quest. What goodness must concur to a right good Conscience?  
Answ. First, a goodness of sincerity.  
Secondly, a goodness of security: It must be honest bona, & pacate bona.  
Quest. What then is a truly good Conscience?  
Answ. A good Conscience is that which is rightly purified, and rightly pacified by the Word, Blood, and Spirit of Christ, regularly performing all the Offices unto which it is designed.  
Quest. What must it be purified from?  
Answ. First, Ignorance: A Conscience void of knowledge, is void of goodness: the blindy Conscience is always an ill Conscience, Tit. 1.15.  
Secondly, From error, the Erroneous Conscience is ever a desperate, and dangerous Conscience. Look what Swine are to a Garden: a wild Boar to a Vine-yard: young Foxes to grapes, etc. Such is an erroneous Conscience to Churches, Doctrines, Truths, Graces, and duties: It overturns all: It engaged Herod under an Opinion of piety, to destroy John to save his wicked Oath, Mat. 14.9. Others make void Gods commands to make good their own vows, Jer. 44.16. It made Paul to persecute the Church, Act. 26.9. others to compass Sea, and Land to make Proselytes, Matth. 23.15.  
Thirdly, From natural deadness, or hardness, Heb. 9.14. A dead Conscience is not for a living God.  
Quest. How must conscience be purified?  
Answ. First, The word of Christ is the great heart-searcher, and Conscience-purifier, Heb. 4.12. Joh. 15.3. & 17.17. This removes ignorance, Psal. 119.105, 130. It rectifies Error, being a voice behind us, Isa. ●0. 21. ends all controversies, Isa. 8.26. Resolves all doubts, Luke 10.26. Removes deadness and hardness, Jer. 23.29. It's an Hammer to soften: It's immortal seed, etc. 1 Pet. 1.23. Hence Psal. 119.25, 50, 93.  
Secondly, The blood of Christ further purifies it, Heb. 9.14. and 10.22. 1 Joh. 1.7.  
Thirdly, The Spirit of Christ, together with the Word, and blood of Christ purifies it, Joh. 6.63. Heb. 9.14. the Spirit heals those diseases before mentioned. 1. Ignorance, being the Spirit of illumination, Ephes. 1.17. 2. Error, being the Spirit of truth, Joh. 14.17. 3. Deadness, being the Spirit of life, Rom. 8.2. Its Refiners fire, etc. Mal. 3.2. Hence, Isa. 4.4.  
Quest. What must Conscience be pacified from?  
Answ. First, It must be at peace from the dominion of sin: there is a peace when sin, and Satan are strongly armed, and keep the house, Luke 11. ●1. But this is the peace of a sleepy, not of an awakened Conscience: woe to them, Luke 6.25. Amos. 6.1, 3. Conscientia pacate optima, may be, vitiose pessima. In tali pace amaritudo mea amarissima: Ber. there is no peace to the wicked, Isa. 57 ult. 2 Pet. 2.3.  
Secondly, From the rage of Satan, this is the happy peace promised to Believers, Matth. 16.18. the sum of that promise, Rom. 16.20. the God of Peace shall bruise Satan under your feet shortly.  
Thirdly, From the displeasure of God, when we can say, Rom. 5.1. being justified by Faith, we have peace with God: This is the best part of our peace: such as the world cannot give, John 14.27. So, Phil. 4.7. This guards the soul from all fears, and assaults of the Law, Sin, Gild, Death, Hell, and Satan.  
Quest. What must Conscience be pacified by?  
Answ. First, By the Word of Christ its pacified, and restored to peace: hence the Gospel is called, the Word of Peace, etc. 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 peace, Col. 1.20. Rom. 3.23, etc. This blood gives the soul all boldness to enter into the holiest, etc. Heb. 10.19. and gives us assurance before God.  
Thirdly, By the Spirit of Christ, which is the procreating cause of peace in us: 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 God's Advocate to us, to prevail 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 it's called, Joy in holy Ghost, Rom. 14.17. So Gal. 5.22.  
Quest. What are the Offices of Conscience?  
Answ. First, Prophetical, or Ministerial, i. e. To do the Office of a Minister, Watchman, or Seer, to give warning from God, from whom it hath its commission to warn, and inform, direct, reprove, admonish, and charge. It's the mouth of the Lord, the Candle of the Lord, Prov. 20.27.  
Secondly, Regal, or magistratical. It hath a commanding, and Legislative power, Rom. 2.14. they were a Law to themselves, therefore what Conscience commands, or forbids is more to a godly man, than what Kings command, or forbid. Hence, Dan. 3.16. But though it hath a Kingly power, yet it hath not an Arbitrary power: Itself 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 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, Juridical, 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. 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.  
Fifthly, Registeriall: For it's the great Register, and Recorder of the World. It's 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 present, 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 judgement will discover it.  
It's the poor man's 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 to please God, Heb. 11.6. Therefore St. Paul joins 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, therefore look to thy Faith, if thou wouldst find a good Conscience, Heb. 10.22. 1 Tim. 3.9.  
Secondly, A pure Conscience, the clean, pure, and undefiled Conscience is the inherent, and internal 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 privileges 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 God's face may be seen, and no where else in the Earth.  
Thirdly, A sincere Conscience: Sincerity is the glory of purity, and of conscience, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, 1 Cor. 5.8. 2 Cor. 1.12. signifies such things as are tried by the light. Or, as a Chapman 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 than he shows: as the King's daughter, all glorious within, Psal. 45.13. He is just, and faithful, 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 evil: therefore he is called perfect in respect of his intention, and aim, 2 King. 20.3. He resists every 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 vessel 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 commandments of God, as Luke 1.6. Heb. 13.18. Dan. 6.22. To be partial 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 awful apprehension of God with him whithersoever he goes: Hence, Col. 3.23.  
8. A sincere man consults with his duty more than with his commodity, and resolves against sin, more than against any danger: He undervalues all losses to the loss of God's favour, and his own peace, Psal. 25.21.  
9 Such an one cannot skill of fleshly wisdom, or worldly Policy: He is no timeserver, 2 Cor. 1.12. Simplicity is the sincerity, and sincerity all the policy of a conscientious man. He desires no more wisdom than will make him honest, and sincere, Rom. 16.19.  
10. Sincerity is known, 

1. By the original, and principle it moves from: Pharisees pray for ostentation, not from devotion, Mat. 6.1, 2, 5. So, Phil. 1.16. A sincere person doth all out of a principle of piety to God, and charity to man.  
2. By the rule it constantly walks by, viz. God's 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 aims at, God is the sincere man's end, and his glory his aim: the Hypocrite makes himself his own end, and so himself his own god, Zach. 7.5, 6. Host 10.1.    
Fourthly, An inoffensive Conscience, which Paul highly esteemed, Act. 24.16. and this doth,  
1. Avoid giving offence, either to God or man. 1. He strives to prevent offences 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 careful to break off his sins by repentance, Job 34.31, 32. and 40.4, 5. He is resolved rather to offend 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 do the Devil's work in both. By the former he is stumbled, by the Second he is made weak, and by both offended, Rom. 14.21. we must therefore take heed that we do nothing that should cause others to offend by sinning, 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 godly, 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 ourselves, but must regard what Conscience calls for to satisfy our duty, and to keep in with ourselves, rather than to gratify any others requests.  
2. An inoffensive Conscience will not be apt to take offence, either 

