English Puritan & Reformed

The Marrow of Divinity

Samuel Clarke (1599-1682) · 275,886 words · 1226 min

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The source for this document is https://quod.lib.umich.edu/e/eebo/A33338.0001.001

Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

MEDVLLA 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, thoroughly 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 Underhill▪ 〈…〉 Anchor and Bible in Paul's Church-yard▪

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 favor 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 labors 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 : 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, and of all Cases of Conscience the practical are most necessary; as action is of more concernment then 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 Load-stones, draw many by their examples, and inferiors look upon them as their Looking-glasses, by which they usually dress themselves: Its very observable, that when Crispus the chief Ruler of the Synagogue believed, many of the Corinthians believed also; 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 neighbors to do the like. It makes you also precious in the eyes of God and his people, 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 Lord's 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 everyone his Minister next to his person. And truly they that honor God, shall be honored by him, he will be a Sun and a shield unto them; he will give them grace here, and glory hereafter; and no good thing will he with-hold from them which walk uprightly. Godliness is the high-way 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 prize it above their chiefest pearls. Semen sanctum statumenterrae, the holy seed is the substance of the earth; 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 forever, 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, Isaiah 49.16. the dearly beloved of his soul, Jerem. 12.7. and his glory, Isaiah 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 anything 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 affections 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. 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, Honor and serve you, SA. CLARKE.

TO THE Christian Reader.

Christian Reader,

I T 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 Friers and Jesuits have written many large Volumes of this Subject, which yet are rather so many dunghills, then 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 Jesuitisme.

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 labor, 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 anything 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 judgment 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 premium ante premium: Heaven aforehand: Some clusters of Grapes of the Caelestiall Canaan. Its like Samson's 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 then his groaning, Job 23. 2. Premat corpus, fremat Diabolus, turbat mundus, ill 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 ought 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 Bishops Colehouse, as if they had been upon down beds in a Palace. Its a Feast with any food, though never so course and slender. Hence its excellently said: In minimo maximum est bona men's in corpore humano: quae si adsit, delicio • ius vivit, etiam is qui teruntium non habet in orbe, quam si in unum hominem sexcentos confles Sardanapalos. Its a full Feast, a lasting Feast: not for a day, as was Nabal's: nor for seven days, as was Samson's; no nor for nine score days as was that of Ahasuerus : but a durable Feast without intermission of solace, or interruption of society. Vis ergo (O homo) semper epulari? vis nunquam tristis esse? (saith Bernard) been vive. Wouldest thou never be sad? wouldest 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, &c.

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 offense 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, then a fair sho • e a gouty foot, or a silken stocking a broken leg. Indeed its 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. Its an ever-gnawing worm that is bred in this life of the f • oth of filthy lusts, and flagicious 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, &c. 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 Mariamne to be put to death: In our Richard the third, after he had murdered his two innocent Nephews: In Spira: Latomus, &c. 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, unchearfulnesse, and suspicion of what will follow after: their lives are therefore worse then 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 Jezebel, 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, &c.

But I will enlarge no further: I shall only tell you that in ordering these Cases of Conscience, I proceed (as you may easily perceive) Alphabetically, according to the method which I used in my Mirror, where you may 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 Lord's work, and if my Master call me away before I have finished it, I shall not much fail of St. Austin'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 labors 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 Labors both public, and private, I rest

From my study in Thrid-needle-street, London, Mar. the 22. 1658/9.

Thine, and the Churches servant SA. CLARKE.

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

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

W Hether may a man sin in the use of Lawfull 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, &c.

What makes an action good? p. 5.
What are the ingredients requisite to make an action good? ib.
What things can make a good action to become evil? p. 6.
Can anything 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 mistery of our Adoption be conceived of? ibid.
How may the glory of our Adoption appear to be so great? ibid.
What kind of persons must we be to attain to this Adoption ? p. 10.
What are the marks whereby we may know 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. IV. 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 considerd 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 intend 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, &c. ibid.

CHAP. V. About Adultery.

