The Marrow of Divinity

CHAP. XXX. Questions, and Cases of Conscience about the Church.

Quest. W Hat is meant by the word Church?

Answ. The Hebrew word Translated in the Psalms, Congregation, signifies to gather together, or a company of people assembled together. So, Numb. 20.10.

The Greek signifies to call, the compound to call out. Thence the word translated a Church, Act. 13.43. in general, signifies an Assembly of people. So Act. 19.32, 41. Hence when Assemblies were dissolved, every man is said to return to his own house, 1 Kin. 12.24.

Mostly the Greek word in the New Testament is appropriated to an Assembly of Saints that profess the • ospel. Such Assemblies are our Churches, both because they are called out of their houses to one Assembly, as also by reason of their calling out of the world, and out of their natural condition: Hence they are oft styled The called, as Rom. 1.7. 1 Cor. 1.2, 9. Matth. 9.13.

In common use this word Church is Metonymically put for the place where such Assemblies meet. So the word Synagogue, which signifies the same with Church▪ is put for an Assembly, and so translated, Jam. 2.2. and for a Congregation, Act. 13.43. as also the place of the Assembly. So Luke 7.5.

Quest. In what sense is a Church taken in Scripture?

Answ. First, For a company of men selected, gathered, and called out of the [ I] World by the Doctrine of the Gospel to know, and worship the true God in Christ according to his Word, 1 Cor. 1.2. Rev. 2.3. This is the visible Church, which is not always eminent, and glorious to the eyes of the flesh, as Papists avouch, the Church being like the Moon, subject to mutations, Rev. 12.1.

Secondly, For the whole company of the Elect, which in all ages, and places [ II] have, and do, or shall believe in Christ, through the calling of God the Father by the operation of the holy Spirit. This is the invisible Catholic Church. So Col. 1.18.

Thirdly, For the faithful in someone Family, so it is to be understood, Cant. [ III] 4.12. Rev. 3.12. Heb. 11.10. Rev. 12.27. Cant. 5.2. and 6.8. 2 Cor. 6.16. Matth. 7.25. and 16.18. 1 Tim. 3.15. Rom. 1.7. 1 Cor. 1.2. and 9.10.

[ IV] Fourthly, For the lawful Governors of the Church, to whom the Censures of the Church do of right belong, Matth. 18.17. This is the Church representative.

[ V] Fifthly, For a Material Temple. So 1 Cor : 14.34. and 11.18.

Its put also for all those that shall be saved, He • . 12.23. the professors of Christ, Act. 8.1. the faithful of someone Province, 2 Thes. 1.1. Some notable Assembly of the faithful partaking together in the Word and Sacraments, 1 Cor. 14.4. A multitude of any, whether good or bad, meeting together, Act. 19.32, 39.

Quest. Who is the builder of the Church?

Answ, Christ, for the Church is made an house of God, and the several members of the Church, so ordered, and qualified as they make up that Church, and all this by Christ. By Christ, they which by nature are dead in sin, are quickened, and made lively stones: by him they are quickened, and gathered together, and endued with all needful graces, whereby they become an holy house, and a fit Temple fo • God to dwell in, John 5.21. Ephes. 1.10. Joh. 1.16. Hence Ephes. 1.22.

Quest. Why doth Christ build up his Church?

[ I] Answ. First, Because the Members of the Church, before they were Members, were dead, and scattered, and destitute of all grace, therefore there must be some to quicken, gather, and furnish them with grace.

[ II] Secondly, Christ of all others is fittest to do this: He is the very wisdom and power of the Father: By him all things were made, and are preserved, sustained, and ordered: therefore its most meet that the Church should receive her spiritual being, preservation, and every good thing from, and by Christ.

Thirdly, For working the great work of man's redemption, which is proper to [ III] the Church, Christ humbled himself, even to death, the death of the Cross, therefore its most meet that he should have the honor of building up his Church: Thus he sees of the travel of his soul, and is satisfied, as Isa. 53.11. Phil. 2.8, 9, 10, 11.

Quest. Hath Christ a special propri • ty in his Church?

Answ. Yea, and that for these reasons.

• 1. Because he purchased it with his own blood, Act. 20.28.
• 2. He built it: Hence, 1 Pet. 2.4, 5. Ephes. 2.22.
• 3. God hath given the Church to his Son, Psal. 2 8.

Quest. How, and why is Christ said to be the Lord of his Church?

[ I] Answ. First, By God's ordination, Psal. 2.6. Ephes. 1.22.

[ II] Secondly, By the redemption which Christ hath made of his Church: So Exo. 20.2. therefore these two Titles of Lord and Redeemer are oft joined together, Isa. 43.14. and 44.24.

[ III] Thirdly, By a mutual Covenant between Christ and his Church, as of old between God and Israel : God avoucheth Israel to be his peculiar people, they avouch him to be their God, Deut. 26.17, 18. This was oft foretold by the Prophets, Jer. 31.33. Hos. 2.23. Zach. 13.9. and is accomplished in the Christian Church, Heb. 8.10. Christ in, and by the Gospel, and Sacraments offers himself to be our Lord, and we take him so to be, by our subjecting of ourselves to his Ordinances.

Fourthly, By the Laws, and Ordinances which Christ hath given to his Church, [ IV] Its the part of a Lord to give Laws, and he is their Lord in special to whom he gives Laws: But God's word wherein those Laws are contained, is in special given to the Church, Psal. 147.19, 20. Hence the Church is styled the Pillar, and ground of truth, 1 Tim. 3.15.

Fifthly, By a special care which he takes of his Church, 1 Tim. 4.10. [ V] Dr. Gouge on Heb.

Quest. Whether may our Parochial Assemblies in England be called Churches of Christ, wherein there are so many corrupt persons?

Answ. They may, and are true Churches. Look upon Jerusal • m, Matth. 23.37. you shall see that the eleven Tribes were Apostates: there were in it dumb dogs, Isa. 56.10. there were Scribes, and Pharisees Hypocrites, they had corrupted the Doctrine of the Law with their false glosses: the Temple was made a den of thieves ; yet the Evangelist calls it the holy City: and that

1. Because there was the service of the true God in the Temple, the Word preached, Sacrifices offered, the meetings of the Church of God.

2. Because as yet they had not received a bill of divorcement: So have not we the word of God preached, the Sacraments truly administered, &c. and when did the Lord give us a bill of divorcement? and therefore to encourage us against the cavils of the Separatists, let us remember,

• 1. That the word of truth is truly preached amongst us, which appears by the conversion of thousands, whereas never was any converted by a word of error, Jam. 1.18.
• 2. That our Ministers are of God, because by them so many are begotten to God, Christ thought it a good reason when he said, believe me that I came out from the Father for the works sake : the blind man saw this, Joh. 9.30.

3. Our meetings are holy meetings: For

• 1. Our people are outwardly called by an holy calling, and to an holy end.
• 2. They profess faith in Christ, which is an holy profession, and therefore in charity they are to be judged Saints.
• 3. Congregations are called holy in Scripture, from the better part, not from the greater: as an heap of wheat mingled with chaff, is called an heap of wheat: so 1 Cor. 6.11. with chap. 2.12.
• 4. Mixt Congregations are holy in God's acceptation, who esteems them, not as they are in themselves, but as members of Christ, Israel at the best, was a stiffnecked people, ye Balaam said, that God saw no iniquity in them, Numb. 23.21.

Quest. How is the Church God's peculiar?

Answ. First, Because Believers are the most precious of men, even the [ I] most noble upon earth: Hence Cant. 6.7. they are the sons of God, brethren of Christ, heirs of heaven.

Secondly, In regard of God, they are a peculiar people, distinct from others, [ II] by the grace of Election, by which they are chosen out of the world, and advanced in God's favor above all others. Hence they are called, an holy Nations ? the Spouse of Christ, the dauhgter of God, the choice of God, and God's delight.

Thirdly, in regard of their whole manner, and condition of life: Hence they [ III] are said to dwell alone, and not to be numbered amongst the Nations, Numb, 23.9. as for instance,

1. Their Original are not some few families, coming out of some corner of the Earth: but they sprung of Christ, of whom all the families of Heaven and Earth are called.

2. Their Country is not of the Earth: here they are Pilgrims, and strangers: but Heaven is their home, from which they look for their Savior, Ephe. 3.15.

3. Their King is neither born, nor created, but the everlasting King of glory, who rules not someone Country, but from Sea to Sea, &c. and not for an age, but forever.

4. Their Laws are Spiritual, reaching the Conscience as well as the outward man, most perfect, never changed, nor abrogated, as men's be.

5. Their war and weapons are not carnal, but Spiritual, as their chiefest enemies be: their Captain was never foiled, nor can be, and therefore they are sure of victory befo • e they strike a blow: and as for their corporal enemies, they overcome them, non feriendo, sed ferendo, not by striking but sufring.

6. Their Language is that of Canaan : their Speech shows them to be Citizens of Heaven: therefore called a people of a pure language, &c. Zeph. 3.9.

7. Their garments are devised, and put on by God himself, even the garments of innocence, long robes died in the blood of the Lamb, Rev. 7.14.

8. Their diet springeth not out of the Earth, but descends from Heaven: Jesus Christ, the bread of life, &c. of whom, whosoever feeds shall continue to eternal life.

Quest. Why is the Church compared to a woman, Rev. 12.1?

Answ. First, as simply considered in herself: and that for three causes.

1. Because to the Woman was first made the promise of the blessed seed that should break the Serpents head, and its still made good to the Church under the same similitude: for to her all the promises of God do properly belong.

2. Because she is feeble, and weak as a woman without her Husband, Joh. 15.5.

3. Because she is a pure, and chaste virgin, not defiled with Idolatry, as the Romish strumpet is, 2 Cor. 11.2.

Secondly, As she stands in relation to others, and that

1. To God, and in this relation she is the daughter of God, Cant. 7.1. Psal. 45.10.

2. To Christ, in which relation she is the Spouse of Christ. 1. Contracted to him in his Incarnation: So Cant 4.10. 2 Married to him as his Bride, and taken home in his second comin • to dwell with him forever.

3. To Christians, and in this relation she is their Mother. For a woman through the company of her husband, brings forth children: So the Church by her conjunction with Christ, and the power of his word, brings forth, nurceth, and brings up many children to God.

Quest. What duties doth this relation of a Spouse to Christ teach her?

[ I] Answ. First, to cleave to her husband. For God seeing that it was not good for Adam to be alone, he made the woman of his rib, being cast into a sleep, and brought, and married her unto him, saying, for this cause shall a man leave Father and Mother, and cleave to his wife, &c. Gen. 2.24. So God seeing, after the fall, that it was much less good for man to be alone, he institutes a second marriage with the second Adam, whom he casts asleep by death, and brings his Spouse out of his side pierced, and marries the Church to him, that renouncing all Loves and Lovers but him, she might cleave undevidedly to him, and this she must do four ways.

1. In person: For as the wife delivers up her person to her husband alone: So Believers must deliver up their souls, and bodies to Jesus Christ. For 1 Cor. 6.19, 20. we are no longer our own, &c.

2. A faithful Shouse is married but to one man, 2 Cor. 11.2. So the Church.

3. Christ our Husband communicates his whole person to us: he gives his life for his sheep only : prays for no other.

4. Christ as a faithful Husband leaves Father in Heaven, and Mother on Earth, and cleaves to his Wife.

2. To cleave to Christ in faithful affection, loving our Husband Christ as ourselves, nay better then ourselves, not loving ourselves to the death for his sake, seeing his love to us was stronger then death, and more to us then to his own life.

3. To cleave to him in affliction, as a Wife takes her Husband for better, and worse. A Kingdom is promised to such, Luke 22.29, 30.

Secondly, The Church must depend upon Christ her Husband as upon he [ II] head, and that

1. For direction, subjecting herself, as owing obedience to all his commands, Ephes. 5.24. and this she must do, seeing he is the true light, the Sun of Righteousness, the Pillar able to direct her.

2. For protection, Christ is the Savior of his body the Church, Ephes. 5.23. the only Phineas that turns away the wrath of God, kindled against his Israel, the only Moses that stands in the gap where God's wrath had made a breach.

3. For provision: None else but Jesus Christ can supply the Church with such things as she needs: he can bestow pardon of Sin, righteousness, life, and salvation: He pays her debts, both of obedience to the whole Law, and satisfaction for the breach of it.

Thirdly, She must rejoice to honor her Husband even with her own dishonor: [ III] For Christ rejoiced to honor her even with his own infinite dishonor: the joy of Heaven pleased him not without her presence, and fellowship in it.

Fourthly, She must, as a good Spouse, do all things to please her Husband, [ IV] thereby testifying her love to him. This is to walk worthy the Lord, &c. Col. 1.10.

Quest. How must she please her Husband Christ?

Answ. First, She must not seek to please herself in anything that is displeasing [ I] to him, She must deny herself, her own will, reason, affections, and desires, much more her sins, and lusts to please him, Rom. 15.1, 2, 3.

Secondly, she must not seek to please others, for then she cannot please Christ, [ II] Gal. 1.10.

Thirdly, she must labor for a conformity to him in manners, and affections. [ III]

1. Of virtues, as humility, innocence, patience, &c. 2. In will, willing holily what he willeth, and nilling what he nilleth. 3. In practice, cheerfully observing what he commands.

Fourthly, She must deck and trim herself with graces, Psal. 45.13. She must [ IV] put on lowliness, meekness, &c. so 1 Tim. 2.9.