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 God's way: as when we receive the Word with joy, but meeting with persecution we are offended, and turn back, Math. 13.21.  
3. From God's Children, and their weakness, so far as either to condemn 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 evil World, because all men speak evil of the ways of God, and forsake them, we must not therefore be offended, Isa. 8.12, 13.    
Fifthly, A quicksighted Conscience. Conscience's whole work is circumspection, and therefore it must have eyes in every place: It must have eyes before to view, and oversee actions to be done: behind to review, and overlook 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 undertaken. 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 fools, and blind, Mat. 23.17, 19, 24.  
Sixthly, A well-spoken Conscience, which can make the soul a good answer, 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. It's ready to give an account of its Spiritual estate when it is required  
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.  
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, proclaims a good Conscience within, Phil. 4.8. Notes of an honest Conscience are,  
1. He hath engraven on his heart this maxim, I must be a Law to myself: Hence it's 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 turn.  
2. He makes Christ's rule his Oracle, Matth. 7.12. what ever you would others should do to you, etc. 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 faithful, and punctual in his reckonings, disbursments, and receipts, as they, 2 Kin. 12.15. etc.  
5. He respects not a person so much as the cause: the cause of the poor, fatherless, and widows is more to him, than 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.  
Eighthly, A tender Conscience: which is the heart of flesh promised, Ezek. 36.25. the contrite spirit in which God delights, Isa. 66.1, 2. commended 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 tenderness of conscience?  
Answ. Yes, as, 1. When one is so tender that he cannot endure to be touched with a reproof; Prophesy 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 sin, but very patient of reproof, Psalm. 141.5. Act. 2.37.  
2. When he is scrupulous. As when one hath got gravel in his shoe, he cannot set his foot on the ground without complaint. The Apostles rule will help such, Rom. 14.5. Let every one be fully persuaded in his own mind, i. e. rid himself of unnecessary, and unprofitable scruples: unnecessary scruples are when a man makes a stir about things wherein God's word is silent, and makes sin where the Scripture makes none: as the Priests did about going into the judgement Hall, Joh. 18.28. lest they should be defiled ceremonially, but made no scruple to defile themselves morally, by bringing upon them the guilt of innocent blood. Again, they made a great scruple of putting the money into their holy Corban, because it was the price of blood, but questioned not the giving money for the same, and taking the blood itself upon themselves and children, Mat. 27.25. such are condemned by Christ, Matth. 23.23. Mark 7.11.  
Unnecessary and vain scruples the Apostle would have us lay aside, 1 Corinth. 10.25. ask no question (in such cases) for conscience-sake.  
3. When he is of too facile, and flexible a spirit, so as to yield to every one that counsels and entices him to sin: For this Ephraim was broken in judgement, Host 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 Cross, Matth. 13.21. Outwardly tender, and inwardly hard: whereas the good ground was inwardly soft to give rooting to the seed, but outwardly hardy to endure all weathers. This picks a quarrel at the Gospel for some circumstances, Mark 7.2. Such was the conscience of the mixed 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. It's apt to scruple things lawful. It eats nothing but herbs, Rom. 14.2.  
2. It puzzles and perplexes itself about things of no great moment: as Days, m●ats, etc. Col. 2.21.  
3. It's apt to judge him, that upon better grounds is not of his mind and practise, Rom. 14.3.  
4. He is apt to stumble, Rom. 14.21.  
5. Or to be grieved, and distasted, Rom. 14.21.   
5. Whe● the conscience is so awakened that it cannot take any more rest, Psal. 77. ●▪ 3, 4. So Psal▪ 51.3. my sin 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 itself, 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 soul guarded, and unmolested. Taking up Jobs resolution, Job 27.6. This tenderness shows itself.  
1. In respect of God: In every thing to which God is entitled, 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 zeal of God's 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 God's glory is concerned, Joh. 17.18. and 8.49, 50. This makes a man regardless of self, in respect of name, credit, family, estate, yea, and of life, Act. 20.24. so the Martyrs: and Nehemiah, ch. 13.15, 18, 19  
2. He is tender in respect of God's truth, which must be bought, not sold. So was Paul, Gal. 2.11. So Rev. 2.2. He shows his tenderness in retaining, and contending for old truths, and in taking heed how he vents any new doctrines: So 2 Cor. 13.8. and 2.17. 2 Pet. 1.16.  
3. He is tender of whatsoever doth proceed from God, as to submit to every command of God, for he trembles at his Word, Isa. 66.2. So Christ, Luk. 2.49. John 6.39.  
4. He yields, melts, and breaks under any threat of God's Word, or sense of God's displeasure: So Josiah, 2 King. 22.19. contrary in Jehoiakim, Jer. 36.24.  
5. He much more yields 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, Leu. 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 warm Sun. So, Ezra 9.14. This was the gracious temper of that poor woman, Luk. 7.38. so we are required, Host 3.5.    
2. In respect of men, this tenderness must show itself to all in general, and to each in particular: To the godly, to the wicked; to strong, to weak.  