What Adultery is, and whether when the man, or Wife commit Adultery, the bond of marriage is dissolved? p. 17.
How temptations 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 judgments 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 God's love is manifested to us in afflictions ? p. 53.
How will it appear that afflictions cannot hurt God's 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 Judgments 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, &c.
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 Apostatize? ib.
Where then is grace in such an one? p. 100.
Whence proceeds the backsliding of the godly? ib.
What are their sins that cause this backsliding? 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, &c. 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 labor 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 labor 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 endeavors 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 God's 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
Whats 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 practice 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 Charmes 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 instead 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 judgment? 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 Baptizing 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 Baptize without a Sermon? p. 157
How many parts be there of Baptism ? ib.
What benefit have we by Baptism ? ib.
Are all baptized 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 baptized 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, &c.
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 baptized. 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 baptize 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 baptized ? 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-persons baptize ? ib.
The example of Zipporah answered. ib.
Whether is baptism by a wicked man, or heretic true baptism ? p. 174
Who are to be baptized? Objections against Infant baptism answered. ib.
Whether the children of professed Papists may be baptized ; 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 temptations 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 temptations? p. 181
What is Satan's chiefest scope in these temptations? 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 its decayed? p. 190
What just honor 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 God's 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 birth-right? 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 neighbor? 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 everyone 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 Consciencious 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 labors, 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 God's 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 husbands consent? p. 234. &c.
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, &c.
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 Chast ? 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 labor 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 labor 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 honorable then their Parents? ib.
Whether children should ask their Parents 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 Parents 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 shown 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 Parents 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 then 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 God's 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 anything? 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 then 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 tollerates 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 pallats? 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, &c. p. 356.
Can God accept our works that are so imperfect? ib.
How doth the body cause trouble of mind? p. 357.
What are the effects of 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, &c. are wicked? ib.
How else can you prove that the wicked are not to be made our companions? p. 376.
May we then have no dealing with them? ib.
Why must we carefully watch over 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 then 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 shun 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 offense 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 its 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 Saints 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 Martyrologie, 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 Authors Father) Dr. Potter, B.B. of Carlisle, Mr. Rich. Sedgwick, Mr. Rob. Balsom, Mr. John Dod, Mr. Herbert Palmer, Mr. Jo. Ball, Mr. Rich. Rothwell, Mr. Julines Herring, and Dr. Preston.
An English Martyrologie 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, Joane, Queen of Navar, Dr. Collet Dean of Paul's, Mr. Coverdall, Dr. Sands Arch Bishop of York: Mr. Richard Greenham, Mr. Paul Baines, 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 judgments 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, &c. 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, Gumms, &c. 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 Eightie Eight.
The Gunpowder Plot.
The fall of the house upon the Papists in Black-Friers.
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. W Hether 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, &c. 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 judgment. 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 Kings Supper. So 1 Cor. 10.7. The people sa • e down to eat, and drink, and rose up to play.

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

Answ. 1. Because in using lawful things men are most secure, and think themselves [ I] 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.

[ II] 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 offense. 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.

[ III] 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?

[ I] 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 labor, 2 Thes. 3.12.

2. When they feed themselves without fear, Jude 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 then 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.

[ II] In apparel, then 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 Adams, but stately and costly beyond their rank.

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

3. For the measure whilst they pass all bounds of sobriety, and prodigally waste more on their backs, then would clothe a number of the poor servants of Jesus Christ.

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

1. In respect of the matter, when with the fool, (Prov. 26.18) th • y make a sport of sin : as of Dice, Cards, lascivious Dancing, 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 then of God, 2 Tim. 3.4. when they waste their precious time in sports, hindering better duties, both in their general and particular callings: dishonoring the sacred Name of God by Oaths, blasphemous cursings, jesting upon the Holy Word of God, jeering his Ministers, Servants, Religion, &c. or when others are hurt by their sports, and 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 [ IV] of the World and Church by an holy seed? But many heap up sin by the abuse of this holy Ordinance: Some conceit that they may marry where they list, the sons of God to the daughters of men; forgetting that of the Apostle: Only in the Lord, 1 Cor. 7.39. Joyning themselves with Infidels, 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 fullennesse, and contempt both of his person, and commandments: Others sin more directly when the husband leaves the wife of his youth, and embraceth the 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: [ V] 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, &c.