Fifthly, She must show her love to Christ by loving, and gladly entertaining his [ V] friends.

Sixthly, She must show her delight in him in his presence, and long after [ VI] him in his absence, Isa. 26.8. Rev. 22.20. crying Even so come Lord Jesus.

Quest. What privileges hath the Church as the Spouse of Christ?

Answ. First, Free election: he hath made choice of her, and not she of him, Joh. 15.16. He was not bound any way to choose her: neither did he find any reason in her, as other young men do: no disposition, no work of preparation, no freewill, no affections toward him, neither is he bound to render a reason, if he had passed by us as he hath many others.

[ II] Secondly, Divine pacification: By this marriage all hostility, and enmity is removed betwixt God and the Church: For Ephes. 2.14, 15. He is our peace, Col. 2.14. Hereby we have daily entrance, and access unto God, not as strangers, or ordinary friends: but as friends, yea as children in prayers, praises, &c. Ephes. 2.18, 19.

Thirdly, Gracious assimulation, and fitness between the Bridegrom, and Bride: [ III] For whereas

1. She was of base Parentage, a daughter of the Earth, her Father an Amorite, &c. Ezek. 16.3. now she is made a chosen generation, the daughter of a Prince, of near alliance to God.

2. She was poor and needy, had no worth, no dowry to prefer her: now by this contract, she hath an estate made her fit for a Prince: that as her Husband is heir of all things, his love is so liberal that he hath made her a co-heir of his own heavenly inheritance, Rom. 8.17.

3. She was deformed, without beauty, or comeliness, she hath now attained perfect beauty in righteousness, and the beauty of her husband makes her beauty perfect, Ezek. 16.14. without wrinkle or spot, Ephes. 5.27.

4. She was naked, covered with nothing but shame, excepting a few rags, and fig-leaves: now her clothing is of wrought gold, Psal. 45.13. garments of salvation, Isa. 61.10.

[ IV] Fourthly, Free and liberal donation, as young men give Jewels and Love-tokens. For

1. What he Covenants, and promises, he also pledgeth with many graces, shining as so many Jewels, thereby testifying his bounty towards her.

2. He bestows his person on her, and by becoming hers, she becomes his, and so of twain, they become one flesh.

3. With his person he bestows his goods upon her, i. e. all his merits, and obedience, all his sufferings, all his glory, all his prayers.

4. He invests her, not only into his goods, but into his inheritance, and in due time consummates the marriage, bringing his Spouse home into his house of glory, a mansion prepared for her: putting her into possession of all the wealth of Heaven, where she enjoys his immediate presence.

[ V] Fifththly, high and honorable exaltation, and advancement: as Ahasuerus made Esther, a poor captive maid, a sharer in all the honor of his Kingdom by marrying her. Yea, the Churches honor exceeds that of the greatest Queens: For

1. They are matched with, and laid in the bosoms of men, but she is admitted into the bed with him that is God and Man, Cant. 1.15.

2. They are married to Kings, but such as are mortal, who often leave them miserable Widows: But she to the King of glory, who only hath immortality.

3. They are married to consort in someone kingdom, and part of the Earth: But she to a King that rules from sea to sea, to whom all Kings are subject, and by whom they rule. To a Kingdom unshaken, that fades not away, &c. 1 Pet. 1.4.

Sixthly, Strong and eternal consolation, in that by reason of this marriage a firm [ VI] and constant happiness is assured, which all the contracts in earth cannot perform.

Quest. How may the true Church be known?

Answ. First, By her face: now the face of a true visible Church, is discerned, by

1. By the sincere preaching, and professing of the Word of God.

2. The due and true administration of the Sacraments, according to that Word.

3. The exercise of Discipline appointed in, and by the Word: The first, is absolutely requisite to the face, and being of a Church. The two latter serve for the beauty, and stability of it. So Joh. 8.30. and 10.4. my sheep hear my voice, &c. where Christ is, there is the Church, but where two or three consent in his name, there Christ is, Matth. 18.20. Act. 2.42.

Secondly, By her voice, she speaks the language of Canaan : She enjoins not, [ II] nor commands in her family, anything but what she hath direction for from her husband revealing his will in the Scriptures: and dares impose no yoke on her children, where her husband hath left them free. She conceives herself so the Spouse of Christ, that yet she still remains the handmaid of the Lord.

Thirdly, By her virtues, or qualities: as [ III]

1. She is holy, in respect 1. of holiness of the Doctrine which she teacheth: what she receives from the Lord, she teacheth. 2. Of the better part of the visible Church she is holy, though not in respect of the greatest part. 3. Whatsoever corruption of Doctrine or manners spring up, she reproves, and censures, not tollerates it.

2. She is meek, loving, patient, merciful, &c. Jam. 3.17. full of good fruits, her weapons are prayers, and tears, not fire and faggot.

Fourthly, By her marriage: a good way to know one by, is the head, and the [ IV] Church cannot be better known then by her head Jesus Christ, whose wife she is, by whom all the children of the Church are begotten, by virtue of the eternal Covenant of Grace, as in lawful wedlock, Cant. 2.16. and 5.10.

Fifthly, By her carriage and behavior:

1. To her husband, to whom in all her behavior she expresses four virtues.

• 1. She is chaste, and faithful to him: she forgets not the guide of her youth, &c.
• 2. She is subject to him in all things: content to be tried, and ruled in all cases by his will revealed in his Word.
• 3. She depends only on her husband for the means of her welfare, and all needful supplies: will not seek to any other Advocates, or Mediators, &c.
• 4. She honors her Husband only, and will give his honor to no other.

2. To her children, whom

• 1. She nurceth at her own breasts, puts them not forth to such strange milk of Traditions, Councils, Decretals, &c.
• 2. She instructeth, and teacheth them.
• 3. Porvides for them: she upholds the means of salvation to keep her children in good state.

Quest. Is the true Church of Christ always visible?

Answ. The true Church is not always conspicuous, visible and glorious to the world, but may be oppressed and hid. So was the Church in Egypt, thrust out into the wilderness: so in Elijah's time, when he complained that he was left alone: so in the Babylonish captivity, therefore compared to dead and dry bones, Ezek. 37.2. so Rev. 13.12.

Quest. What reasons may be rendered for this?

Answ. First, because the Church is a select company called out of the world, [ I] a little flock, Joh. 15.9. a garden enclosed, Cant. 4.12. the blind world neither can, nor will see the Church.

Secondly, the Church is such a body, as is not always visible to man's eyes, [ II] no not to good men's, as as we see in Elias, the foundation being in God's election, and the union spiritual.

[ III] Thirdly, Sometimes the Church abusing peace, and prosperity makes the Lord to strip her naked and bare, and to • end her into the wilderness, yea to make her as a wilderness, Hos. 2.3.

[ IV] Fourthly, The Church provides for her safety sometimes by flying into the wilderness: she is like a Dove in the rocks, Cant. 2.19.

[ V] 5ly, The Churches Militant condition suffers her not always to be visible, being not tied to any one estate or place: therefore she is compared to the Moon being s • metimes in the full, and sometimes hid.

Quest. What conclusions may be laid down concerning the visibility of the Church?

[ I] Answ. First, By the Church which we hold invisible, we mean the Catholic Church, even the multitude of all the Elect which have been, are, or shall be, which Church is holy, and no wicked persons belong to it: Its a communion of Saints only, to which belongs remission of sins, and life everlasting, and this is invisible to the world, and that

1. Because the ground, and foundation of it (God's Election) is invisible.

2. The greatest part of the Elect are not subject to sense: not the Saints in Heaven, nor many on Earth, some being not born, others but new bo • n.

3. Visible things are not believed, but things invisible: Faith is of things not s • en, and if we believe the holy Catholic Church, we cannot see it.

[ II] Secondly, concerning the Militant Church, we hold

1. That God will always have a part of his Catholic Church here on Earth that shall hold, and maintain the true Faith in the several Ages to the Worlds end, and this cannot fail upon Earth.

2. This part of the Catholic Church consists of men that are visible, and exercise visible Ordinances, as the Word, Sacraments, &c. and often in peaceable times appears glorious in many particular, and visible Congregations.

3. That these visible, and particular Churches, are not always visible after the same manner: neither is any part of the visible Church always so necessarily visible, but that it may disappear, as the Church in the Old and New Testaments have some time done.

4. This number of men in whom this part of the Church contsteth, may come to be a few, and by Tyranny and Heresy, their profession may be so secret amongst themselves, that the world cannot see them. Though like the Sun, she shines in herself, yet she may be obscured from the sight of others.

5. Though the Church cannot fail upon Earth, yet the external government of it may fail for a time: her Pastors may be interrupted, her sheep scattered, her Discipline hindered, the external exercise of Religion may be suspended, and the sincerity of Religion exceedingly corrupted: so that the members of the Church are only visible amongst themselves.

[ III] Thirdly, Though the Church of God be not always seen, yet she is always safe, and that

1. Because if she cannot be safe in the City, she shall be safe in the Wilderness, where God will provide her a place, as Rev. 12.14.

2. God's purpose for the safety of his Church cannot be altered by any enterprises of her Enemies. Though Pharaoh slay all the infants, yet Moses shall be preserved by his own daughter in his own bosom to be a deliverer. Though Herod slay the infants, he shall miss of him whom he seeks.

3. God makes high account of his Church, as the signet of his right hand, the apple of his eye, therefore he will provide for her safety.

4. God's wisdom makes it healthful for his Church sometimes to be hid, that she may always be safe: otherwise the world would destroy her. Dr. Tailor on Rev.

Quest. Are not all Christians bound to pray for the peace of the Church?

Answ. Yea, 1. we must pray for the whole Church, where ever dispersed.

2. For the natural members, and noble members especially: the living stones, those which are more instrumental, and organical: such as are eminent in power, and place, in worth, and in service.

3. More particularly for our own Church, to which we are related, and to the principals of it, as Cities and Universities.

4. For the restoring of the people of God, even for the Jews, and for the setting up of the new Jerusalem, as God hath promised in his Woe • d.

5. By the same reason we must pray against such as are against the Church.

Quest. But what must we pray for in the behalf of the Church?

Answ. First in general, for all blessings; for all that is good, and useful, and tends to the welfare of it: as for the protection of it: deliverance of those that are [ I] in danger, preservation from danger to those that are free: for the perfection of it: that God will re • ore those Churches that are over-run, refine, and purify those that stand: For the propagation of it, that God will stretch the boun • s, and enlarge the borders of it: that he will bring more subjects under the Kingdom of Christ.

Secondly, In particular, we must pray for a threefold Peace of the [ II] Church.

1. A peace with God, in causing the Churches to keep their peace with him, in walking in purity and power of his Ordinance, without which, though they were in peace with all the world, it will come to nothing: all other blessings will be soon gone, except we have something to solder us with God, which can be nothing but our exact walking with him in his Ordinances.

2. Peace amongst the Members of the Church: that they may be free from dissensions, divisions: that they may think the same thing, go the same way, and unanimously mind the glory of God.

3. A Forreign peace also from all opposition without, that there may be no invasion by foreign Enemies upon the Church of God.

Quest. What is further included in our praying for the Church?

Answ. First, one thing is implied inwardly, that our hearts should work towards the Church, our desires and wishes should be for the welfare of it.

Secondly, another outwardly, that we should endeavor to attain what we pray for: our counsels should be for the welfare of the Church: Our examples should be patterns to others to provoke them to good works: such as are in authority should exercise it for the settling, and furthering the peace of the Church: yea we should not only pray ourselves, but should stir up others to do the like.

Quest. But how must all this be done?

Answ. First, Sincerely, not out of by-respects.

Secondly, Earnestly, and frequently, putting all our strength to it. [ I]

Thirdly, Constantly, not by fits only. [ II]

Quest. Who are bound to do all this? [ III]

Answ. Every Christian in what station soever he is: as

• 1. Magistrates in their places, whom it p • incipally concerns to pray for, and promote it.
• 2. Ministers in their places must be leading persons in these duties, and provoke others to it.
• 3. Yea all, in every condition, learned, and unlearned, men, and women, &c.

Examples, and Scriptures for all these are: that of Moses, Exod. 32.32. So Judge. 5.23. 1 Sam. 4.19. 2 Sam. 11.11. Psal. 20.5. and 51.18. and 53.6. and 102.13. Isa. 62.1. Rom. 9.3. 2 Cor. 11.28. Phil. 1.18. Col. 2.5.

Quest. But why must we thus pray for the peace of the Church?

[ I] Answ. First, consider what the Church is, and that

1. In relation to God, its his house, the Spouse of Christ, and there cannot be a dearer relation to put a deeper engagement upon us then this.

2. In that relation that she hath to us. She is the Mother of us all, and therefore we should sympathize in her weal, and woe.

[ II] Secondly, Consider that peace is the sum of all blessings: Hence the Ancients painted peace with a horn of plenty. For

1. Peace nourisheth all Arts, Sciences, Trades, &c.

2. Its a very careful, and useful nurce to cherish Religion, Acts 9.31. there is no hearing of the Law of God, nor the Law of Justice, when men have their swords in their hands. Arma silent L • ges.

[ III] Thirdly, consider the nature of prayer, both in the efficacy, and necessity of it.

1. Its a most efficacious Engine: the sum of all Policies for a Christian to work by, for Peace: Its God that rules all the world: hath all hearts in his hands, can make a man's enemies, yea the very stones to be at peace with him : and prayer rules God, he suffers himself to be overcome by it. Le • me alone, saith God, Exod. 32.10.