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, hair, company, etc. make his brother to offend, he will eat no such meat, wear no such apparel, or hair, keep no such company whilst the world stands, rather than to make his brother offend, 1 Cor. 8.13.  
2. He is tender of their reputation, not to expose them, or rather Religion in them, to reproach. So Joseph would not bring a reproach upon Mary, Mat. 1.19.  
3. He is tender of disagreeing with, or dividing from any that is godly, upon unnecessary and frivolous 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 ways to discourage them, despise them; or impose any burdens, much less to lay stumbling blocks before them: but to bear their infirmities, Rom. 15.1. To condescend to their terms, Rom. 12.16. This makes us like Christ, who is tender of all his little ones, Mat. 8.17. Isa. 40.11. Mat. 12.18, 19 Luke 22.27.    
2. To the wicked, who must see that we are tender of his good, more than he is of his own. So, 2 Tim. 2.26. 1 Pet. 2.15. and we are to endeavour to take away occasion from them that seek it to speak reproachfully of us, 1 Tim. 5.14.  
3. We must be tender of the good of those that are nearest to us: that we, and our houses may serve the Lord, Jos. 24.15. So, Job 1.5. and Paul of the Corinthians, whom he had espoused to Christ, 2 Cor. 11.2. and 6.11.   
3. In respect of self: and that,  
1. In respect of sin already committed: for which his heart smites him, 1 Sam. 24.5. 2 Sam. 24.10. and gives him no rest till he hath made his peace with God by repentance, and with man by restitution, or other satisfaction: as, Zacheus, Luk. 19.8.  
2. In respect of sin not yet committed: He fears and departs from evil, and shuns all occasions and provocations tending to it. So Joseph, Gen. 39.9.  
3. He shuns small as well as great sins: 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 looks, vain thoughts, etc.  
4. He flies secret sins as well as open, and is most known by his closet, and solitary carriage: He saith with David, Psalm 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. Omissions 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, etc.  
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 ensnared. Din●h walking out to see the daughters of the Hivites, and Samson to see the daughters of the Philistines, neither of them returned so well as they went out. Many now adays by leaving Ministers, Ordinances, Assemblies, etc. 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 appearance 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 only what is good, 1 Thes. 5.21. knowing what Christ saith, Luk. 16.15. That which is highly esteemed amongst men, is abomination 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 easily, and destroys more dangerously when he assumes the shape of an Angel 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 than 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 edify, or offend?  
3. It's lawful, but I must not suffer myself to be brought under the power of any thing though lawful: He knows its a true saying, Licitis perimus omnes: all the world is undone by lawful things abused, and mistimed. It was the undoing of the old world, and Sodom, Mat. 29.38. Luke 17.27, 28.   
11. He dares not do always what is in his power. Joseph did not what he might have done to his unkind brethren, Gen. 42.18.  
12. Nor dare he do what others have familiarly done before him in his place: So, Nehemiah, ch. 5.14, etc.  
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 neither 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 honour, 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 considers not so much the danger that lies before him, as the duty and necessity that lies upon him, to appear in such a time and cause. So Elijah, 1 King. 19.10.  
Ninthly, a passive and hardy conscience, which admits of no fear, timerousness, or tenderness at all in it, as to suffering: This hardiness proceeds from the forenamed tenderness, and is inseparable from it. It's not bred so daintily, nor kept so tenderly, but that it can digest the world's hardest usage: It's patient to all suffering, impatient only of sinning. It puts within a man a heart of Adamant, and upon a man a face of brass 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, etc. 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 ourselves 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 rashness.  
2. When we pull upon ourselves unnecessary and unwarrantable sufferings, by a preposterous, and precipitate meddling in businesses out of our way and calling: This is to suffer as busy bodies in other men's matters. Not as a Christian, 1 Pet. 4.15, 16.  
3. When we pull upon ourselves deserved sufferings from the hand of Justice for our evil doings. These may say with the Thief, Luke 23.41. we suffer justly, etc. These (like Zimri) are burnt with fire which their own hands have kindled.  
4. When we bring ourselves into worse sufferings than any of the former, viz. sufferings in conscience and from conscience, by shunning any other sufferings for God and conscience: as Judas, Spira, etc. These are run from the fear, and are fallen into the pit, Isa. 24.18. The first of these sufferings are foolish, the second sinful; the third shameful; and the last dreadful.  
Quest. What rules then are to be observed in the sufferings of a good conscience?  
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 procure them by evil, 1 Pet. 2.15. A good conscience must not go out of God's way to meet with sufferings, nor out of sufferings way to meet with sin. It's not Poena but Causa: the cause, not the punishment which makes a Martyr.  
2. If thou sufferest for ill-doing, yet be sure that it be wrongfully, 1 Pet. 2.19. and if thou be'st charged with any evil, that it be falsely, Mat. 5.11. that thy conscience may say, we are as deceivers, yet true, as unknown, yet well konwn to God, 2 Cor. 6.9, 10.  
Thirdly, if thou desirest chiefly, and especially to suffer in the cause, and for the name of Christ, this with him is to suffer as a Christian. In the matters of the Kingdom Daniel was careful to carry himself unreprovably, but in the matters of God he cared not what he suffered, Dan. 6.14, 5. Life as it is too little worth to be laid out for Christ, so it's too precious to be laid out in any other cause. It's an honour if we can call our sufferings, the sufferings of Christ, Col. 2.24. and our scars, the marks of the Lord Jesus, Gal. 6.17. and can subscribe ourselves, 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 be'st not thrust forward by a turbulent spirit, or a misinformed conscience: but for conscience towards God, or according to God, that thou mayest say with the Apostle, I suffer according to the will of God, 1 Pet. 4.19.  
Fifthly, if thou be'st careful not only that the matter be good, but that the manner be good, lest otherwise we disgrace our sufferings, 1 Pet. 2.19, etc. 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 thyself in thy sufferings to God in well-doing, 1 Pet. 4.19. suffering times must not be sinning times: He is no good Martyr that is not a good Saint. A good cause, a good conscience, a good life, a good death, a good matter to suffer for, a good manner to suffer in, make an honourable Martyr.  
Tenthly, a conscience of charity. This the Apostle speaks of as the end, and perfection of the Law, and Gospel too▪ 1 Tim. 1.5. where there is the truth of charity, there is the truth of conscience also; the more of charity, the more of conscience. Now this charity is twofold.  
1. External, or civil, which respects  
1. The poor to whom is to be showed the charity of beneficence. 2. To the neighbour and friend, a love of benevolence. And, 3. To the enemy a love of forgiveness.  
1. To the poor a love of beneficence, and well-doing: this kind of charity is the world's grand benefactor: the poors great Almoner: the widow's Treasurer: the Orphan's Guardian: and the oppressed man's Patron: This lends eyes to the blind, 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 showed, Luke 19.8. and Job Chap. 30.12, etc. 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 showed the charity of benevolence: we must love them as ourselves, Matth. 22.39. Rom. 13.8. For Prov. 18.24. He that hath a friend, must show himself friendly. It's a pleasant thing to see friends and neighbours living in this mutual love, and benevolence, Psal. 133.1. etc.  
3. To our enemies a love of forgiveness. This is the hardest, and therefore the highest pitch of love: a lesson only to be learned in the School of Christ. The Pharisees taught otherwise, which Christ laboured to reform, Matth. 5.46. Luke 6.32.33. This makes us like our Father in Heaven, who is kind to the thankful, 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. Spiritual, or Ecclesiastical, which is to be showed in the love we bear to the Church and truth of Christ, and to the souls of our brethren. This Charity is to be preferred before all the former: the former may be amongst Heathens, and civilised Christians, but this is the peculiar badge of the people of God: A love of Symphony in judgement, and opinion: of Sympathy in heart, and affection, and of Symmetry, or Harmony in an offensive conversation: This is often, and earnestly pressed, Phil. 2.1, etc. 1 Pet. 3.8. It's the end of the Law, the adorning of the Gospel: the lively Image of God, and of Christ: the first fruit of the Spirit: the daughter of Faith: the Mother of hope: the sister of peace: the kinswoman of truth: the life and joy of Angels: the bane of Devils: It's the death of Dissensions: the grave of Schisms, wherein all Church rupture, and offences are buried, 1 Joh. 4.8, 16. Joh. 13.34. Gal. 5.22.6. Yea, it's the very bond of perfection, Col. 3.14. and that which covers all sins, 1 Pet. 4.8.  
Quest. What is the excellency, and benefit of a good Conscience?  
Answ. First, The excellency of it appears in the honourable titles given to it above all other graces, and the real pre-eminence it hath, if compared with all other things: as  
1. It hath this proper denomination given it ordinarily of a good Conscience, Act. 23.19. 1 Tim. 1.15. 1 Pet. 3.16, 21. whereas other graces, though excellent in their place, and kind are seldom so called. Where do we read of good Faith, good Love, Holiness, etc. whereas Conscience is good of itself, and makes the good Faith, the good Love, the good repentance, etc. 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 clothes to his back, etc. if he hath not a good Conscience in his heart? This man is like Naaman, a rich and honourable man, but a Leper. What are all great parts, and abilities, without a good Conscience? but as sweet flowers upon a stinking carcase. It's above all Faith alone, therefore they oft go together in Scripture, 1 Tim. 1.5, 19 and 3.9. If this be put away Faith is shipwreck. Nothing profits alone without this; not Baptism, 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. It's better running to Conscience then to all your wisdom, unless you mean by your wisdom nothing but Conscience. The unlearned man with a good conscience (saith Saint Austin) will go to Heaven, when thou with all thy Learning shalt be cast into Hell. Surgunt indocti & rapiunt regnum Coelorum, etc.  
2. It's absolutely necessary to the very being of a Christian, whereas many other things serve only to his better being. To suppose a Christian without Conscience, were to suppose the Sun without light, and fire without heat. It's of the very same consequence to spiritual life, as the sense of feeling is to natural life, which hath the pre-eminence of all other senses: For 