In providing for a man's family, which is lawful and necessary, and he that doth [ VI] it not is worse then an Infidel, 1 Tim. 5.8. yet herein many sin by carking cares: not seeking first the 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 [ VII] 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, • tc. when they spend their time in vain, profane, or rotten communication, neither doing nor receiving good, as they might and ought to do.

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

[ I] Answ. 1. Consider that lawful liberty used to the full extent of it, is 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.

[ II] 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 forever, 1 Cor. 10.31. Whether ye eat, or drink or whatsoever you do, do all to the glory of God.

[ III] With the use of natural things, labor 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 labor for the bread and water of life. In putting on our clothes, labor to put on Christ, Rom. 13.14. In Marriage, meditate much on that sweet contract between Christ and the soul: and so in the rest. This is an holy Alchimy, that draws Gold out of Lead, Heaven out of Earth, and Grace out of Nature.

[ IV] Consider that the right use of peace and 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.

[ V] 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 dishonor God: Job, when his sons feasted together, sanctified them, and sac • ificed according to the number of them, saying, It may be my sons have sinned, &c. Job 1.5. Do thou the like, mingle not thy joy with sin, lest it end in woe. Dr. Tailor on the Parable of the Sower, p. 164.

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

Quest. W Hat 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 splendor, acceptation, and grace. Here a little leaven • ours 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 [ I] 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 [ II] amongst other cautions to season them, the Parties that are to partake of them, are to be singled out with godly discretion: For if we bestow our charity upon a sturdy beggar, idle rogue, canting companion, we do not only lose the honor and comfort of our charity, but incur much guilt, &c.

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

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

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

[ VI] The 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 da • kned. As, suppose that by a lie thou couldst save thy neighbors 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.

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

[ VIII] The end must be answerable in goodness: In all our undertakings 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, its no better then the cutting off a dogs neck: Jehu did excellent service▪ by rooting out the idolatrous house of Ahab ; and destroying Baals Priests: yet it was but murder in God's account, Hosea 1.4. because he sought himself, and not God's glory therein. See Boltons General Directions for a comfortable walking with God, p. 149.

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

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

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

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

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

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

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

[ VII] Confidence in the flesh 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.

[ VIII] 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 anything 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 endeavor 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. H Ow many sorts of sons are there?

Answ. Four; 1. There is a son by eternal generation: [ I] and so Christ is the Son of God.

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

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

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

Quest. How manifold is Adoption?

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

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

Quest. How manifold is this internal Adoption?

Answ. Twofold: 1. Adoption begun, 1 John 3.1, 2. Now are we the sons of God, to whom yet the Lord behaves himself for some time, and for some special [ I] 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 bent 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 [ II] of our bodies. By the first we are sons, but not seen and known to be such, 1 John 3.1, 2. By the second, we shall be known before all the world to be so.

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

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

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

[ III] Hence the Lord accounts us sons, Eph. 1.5, 6. His love is not now towards us as to Adam, his Son by Creation: but in loving his own Son 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?

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

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

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

[ IV] If sons, then are we heirs, and co-heirs 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 forever.

[ V] If sons, then we have, and ever shall have the spirit of sons, Rom. 8.15, 16. And hereby 1. We shall be enabled to pray to God, who before could not do it, our 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 wanderings 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.

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

Quest. How may we know our Adoption?

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

Quest. But how may this be known?

[ I] Answ. 1. Examine the life of God in thee, who naturally art dead in sin. The breath of this life is heavenly thoughts, meditations, affections: The 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.

[ II] Examine the light of God in thee: For he is light, and in him is no darkness, and if thou beest his child, thou art a child of light. As thou growest in understanding thy Fathers Will, so thou growest in his Image, and art like Christ thy elder brother, and hast his Image renewed in knowledge, &c.

See whether thou growest up in holiness and righteousness? whether thy [ III] light shine before men, Mat. 5.16. 2 Cor. 7.1. whether thou cleanse thyself from all filthiness of flesh and spirit, &c. See Doctor Tailor on Tempt. p. 93.