2. Its of great necessity also: For God will not bestow blessings, till we seek and sue to him for them, and the reason is, because otherwise he shall have li • tle honor by it: If it come without seeking to God for it, we should ascribe it to other means, and things.

[ IV] Fourthly, consider the nature of a Christian, and we shall see that its the most proper work for him. For

1. He is the Son of the Church, and it becomes him (at least) to pray hard for his Mother, as Croesus his dumb son did for his Father.

2. He is a Son of Peace, a Son of the God of Peace, a Son of the Gospel of peace: and the Spirit given him is a spirit of Peace.

3. He is a Son of prayer: It should be the element in which he draws his breath, to run towards God, and towards Heaven in a way of peace: besides, he is enabled to pray when others cannot, he is sensible of the condition of the Church which others are not.

Quest. But how may we so pray for the peace of the Church, as to be sure to prevail?

[ I] Answ. First, we must pray in Faith, believing God's Word, and his promises made to his Church.

[ II] Secondly, In sincere charity, in a true genuine love to the Church.

[ III] Thirdly, In repentance, lifting up pure hands to God. God will not hear our prayers, if we will not hear his commands.

[ IV] Fourthly, Pray with fervency, and earnestness of spirit; A fearful beggar teaches how to give a denial. God loves a kind of violence, to dash our prayers against Heaven, and the throne of grace with an holy zeal of spirit which prevails much with God: we must make our prayers fat with fasting (saith Tertullian ) which are ordinarily starved with formality.

[ V] Fifthly, Pray constantly: though God seem not to regard our Prayers, yet we must not give over, but hold out, and wait upon him.

Quest. What means may we use to help us in the serious performance of this duty.

Answ. We must lay aside all our carnal security, and lay things to heart: observe the state of the Church, and lay it to heart. Let not the world (as the Ivy deals with the Oak) twist about thy heart, which will make Christianity die within thee: Be not too busy with worldly affairs, least they choke all thoughts about bettr matters. Dr. Stoughton.

Quest. Why is the Church called a mother? Gal. 4.26.

Answ. Because the word of God is committed to the keeping of the Church, which word is seed, 1 Pet. 1.23. Milk, 1 Cor. 3.2. strong meat, Heb. 5.14. and the Church is a mother which by the Ministry of the word, brings forth children unto God; and when they are born, feeds them with milk out of the two breasts of the Old and New Testaments.

Quest. Where are we to seek for our mother the Church?

Answ. She is to be sought for, and found in the true visible Churches, the certain marks whereof are three.

1. The preaching of the word out of the writings of the Prophets and Apostles, with obedience, Joh. 10.28. Eph. 2.20.

2. True invocation of God the Father, in the only name of Christ, by the assistance of the Spirit, Act. 9.14. 1 Cor. 1.2.

3. The right use of the Sacraments, Baptism, and the Lord's Supper, Matth. 28.18. and by these we shall find the true Church of God in England, &c.

Quest. Are all Christians bound to join themselves to some particular Church, or Congregation?

Answ. Yea, they are in a special manner bound to it, and that for these Reasons.

1. In regard of God's institution, Mat. 18.17. wherein is contained a necessity both in regard of the precept, and the means.

2. In regard of the presence of God and Christ there, Rev. 1.13. For if we will come to God, we must come also to that assembly where God doth in a special manner manifest his presence, and is found of those that seek him there.

3. In regard of God's glory, which is much advanced publicly by this means: For as God under the Law placed his name in Jerusalem, so under the Gospel he doth it in these public assemblies.

4. In regard of the Covenant and promise of God: For they which are members of the Church, they are, as it were, directly under the promises and blessings of God to be poured out upon them, Psal. 65.5. and 133.3.

5. In regard of our profession; because otherwise it cannot be that the believers should be distinguished from infidels, 1 Cor. 5.12.

6. In regard of mutual edification, which follows from this combination of the godly amongst themselves: Heb. 10.24, 25. 1 Cor. 11.17. and 12.25, 27. Rom. 1.12.

Quest. What Church must we join ourselves to?

Answ. First, only to the true Church which professeth the true faith.

Secondly, if we be uningaged, we must as much, as we may, join ourselves to [ I] the purest Church. [ II]

Thirdly, though we may join ourselves to that Church, in which necessarily [ III] many defects are to be tolerated, yet we may not join ourselves to such a Church in which we must necessarily partake with her in her sins, Eph. 5.11. neither must we fix ourselves to any Church with a mind to favor her defects, by our silence: (but so far as it may be done with edification) we must assist in taking them away.

Quest. Are we to associate ourselves with such a Church as tollerates the wicked, and opposes the godly?

Answ. First, to tolerate notorious wickedness is a great sin in a Church, [ I] Revel. 2.20. and in Its nature tends to the corrupting of the Church, 1 Corinth. 5.6.

Secondly, it defiles the communion to those wicked men that are tolerated, [ II] and to those that are the cause of their toleration, Hag. 2.13.

[ III] Thirdly, all such partake in this pollution, which do not what in them lies to remove such scandals, 1 Cor. 5.13.

[ IV] Fourthly, that mixture which ariseth from such a toleration doth lessen the comfort and edification of the godly.

[ V] Fifthly, yet it is not lawful presently to separate from such Churches, where the wicked are tolerated, and the godly discouraged, 3 John 9, 10, 11. and that for these reasons.

1. Because that error may be but the infirmity of the Church.

2. Because patience and forbearance must be exercised towards a particular offending brother, Gal. 6.1. much more towards a society of brethren, or a Church.

3. By the rash departure of the godly, a reformation of those evils is not promoted, but hindered.

4. Because we cannot remove from such a Church to a purer, without grievous inconveniences, which ought always to be avoided as much as may be without sin.

Am • s. Cas. of Consc.

Quest. Is it lawful to gather Churches out of true Churches?

Answ. Its a most unwarrantable practice of them that do so: Its an uncharible, and unscriptural practice: there is neither precept, nor precedent for it in all the book of God: Indeed we read in Scripture of gathering Churches from amongst the Heathen. Were England a land of Heathens, and no Church planted amongst us, it might be proper enough to gather Churches here; but to put a planted, constituted, and settled Church into the condition of Heathens, savors strongly of pride, and censoriousness: Besides, gathering of Churches amongst us, breeds woeful divisions in families, the husband going one way, the wife another, the child a third, the servant a fourth, &c. and is a great impediment to their mutual edification.

Again, they which gather Churches amongst us have their members ofttimes living many miles asunder: How then can such Pastors watch over their souls as those that must give an account thereof? or how can such members partake of all Ordinances, or perform such mutual duties each to other as they ought? Moreover, its a kind of Sacrilege thus to rob godly Ministers of the cream of their flocks, and the crown of their Ministry of whom they have travelled in pain till Christ was formed in them : and its hard measure in those who thus reap where they have not sown, and enter into another man's labors.

Mr. Hall on Tim.

Quest. Is it lawful to separate from a true Church, because of some errors or defects in it?

Answ. By no means, and that for these Reasons.

1. Because the root of such separation is bad, and therefore the fruit cannot be good. It springs from pride, and censoriousness; as in the Pharisees, who were the great Separationists, and had their name from thence.

2. Such are Schismatics, and (probably) will in a short time be Heretics: Schism being the way to Heresy: they make a rent in the Church whose peace should be very dear to us: For though peace be not the being of a Church; yet it tends much to the well being of it: for as a Kingdom, so a Church, being divided, cannot stand.

3. The pretences of separation (as the Cross, Surplice, &c. being removed) though separation even then for those things was unlawful, its now far more vile, and therefore God punisheth the Separatists of our time more severely, by giving them up to viler opinions then formerly.

4. Its a scandal and great wrong to a Church: Its ill to forsake the society of one good man without a just cause, how much more to unchurch a whole Church causelessly?

5. Such cannot escape the revenging hand of God: Though men may suffer them, yet God will not: One of the saddest judgments we read of in Scripture befell Schismatical Corah, and his company, Numb. 6.16. they made a rent in the Congregation, and the earth rent in sunder, and devoured them: when Cain separated from the Church, Genes. 4.16. he became a vagabond. Idem.

Quest. Who is the Head of the Church?

Answ. Christ only, Col. 1.18, 19.

Quest. In what nature is Christ the Head of the Church?

Answ. According to both his natures. For, Col. 1.18. he is called the Head of the Church ; whom v. 15. the Apostle had said to be the Image of the invisible God ; but that image was the eternal Son of God, the word incarnate: therefore Christ, as God-man is the Head of the Church: for the Church ought to have such an head, which had a conformity of nature with the rest of the members that were to be incorporated into it: but this conformity agrees to Christ according to his human nature, where Christ and his Church are said to be one flesh, Eph. 5.31. The Church also ought to have such an head which could communicate spiritual life to it; but this is only in the power of God, whence God is called both the husband and head of the Church, Psal. 45.11. therefore Christ, as God, was the head of the Church also.

Object. But Christ could not thus be the head of the old Church, because he was not then incarnate: For it is the part of an head to communicate, and impart its good to the body; but the humanity of Christ could not profit the Church before his incarnation, and therefore he was not the head of the Church of the Jews according to his humanity?

Answ. Though Christ had not then actually conjoined the humanity to himself; yet according to the divine decree of his future incarnation, and passion, according to the eternal efficacy of it, and according to the lively faith of the Patriarchs, even Christ's human nature, and those things which he was to do and suffer in the same, did much benefit the ancient Church when as yet they were not in act. From the beginning of the world, they were chosen in Christ, and by Christ all the adopted sons of God, Ephes. 1.4, 5. Christ was the Lamb of God slain from the beginning of the world, and therefore from the beginning of the world he was the lively head of his Church: For those things are present to God and faith which are not yet come: Hence Aquinas saith truly: Christum fuisse secundum humanitatem caput ecclesiae ante incarnationem, per operationem fidei, quae illum in carnandum apprehendebat, & sic beneficium justificationis consequebatur.

Object. But Christ is not the Head of his Church according to his divine nature, because that hath no conformity of nature with the rest of the members: neither according to his human nature, because according to that he cannot communicate spiritual life to his members, therefore he is no way the head of the Church?

Answ. I answer in general: If there be found in Christ the perfect resemblance and reason of an head, this is enough to make him truly called an Head, though the conditions of an Head be not found in either of the natures apart. As for that which is objected, that the human nature of Christ doth not communicate life and spiritual motion to the members, I answer by distinguishing. The life of grace is infused into the members, either by the principal agent, who creates grace in the soul by the way of authority; and in this sense the influx of grace is from God alone: or else from the instrument joined with the principal agent, and so the human nature of Christ instrumentally is said to communicate grace, and spiritual life: As it nothing derogates from the natural head that it communicates life, and motion to the other members, not immediately from itself, but by the means of its latent virtue: So neither doth it derogate from the dignity of this mystical Head, that it communicates life, and grace, not principally from its self, but by reason of the Divinity dwelling in it, Christ therefore notwithstanding these objections, is the head of his Church, according to both his natures.

Quest. What may we learn from the consideration hereof?

[ I] Answ. First, In that God is the head of the Church, we may thence conclude that she shall be perpetual, and that the gates of Hell shall not prevail against her : For if God be with us, what shall be against us? and truly, if the head of the Church were less then God, she would never be safe, having all the Devils of Hell, and all the wicked of the world against her.

[ II] Secondly, If God be the head of the Church, then all the Members of it ought to obey this their head in all things with reverence, and godly fear: For there is an infinite obligation upon every Creature to obey God: but (if it could be) there is more then an infinite obligation upon the Church that is redeemed, and sanctified to obey her God, her mystical, and life-giving head.

Thirdly, If God be the head of the Church, then Christ's ascension into heaven, [ III] hath not deprived her of her head, yea he is present, and ever will be present with his Catholic Church, by the presence, and power of his Divinity, though he be not present to the eyes of our flesh, according to his promise, Matth. 28. ult. Loe I am with you always, even to the end of the world, therefore the Pope is a superfluous head.

Fourthly, Is our head man also? then by virtue of his kindred to our nature, [ IV] we may assure ourselves that he loves us dearly, that he is very sensible of our miseries, and ready to relieve us, Heb. 2.17, 18.

Fifthly, is our head man? this may comfort us, in that the Devil hath no cause [ V] of triumphing over us: Indeed he overcame the first Adam, who was the head and fountain of all mankind: but the second Adam, the head of his Church, hath overcome him: yea in Christ, we overcome him, being his members equally as we were overcome in Adam : the conquest of our head, hath made us conquerors.

Quest. Wherein consists the similitude betwixt Christ and a head? and betwixt the Church and a body?

Answ. The natural head must be considered in a double respect to its membes: 1. Of difference. 2. Of agreement: and so must this mystical head also.

Quest. Wherein consists the discrepancy betwixt the head and members?

Answ. First, in respect of its eminency and dignity: For the head doth more [ I] fully, and perfectly enjoy all the senses, then the members which are under it: So Christ our mystical Head, doth possess all spiritual grace, much more abundantly then all men, and Angels • oyned in one, Joh. 3.34.

Secondly, in respect of its Government: For the head directs, and governs, [ II] and all the members are directed, and governed in their operations by it: So Christ doth rule and govern his Church, and she hearkens to his commands, and submits to them, Epes. 5.22.23.