1. Feeling is the first sense 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, defective in knowledge, and yet be a good Christian: but if he hath lost his Conscience, he is altogether dead.  
3. Many creatures excel man in other senses: but in feeling man excels most other: So the best Christian excels in the tenderest, and quickest touch of Conscience.  
4. Other senses have a particular Organ of their own, and lie in a narrow room: as hearing in the ear, seeing in the eye, etc. but feeling is extended all the body over, both within, and without. So is Conscience of a vast, and universal extent over all our actions, intents, words, and motions from first to last. Faith looks to promises: Fear to Threats: Hope to future's: Obedience to duties: Repentance to sins, etc. but Conscience looks to all.    
3. It most fortifies the soul with strength against, and gives victory over all Adversaries. It's like the Ark with a window in the top to let in light from Heaven. 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 midst of fire, and faggots, accompanieth into Dens, and Caves, and made the Martyrs sing in Dungeons, and flames. It's like the Anvil that breaks whatsoever is beaten on it, but is itself by all strokes made more firm. It makes a man like a brazen wall, Jer. 1.18. It's devoid of fear, as Job 5.22. It will encourage a man to hold up his head before any judgement seat, Act. 23.1. yea, before God's Tribunal. 1 Joh. 3.21. A cheerful Conscience makes a cheerful countenance, Prov. 15 13. Tranquilla conscientia, tranquilla omnia.  
4. It anoints the head with oil, and makes the cup run over with joy, and consolation. Good Conscience's peace, is the peace that passeth all understanding. It makes a Heaven upon Earth: It's a continual feast, Prov. 15.15. the stranger intermeddles not with his joy. His feast is above Ahasuerus', Est. 1, 4. It's the greatest good a man can have, and the procurer, and maintainer of all the good that a man is capable of here. It's the only Paradise that God loves to walk in: the only Throne which Christ sits in: the only Temple which the holy Ghost dwells in: the golden pot which the hidden Manna is kept in: the white stone which the new name is written in, etc.  
5. It's not only a real good itself, but makes all other things better where it hath to do, whence it deserves the title of a good Conscience. Riches, Honour, Learning, etc. are not good really, but only in opinion, nor do you alone make any man the better: But a good Conscience makes all good, and good better where it comes. It finds some sinful, and leaves them holy: proud and leaves them humble: covetous, and leaves them content, etc. It mends Magistrates, Ministers, poor, rich, yea all. It's the treasury of good, and therefore brings out nothing but what is good. Good communication, good conversation: yea it makes actions indifferent in their own nature to become good, and actions good to become better.  
Quest. What is the danger, and mischief of an evil Conscience?  
Answ. First, Here commonly is the first decay of a Christian. Hymeneus, 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 judgement, than the affections, than the life, and then all. Corruption in the Conscience is like poison in the Spring head. No man aims 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 up to vile affections, then to a reprobate mind, and at last to be filled with all manner of unrighteousness, Rom. 1.26, 28, 29. A hopeful professor by this means soon becomes a dangerous Apostate, and at last a downright 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 Dial of Comfort, then farewell peace.  
Secondly, As the first decay usually begins here, so it proves the worst, and most dangerous: A breach in the Conscience, is like a breach in the Sea-bank: or like a leak 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, etc. Ephes. 4.19. but they came to this height of impiety by blinding their minds, and deadning their Consciences. In the last days many depart from the Faith, and give heed to seducing spirits, etc. 1 Tim. 4.1. but they first feared their Consciences, ver. 2. It's the ready, yea the only way to the sin against the holy Ghost.  
Thirdly, Either thou must resolve to make a good warfare for a good Conscience, or to suffer an ill warfare made upon thee from an evil Conscience. Of all wars Civill-war is the worst, and of all Civill-wars, Domestical; and of all Domestical, Matrimonial. For where the relation is nearest, division there is unkindest. But there is one war worse than all these: the personal division is worse than 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 ministerial reproofs, and magistratical rods be slighted: He will as a witness, and a Judge, chasten thee with Scorpions.  
Fourthly, When any have betrayed their trust, and yielded up this Fort to Satan, they are ever after cashiered from God's service, and delivered up by him to Satan's custody, and an evil Conscience's mercy, either to be misled by an erroneous Conscience, or terrified with an accusing Conscience, Zach. 11.9. Rev. 22.11. 2 Thes. 2.10, 11, 12.  
Quest. Is it so hard then to get, and keep a good conscience, and to escape a bad?  
Answ. Yes truly, as will appear in these three respects.  
First, in respect of Satan, all whose spite is at a good Conscience, and all his aim is to make it bad. He envies us, not riches, nor honour, nor learning, nor parts, nor duties, etc. but only a good Conscience: he envied not Pharaoh his Kingdom: nor Achithophel his policy: nor Absalon his beauty: nor Haman his honour, and Offices, nor Dives his wealth, etc. he could make use of all: yea he will offer his help to men to get these things, so they will quit a good Conscience. But if a man be plundered of all his estate, and stormed out of all his outworks 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 thyself, or the work itself, thou shalt find it a hard task: It requires the greatest skill, and utmost diligence, Acts 24.16. Herein exercise I myself always, etc. i. e. I use all my skill, diligence, and constancy together, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thirdly, In respect of others its still more difficult: many miscarry in it: who is sufficient for this work? 1 Tim. 1.19.  
Quest. May a man's Conscience be quiet, yet not good?  
Answ. Yea, there are four sorts of quiet Consciences, and never a one of them good:  
First, An ignorant Conscience: For as a blind man eats many a hair, and drinks many a fly: so these know not that they do evil, and therefore are not disquieted, but commit all uncleanness with greediness, Ephes. 4.18, 19 Abimelech boasts much of his integrity, Gen. 20.4, 5. when it was but morality, or ignorance, therefore glory not of such a blind, deaf, and silent Conscience: the dumb and deaf Devil was hardest to be cast out, Mar. 9.25, 26, 29.  
Secondly, A Conscience that was never yet well awakened: But sin lies at the door, like a Lion asleep; This Conscience is either given over to sleep a perpetual 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 joseph's brethren were long asleep, but awaked at last, and made them tremble: So with Ionas, ch. 2.2.  
Thirdly, A deluded Conscience, by Satan, or his instruments, which dreams of nothing but visions of peace, Luke 11.21. when the strong man armed keeps possession, all is at peace, Lam. 2.14. Ahab deluded speaks of nothing but peace, 1 Kin. 22.27. So Zach. 1.11. many live and die in this condition: the world saith, they die like Lambs, Psal. 73.4. when its tather like Solomon's Ox, Prov. 7.22. So Jer. 51.38, 39 But it's better to die the most dreadful death of the righteous, than the most hopeful, and peaceful death of the wicked. These dye so securely, not because the sting of death is taken out, which were their happiness, but because the Conscience is taken out, which is their misery.  
Fourthly, A hardened Conscience; This treasures up wrath against the day of wrath, Rom. 2.4, 5. Job 36.13. there is no greater plague on earth than this, no judgement in Hell beyond it.  
Quest. How manifold is this hardness of heart?  
Answ. It's sixfold, as appears by the several expressions in Pharaohs hardheartedness: as  
1. A natural hardness, and insensibleness of Conscience, which is part of the sin, and punishment of Original 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 soul goes to hell: as 