Quest. What Duties are we taught from the consideration of our Adoption?

Answ. 1. To walk worthy of our Calling; Be not vassals of Sin and Satan: [ I] To carry ourselves as Kings children, ruling over the lusts of our hearts, the temptations of Satan, and the evil customs of the world.

To come often into our Fathers Presence, doing all as in his sight: seeking [ II] his glory by doing his Will, Mal. 1.6.

Strive to resemble Christ, our elder brother, in all virtues, and holy conversation: [ III] For 1 John 3.2, 3.

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

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

Quest. 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 Savior.
2. To believe him to be my Savior.
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 its 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 honor to be heir to a great Prince in the world, what a surpassing glory [ I] 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 forever, Hos. 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 honor to be heirs, viz. the blood of Christ, Gal. 4.4, 5. Heb. 9.14, 15. [ II] never was there so much paid for all the inheritances in the world.

If we consider the great things we are heirs to, we shall inherit the earth, [ III] Mat. 5.5. be heirs of the world, Rom. 4.13. yea, we shall inherit eternal life: yea, we are co-heirs with Christ, Rom. 8.17.

[ IV] 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, &c. John 16.13. Isa. 30.21.

2. By the right of their Adoption in Christ, both their persons and works are accepted with God: so that they are God's Favorites, what entertainment soever they have in the world, Eph. 1.6.

3. They have an honorable and everlasting name: so that no preferment is like theirs, Isa. 56.4, 5.

4. They have God's 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 God's special Providence, that an hair of their heads shall not fall to the ground without it. Besides, God will make himself marvelous in their deliverance, when all worldly means fail, Isa. 43.18, 19, 20, 21.

[ V] 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.

[ VI] If we consider the assurance that we have given us for the right of Adoption. For,

1. We have an Act for it in God's 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?

[ I] Answ. 1. We must have a true justifying faith, John 1.12. as we said before.

[ II] We must look to the sound mortification of the flesh, Rom. 8.13. For none can inherit, but such as overcome their corruptions, Rev. 21.7.

[ III] We must forsake all 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 [ IV] things which will please God, &c. 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 [ I] 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-heirs, 1 John 3.14. [ II]

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

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

Such will love them that hate them, and bless them that curse them, Luk. 6.35. [ V] Mat. 5.44.

Quest. How must the adopted sons of God carry themselves in this life?

Answ. They must be Peace-makers, Mat. 5.9. their Father is the God [ I] of peace.

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

They must live without carefulness, knowing that they have a heavenly Father [ III] 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 Fathers corrections, Heb. 12.9. [ IV]

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. [ I] 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. [ II]

We must open the doors of our hearts that the Spirit may enter, Psal. 24.7. [ III] 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, [ I] Zach. 12.10. Rom. 8.15, 26. Gal. 4.6.

If we have an high esteem of that dignity which is in Adoption, John 1.12. [ II] 1 John 3.1.

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

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

If we are made conformable to the Image of God our Father, and Christ our [ V] elder brother, Mat. 5.48. Rom. 8.29 1 John 3.9.

If we have a lively hope of our future inheritance, Rom. 8.17. [ VI]

Quest. How may we preserve the witness of the Spirit of Adoption in us?

Answ. If we do not extinguish it by contempt of the means of grace, [ I] 1 Thes. 5.19, 20.

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

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

Ames. Cas. Consc.

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

Quest. W Hat is Adoration?

Answ. Its 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 [ I] selves to be merely nothing.

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

Quest. How manifold is Adoration?

Answ. Twofold, Religious, or Civil.

Quest. What is religious Adoration?

Answ. Its the Worship of God, in which Religion and Godliness is exercised, expressed, and signified.

Quest. What is to be considered herein?

Answ. The inward intention of the mind, wherein God is conceived [ I] as an absolute and omnipotent Lord, knowing all things, yea, the heart of man, hearing all our prayers, at all times, in all places, and being the Author, Preserver, and Giver of all good.