[ III] Thirdly, In respect of its causality, and influence: For the head imparts, and communicates sense, and motion to all the members, so that they would want sense, and motion if they should be separated from the head: So Christ infuseth spiritual life, and motion into his members, otherwise they would be stupid and dead, and destitute of all spiritual motion, Joh. 15.5. Hence Phil. 4.13.

Quest. Wherein consists the agreement between the head and members?

[ I] Answ. First, In that the natural head hath conformity of nature with the members: For it would be a monstrous thing if a man's body should have a horses head; So between the Church and her mystical head, there is an agreement of nature, Heb. 2.16.

[ II] Secondly, The head, and members have an agreement in order to the same end, viz. the safety and preservation of the whole person: So Christ and his members, which are one person, are ordained to attain one, and the same end, viz. eternal glory, and happiness; and for the attaining of this end, both the head and the members do daily co-operate. This is the care of the head to bring his members to perfect blessedness, Joh. 17.12. where he is called the Savior of his body, Eph. 5.23. and this also is the scope of all Ch • ists members, that together with their head, they may participate of that blessedness. As Paul. Phil. 3.14.

Thirdly, the head, and members have a continuity between themselves, and all have [ III] their act, and information from the same soul: So this mystical head, and all his members have a certain continuity between themselves, and have their spiritual information, and vivification from the same principle: For between Ch • ist and his Members there is a certain conjunction by means of the holy Ghost, who resting more fully in Christ our Head, flows from thence into all the members, giving life to all, and uniting all, Ephes. 4 16.

Quest. What is that body whereof Christ is the head?

Answ. The Church, in Latin Ecclesia ab evocando, because its a company, or multitude of called ones, who are called out of the world by the Ministry of the Gospel, and other means appointed by God to draw men out of the state of ignorance, and misery, and to bring them to a state of glory: In which sense we call such a company of persons a Church, as profess the doctrine and Religion of Christ under lawful Pastors: Such were the seven Churches of Asia : Such that at Rome, Corinth, &c. These Congregations are called a Church, and such as live in them, members of the Church, who also (in the judgment of Charity) are to be reputed members of the holy Catholic Church, both because on God's part they have offered unto them such means, whereby men are brought to partake of eternal life, and because that on their part in regard of the external action, and profession, these means are received, and used to their salvation.

This body of the Church whereof Christ is the Head, consists not of unbelieving, and wicked members, but only of holy, and sanctified ones, whom God hath pulled out of the power of darkness, and hath translated them into the Kingdom of his dear Son. So that it is not sufficient to salvation to be a visible member of any particular visible Church, by the external profession of Faith, except withal a man be a mystical member of the Catholic Church by true faith, and the spirit dwelling in his heart. Hence Cyprian faith, Quid faci • in domo fidei, p • rfidum pectus.

Quest. What else may we learn from hence?

Answ. First, That Christians must not envy those which are endowed with [ I] more excellent gifts then themselves, because they are members of the same body: that therefore which is given to one, that we ought to esteem as given to everyone: according to that of St. Austin, Tolle invidiam, & tuum est quod habeo, tolle invidiam, & meum est quod habes : Take away envy, and that which I have is thine, Take away envy, and that which thou hast is mine.

Secondly, seeing God's children are all members of the same body, therefore they should be ready to serve one another in love, and to be affected each with [ II] others weal or woe, as if it were their own, 1 Cor. 12.26. Dr. Davenant on Col.

Quest. Whether may the Church fail?

Answ. Neither the Catholic Church, nor any part or member of it can fail, or perish. Joh. 3.16. This Church Christ hath undertaken for to defend to the end, Matth. 16.18. and 28.20. She is the first born, whose names are written in Heaven, Heb. 12.22, 23. If it cannot be in one place, or Kingdom, it will in another; The woman, when persecuted, had a place prepared in the wilderness to fly into. But a particular Church may fail, and die, and come to nothing, as we see in the seven famous Churches of Asia. This may also be proved out of many places of Scripture, Mat. 21.43. where Christ foretells that the Church of the Jews (which had as great privileges as any Church on earth ever had) should cease. Paul tells the Corinthians, they may come to be no Church, 2 Cor. 11.3. and the Church of Rome, Rom. 11.20, 21, 22. the Church of Israel, the ten Tribes were dischurched, Hos. 1.9.

Quest. What are the infallible marks of a true Church?

Answ. First the sincere preaching of the Gospel: Hence a true Church is described [ I] by it, Rom. 3.2. So Psal. 147.19. Act. 14.23. and where the Gospel ceaseth in the sincere preaching of it, they are an undone people, Prov. 29.18.

[ II] Secondly, True and sincere use of the Sacraments, at least in the substance of them: Hence the Church of Judah is called the Circumcision, Rom. 3.1. and St. Paul defines the Church under the Gospel by the Sacraments, Phil. 3.3.

[ III] Thirdly, A sincere profession of the word of God, and true Christian Religion, either in uprightness of heart, or in the judgment of Charity. So 1 Cor. 14.33. So Gal. 1.22. All particular Churches are Churches that are in Christ, and Churches of visible Saints.

[ IV] Fourthly, True Discipline, and a right use of the Censures of the Church: But this is only necessary to the well-being, not to the essence of a Church. Censures may be wholly neglected, yea perverted against the godly: and yet the Church be a true Church, as Joh. 9.22. So Rev. 2.18, 20.

Mr. Fenners Alarm, second part.

CHAP. XXXI. Questions, and Cases of Conscience about Circumspection, and circumspect walking.

Quest. W Hat is it to walk circumspectly?

Ans, The Greek word, Ephes. 5.15. signifies exactly or precisely: so that to walk circumspectly, implies an accurate study, and diligence throughout our lives, that we offend none: but by the light of faith and good works edify all. The course of Christianity is an exquisite course, and strict walking.

Quest. In what other phrases is this circumspect course commended?

Answ. Its implied in the phrases of walking before God, Gen. 17.1. Living honestly, Heb. 13.18. walking worthy the Lord in all well-pleasing, Col. 1.10, 11.

Quest. What things are required in circumspect walking?

Answ. First, that it be exact, and considerate, according to the [ I] true and perfect rule of God's word, in everything, great and small, so as to go to the utmost of them, and to all the rules that God prescribes: not turning aside, either to the right hand, or left, Deut. 2.27. and 5.32. Prov. 4.27. 2 Chron. 34.2. Isa. 30.21. Psal. 119.9, 10.

Secondly, it must be full, in all fruits of holiness, and justice, going to the utmost [ II] of every command; So casting our occasions, that one duty justle not out another. Fearing, as to commit the least sin, so to neglect any duty of piety, or mercy, Deut. 5.32. Col. 1.10. Numb. 14.24. and 32.11, 12. Jos. 14.8, 9, 14. Such an one looks to the thriving of all his graces: His moderation shall not damp his zeal, nor his zeal outrun his knowledge: His providence shall not lessen his faith, nor his faith destroy his providence, &c. All his graces run in a circle, move, strengthen, and quicken each other.

Thirdly, it makes a man diligent to redeem, seek, observe, and take opportunities [ III] of doing good, Eph. 5.15, 16. there is no time, state, condition, or company, but some way or other he will improve it for his good, and work profit out of it for the advantage of his soul, Act. 18.25. 2 Pet. 1.5. Philip. 2.12. Heb. 12.15.

Fourthly, he looks to the manner as well as to the thing done, considering all [ IV] circumstances that belong to a good work, as time, place, order, and manner of doing, together with the inward affection, and disposition of the soul, and is careful that all may be right, Rom. 12.2. Joh. 13.17. Phil. 1.9, 10.

[ V] Fifthly, he is constant at all times.

Quest. What may further us in this exact walking?

[ I] Answ. First, sound knowledge of the right way, which is as the light, guiding us to set every foot aright, Psal. 119.105. Prov. 2.10, 11.

[ II] Secondly, a diligent watch and care to prevent sloth, and to keep from all extremities: we are apt either to deal slightly in the work of the Lord, or to make conscience where we should not.

[ III] Thirdly, a due and careful examination of our affections to the things we go about, and of our several actions flowing from them, lest we be overtaken with sin in them, Prov. 4.26. and 14.15. Gal. 6.4. He that regards his courses cannot be regardless of his heart which is the fountain of all actions, good and evil. A bad affection may mar a good work, but a good affection cannot justify an evil action. Hence Paul prays, Phil. 1.10.

[ IV] Fourthly, a holy jealousy, and suspicion lest the heart be deceived through the deceitfulness of sin. For he knows that sin lies in ambush to beguile him: the world is full of allurements, and his heart is ready to hearken to their cunning insinuations, which makes him to look to his ways with more then double diligence: Yea, this holy jealousy makes him fly even from all appearance of evil, as from a Serpent: It makes him also more careful to use all good means whereby he may be supported, and strengthened against all occasions which might entice him to sin.

[ V] Fifthly, a serious consideration of God's continual presence about us, and with us, where ever we are, and whatever we are about. So. Psalm 16.8. Psalm 119.168. Prov. 5.20, 21. and 15.11. Psalm 39.2, 3. and 18.6. Job 34.21, 22.

[ VI] Sixthly, another furtherance to circumspect walking is to be often sifting and and examining ourselves, veiwing our hearts and lives, taking account of ourselves how we watch, and how we walk, and how the case stands between God and us, Psal. 4.4. and 119.59. Prov. 4.25.

Quest. Why is this circumspect walking so necessary?

[ I] Answ. First, its God's command that we should walk before him according to all the Statutes and Ordinances that he hath given in Covenant to be observed by us: and we for our parts have undertaken to serve him in holiness and righteousness all our days, and that without limitation, even to go to the uttermost in every command, Psal. 39.1.

[ II] Secondly, we must all appear before the judgment seat of God, to give an account of those things done in the flesh, be they good, or evil: we must be accountable for every idle word, and roving thought, much more of every unwarrantable action, and therefore we have need to look to our ways.

[ III] Thirdly, the wicked amongst whom we live are ready to take all advantages, and watch for our halting, both to harden themselves: and through us, to wound the pure religion of God. Hence, Col. 4.5. Phil. 2.14, 15.

[ IV] Fourthly, the way to heaven is full of crosses, snares, and dangers by reason of our enemies, and therefore requires all our diligence, either to avoid them, or else to step over them; besides, its a narrow way, and on high, and how wary had he need be that walks on an high narrow rock, or that sails between two dangerous gulfs.

[ V] Fifthly, this strict walking is the only safe and prosperous way, Psal. 119.6. Lev. 26.2, 12. Rom. 13.12. Its time to cast off the works of darkness, and to put on the armor of light, Joh. 11.8, 9. 1 Chro. 22.13. 2 Chron. 24.20. 1 King. 8.23. 1 Thes. 5.4, 5.

[ VI] Sixthly, such as are now nearer the end of their faith, and love, must be more diligent in the work of them; for the end of everything is of such force that the nearer we come to it, we do with the more courage and diligence ply the means which bring us to it.

Seventhly, in such walking there is much comfort, and joy: yea, the pleasures [ VII] of the world are not comparable to it, Psal. 138. • . Jer. 6.16. for the commandments lead unto rest, and he that walks in them shall find peace to his soul.

Eighthly, sin is the disturber of conscience: the only make-bate that [ VIII] sets a man at odds with God, and at contention with himself, therefore we should watch against it.

Ninthly, the relation wherein we stand to God, to Christ, to the Holy [ IX] Ghost, to the Saints, binds us to walk honourably, honestly, and circumspectly, that we may keep ourselves from the pollutions of the flesh, and the evil customs of the world.

Quest. How may we stir up ourselves to this circumspection?

Answ. First, we must bewail our former ignorance, rashness, sloth, shame our [ I] selves for it, and labor to make it hateful to us.

Secondly, We must quicken ourselves to more diligence for the time to [ II] come. Remember that we have been too long in security, indulgent to our carnal affections, foolishly pursued earthly vanities with double diligence, whilst the practice of piety and justice hath been clean forgotten, and almost buried in oblivion: Now therefore we should awake from sleep, shake off sloth, consider the season, and with special labor redeem the opportunities which through carelessness have overslipped us; The work itself is easy, pleasant and honorable, the recompense of reward unspeakable, and glorious, the worthiness, Sovereignty, and exceeding love of the Commander, the dignity of the work, and excellency of the reward, do challenge of us the most exquisite care, pains, and diligence that can be possibly imagined.

Thirdly, we must fly to God by prayer, entreating him to work our hearts [ III] to this holy circumspection at all times. Of ourselves we have no power to stand, or to preserve any spark of God's Spirit glowing in our hearts, we must beseech him therefore who hath put these good motions into our mind, to confirm, and establish us therein unto the end. Mr. Balls power of godliness.

Quest. What further considerations may provoke us to this circumspect walking?

Answ. First, in regard of sin which is exceeding deceitful, Heb. 3.13. sin never presents its self in its own colors, but takes upon it the shape of some [ I] virtue or other, as superstition the dress of religion, licentiousness of Christian liberty, covetousness of thriftiness, &c. and it ever makes some pretence of delight, profit, advancement, &c. that gives a man content: as, Gen, 3.6. and 34.23. Mark 12.7. Prov. 7.18. Yea, like Satan, it translates itself into an Angel of light, 2 Cor. 11.14. therefore we have need to watch. Sin is of a bewitching nature: It insensibly soaks into a man, as it did into David, 2 Sam. 11.2, &c. and when once it hath possessed him, the heart cannot be withdrawn from it, as in David's example, 2 Sam. 11.13, 14. and Samson's, Judge. 16.5, &c.