1. Vanity of mind, wherein men think there is little hurt, but it's the first step to Hell.  
2. Darkness of understanding, which follows the former.  
3. Alienation from the life of God, Alienation actively on their part, they loathing God, a sinful alienation: and passively on God's part, his soul loathing them, a judicial alienation.  
4. Blindness of ignorance, one sin begetting another in infinitum.  
5. This blindness leads to further hardness, viz. judicial, 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. than they are quite lost.  
8. Then they are brutish, 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 work uncleanness: they draw sin with Cartropes, etc. 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 Devil at last.    
3. A judicial hardness, as  
Then the Conscience, or heart is further hardened by Impostors, or Seducers. So, Exod. 7.22. God gives them over to strong delusions to believe a lie, 2 Thes. 2.11. Hence God is said to lay a stumbling block before Apostates, Ezek. 3.20. to deceive false Prophets, Ezek. 14.9. and to put a lying spirit into their mouths▪ 1 King. 22.23.  
4. A Ministerial hardening. God lets them enjoy the Gospel, and means of grace, but they having added to natural, voluntary hardness of heart, and to contempt of the truth, a love of Error, God sends leanness of soul, under fatness 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 Ministry.  
5. A Divine hardening: a penal 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, pour in malice, but non infundere mollitiem, not put in softness. Hence, Rom. 1.28.  
6. A Satanical hardening: Indeed Satan hath his first, or second hand in every sinful act, and an hand from the first hardening to the last. He persuades, and prevails, 1 King. 22.22.  
Quest. What are the marks of an ill troubled Conscience?  
Answ. First, Troubles are then evil, when the root whence they spring is evil. Thus Ahab was troubled till he was sick, not because his lust of covetousness 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 Devil's trouble, and Hell is full of such troubled spirits.  
Secondly, When if it be at all for sin, it is not so much for the intrinsecall evil or sinfulness of it, as for the eventual, or consequential evils that attend sin, and the punishment that follows it. So Ahab, 1 Kin. 21.2.7. So Cain, Judas, Simon Magus, Act. 8.24. This is to be troubled for Hell, not for sin.  
Thirdly, When the carriage under troubles is evil, than its an evil trouble: as  
1. When men rage, and swell under God's stroke, but their uncircumcised hearts accept not of the punishment of their iniquity: So Cain stormed at his punishment. So, Isa. 8.21, 22.  
2. When notwithstanding their troubles they still go on in sin. Felix trembled, 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 evil, whose cure is evil, or when an evil course is taken for their removal: as 

1. When men fly to outward means to remove inward grief, but go not to to God, as Cain, to travelling, and building of Cities. Saul to David's Music. An ill diversion doth but prorogue, not cure the disease.  
2. Wen they rest in the outward use, and observation of religious means, without an inward change of heart, and thorough reformation of life: Ahab humbled himself, fasts, mourns, &c, yet Ahab is Ahab still. Judas was full of inward horror, confesseth, and makes restitution, but goes not penitentially to God, and fiducially to Jesus Christ. Jeremy therefore calls this a gadding: it's not a penitential returning, Jer. 2.36.  
3. When men have recourse to Diabolical, and sinful means: as Saul to the Witch: 1 Sam. 28.7, 8. Ahaziah to Baalzebub, 2 Kin. 1.2. Belshazzar to his Magicians, 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 than all the former. This was cain's case: I am sentenced, I must be damned: God hath not mercy for me, I will ask him none. This is a wilful casting away of a man's self: This evil is of the Lord, 2 Kin. 6.33. why should I wait, or pray, or repent, etc. 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, than our sufferings: when we cry out of our sins: as Lam. 5.16. So Jer. 31.19. Ephraim bemoans himself, etc.  
Secondly, When in this condition we confess, bewail, and lament our sins, as David, Psal. 51.3. So, Job 7.20. and 3, 4.  
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 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 than death, Eccless. 7.26.  
Fifthly, When upon this the heart is carried out to seek after Christ for rest, 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 watchful, and tender, 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 rectify Conscience by, and prefers Traditions, or some humane invention before an express Precept. So, Matth. 15.13.  
Secondly, When we leave the waters of Siloah, the holy Scriptures, which run softly, uniformly, and constantly, and takes extraordinary Providence for a Rule instead of Precept, whereas God's providences, both prospering, and adverse, are rather probatory, than directory, Deut. 13.3. Dan. 11.35. Erroneous Conscience imputes his success to his cause, and his cause prospering, he styles God's cause: This was Rabshakehs 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.  
Thirdly, It prefers a supposed fictious revelation, before written, and clear revelations: as that deceived Prophet, 1 King. 13.18. Now all divine revelations 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 thoughts, Jer. 7.31. God said, that it never came into his mind to approve of what they did, yet they would do it, because it was their Conscience, and came into their mind. But these impulses, though coming from a gracious Spirit, can be no rule: as we see in David's 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 trusteth his own heart is a fool. Hence, Job 15.31. It's trusting to vanity.  
Fifthly, It interprets difficulties, and discouragements as a discharge from duty. The time is not come (say they) to build God's house, therefore it's not our duty, Hag. 1.2. but this is a sluggards Conscience, when he pretends a Lion in the way, Prov. 26.13.  
Sixthly, It conceives a fair intention, or good end can legitimate an unwarrantable action. It's 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 do the least evil to gain the greatest beneficial good, or to avoid the greatest penal evil, Rom. 3.8.  
Seventhly, It's so confident that it dares appeal to God to patronise his exorbitancies, 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 zeal persecuted the Church. So, Act. 23.12.  
Quest. What motives may quicken us to get, and retain a good Conscience?  
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 all thou hast done, suffered, or expended, God will say to such: when you fasted was it not to yourselves, & 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 complete happiness 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 housewives candle, that goes not out by night. Or like Israel's Pillar of fire, it will not leave thee in a wilderness. As Ruth to Naomi: or Ittai to David, 2 Sam. 15.21. It will in all make thee more than a conqueror, Rom. 8.37. it's a man's dearest, and closest friend that will visit him in prison, etc.  
3. In death: it gives rejoicing when under the stroke, and sentence of death. It's like Saul and Jonathan, lovely in life, and in death not divided.    
2. In the world to come: It will stand a man instead when he appears before the great Tribunal of God, where courage dares not show its face: nor eloquence open its mouth: nor Majesty hath any respect: nor greatness any favour: where money bears no mastery: as that Martyr said, Rev. 6.15, 16. Hence, 1 Joh. 3.20, 21. Yea, it's the step to the highest glory, and its the stare of highest Beatitude. To be feasted with the fruits of a good Conscience, is Angel's 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 evil Conscience in life, in death, and after both.  
1. In this life: In the midst 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 evil Conscience: It marred Belshazzars feast, etc.  
2. But much more in adversity: then Conscience that had been long silent, and quiet, cries out, and flies in the sinner's face: as in joseph's brethren. This woe, though dreadful, yet is the least, because shortest, and ends in a few days, or years: but  
2. At death: which is a great woe, and double to the former: All the sufferings in this life to the wicked, whether in body, or in spirit, are nothing if compared with that which follows: yet this also hath an end, at the day of judgement: But than follows another.  
3. At the day of judgement, 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 despair, and an Hell of guilt into a Hell of pain: and this judgement is called Eternal 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 bottom: A Centre that hath no Circumference: no measures of times, nor number of ages can fathom, or reckon the length of it. In which Eternity thy evil Conscience shall accompany thee, and fill thy heart with new tortures of grief, and fear, and wrath, and bitterness, and despair.  
Quest. What then are the means whereby a good Conscience may be gotten, and preserved?  
Answ. First, They are either principal, or subservient. First, principal, 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, etc. are nothing to this. Other things may make the outside clean before men, but the blood of Christ is that alone which makes the Conscience clean before God, that there is now no more Conscience of sin, as to the guilt, and spot of it. So Heb. 10.29. the blood of the Covenant is that whereby the believer is sanctified, Christ's wounds are our City of Refuge: Christ's 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, etc. 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 God's Spirit with our spirits that makes the good Conscience, Rom. 9.1. The single Testimony of natural Conscient 〈◊〉 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●●●● God's Spirit thus witnessing to our Spirit is the clearest testimony of our Adoption, and Salvation, Rom. 8.16. Hence, 1 Cor. 2.10, 11, 12. So then where the Spirit of God is, there is a good Conscience.  
Secondly, The subservient means are thirteen, wherein the first six direct us what to do: 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 joined together, Acts 15.9. Christ gives faith for this end, to purify the Conscience: where faith is pure, the Conscience is pure: this makes the good, and mends the bad Conscience. Now this Faith that makes, and keeps a good Conscience, is three fold: 