The outward prostrating of the body, as bowing the knee, lifting up the hands, &c. to testify our subjection unto God as our absolute Lord. [ II]

Quest. What is Civil Adoration?

Answ. It belongs to the Second Table, and is termed Sociall, because its the Adoration, or Worship that fellow-creatures give one to another.

Quest. What is to be considered herein?

Answ. The inward intention of the mind, which must be this: that the creature worshipped is endued with excellent gifts by God, or that he hath Power [ I] 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 [ II] that the bodily gesture both in religious Worship and this, is, and may be the same, and the difference stands only in the intention of the 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 God's companions,) but Religious, which is due to him, and to him alone, Mat. 4.10.

Quest. What Caveats are to be remembered herein?

[ I] Answ. If Adoration be given to god with a false and erroneous intention, it makes him an Idol. As if our bodies be bowed to worship God out of the 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.

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

Quest. Why so?

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

[ II] God hath not appointed Images to be Pledges of these things, either by Promise or Precept. He therefore that worships God otherwise then he requires, or looks to be heard where God will not hear, is an Idolater.

God expressly forbids the Worship of his Majesty, in, at, or before any creature [ III] in heaven or earth, Deut. 4.16, 17, 18, 19.

Obj • ct. But I intend not to worship the Image, but God in the Image?

Answ. It matters not what thy meaning is, seeing God detests that manner of Worship; the Israelites worshipped not the 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 God's 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 [ I] 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.

[ II] Patience, which is, when a man in his afflictions submits his Will to God's, and quiets his heart, because its the Lord's doing, Psal. 37.7. and 39.9. 2 Sam. 15.26.

[ III] Thankfulness to God, which shows itself in two things.

1. In acknowledging that ourselves and whatsoever we have is God's, and proceeds from his blessing alone.
2. In consecrating our bodies, souls, callings, labors, and our lives to the honor 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 God's enemies, and accursed of him, therefore no honor 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 Charmes, Enchantments, &c. 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. Enjoyned 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 Popes 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. Its 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 then any other Image, and therefore better then it: yea, the meanest worm which is God's Workmanship, is better then any Image made by man: therefore we may better worship a worm, then an Image.

Mr. Perkins, Vol. 2. p. 84, &c.

CHAP. V. Questions, and Cases of Conscience about Adultery.

Quest. W Hat 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 Sarah's husband after he had committed Adultery by lying with Hagar. So of David, &c.

2. Though Christ hath allowed it to the innocent party, that he or she may commence that action, and being judged, put the other away: yet nowhere hath he commanded it, that before judgment, 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 judgment 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 judgment of the Church.

4. As private and clandestine marriages are not allowed by reason of manifold inconveniences; So privy and secret divorces are not allowable, because it would prove prejudicial to the good of many.

5. They are man and wife, till a just cause be justly known to the contrary, but that cannot be in private, but before a competent Judge: God allowing none to be accounted Adulterers, but such as are lawfully convicted of it before a lawful Magistrate; for by no right can a man be both Party and Judge.

6. If Adultery be not known to the innocent, then they are still man and wife, though there be great presumption of it: why not then if known? Knowledge, or not knowledge breaks the bond never the more, 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.

[ II] Consider that Adultery gives a deadly blow to the knot of marriage: Its cried out on exceedingly in the word: It cuts asunder the 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 Sampson 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.

[ IV] Being convinced of the heinousness of this sin, in the next place the Marriage-bed must be preserved in all purity. The temptation is strong to fornication, but stronger to Adultery: for the worser a sin is, the stronger is the impulsion of Original lust unto it, and Satan is more eager to draw us to it.

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

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

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

1. Words, and talk full of obscenity▪ they must not by words corrupt one another's chastity, which is worse then corrupting the chastity of a stranger.

What if nobody be by, yet God is by.

2. Their eyes must be pure and chaste, else it will follow, that their eyes will be full of Adultery, 2 Pet. 2.14. Adam and Eve made coverings to hide their 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. least 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.