Secondly, in regard of Satan, he is a mortal enemy, implacable, sedulous, restless, and very terrible, 1 Pet. 5.8. For, [ II]

1. His name devil declares him to be an accuser, and therein one that seeketh all advantages he can against us.

2. An adversary, 〈 in non-Latin alphabet 〉 , contralitigator, who will do us all the despite he can as an adversary in Law.

3. He is a Lion, strong, ravenous, fierce, and cruel.

4. He is as a roaring lion, doing what he can to affright us, and make us yield to him.

5. He walks up and down, wherein he shows himself to be sedulous, and restless, Mat. 12.43.

6. He seeks whom he may devour. This declares him to be a deadly enemy, that aims at our death, even the damnation of our souls; and is there not just cause to watch against such an enemy?

[ III] Thirdly, for ourselves we are exceeding foolish, like the silly fish that with a bait is soon taken: By reason of the flesh that is in us we are prone, and forward to yield to every temptation, as dry tinder soon takes fire; as gun-powder, &c. Besides, there is in us a natural proneness of ourselves to decay in grace, and to fall from it, as a stone to fall downward; or for water to wax cold if removed from the fire.

[ IV] Fourthly, for God who is oft provoked by men's security, and carelessness to leave them to the temptations whereunto they are subject, which if he do, we cannot stand: as we see in Peter, Matth. 26.33.70. Hence, 1 Corinth. 10.12. Rom. 11.20.

Quest. Why must everyone be circumspect over himself?

[ I] Answ. First, because everyone is nearest to himself; now our greatest care must be of the nearest to us.

[ II] Secondly, everyone hath a special charge of himself, Act. 20.28. whereby they may save themselves, 1 Tim. 4.16.

[ III] Thirdly, everyone best knows himself, and can best discern when he begins to decay, 1 Cor. 2.11. Hence we are exhorted, to examine ourselves, &c. 2 Cor. 13.5.

[ IV] Fourthly, everyone is especially to give an account of himself, Rom. 14.12. 2 Cor. 5.10.

Quest. Why must everyone be circumspect over others?

[ I] Answ. First, because of the near union of all Christians, they are brethren, Mal. 2.10.

[ II] Secondly, because of the like common condition of all: Others as well as ourselves, are subject to manifold infirmities, and to all sorts of temptations, and have the same enemies.

[ III] Thirdly, because of the extent of brotherly love, Matth. 22.39. This is the sum both of the Law, and Gospel. If we do this we shall do well, Jam. 2.8.

[ IV] Fourthly, because of the zeal that we ought to bear to the glory of God: For to keep others from falling, adds much to God's honor. Dr. Gouge on Heb.

Quest. What benefit shall we have by this circumspect walking.

Answ. It will conduce much to the comfort of our lives. For our understandings, and judgments are not given us only to plot for the world, and to be circumspect for our temporal welfare: but to be wise for the main end, to glorify God, and save our souls, to get out of the corruption of nature, and to maintain our communion with God; the end of our living in the world, is to begin Heaven upon earth: and whatsoever is done in order to this end is good, but without circumspection nothing can be done to this end.

Quest. What are the impediments that hinder us from this circumspect walking?

[ I] Answ. First, the rage of lusts that will not give a man leave to consider of his ways: but are impetuous, commanding, and tyrannous, making men without consideration to rush into sin as the horse into the battle.

[ II] Secondly, too much worldly business: when men are distracted with the things of this life, are overloaden with cares, they cannot be circumspect for their souls: they are like to Martha, and neglect Mary's part.

Thirdly, Christian circumspection is an hard, and difficult work: Its an [ III] easy matter to talk of others, to consider of other men's ways: but to come home, and to look to a man's self, is an hard task that few undertake.

Quest. What is Christian circumspection, or watchfulness?

Answ. Its an heedful observation of ourselves in all things, and a serious, and diligent circumspection over all our ways, that we may please God by doing his will, and neither commit any sin that he hath forbidden, nor omit any duty which he hath commanded. This is required, Deut. 4.9, 23. Mar. 13.33, 34. Ephes. 5.14, 15, 16. and 6.18. Col. 4.2. 1 Cor. 15.34. and 16.13. 1 Thes. 5.5, 6, 7, 8. Acts 20.28, 31.

Quest. Wherein doth this circumspection consist? and in what is it to be used?

Answ. First in general, it is to be used in all things, 2 Tim. 4.5. In all places, [ I] at all times, upon all occasions: when we are alone, or in company: abroad, or at home, in the work of our callings, general, or special; in our recreations: in our civil affairs, moral actions, religious duties, Luke 8.18. for Satan lays his nets, and snares to catch us in all these, therefore we had need to look to every step.

Secondly, neither must this watch be kept over some of our parts only, but over [ II] the whole man, and that in all the powers, and parts of soul and body, that in our inward faculties, and outward actions, we may please God by doing his will. But especially we must keep this watch over our soul, Deut. 4.9. over our reason, and judgment, that it be not darkened with ignorance, Matth. 6.23. nor corrupted with Errors and Heresies: Over our memories that they retain not vanity, and sinful impressions that should be blotted out, nor forget those things with which God hath betrusted them. Over our wills, that they go, not before, but wait upon holy reason, choosing that which it commendeth, and refusing that which it disalloweth: over our consciences, that they be pure and clean: not slack in doing their duty, nor we negligent in giving heed to their evidence: over our thoughts, which naturally are only evil, and that continually, &c.

Thirdly, But above all our other internal parts, we must keep this watch over our hearts, Prov. 4.23. Heb. 3.12. For the heart is the treasury, either [ III] of all good or evil, and from it the tongue speaks, and the hand works, and if this fountain be corrupt, it will defile all. Now by heart we chiefly understand the affections, and desires, both concupiscible, and irascible, all the passions of love, hatred, hope, despair, joy, sorrow, anger, and fear: and by keeping them, we mean their holding in subjection unto reason, itself being first made subject to the word and will of God, we must watch our hearts to keep out carnal concupiscence from entering, and must shut the door of our hearts against the first motions, and inclinations unto sin: and if they be entered at unawares, we must repel them presently upon our first discovering of them: Its good to crush this Cockatrice in the shell.

Fourthly, We must take heed of nourishing in our hearts such corruptions as [ IV] are most dangerous to our souls health: as

1. Watch against those sins to which through our natural corruption we are most inclined: and that

• 1. Because of all others, we have most cause to abhor them, seeing by them we have most dishonored, and displeased God.
• 2. They have most often wounded our consciences, and given us the greatest foils.
• 3. They have most disturbed our inward peace, and deprived us of spiritual joy, in the assurance of God's love.
• 4. We are still most prone to fall into them, our corrupt natures being so much inclined to them, and our carnal love doting upon them.

2. We must most heedfully watch against those sins which do most ordinarily attend our special callings, because being daily conversant in them, they make daily, and dangerous assaults against our souls: and by reason of our many falls and foils, they become customable, and hearden our hearts in them. Hence are these exhortations, Luke 3.12, 13, 14. and 12.15. Acts 20.28. 1 Pet. 5.2.

3. We must watch over our hearts, that they be not drawn away with the sins of the times, and Countries wherein we live, because we are apt to follow a multitude to do evil, and are easily led aside by bad example: and being fallen into them, we are apt to continue in them without remorse, the multitude of offenders taking away the sense of sin.

[ V] Fifthly, We must keep the like watch over our senses, which are the gates of our souls, by which all things enter: which watch doth chiefly consist in two things.

1. In restraining them of their liberty, and not suffering them to rove at their pleasure, nor to satisfy themselves, even to satiety with sensual delights, and full fruition of their several objects: but sometimes stopping them in their course, we should call them to an account, whether the things about which they are exercised are as profitable to our souls, as pleasant to our senses.

2. When we allow our senses to take their pleasure, we must carefully take heed that they delight themselves only in things lawful both for matter, measure, and manner: so using these sensual pleasures as not abusing them: as helps to make us to go on more cheerfully in our way, and not as impediments to hinder us in our journey.

Quest. How must we watch over our eyes?

Answ. By not suffering them to rove about at pleasure, and to glut themselves with delightful sights, and restraining them as much as we can, that they do not behold that in this kind which is not lawful to covet: For of seeing comes loving, and of loving, lusting, and desiring, Matth. 5.28. we must keep them from gazing upon anything that may be to us a ground of temptation, whereby we may be drawn into any sin, or which may be a distraction to us in God's service. Thus Job watched over his eyes, Job 31.1. and this is Solomon's meaning, when he saith, that the wise man's eyes are in his head, but the eyes of a fool are in the ends of the earth, Eccles. 2.14. because a wise man leaves not his eyes to their own liberty, but governs them by discretion, whereas fools suffer them to rove everywhere. Into which folly David fell, when he suffered his eyes to gaze upon the beauty of Bathsheba, and therefore afterward he kept a surer watch over them, and entreated God to turn away his eyes from beholding vanity, Psal. 119.37.

Quest. How must we watch over our ears?

Answ. To keep them from hearing anything that is vain, and sinful, tending to the corrupting of our souls, or the hindering of them in their growth in grace: All filthy speeches tend to God's dishonor, and to our own, and our neighbors hurt: So doth all unsavory talk, bitter taunts, unchristan jests, whisperings, backbitings, and slandering, and all such discourses as feed the flesh, and starve the Spirit, wed us to the world, and wean us from God: we must therefore stop our ears against these bewitching sorceries, and not for the pleasing our carnal sense, hazard the destruction of our precious souls. The ears like Conduit-pipes, convey into the soul, either the clear streams of the water of life, or the filthy puddles of sin, and death.

Quest. How must we watch over our pallates ;

Ans. That we do not, to please our palate, use such excess in our diet, as will disenable us to Christian duties: knowing that the end of our eating is to refresh and strengthen our bodies, that they may be fit for God's service, that hath fed them, and not the pampering of the flesh with sensual delight: To give way to our appetite, is to bring innumerable evils upon ourselves: As upon our bodies sickness, and death: upon our souls and bodies both, sloth and idleness, unfitness to any good action, drowsiness, or vain mirth, shortness of memory, dullness of understanding, wanton dalliance, and inflamation of our hearts with unlawful lusts.

Quest. How must we watch over our sense of touching?

Answ. That to please it, we do not enslave our selves to effeminate daintiness, thinking ourselves undone, if we cannot roll ourselves upon our beds of down, and go in soft raiment, and, Dives -like, be clothed in purple, and fine linen every day: But we should so inure ourselves, that we may not think it strange and intolerable to lie hardly, and go hardly, if Christ who suffered so much for us, call us to suffer a little for the testimony of his truth: Much more must we restrain this sense from unlawful objects, as unchaste kisses, lascivious embraces, and wanton daliances, which tend to the inflaming of our hearts with unclean lusts, and defiling our bodies, which should be the Temples of the Holy Ghost.

Quest. How must we watch over our tongues?

Answ. We must resolve with David, Psal. 39.1. I will take heed to my ways, that I sin not with my tongue. For the well ordering thereof is a matter of great moment, for furthering, or hindering us in our Christian conversation. Prov. 15.4. A wholesome tongue is a tree of life, &c. If we use it well, it will be our glory, it being a notable instrument of glorifying God, by speaking to his praise: and then if we honor God, he will honor us, 1 Sam. 2.30. but if we abuse it to sin, it will become our shame, seeing thereby we dishonor God, who hath given it us, and all good things. Hereby we may edify our brethren, Prov. 15.7, and 25.11. But if we vent froth, and filthiness, we shall corrupt them, 1 Cor. 15.31. By the well using of it we shall have comfort, Prov. 15.23. and 18.20. It evidenceth that we are upright in God's sight, Psal. 37.30. Perfect men, Jam. 3.2. but the contrary is a sign of a rotten, and wicked heart, Matth. 12.34, 35. Life and death are in the power of it, Prov. 18.21. Matth. 12.37. By our words we shall be justified, or condemned, therefore let us resolve with David, Psal. 71.24. that our tongues shall speak of righteousness all the day long, &c. Yet we must moderate our tongues by seasonable silence, that they be not too full of talk. For Prov. 10.19. in many words there is much sin. So Prov. 17.27, 28. and 21.23. Eccles. 10.14. Job 13.5. I am. 1.19.

Quest. How should we watch over our works and actions?

Answ. That they may in all things be conformable to the word, and will of God, whilst we do what he commands, and abstain from what he hath forbidden. Thus we are exhorted, Prov. 4.26. Ponder the path of thy feet, &c. and its made the mark of a truly wise man, Prov. 14.15, 16. A prudent man looks well to his going, &c. for we tread upon slippery places,, whilst we are managing our worldly affairs. For this end

1. We must spend none of our precious time in sloth, and idleness, (for by doing nothing, we shall quickly learn to do that which is ill) but that we be always exercised in some good impolyment that respects God's glory, our own, or our neighbors good.

2. That with 〈◊〉 care, and circumspection we keep ourselves from all sinful actions, and if sin begin to arise in our hearts, presently to stiflle it, that it bring not forth fruit unto death.

3. We must watch over them, that we may not only shun evil, but do good, whereby God may be glorified, and our light may shine before men, our profession may be adorned, our neighbors edified, and our calling and election secured to our own souls.

Quest. What are the principal ends that we must aim at in this circumspect walking?

[ I] Answ. First, that we may please God in all things, for which end this watch is very necessary. For naturally all our ways are corrupt, and without singular care we can never please God.