1. Justifying Faith: for there must be apprehending, and applying the blood of Christ, Act. 15.9. For 〈◊〉 qua creditur, is Fides qua vivitur. Faith whereby we believe, is the faith whereby we live.  
2. Doctrinal Faith, 1 Tim. 1.19. For corrupt opinions, breed corrupt consciences: and corruption in morals, usually follows corruption in intellectuals: Here begins commonly the first step backward to all Apostasy, 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 justify our persons from all guilt, but our actions from sin: Every action that is good in itself is hereby sanctified to the use of Conscience by the word of God. So Rom. 14.5, 23.    
2. Repentance, and the daily renewal thereof is a second means: This ever goes along with true Faith, Mar. 1.15. Hence this was the total sum 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 wouldst 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 fearful judgement to fear where no fear is. So it's a foul sin not to fear where fear should be, Jer. 5.3. Thou hast smitten them, and they have refused to receive correction, etc. 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 whisper of thy own Conscience: Take notice what news Conscience brings thee home every day: Commune often with thy own heart, Psal. 4.4. So did David, Psal. 77.6. These Soliloquies are our best disputes, and the most useful 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: that's the Book of life, and according to that, our Conscience must be copied, or corrected. Unicuique suus liber est Conscientia, Bern. Search the Scriptures, and trust not thine own judgement too far. This rule well observed, would resolve what is to be done in many cases: most men, whatsoever their opinion, and practice is, plead Conscience, Conscience: It's 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 proclaimed, 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 Council, 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 go for lawful: the least spark may consume the greatest house, the least leak, the greatest ship. Call not Faith, and troth small Oaths, they are more than yea, and nay. Refrain idle words, rash anger, vain mirth foolish jesting, etc. The greatest spoil made in Conscience, had at first but small beginnings. Qui otiosum verbum non reprimit, ad noxia cito transit: & vanus sermo est vanae Conscientiae index.  
8. Take heed of adventring, though but upon one greater sinful 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, etc.  
9 Take heed of living under, and contenting thyself with a cold, man-pleasing 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 sound, the sound of a Trumpet, Isa. 58.1. His words like sharp nails, etc. Eccl. 12.11. So, Mal. 3.2. Isa. 11.4, 10. Take great heed whom thou choosest for thy bosom friend: Ill acquaintance hath undone many. One sinner destroys much good: One corrupt man, corrupts another, 2 Sam. 13.3.  
10. In things doubtful, be well advised, or forbear, and take the surer, and safer way. Some defend Usury, Cards, Dice, long hair, naked necks, etc. 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 Conscience: 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, falsify their wares, weights, measures, lie for advantage: Riches and a good Conscience seldom dwell under the same roof.  
12. Take heed of an Erroneous Conscience: This is as wildfire in dry Corn: as the wild Boar, or ravening Bear: as the wild Ass, Jer. 2.24. Many hopeful Professors being once leavened with Error, do first in their hearts undervalue, and contemn, and then with their mouths vilify, and disgrace those faithful Ministers, whom they formerly magnified, and highly prized.  
Mr. Sheffield in his acute, and accurate Treatise of Conscience.  
Quest. What are the signs of a good Conscience, whereby it may be known?  
Answ. First, It may be known by the causes of it: It's not the work of nature, but the free gift of God: not purchased by our own merits, nor purged from natural defilements by our own satisfactions, but purified from dead works, by the precious blood of Christ applied to us by his holy Spirit, and a lively faith.  
Secondly, By the manner whereby it is wrought in us: For it's not wrought by worldly persuasions, taken from our credit, pleasure, profit, etc. 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 punishments due for the same, whereby we are humbled: and then, Secondly, by pacifying, 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.  
Thirdly, It's 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 God's favour and grounding this testimony upon the infallible truth of the Scriptures: It makes us bold in all dangers: courageous in the performance of all good duties: Like good servants to come often into our Master's presence, because it witnesses that we are in favour with him: It makes us often to examine the book of our accounts in God's presence, and to desire him to survey our reckonings, Psal. 26.2. After which Audit, it will justify 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.  
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 sovereign salve) it pacifies the rage of conscience caused by the sores of sin: so it draweth out the corrupt matter that caused it, cleansing these wounds, Heb. 9.14.  
2. With all care and circumspection it keeps itself clear both before God and man, Act. 24.16. Before God from the faultiness of sin, and before men from offensiveness, and all appearance of evil, 2 Cor. 4.2.  
3. It's not doubtful, and wavering whether it be so or no, but being so, it knows assuredly that it is so, and sees itself 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 Palace, etc. Rom. 5.3. Act. 16.25. Paul and Silas sang in the dungeon. So, 2 Cor. 1.12. It triumphs over death itself: Yea it cheers the heart in the day of judgement, as was said before.  
Fifthly, it's known by the integrity, and constancy of it. It labours to approve itself 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 joins piety, and holiness with righteousness, and honesty, and faith with good works, Psal. 119.6. Heb. 13.18. It's the same in all places and companies.  
Mr. Downams' Guide to Godliness,  
Quest. How hath original sin polluted every man's conscience?  
Answ. First, by bringing a veil of ignorance upon it, whereby it horribly misjudgeth, calling good evil, and evil good, etc. Thus the consciences of Heathens miserably enthralled them to the service of idols, as if they could damn or save them. Thus some Heretics have thought that they served God by doing most abominable and unnatural things. The Gnostics taught, that fornication and uncleanness 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 fulfil the measure of their iniquities, applying that in the Parable to this purpose: Thou shalt not go out till thou hast paid the last farthing. The Montanists made a sacrifice of the blood of an Infant of a year old, whom with needles in a most cruel manner they pricked 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 blindness upon their consciences, and a judicial, inflicted on them by God: yet had there not been a natural blindness in their consciences, they could never have been improved to such an height of impiety.  
Secondly, its polluted, not only by the blindness, but by the stupidity, and senselesness that is upon it: so that though one sin be committed after another, though lusts, (as so many thiefs) come to steal their souls away, yet this sleepy dog gives not one bark. Such men's sins 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 main work of conscience is to apply in particular what we read 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, etc. 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 sins, seeing we cannot will evil as it is evil?  
Answ. First, it ariseth from the defect of conscience, it not making particularly such a powerful application pro hic, & nuns, as it should do: There is a general, and habitual knowledge of such things to be sins; yea, it may be a particular apprehension that they are now sinning and offending God; but it's only a speculative apprehension, it's not a practical one produced by conscience in them.  
Secondly, herein the corruption of conscience is seen in that, though it doth apply, yet it is so weakly, and coldly, that it loseth the activity, and predominancy over the affections, and will of a man: so that he cares not for such checks and reproofs, Rom. 1.18. such detain the truth in unrighteousness; they keep conscience a prisoner that would gladly do its duty.  
Thirdly, or if it do apply, yet it's seldom, not daily and constantly: The Cock crew once, or twice before Peter remembered himself: Conscience may apply sometimes, yet may the noise of lusts drown the voice of it. Thus the consciences, even of natural men in some fits, when they are in expectation of some great and eminent judgements, may work strongly for the present, as of Pharaoh, Ahab, and Foelix: But this is a flash only.  
Fourthly, as conscience naturally doth not its duty in applying, so neither in witnessing, and bearing testimony to our actions, which yet is one great end why conscience is put into man. Hence it's said to be a thousand witnesses: yea, and its a thousand tormentors too: But alas, it's so defiled, that in many things, if not in all, it fails, and gives at least no true witness at all, as appears in that, if men can conceal their sins from others, they matter not at all what witness conscience, and God can bear against them.  
Fifthly, the pollution of conscience will further appear by the actings of it in accusing, and excusing, Rom. 2.15. As for its duty of accusing, it's almost wholly silen●: and men run into all excess of riot, embrace all wickedness their consciences scarce smiting at all for it. Divines say, that its an exceeding great mercy of God that he hath left a conscience in man: for if that had not some actings, there would be no humane societies: Conscience being a cu●b to them: but when it's so corrupted that it cannot do its office, what hope then remains for such? as we see in the example of joseph's brethren, Gen. 37.25. And as for the other act of excusing, conscience is turned into a Chameleon, to be like every object it stands by: It excuses and flatters men in all they do: and makes them say, God I thank thee, I am not like other men, etc. Luk. 18.11. whereas, if conscience were well enlightened by God's Word, it would instead of excusing, accuse and condemn.  
Sixthly, conscience is further polluted in the actings of it: for when application, witnessing, and accusing will not do, it should smite and terrify: It should fall from words to blows, Act. 2.37. they are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: to be pricked in their hearts, as if a dagger had been stabbed in them: So it was with Foelix, Cain, Judas, etc. Now conscience naturally is greatly polluted herein. For either it doth not at all give any blows, or if it do, it's with slavish and tormenting thoughts, which makes the sinner run from Christ, and indisposeth him for mercy and comfort.  