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

Remember how the Lord interposeth, and challengeth the Covenant between [ IX] persons at their Marriage as made to himself: so as she that forsaketh the guide of her youth, forgetteth the Covenant of her God, Prov. 2.17. yea, he professeth that he narrowly watcheth, and clearly sees when this Covenant is broken. For Prov. 5.15, 17, 20, 21. this is made the reason of the Precept: The 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 [ IX] 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 eye-sore to the innocent. Its worse then theft, Prov. 6.30.31.

Consider further the odiousness of this sin. [ X]

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

2. Its infamous for the Church to be accounted an Assembly of harlots,

3. It brings confusion in the Common-wealth to have a bastardly brood inheriting.

4. Its 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. Its 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. Its 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 [ I] 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. [ II]

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

Avoid occasions of wantonness; As 1. Idleness: one of Sodom's sins: standing [ III] waters putrefy. 2. Intemperance and delicacy in meat and drink: the more [ IV] the fuel, the greater the flame; especially avoid wine and strong drink, for they are mockers. Avoid intemperance in sleep and apparel: Let thy diet be sober, and sleep moderate. 3. Avoid the company and sight of persons, that may become snares: as Joseph avoided his Mystresses presence: Death oft enters by the windows of the eyes: Beware of amarous books, pictures, speeches, &c. 5. Use all good means appointed by God for this purpose; As first, resist lustful thoughts at first, and exercise thy mind in holy thoughts. Secondly, consider thy calling of a Christian, and remember that thereby thou art called to 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, &c. 5. Fly to God by prayer; make thy case known to him, and crave his assistance. See Dr. Tailor on Titus p. 386.

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

Quest. H Ow 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 phancie, and are common with us to beasts: The objects of them are sensible things, as meats, drinks, marriage, recreations, &c. A natural or bodily good to be 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 [ I] his friend in misery: and a mother to be grieved when she sees her children in pain or torment. Its 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, [ II] 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 [ III] Fortitude is a virtue, by means whereof we moderate excessive fear, and immoderate boldness, &c.

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 [ IV] 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 strivings 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.

[ V] Passions indeed, if they be immoderate, are infirmities of the soul: if they submit to Reason and Faith, they are instruments and objects of 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?

[ I] Answ. 1. Because the Scriptures ascribe to God love, hatred, anger, zeal, &c. who cannot be subject to any sensitive aberrations, and therefore as in him they are perfections, we are commanded to imitate him in them: so there is no reason why they should be denied to us in such sort as they be perfect, and that is principally in the Intellectual power of the soul.

[ II] We certainly know that our sensitive appetite, cannot love, hate, fear, hope, &c. but what may be conceived by imagination, or sensitive apprehension: for we may love an evil thing, but we cannot love an unknown thing: and 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.

[ III] As our Wit understandeth whatsoever our senses perceive, even so our Will may affect whatsoever our Passions do follow: For as the object of the Wit is all truth, whether real or apparent: so the Object of our Will is all good, either so indeed, or carrying the 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?

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

They remain in the soul when its separated from the body: the Saints carry [ II] them to heaven with them, as love, joy, hope: but the sensitive appetite will then be of no use to them after the Resurrection of the body, which will be raised a spiritual body, to be sustained without any bodily means, having no need of food, clothing, marriage, &c. about which the appetite was here conversant.

[ III] They are to be found in the Angels both good and bad, which have neither bodies nor sensitive appetites. The Angels in heaven 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.

[ IV] 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?

[ I] Answ. Yea, though they are originally and radically in the Will, yet the Will stirs up the sensual Affections, and they stir the humors 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 boils it; Grief contracts and closeth up the Heart: Joy dilates it, &c.

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 Judgment and Reason: Passions are [ I] like green spectacles that make all things look green: so he that loves, hates, or is vehemently possessed with any other passion, judgeth all things that concur in favor of that passion to be good, and agreeable with Reason.

Passions seduce the Will: because the Understanding being the eye and director [ II] 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: [ III] 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 insatiable, Covetousness increaseth as riches increase.

4. Inordinate Passions either prevent Reason, or are stirred up by a corrupt judgment, 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, everyone being more earnest then 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, &c. more disquiet them that entertain them, then they can hurt any other man.