[ II] Secondly, that we may daily more and more mortify our corruptions, especially those which bear greatest sway in us, that we avoid all sins, especially those into which we have fallen most frequently, that we think no sin small, seeing the least is strong enough to make way for greater. Yea, that we watch against all occasions and incentives to sin. For Pro. 6.27. who can carry fire in his bosom & not be burnt? Hence, Prov. 5.8. and 4.14, 15. Isa. 33.15. Psal. 119.37.

[ III] Thirdly, we must keep this watch, not only that we may avoid all sin, but also that we may perform all Christian duties with diligence, and constancy, and that towards God and man: yea, it must extend to the manner of our performance of them: as that they be done in love, and obedience to God, that thereby we may glorify him, in faith and with a good conscience, with alacrity, and sincerity: and lastly, that we do them prudently, and seasonably, with due respect to persons, time and place.

Quest. What reasons may persuade us to this watchfulness and circumspection?

[ I] Answ. First, because its most necessary, Deut. 4.9. Take heed to thyself, &c. Luk. 12.36. Let your loins be girt about, &c. Jos. 22.5. and 23.11. Mar. 13.33, 37. Rev. 3.2. and its thus necessary,

1. Because through our corruption we are exceeding weak, whence it is that we are so prone to sin, and easily overcome with temptations, if we neglect our watch. Hence, Mat. 26.41. Watch and pray, lest ye fall into temptation, &c. 1 Cor. 10.12. Let him that thinks he stands, take heed lest he fall. So, Phil. 2 13. Prov. 28.14.

2. Because naturally we are drowsy, and sleepy, and even the wise Virgins were prone to take a nap, and therefore God calls upon us to awake, Eph. 5.14. Cant. 5.2.

3. Because of the wickedness and deceitfulness of our hearts, which are ready to withdraw themselves from God, and to start aside like a deceitful bow, Jer. 17.10. Psal. 78.57. Hence it is that the Lord warns us hereof, Deut. 11.16. Take heed that your hearts be not deceived, and ye turn aside. So, Heb. 3.12.

4. Because without it we can have no assurance that we are spiritually enlightened, and awakened out of the sleep of death. For this is the difference between the faithful and unbelievers, 1 Thes. 5.5, 6, 7.

[ II] Secondly, because its very profitable; and that,

1. Because it helps us much to the leading of a godly life, in which we thrive, or go backwards as we keep, or intermit our Christian watch. For when we watch over ourselves: God will likewise watch over us, and by the assistance of his holy Spirit enable us to stand against all temptations, and to go forward in our Christian course: but when, through our negligence, we willfully run into temptations, he leaves us to be foiled, that we may learn to take better heed. If we be not wanting to ourselves, the Lord will enlighten our understandings to discern the right way wherein we should walk, Eph. 4.14. and when we see our way we shall have our faith strengthened, and our courage confirmed to proceed in it: Hence these are joined together, 1 Cor. 16.13. Watch ye, stand fast in the faith, quit yourselves like men, be strong, Noah, David, Lot, Peter, &c. whilst they carefully kept their watch, triumphed over the enemies of their salvation, but laying it aside, they were dangerously foiled. It conduceth much also to a godly life, as it makes us fit and ready for the well performing of all Christian duties. Hence, Psal. 119.9.

2. It helps us much: as it enableth us to be constant in this course, and to persevere in it even to the end. It strengthens us against all discouragements, enables us to avoid, or leap over all impediments, or oppositions which might encounter us in our Christian course.

3. Its a notable means of Christian security: so that keeping this course, we may say with David, Psal. 23.4. Though I walk through the valley of the shadow of death, yet will I fear no evil : Such may lay them down safely, as he, Psal. 4.8. and take their rest, &c. It procures inward peace: For if God be with us, who can be against us, Rom. 8.31. From which peace arises spiritual joy also, 1 Pet. 1.8.

4. By it we are fitted for all estates, so that prosperity shall not puff us up whilst we keep our watch, nor adversity shall discourage us in our journey to our heavenly Country. For, Act. 14.22. Heb. 12.6.

5. By this watch we are prepared against Christ's coming to judgment, and prepared to enter into the joy of our Master: as we see in the parables of the faithful Steward and wise Virgins.

6. By this watch we are assured of blessedness, Luk. 12.37, 38, 43. Mat. 24.46, 47. Rev. 16.15.

Quest. What means may we use to enable us to this circumspect walking and keeping our watch?

Answ. First, we must use sobriety and temperance, 1 Pet. 5.7, 8. 1 Thes. 5.5, 6. [ I] Luk. 21.34. which temperance must extend, not only to meats, and drinks, to carnal pleasures and delights: but it must reach also to the right ordering of our minds in the use of all temporal blessings in a due manner, and measure, so that they may be helps, not hindrances to us in all the duties of a godly life.

Secondly, we must nourish in our hearts the true fear of God, not a servile fear, [ II] which will make every slave to watch for fear of the whip: but a childlike fear, which will cause us to do nothing that may displease our heavenly Father, who so loves us, and whom we so love: but to do all things so as God may be well pleased in us, and we in him, Psal. 130.4. This fear is promised, Jer. 32.42. This causes us to depart from evil, Prov. 14.16. and 16.6. Hence David, Psal. 4.4. Stand in awe and sin not : the want of it is the cause of all evil, Gen. 20.11. Ps. 36.1. Rom. 3.18, 19, 20.

Thirdly, we must often call to remembrance God's fearful judgments executed on sinners, especially on such as continue securely in sin, neglecting to keep this [ III] watch. So, Mat. 24.38. Isa. 47.8, 9. Rev. 3.3. Hence Paul minds us of them, 1 Cor. 10.5. to 12.

Fourthly, we must continually remember the day of our death, not as though it were far off, but near approaching, even at our doors. Our lives are momentary, [ IV] and this short time so uncertain, that we have no assurance to live till another day, no not so much as the next minute: when we go abroad, we know not whether we shall return home: when we go to bed, whether we shall rise, &c. many are suddenly taken away, and that which befalls one, may befall any, therefore its our wisdom to stand continually upon our watch, that we may be found in readiness whensoever the Master comes.

Fifthly, we must often meditate upon that great and terrible day of the Lord; [ V] when he will come with thousands of Angels to judge both the quick and the dead, 2 Cor. 5.10. of which day, because its uncertain when it will come, we should always keep our spiritual watch, that when Christ comes we may be found ready. This Christ himself teaches us, Mar. 13.32, 33. so, 1 Pet. 4.7. Blessed are all that do so, Mat. 24.45, 46.

Mr. Downams Guide to godliness.

CHAP. XXXII. Questions, and Cases of Conscience about the comforts of God's people.

Quest. H Ave God's people always comfort in their souls?

Answ. God may hide his comforts from them for a time, but at length they shall shine out upon them again, Psal. 34.19.

Quest. Why doth God sometimes hide comfort from them?

Answ. First, To show forth his wisdom, and [ I] power: the Lord knows how to enlighten their darkness, Psal. 112.4. To turn all things to the best, Rom. 8.28.

Secondly, Its the godly man's privilege above all others, to find God sweet to their souls, either in afflictions, or by deliverance out of them: and [ II] that

1. Because their persons are accepted with God, whereas others are rejected.

2. They are sealed with the earnest of God's Spirit, and can go to God in fervent prayer, which others cannot, Psal. 18.41.

3. They have the grace of repentance which removes sin, that caused God to hide his face.

4. They have patience which supports them till God returns with comfort.

Thirdly, Its one end of God's much humbling, and afflicting his Children, not to sink, or forsake them, but that at last his powerful work may be [ III] shown upon them for his glory, and their comfort, Deut. 8.16. Job 23.10. 1 Pet. 1.7.

Fourthly, God manifesteth hereby his care, and faithfulness in his promises, whereby he hath engaged himself not to leave them comfortless: Dr. [ IV] Taylor on Temp.

Quest. What is the only way to find comfort in the time of Spiritual distress?

Answ. To fly unto God, and seek it of him, Psal. 51.1, 2. and 120.1. and 73.25. &c. So did Paul, 2 Cor. 12.8.

Quest. Why must we do thus?

[ I] Answ. First, because there is a command for it, Psal. 50.15·

[ II] Secondly, There is a promise of success, Isa. 65.24.

[ III] Thirdly, There is ability in Cod to give a gracious issue to all our distresses, Pro. 18.8. Eph. 3.20.

[ V] Fourthly, He is ready to be found, and to afford that which is desired. Mercy pleaseth him, Mich. 7.18. He is near to all that call upon him, Psalm 145.18. So Psal. 46.1.

[ IV] Fifthly, Because he would have all his to seek to him, he furnishes them with the Spirit of prayer: For this end, Gal. 4.6. Rom. 8.26. Hieron on Psal. 51.

Quest. But hath God comforts wherewith to support his children in any fears and straits?

Answ. Yea, he hath such consolations, as will make a man sleep without a bed, live almost without a soul, they will make one bold in danger, quiet in trouble, and to live in the jaws of death. Nehem. 8.10. Act. 16.24. Psal. 3.5, 6. and 94.19.

Quest. But whence comes their strength?

[ I] Answ. First, Because they be God's joys, the joys of the Spirit, derived immediately from the Fountain, and things be purest, and strongest there.

Secondly, Because they are spiritual, and as spirits are more active then bodies, [ II] so spiritual things then bodily, and natural.

Thirdly, This comfort is most certain, and lasting; they (for the present) [ III] ouertop, and (for the future) overcome, and survive all other, both crosses, and comforts.

Fourthly, It is independent, and in a sort all-sufficient, borrowing no help [ IV] from the creatures: Nature, and Art work with instruments, and by means: they cannot support without meat, strengthen without sleep, give sleep without warmth, nor warmth without a bed, &c. But God can, beyond means, without means work comfort, make one see in the dark, live in death.

Quest. But what be these comforts of God?

[ I] Answ. First, Precious promises, applied by God in due season, and brought home to the heart, which revive the spirits more then any Balm.

Secondly, Strengthening graces, God powers the Spirit of Faith, patience, [ II] power, courage into his in due time, and they raise the hearr, as wine the fainting spirits, every saving grace is healing, strengthening, and establishing.

[ III] Thirdly, Hourly experience of God's care, and providence: As the child never sees the love of a Mother so much, as when he is sick: So God's children never find God to be so good, as in their miseries, and that makes them pluck up their feet with Jacob, and to say with Paul, I know whom I have trusted : and with the Church, Thou wilt guide us unto the death, and after, receive us unto glory.

[ IV] Fourthly, Special peace of conscience, and joy of the holy Ghost, by new expressions of God's favor, and ravishments of heaven. Then God opens heaven, and they see their life, and Crowns, and so are carried over all.

Quest. When doth God thus comfort his?

Answ. First, when they most need it, as then the Mother brings out her Cordials [ I] when the child is sick, when they be most humbled, and empty of themselves: After greatest humiliations, come greatest consolations.

Secondly, But especially in the day of trial and persecution: The more the [ II] Devil bestirs him, the more God bestirs him. Thus the sweetest nights, that ever Jacob spent, were in the field: So with Peter in prison, Acts 12. and David had those large affections to rise at midnight, and God's word was so sweet to him, when his troubles were bitter. Dr. Haris Peters enlargement.

Quest. Whence comes it to pass that God's children oft want comfort?

Answ. They fault is in themselves, and it usually proceeds from some of these causes.

• 1. The are unkind to Christ, and repel the motions of his Spirit.
• 2. They improve not the precious means of Salvation which they enjoy.
• 3. They are careless of their conversation, and company.
• 4. They linger after carnal liberty, and ease.
• 5. They yield to carnal Policy, and shifts to keep them off from the power of Religion that they may go on in a lukewarm course.
• 6. They linger after earthly things and comforts, and wrap up themselves in fleshly Policy for ease.
• 7. They tremble not at God's judgments, and threatenings, and at the signs of them. Dr. Sibs on Cant.

CHAP. XXXIII. Questions, and Cases of Conscience about Comforting others.

Quest. W Hat rules are we to observe about comforting others?

Answ. First, labor to know their case, what is the kind and cause of their trouble, whether inward, or [ I] outward, spiritual or temporal, respecting soul, or body, friends, goods, or name, together with the dimensions of their sorrow, else we cannot deal effectually with them: The Physician must know his patients disease before he can apply a medicine, &c. Paul sent Tychicus to Collosse to know their state, and comfort their hearts, Col. 4.8.

Secondly, when we know that, we must pity and sympathize with them: For [ II] comfort comes out of the bowels of mercy. Hence, Job 19.21. God is first a Father of mercies, and then a God of all consolation, 2 Cor. 1.3, 4.

Thirdly, when this is done, then we must apply suitable comforts to their [ III] needs: As,

(1.) If their trouble arise from want, then comfort them as Christ did his Disciples, Mat. 6.25, &c.

1. From the consideration of God's providence in feeding fowls, clothing flowers, &c.

2. From God's knowledge of their necessities, Mat. 6.32.

3. From God's promises, v. 33. and Psal. 34.9, 10.

(2.) If it arises from loss of friends, and near relations: See how Paul comforts the Thessalonians, 1 Thes. 4.13, &c.

1. That Christ died and rose again, v. 14.

2. They that die in the Lord sleep in Jesus.

3. Christ at his coming will bring their souls with him, and raising their bodies will reunite them forever, ver. 15, 16.