Seventhly, there should a tribunal be erected in every man's heart, wherein conscience should sit as Judge, and this court of conscience should be daily kept: So, Psal. 4.4. we are commanded to commune with our own hearts: To search and try our ways: To judge ourselves that we be not judged, 1 Cor. 11.31. This the very Heathen commended: Nosce teipsum, and tecum habita: and complain of the neglect of it, In se nemo tentat descendere; and it's frequently commanded in Scripture as an introduction to conversion, and as a constant duty of the converted to prevent Apostasy: 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 persuaded of in conscience as lawful, is a sin, Rom. 14.23.  
2. Our persons▪ and the frame and constitution of our souls: and herein conscience is more unable to do its work then in the former: For actions (at lest many of them) are condemned by the light of nature: but when we come to search and judge our heart, much heavenly skill and prudence is required. If hypocrites did thus judge themselves, they would not bless themselves in their good condition as they do. God hath placed it in man as an Umpire to judge matters impartially between God and thy own soul: But conscience being naturally polluted, is not able to discharge this office. Hence it is that this Court ceaseth, conscience doth not keep any Assize at all.  
Eightly, it's defiled in that its afraid of light, and is not willing to come to the word to be convinced: but desires to be in darkness that so a man may sin the more quietly, Jon. 3.19, 20. Hence, John 16.7. It's the work of God's Spirit to convince the world of sin: But the natural conscience cannot abide this, and therefore it hates a searching Ministry, as Ahab did Michaiah.  
Ninthly, it's defiled in that its subject to many disguises: It appears under so many visors, that its hard to know when its conscience, or when it's something else that is far enough from conscience: yet by reason of this guile, men flatter themselves with the name of conscience, when indeed it is corruption in him: A devil in samuel's mantle.  
Quest. How may a counterfeit conscience be discovered?  
Answ. First, when it is not conscience, but a sinful lust that puts thee upon many things: This is a sad delusion, thus to have conscience, and so God himself abused: Thus Saul when he had sacrificed pretended conscience, and that all was to serve God: Absalon when he hatched rebellion pretended a vow, and so he must out of conscience perform it. Judas when he repined at the ointment pretended charity and conscience, when it was lust and covetousness.  
Secondly, when its fancy and imagination which persuades thee, and not conscience: Thus fancy hath a great influence upon many: In melancholy persons especially its hard to discern when it's their fancy, and when its conscience that works in them trouble for their sins.  
Thirdly, custom, education, and prepossessed principles sometimes work upon man as if they were conscience: Thus many are affected in religious things, not out of conscience but custom: they have been used to such things, brought up in such a way of serving God, and therefore they would have such ways and customs still. But that it's not conscience but custom, will easily appear, in that they will change according to outward advantages: when Shechem would be circumcised, it was not out of conscience: but for Dina's sake. When Jeroboam erected an Altar, it was not for conscience, but out of carnal policy.  
Fourthly, if it be conscience that puts us upon duties, and those commanded, yet hardly are they done for conscience sake. The same duties may be done out of conscience to God by some, and from corrupt sinful motives by others. Thus Rom. 13.5. Paul presseth obedience, not only for fear, but for conscience: If it were from fear only, it were sinful. Hence Peter speaks of a conscience of God, 1 Pet. 2.19. A conscience towards God, 1 Pet. 3.21. which is not to be understood subjectively, as if God had a conscience but objectively: for a conscience that respects the will, and authority of God: Many frequent Ordinances, not out of conscience to God, but in regard of the Laws of men, or some such other respect. Whereas, Colos. 3.17, 18. all should be done heartily as to God, etc.  
Fifthly, natural conscience is greatly polluted by original sin in regard of the limited and partial conviction, or illumination that it is apt to receive. Conscience will receive some light, and be convinced in some smaller things, but the weightier things its apt to neglect. So the Pharisees, Luk. 11.42.  
Sixthly, its polluted in that it's very severe in censuring other men's sins, but blind about its own. In this its like the eye which can see all other things but itself, Mat. 7.3, This Christ chargeth upon the Pharisees, bidding them first to pull out the beam out of their own eye, etc. So Rom. 2.1. Judah was very severe against Thamar, till he saw the staff and the bracelets. Such have the eyes of the Lamiaes, that they take up when they go abroad, and lay aside when they come home.  
Seventhly, it's defiled because of the ease, and security it hath, whereas, if it were awaken, it would give the sinner no rest, day nor night. The rich man bad his soul take its ease, he found no gripes of conscience.  
Eighthly, it's grossly defiled, both because it hath lost its subordination to God and his word, the true rule of conscience, and also its superiority over the will and affections: Towards God it keepts not its subordination, but naturally falls into two extremes, either taking other rules then the Scripture, as we see the Papists do: or else rejecting the word wholly as a rule, as the Antinomians do, who say, that a man is perfect when he can sin, and his conscience never smite him 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, not seasonably and opportunely. It should put forth its effectual operation before sin is committed to prevent it: but it seldom doth it till the sin be committed, when God is dishonoured, and when guilt is contracted, and then also it acteth, not so much under God to bring about true peace, by repentance, and faith, as the Devil's instrument, to bring to despair, and so from one sin to fall into a greater; as we see in Judas.  
Secondly, it discovers its pollutions by slavish and tormenting fears which do accompany it: So that whereas the proper work of conscience is by Scripture-light to direct to Christ for healing, now on the contrary these wounds do fester, 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 goodness 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.  
Thirdly, this troubled conscience discovers the pollution of it by the proneness, and readiness in it to receive all the impressions, and impulses of the Devil; who endeavours to heighten the trouble: So that whereas before he tempted the secure to presumption, now he tempts the troubled conscience to despair, representing God as so severe that he never pardons such transgressions, etc. Thus he wrought upon the troubled conscience of Cain and Judas.  
Fourthly, its polluted by that ignorance, and incapacity in knowing what is 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 reformation: but the notion of Christian liberty may soon be abused to profaneness: And conscience 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 shoe 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 uncomfortable.  
Again, from the blindness of a troubled conscience cometh also the sad, and great doubtings upon the heart, whereby the soul is distracted, and divided: pulled this way, and haled that way, Rom. 14.14, etc. Paul speaking at large about a doubting conscience, shows that its a damnable thing to do any thing doubtingly whether it be a sin or not. A doubting conscience is more than 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 conscience is when arguments are not clear, but a man stands as it were at the end of two ways, and knows not what to do. Now if the conscience were well informed by God's Word, it would not be subject to such distracting doubts, but through natural blindness it's often at a stand.  
Lastly, it becomes from a scrupulous doubting conscience, a perplexed conscience so ensnared that what way so ever it takes, he cannot but sin. As Paul thought himself bound to persecute the Christians, if he did it, it was plain that he sinned, if he did it not, he thought he sinned. Indeed the Casuists say, non datur casus perplexus: there cannot be any case wherein there is a necessity of sinning, because a man is bound to remove the error upon his conscience, yet the ignorance and blindness of man brings him often into that perplexed estate.  
Fifthly, there is a proneness in such a conscience to use all unlawful means, and to apply false Remedies for the removal of this trouble,  
Sixthly, there is an open and direct opposition to what is the true evangelical way appointed by God for to give true peace, and tranquillity to such a conscience.  
Quest. Is it not then a blessed thing to come well out of the pains of a troubled conscience?  
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 travel its apt to miscarry: yea, sometimes it's so far from having any joy, or true fruit of holiness produced, that a monster is borne instead of a man-child. Both Scripture and experience confirm this, that many come out of these troubles with more obstinacy, and wilfulness to sin again: and so those hopeful workings end in a senseless 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 than 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 Peter's 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 conversion. It's 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 inquire 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 heinous sin against conscience: 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 terrors, and our Richard the third, when he had murdered his Nephews.  
Secondly, it may arise from some heavy and grievous judgement that befalls them; as we see in joseph's brethren, Gen. 42.21. So in Belshazzer, etc.  
Thirdly, God as a just Judge can send these hornets to sting their consciences. Thus Cain being stung, fell to building to quiet it. This was threatened, Deut. 29.65, 67. This is the beginning even of hell itself in this life, Heb. 10.27, 31.  
Fourthly, it often comes by the Spirit of God convincing, and reproving by the Word, especially the Law discovered in the exactness, and condemning power of it, Joh. 16.8. the Spirit convinceth the world of sin: Now conviction belongs to the conscience principally; and indeed it's the ordinary way of conversion: when God's Spirit by the Law convinceth, and awakens the conscience 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 God's permission from the Devil: when God left Satan to buffet, and tempt the incestuous person he was almost swallowed up with too much grief.  
Quest. What are the false ways that a wounded conscience is prone to take?  
Answ. First, some when troubled for sin, call it melancholy, and pusillanimity, 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 soon as he was borne: so these seek to stifle troubles of conscience in the first beginnings of them.  
Secondly, when this will not prevail, but that still they think they must go 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, etc. thinking thereby to get peace of conscience; but Luther found by experience the insufficiency of all these courses.  
Mr. Anthony Burges of Original sin.   
Soli Deo Gloria.   