Rashness, Inconstancy, Craftinesse, are the companions of inordinate Passions. [ IV] The resolutions and determinations of the passionate are unripe, and inconsiderate: they are also inconstant, changing from those purposes, that they had prudently resolved upon in the 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 humors, [ V] 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, then foment vice: and as an occasion of victory, then a cause of foil. Christ, in whom were no inordinate affections, had his soul heavy even unto death, Mat. 26.38.

2. The Scriptures exhort us to love, fear, joy, &c. therefore it were 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?

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

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

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

[ IV] God sometimes suffers our enemies to discover, and upbraid us with our Passions, whilst they pry into our actions more narrowly then we ourselves do.

[ V] 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,

[ I] When they are so far wrought on that the heart is enticed, and allured much by them. So the eloquent Ministers at Corinth wrought on the Affections of the Hearers that they 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 [ II] 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: [ III] So David bowed the hearts of the men of Judah, as of one man, 2 Sam. 19.14.

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

[ V] When they are so far wrought on, that the heart is enflamed by them. Thus Cities of Refuge were appointed, lest the Avenger of blood pursue the Slayer, 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.

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

[ VII] When they are so far wrought on, that the heart is engaged for God. As a 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?

[ VIII] 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.

[ IX] When they are so far wrought on, that the heart is quite given up to the thing that it affects. Thus Solomon gave his heart to seek 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, &c. and to observe the things contained in the Law.

2. Their knowledge by the Word may raise up their affections exceedingly: Knowledge may awe the heart with 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 rent 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 judgments, 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 Lions Den, Dan. 6.14. and Pilate to deliver Christ.
2. He may vomit up his dear sins, and be sorry that other men should commit them. So Micah confessed the silver that he had stolen, and proffered to make restitution, and was troubled when he heard his Mother curse and swear, Judge. 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, favor, honors, &c. may not prevail with him to commit it, as in Balaam, Numb. 24.13.
4. He may be forward in Religion, and so strict in his 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 enamored 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 [ I] strongly wrought on when they would have pulled out their eyes for Paul, but they were not kindly wrought on. Its only the love of God shed abroad in the heart that kindly affects us.

They are not judiciously wrought on: they are wrought on in a fit, but not [ II] with judgment, 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 its with [ III] the fear of God's judgments, not of his goodness and mercy, as Hos. 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 [ IV] 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 Christ or no?

Answ. He that is truly affected with Christ, grace, &c. affects nothing so [ I] much as them. A carnal man may be much affected with Christ, but there is something that he affects more.

[ II] He that affects grace aright, cannot but 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 calling, his company, &c. Psal. 39.3.

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

[ IV] He hath his conversation in Heaven, whence all grace descends. A wicked man may be affected with grace in the Bucket, and yet have no love to grace in the Fountain: whereas the godly 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?

[ I] Answ. Hereby only we are in a capacity of being married to Christ, who will have our Affections before he will marry us. When a man goes a wooing for a wife, his care is to get her Affections. He will never marry her, if he be wise, except he may have her affections. So if our affections be to the world, or the Strumpet-like things of the world, Christ cannot abide us: Know ye not that the love of the world is enmity with God, James 4.4. Therefore the Apostle commands us to mortify inordinate Affections, Col. 3.5.

[ II] Hereby only doth the soul set up Favorites in her heart. Those are the hearts Favorites whom the heart most affects; Now if Christ be not the hearts Favorite, what a woeful condition is that soul in? If pleasures and vanities be in favor with thy heart, Christ can have no command there, no further then thy lusts will give leave: when Hadad was in favor with Pharaoh, he married his wives Sister to him, 1 Kings 11.19. So if thou favourest the things of the world, thou weddest thy soul to them; and what an infinite indignity is this to Christ, when such base and sordid things should have those affections which belong to him?

[ III] Hereby the soul is convertible and reconcilable 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 then should we have of our affections, because thereby we are reconcilable to God?

[ IV] It stands us upon infinitely to set our affections aright, because they are the hands of the soul, Psal. 24.4. He that hath clean hands, and a pure heart : i. e. He whose affections a