4. They with their formerly deceased friends shall be caught up to meet the Lord in the air, v. 17.

5. They shall ever be with the Lord, v. 18. and that it is a duty to comfort others when their friends die, appears by the example of David, 2 Sam. 10.2. Of the Jews, Joh. 11.19, 31. the neglect is threatened as a sad affliction, Jer. 16.6, 7.

(3.) If it arise from persecution: See how Christ comforts his Disciples, Mat. 5.10, 11, 12. As,

• 1. That they are therefore blessed.
• 2. Great shall be their reward in heaven.
• 3. That the Prophets before them suffered the like.
• 4. That at present they have cause to rejoice, and be exceeding glad. So, 1 Pet. 4.12, &c. Peter uses sundry arguments in the like case; as

1. The end of persecution is to try their faith, and patience, sincerity and constancy: as the fire the gold.

2. In suffering for Christ they are partakers of Christ's sufferings in way of community, and conformity, who suffered the like things for his confession of the truth: and they that have fellowship with Christ in his sufferings shall have communion with him in glory, &c. v. 13.

3. They are happy: their sufferings being both a sign and means of their happiness, v. 14.

4. They that are reproached for the name of Christ have the glorious Spirit of God resting on them, which is glorified, not only by them, but in them, and makes them glorious, v. 14.

5. Such sufferings are no strange thing, but what is common: no matter of grief nor shame, but of joy, and honor to suffer as a Christian: and for which they should praise God, v. 12, 13, 16.

6. Its God's will that they should suffer, and bear the cross patiently, and suffer according to his will, v. 19.

7. In such sufferings they may comfortably commit the keeping of their souls to God in well-doing, as to a faithful Creator, and gracious Redeemer, and fulfiller of his promises, v. 19.

(4.) If it arise from desertion, and terrors of conscience, see how Christ provides for their comfort, Isa. 61.1, 2, 3. and 54.7, 8. and 50.10. and 57.15, 16, 17, 18.

(5.) If the affliction be any other kind of correction, propose Paul's grounds of comfort, H • b. 12, 5, &c.

1. All chastisements are the rod of a Father, who will neither forget mercy, nor measure, v. 5.

2. They proceed from God's love, v. 6.

3. They are signs and pledges of Adoption, that we are sons, and not bastards, ver. 6, 7, 8.

4. Submission to chastisements is the way to life and salvation, v. 9. Act. 14.22.

5. God's end therein is our profit, that we may be partakers of his holiness, v. 10.

6. Though they be sad and troublesome at the present, yet in the issue they will be comfortable. For we shall reap the peaceable fruits of righteousness thereby, and be both bettered and comforted thereby.

Quest. But what are the best means whereby we may comfort others?

[ I] Answ. First, use kind and loving speeches which will revive, and refresh the spirits of him that is disconsolate: So Joseph to his brethren, Gen. 50.20, 21. Boaz to Ruth, ch. 2.13. so the Angel, Zach. 11.13.

[ II] Secondly, strong reasons, or arguments drawn from the several heads of consolation: as the Author, ends, and benefits of affliction, and comparison thereof with what they deserve, and what some other suffer, &c.

[ III] Thirdly, plain Scriptures properly and fitly applied: as precepts, promises, and examples recorded therein. The Scriptures are a treasury of comfort, full of choice cordials, and were written for this end, Rom. 15.4. David found it by experience, Ps. 119.50.82.93. Scripture comforts are the chiefest, coming home to the heart, and are efficacious to revive fainting souls, having the consolations of God in them, and his blessing upon them, 1 Thes. 4.18.

[ IV] Fourthly, experience both of our own, and others is an excellent means of comfort to others.

1. Our own experience of God's dealing with us in the like conditions, and of the comforts wherewith God hath comforted us for this end that we might comfort others therewith, 1 Cor. 1.3, 4, 6. These made Christ himself a more sympathizing and merciful High Priest, Heb. 4.15. So 2 Cor. 7.6, 7, 13. So Peter is commanded, Luke 22.32.

2. We should comfort others by the experiences others have had of God's mercies to them.

Fifthly, the exercise, and evidence of our graces is a good means of comforting [ V] others: For its matter of great joy, and comfort to the godly who see, or hear of it: as,

1. Of our faith and love, Rom. 1.11, 12. 1 Thes. 3.6, 7. Phil. 2.1. Philem. 7. 2 Cor. 7.7.

2. Our constancy in the truth, and work of the Lord, 1 Thes. 3.8, 9. Col. 4.11. 2 John 4.3 John 4. Phil. 2.19.

Sixthly, prayer to God for them is another means: and that, [ VI]

1. For comfort to be conveyed into their hearts. So did Paul, Col. 2.1, 2.

2. That God would give us the gift of comforting others, the tongue of the learned, promised, Isa. 50.4.

Seventhly, consider the persons who are fit to be comforted; As,

1. In general, God's people above all others; its their portion, and bread [ VII] which we must not give to dogs, Isa. 48.22. with ch. 40.1, 2. So Christ, Mat. 9.22.

2. Weak and faint souls, 1 Thes. 5.14. comfort the feeble minded, &c. Isa. 35.3, 4. strong then the weak hands, &c. so doth God himself, 2 Cor. 7.6. contrary is reproved, • zek. 34.4.

3. Mourners for sin, or for want of God's presence, and for misery.

• 1. Mourners for sin, who are deeply humbled in the sight and sense thereof, and in the apprehension of God's displeasure: So did Peter, Act. 2.37, 38. and Paul, Act. 16.29, 30, 31. and Christ, Luk. 7.37, 48. He hath pronounced such blessed, Mat. 5.4. and Isa. 57.18.
• 2. Mourners for want of God's presence, and the light of his countenance; such have need of comfort, the Bridegroom being taken from them, Mat. 9.15.
• 3. Mourners for misery ought to be comforted: as the Jews, whilst captives in Babylon, Isa. 40.1, 2. implied, Job 29.25. with Job 6.14. Its needful for such, as wine for those that be of heavy hearts, Prov. 31.6, 7.
• 4. Seekers after Christ▪ as, Cant. 3.1, 3. should be comforted; as the Angel did the women, Mat. 28.5, &c. and Christ, Mary Magdalene, Joh. 20.11. to 19.

Eighthly, write letters, send messengers, and take journeys on purpose to comfort [ VIII] others.

1. Write consolatory letters to the afflicted, as Paul did his Epistles to Rome, Corinth, Ephesus, Colossae, &c. and to particular persons, as to Timothy, Titus, and Philemon : So did James, Peter, John, Jude, and Christ to the Churches of Asia, Rev. 2.10, 11. and 3.10, 11.

2. Send messengers, as Paul a prisoner sent Tichicus, and On • simus to the Colossians to know their state, and comfort their hearts, Col. 4.7, 8, 9. and Tichicus to the Ephesians, ch. 6.21.22. and Timothy to the Thessalonians, 1 Thes. 3.1, 2, 5. whose returns with good tidings much comforted him, 2 Cor. 7.6, 7. 1 Thes. 3.6, 7.

3. Take journeys to comfort others. Paul prayed for it, Rom. 1.10, 21, 11. and longed for it, 1 Thes. 3.9, 10, 11.

Quest. But who should we be so solicitous to comfort others?

Answ. First, because of the necessity, and commodity of comfort in afflictions, [ I] in respect of the souls, and bodies of others as well as of our own.

1. Comfort is useful and needful for others in six respects.

• 1. To support, and bear them up from sinking under the pressures of troubles inward or outward, Pr • . 18.14. the spirit of a man, (being shored up with comfort) will bear his infirmities; but a wounded spirit, (that wants the healing plaster of consolation) who can bear.
• 2. To quicken them, and keep life in their spirits: and to preserve, or recover them from fainting, and swounding. Comfort is the life of our spirits, yea the life of our lives, without which our life would be no 〈◊〉 , but a lingering death; the damned in hell are said to die eternally, because they are void of all joy and comfort.
• 3. To cheer, and refresh them▪ to raise them up from their sorrow, Psal. 94.19. In the multitude of my thoughts within me (saith David) thy comforts (breathed into me by thy Spirit, or handed unto me by thy servants) delight my soul. Comforts pour the oil of gladness into hearts full of heaviness. Comfort is honey in the mouth, melody in the ear, and a Jubile in the heart.
• 4. Its needful to quiet and compose the Spirits of others, when inwardly disquieted, and perplexed; they cause a calm in a tempest.
• 5. To establish, confirm, and settle others that are in a good frame of spirit, to hold their spirits fast from being shaken. Paul wrote his consolatory Epistle to the Corinthians, that they might stand fast in the faith, &c. 1 Cor. 16.13. To the Ephesians, that they might not be carried about with every wind of doctrine, Eph. 4 14. To the Colossians, that they might be rooted, and built up in Christ, and established in the faith, Col. 2.6, 7. He sent Timothy to the Thessalonians, to establish, and comfort them concerning their faith, 1 Thes. 3.2.
• 6. Its commodious to edify others in their holiness, and obedience: Comfort as well as council builds men up further into the body of Christ: For it corroborates the heart, heightens their spirits (with Paul ) to forget those things that are behind, &c. Phil. 3.13. Paul exhorts the Thessalonians to comfort, and edify one another, i. e. to edify by comforting, 1 Thes. 5.11. For,
  • 1. Comfort is a great encouragement to duties, as Hezekiah's comfortable words were to the Levite • s that taught the good knowledge of the Lord, 2 Chron. 30.22. and to the hearts of the people, to animate them against the fear of the King of Assyria, 2 Chron. 32.6, 7, 8.
  • 2. Its a means to lead others forward on towards perfection: Hence they are joined together, 2 Cor. 13.11. Be perfect, be of good comfort.

2. Comfort may be needful also in respect of the bodies of others, or outward man, which would perish in their afflictions, were not their souls strengthened by comforts to stand under the pressures thereof.

[ II] Secondly, the second reason may be drawn from the misery of them that want comfort. Its a sad thing to be in affliction, and to have no Comforter. We to him that is alone, Eccles. 4.10. It much aggravated David's troubles, Psal. 69.19, 20. and 143.3, 4. and Zion's miseries, Lam. 1.2, 8, 16, 17, 21. So Solomon judged it, Eccles. 4.1. It was the Jews sad case in their captivity, Isa. 54.11. and Ninivehs in her ruin, Nah. 3.7.

[ III] Thirdly, from the excellency of the duty in itself: Its an high, and honorable employment to comfort others: For,

1. Its the work of God to comfort poor souls, Isa. 57.15. 2 Cor. 7.6. He glories in it, as in a title of excellency, 2 Cor. 1.3. Isa. 51.12. v. 3. Ps. 103.13. Isa. 66.13. and 49.15. To comfort is the act, as of the Deity, so of the Trinity, and of every person in it.

• 1. Of God the Father, who is the Father of mercies, and the God of all comfort, 2 Corinth. 1.3.
• 2. Of God the Son; for he as God-man, and Mediator, is the fountain of all consolation, Phil. 2.1. If there be any consolation in Christ : He takes it for granted that there is. So, 2 Cor. 1.5. John 14.18. and 16.20, 22.
• 3. Of God the Holy Ghost. Its his proper work to apply comfort to the hearts of God's children from the Father, and the Son. Hence he is called, the Comforter : He is prayed for by the Son to the Father, and promised to be sent from both for this end, Joh. 14.16, 26. and 15.26. and 16.7.

Quest. How is God the Father the author of Comfort?

Answ. By destination, and appointment of it to us: For he hath appointed us to obtain, as salvation, so consolation by Jesus Christ. Hence its said to abound by Christ, 2 Cor. 1.3, 4, 5.

Quest. How is God the Son the author of comfort?

Answ. First, by redemption, or purchase, as of us, so of joy, and comfort for us, [ I] by his blood as the price thereof.

Secondly, By reception of it: as Christ bought it, so he took it, and keeps it for us: when he ascended on high, he received, as gifts, so comforts for men, [ II] Psal. 68.18. It pleased the Father that all comfort should be laid up in Christ as in a treasury, and that he should send forth the same to his people, as the fountain doth water.

Thirdly, by dispensation, or office, as he is our Prophet, which he executes, and so comforts us, by his Spirit which he hath given us. [ III]

Quest. How is the Holy Ghost the author of consolation?

Answ. By applying it to us (which is his proper work) even all that comfort which the Father hath appointed to us, and the Son hath obtained, and kept for us.

Yea, to comfort others hath been the practice of the godly, as of Job, ch. 4.3, 4. Of the Prophets, Isa. 40.1, 2. Of the Apostles, Philem. 21.

Fourthly, from the equity of the duty: we ought to do it for these reasons.

1. Because we would be comforted by others in our distress: and therefore [ IV] we should do to others as we would have them do to us.

2. All true Christians have an interest in comfort: its their portion, and therefore in comforting them we give them but their own.

3. Its the end why God gives us abilities, and experiences that we may use them to comfort others, so that hereby we are debtors to others, 2 Cor. 1.4.

4. Its our office as we are members of the same body with them, Eph. 4.16. hereby we edify ourselves in our most holy faith, Judge. 20. Love knits Christians together, and makes them communicative of good one to another.

CHAP. XXXIV. Questions, and Cases of Conscience about Comforting afflicted Consciences.

Quest. H Ow may we comfort afflicted consciences that are wounded, and dejected with the sense of sin, and of God's wrath, and want of grace?

Answ. Set before them, and apply to them these eight grounds of consolation.