A TABLE Of some of the principal things contained in this VOLUME.  

A  
ABuse of lawful things how prevented. Pag. 4.  
Adoption, marks of it. 11, 134.  
Afflictions. 350, 351.  
Apparel, how men sin in it. 2.  
Assurance no Doctrine of liberty. 129   

B  
Backsliding, whence it proceeds. 100  
Baptism inward, the Marks of it. 15●. 9  
Believers temporary. 104  
Blasphemy, tentations to it. 180, etc. 354  
Bodily deformities, whether they may be hidden. 114, 254  
Bodily health, how preserved. 189   

C  
Callings, how men sin in them. 3.  
Charity the best. 442  
Charms sinful. 146  
Chastity, how preserved. 19  
Christ, when truly affected. 25  
Christ when he first lives in a Christians heart. 276  
Christ proved to be God. 278, 298  
Christ's actions which to be imitated. 302  
Christ, to walk as he walked. 365  
Company, how men sin about it. 3  
Conference amongst Christians. 377  
Confession of Christ. 364  
Conflict, when none in man. 399   

D  
Deadness in Christians. 102  
Death, how to prepare for it. 352  
Desertion. 331, 333  
Desires true, and false. 343  
Diligence about assurance. 131  
Drinking, see eating.   

E  
Eating, and drinking, how men sin in them. 2  
Election, how known. 134   

F  
Faces may not be painted. 114  
Families, how men sin in providing for them. 3  
Fashions strange, sinful. 112  
Father, whether any man may be called so. 258  
Flight in persecution. 387, 388   

G  
God may be served upon hope of reward. p. 29. and for fear of punishment. 30  
How a false instead of a true God is set up. 149, 151  
Good works. 427  
Grace, signs when we decay in it. 105   

H  
Hardness of heart how manifold. 445   

I  
Image worship. 14, 15  
Infants, and idiots, what to be thought of them. 410  
Justification, how evidenced. 95   

L  
Law our rule. 89  
Love to the godly. 198, 199  
Gods Love, how to know that it dwells in us. 365   

M  
Marriage, how men sin about it. 3  
Melancholy, the distempers of it. 357   

O  
Ornaments to be used with cautions. 109, 110   

P  
Parents consent necessary in marriage of children. p. 259.260. and in their contracts. 264  
Parent's caution in naming their children 264, 265  
Prayer of Christ, and ours differ. 292  
Praying for the Church. 313. How to prevail. 314  
Presumption, how it differs from assurance. 135   

R  
Recidivation, Cases about it. 355  
Recreations, what should be used. 190, 191. How men sin in them. 3  
Redemption universal disproved. 279, 282, 284, 346  
Repentance diverts God's anger. 86  
Reprobates, what benefit they receive by Christ. 284   

S  
Sin, how it differs in the godly and wicked. 172. How to resist it. 420. None small. 420, 421  
Sins of others whether to be rejoiced in. 369  
Sins of inferiors, when charged on superiors. 368  
Sorrow godly. 347  
Spirit, how we may know that we have it. 363  
Spirits testimony. 122, etc. 133  
Sufferings. 440  
Sincerity, signs of it. 434, 439   

T  
Thoughts of distrust. 152  
Thoughts distinguished from Satan's suggestions. 181  
Tongue to be watched. 418  
How we are guided into all Truth. 403   

U  
Usury whether lawful. 194   

W  
Watchfulness of Christians. 324, 326, etc.  
Word of God carefully to be attended. 221   
FINIS.