1. The boundlesness, and freeness of God's pardoning, reconciling, accepting, and healing [ I] mercies to sinners, infinitely exceeding all their sins, and unworthiness both in multitude, and magnitude, in all dimentions, and duration, Psal. 103.11, 12, 17. therefore to doubt, or despair, is to forsake our own mercies, and so to sin against mercy, which is one of the highest, and most confounding aggravations of sin. Set also before them the bowels of God's compassions, which are most tender, and fail not, Lam. 3.22. The riches of God's free grace, which can neither be exhausted, nor diminished: and the freeness, unchangableness, and everlastingness of his love to poor sinners which deserved nothing but wrath, and judgment, Hos. 14.4. Jer. 31.3.

2. The infiniteness of Christ's merits, of his death, passion, and obedience which is sufficient to satisfy God's justice, to pacify his wrath, and fulfill his Law [ II] perfectly: more able to save us, then our sins are to condemn us: His sufferings being the obedience of a God, as well as of a man, Acts 20.28. Set before them also the plenteousness of redemption that is in Christ, that he can and will deliver them from all their sins: the prevalency of his intercession to make application of his redemption, and the benefits thereof to sinners on earth, whereby he is able to save to the uttermost all that come to God by him, Heb. 7.29.

3. The free, gracious, and general tender of Christ, and of pardon, peace, grace, joy, and glory with him, to all, and everyone that will receive him, without [ III] respect of persons, as Joh. 3.16. Mar. 16.15, 16. 2 Cor. 5.19, 20. and Christ sends his Ministers, as Ambassadors, to beseech men to be reconciled to him. For as Moses lifted up the Serpent in the wilderness; so is Christ lifted up upon the pole of the Gospel, that whosoever believes in him should not perish: therefore we must take heed of rejecting these tenders of grace and mercy.

4. Set before them Christ's gracious invitation of all to come to him that feel [ IV] any want of him, or have any desire to him, Matth. 11.28. Isa. 65.1. Set also before them Christ's promise of reception, and of not rejecting any that come to him, Joh. 6.37. and his complaint that men will not come to him, Joh. 5.40.

[ V] 5. Set before them the experiences, or examples of God's mercy manifested, and of Christ's merits applied to the greatest of sinners, as to Manasseh, 2 Chro. 33.2, 3, 11, 12, 13. with 2 Kin. 24.4. To Paul 1 Tim. 1.13, 14, 15. To Mary Magdalene, Mar. 16.9. To the woman who had been a notorious sinner, Luke 7.37, 38, 48. To some of the Corinthians, 1 Cor. 6.9, 10, 11.

[ VI] 6. Set before them that some of God's dear servants have drunk deep of the cup of soul-troubles, and of the wine of astonishment, in inward anguish, and horror, and gone down in their apprehensions, even to the gates of hell, when yet God raised up, and filled them with joy, as we see in Job, chap. 13.24, 26. and 7.14, 15, 20. and 30.28. with chap. 42.4, 12. In Heman Psal. 88.3, 6, 7, 14, 15, 16, 17. In David, Psal. 143.4. and 42.11. & 119.25. and 38.2, 3, 4, 6, 8. In Christ himself, Math. 26.38. Luke 22.44. In Mr. Peacock, Mr. Glover. Mis. Katherine Bretergh. See these in my book of Examples.

[ VII] 7. Set before them, and apply to them God's promises of healing, quickening, in • ightning▪ and of returns of peace, and joy to such.

1. God's promises of healing wounded spirits, and broken hearts, Deut. 32.39. Ps • l. 1 • 7. • . Job 5.18. Luke 4.18. Isa. 57.19. 1 Pet. 2.24. with Hos. 6.1.

2. God's promises of quickening made to dead souls buried in the grave of desertion, to revive, and raise them up, Deut. 32.39. 1 Sam. 2.6, 7. Ezek 37.11, 12, 13, 14. God's promises of giving his Spirit to be a Comforter, Joh. 6.36. For which end he dwells in broken hearts, Isa. 57.15. This was the confidence of God's people, Hos. 6.1.2. and of David, Psal. 71.20.

3. God's promises of enlightening made to such as walk in darkness, and that

• 1. Of causing his face to shine upon them, after he had hid it from them, Isa. 54.8.
• 2. Of making Christ, the Sun of righteousness to arise with healing under his wings, Mal. 4.2. Isa. 50.10. Mich. 7.8.

4. God's promises of returns with peace, and joy, Isa. 54.7. 1 Sam. 12.22. Lam. 3.31, 32. Psal. 94.19. God is an everlasting Father, Isa. 9.6. So David assures himself, Psal. 31.22. See more such promises, Mich. 7.19. Joh. 14.18. and 16.22. Isa. 57.16.19. Phil. 4.7. Job 34.29. Psal. 85.8. and 38.5, 11, 12. and 97.11. and 126.5. Matth. 5.4. Joh. 16.20, 22. Acts 2.28.

[ VIII] 8. Set before them, and apply to them two things.

1. That grace may be hid for a time in the heart like sparks of fire in the ashes: there is a difference between the being of a thing in itself, and the discovery thereof to us: As many things seem to be which are not, so some things are, which seem not: and that

1. Because the seed of God remains in them, 1 Joh. 3.9. Grace may be to seek sometimes when we have occasion to use it, but it can never be lost.

2. The gifts, and calling of God are without repentance, Rom. 11.29. God doth not give them, and take them away again from his servants.

3. The perpetuity of grace is founded upon the immutability of God, and his free love, and good will, so that as he is ever the same in his affection to them, so he will continue them to be ever in the same relation to him, Heb. 13.8. John 13.1.

4. Both they, and the grace of God in them are kept by the power of God to salvation, 1 Pet. 1.5. none is able to pluck grace out of them, no more then to pluck them out of God's hand, Joh. 10.28, 29.

5. The golden chain of salvation cannot be broken, and all the links in it are inseparable, Rom. 8.30.

Perswade such poor souls that grace hath its seasons of hiding itself, and of appearing, as the Sun hath his time of setting, and rising, and to conclude the non-existence of grace from the not appearing of it, is all one as to say, the Sun will never rise because its set.

Perswade them to defer passing sentence upon themselves, till they be in a calm estate, and capacity of making a right judgment of themselves.

Whilest their spirits are in a perplexed estate persuade them to hearken to the counsel of Christian friends, who, at such a time, can better judge of them then they of themselves.

2. That desire of grace is grace, and that,

1. Because true desires have the nature, and truth of grace in them, though in a small measure: as there is true fire in a spark: true water in a drop; the least of anything partakes of the nature of the whole.

2. Desires are the seeds and beginnings of grace in the soul, out of which grace grows to its full measure, and stature; as corn sown in the earth; So desires are grace in the seed: Habits are grace in the blade: Acts are grace in the ear; and perfect works are full corn in the ear.

3. Good desires are accepted and rewarded by God, as well as deeds: yea, for deeds when power to actuate them is wanting, 2 Cor. 8.12. God estimates his people rather according to their affections then actions; as 1 King. 8.18. with 2 Sam. 11.7. so in Abraham, Gen. 22.1 • , 16. and the poor widow, Mar. 12.42, &c. therefore God's servants have pleaded their wills, and desires before God rather then their deeds: as Nehemiah, chap. 1.11. David, Psal. 38.9. and Paul, Rom. 7.16. to 21.

4. Good desires are the work of God in us as well as deeds, Phil. 2.1 • . and he will perfect them in us, Phil. 1.6. God doth not his work by the halves, 1 Sam. 3.12. Psal. 138.8. Christ is the author of our Faith in desires after it, Heb. 12.2. they are the smoke of the flax which Christ will not quench, Matth. 12.20.

5. God hath made many promises to desires. 1. Of acceptation, 2 Cor. 8.12. 2. Of supply and satisfaction, Psal. 145.19. God stirs up desires for this end, that he may satisfy them. 3. Of blessedness, Mat. 5.6. 4. Of water of life, and of the spirit▪ John 7.37, 39. 5. Of spiritual wine, and milk, Isa. 55.1, 2. Luke 1.53.

Object. But how shall we know that our desires are true, and such to whom these promises do belong.

Answ. First, by the root: For true desires of Christ and grace do spring, [ I] and grow,

1. From an heart humbled before God in the sight of its sin and misery, of its own vileness and unworthiness. Hence, Psal. 10.17.

2. From a soul sensible of its spiritual necessities, as of Christ, grace, the things that accompany salvation, pardon of sin, power over it, &c.

3. From a mind enlightened to see, as the want, so the worth and necessity of these things.

Secondly, by the fruits, or effects. True desires put forth serious, and suitable [ II] endeavors in the use of means to obtain the things desired: So Ps. 27.4. they will watch daily at wisdoms gates, Prov. 8.34.

[ III] Thirdly, by the properties of them, which are four.

1. They are sincere, and that

• 1. For ground, when they are carried out after Christ, and spiritual things as well for their sakes as for our own.
• 2. For ends, when desires have spiritual aims, as the mark they shoot at, viz. to make us humble, obedient, serviceable, conformable to Christ, and acceptable to God through Christ.

2. They are stirring, vigorous, and vehement for temper, and measure: therefore called, hungering, and thirsting: So, Psal. 42.1. and they must needs be so, because they proceed from the bottom of the heart, and from the whole soul, Isa. 26.18. such shall find God, Jer. 29, 13. now the strength of holy desires appears,

• 1. In preferring spirituals before temporals, Christ, and Grace before Riches, Honors, &c. in being willing to part with anything to get Christ. To sell all to buy him, Luke 18.18, 22, 23.
• 2. In exceeding all other desires in us in heat, and height: and in swallowing up all desires after earthly things.

3. True desires are seasonable for time, whilst the things desired may be obtained: they will seek God early. Indeed true desires are never too late, yet late desires are seldom true; as we see in Esau, and the five foolish Virgins, Matth. 25.1, &c▪

4. They are constant for duration, not by fits and starts when stirred, upon some special Emergencies, or occasions: they are restless till they are satisfied, Psal. 119.20. and 143.6.

In the next place.

[ I] First, Caution them against four evils, to take heed.

1. That the do not dishonor God in the time of their desertions by unworthy thoughts of him, or hard speeches against him: by murmuring at him, or quarreling with his dispensations: This was the Psalmists fault, Psal. 77.2, 7, 8. but he checks himself for it, ver. 10. the contrary was Jobs commendation, Job 1.22. with 2.10.

2. That they do not destroy their own souls, either

• 1. By denying what God hath done for them in the beginnings of grace, saying that they are reprobates, &c. whereby they bear false witness.
  • 1. Against themselves, which is unnatural.
  • 2. Against the grace of God, and against the God of grace, which is most ungrateful.
• 2. By refusing what God would give to them, viz. grace, mercy, peace, and joy: willful refusal whereof is willful murder.

3. That they do not gratify Satan who is a liar, and the Father of lies: A Murderer of souls from the beginning: An accuser of the brethren, Job 1.9. and an accuser of God to us as if he were an hard Master, Gen. 3.4. Now men gratify Satan.

• 1. By entertaining parley with him▪ as Eve did. He will certainly prove too hard for us.
• 2. By hearkening to his suggestions, as these, or the like.
  • 1. To cast off Ordinances, to neglect duties public, or private, as if they were needless, or to no purpose: Hereby he seeks to starve our souls.
  • 2. To harbor jealovsies, and evil surmises of God, or dishonorable thoughts of him: as if he were not merciful, faithful, &c.
  • 3. To cast away their confidence, and lay hope aside, and to give over seeking, or waiting on God any longer, and to throw themselves into the gulf of despair.
  • 4. To make wrong judgment of themselves and their condition, as if they were out of the state of grace, out of Christ, &c. because for the present they cannot discern it: Or that they are not the Lord's, because they are so deeply distressed as none of his ever were.
  • 5. To follow Satan's prescripts for deliverance out of their soul-troubles, which is to lay aside all thoughts, or cares about their souls: to go to merry company, give themselves to pleasures, &c.

4. That they do not satisfy their disquieted hearts: and that,

• 1. By taking offense at God's dealing with them, or to be angry with God, or sullen.
• 2. By giving way to sad perplexed thoughts, which gives Satan mighty advantage against them.
• 3. By venting, or justifying the distempers of their hearts, as Jonas, chap. 4.9.
• 4. By putting away comfort from them in a froward, peevish humor when its tendered to them, lest God answer them accordingly, Psal. 18.26.

Secondly, direct them to have special respect to three graces to nourish them: [ II] which are,

1. Repentance for their sins, those especially which cause this trouble: for which labor for a deep and unfeigned sorrow, till when they are not fit for comfort.

2. Faith, which they must labor to strengthen by all means: as to trust in God: His mercies and promises: In Christ, his merits and mediation: these are strong refuges, Psal. 42.5. Job 13.15. Psalm 56.3. Rom. 1.17. 1 John 5.4.

3. Patience, which they must continually exercise in bearing God's hand, submitting to his will, waiting his leisure, &c.

Thirdly, take a right course for healing their distempers, and troubles of soul, [ III] and that

1. By searching the sore to the bottom to find our the core, and cause thereof, as Surgeons do, by drawing the troubles of their heart to an head, as their sorrow for sin in general, or for someone sin in special, &c.

2. By turning the stream of their passions into another channel, as Physicians turn the course of blood in the nose by opening a vein: So turn their fear of wrath, and hell into the channel of holy fear of God, and his goodness, and their grief for penal evils, inward, or outward, into the channel of godly sorrow for sin.

Fourthly, bear with their infirmities, as ignorance, frowardness, &c. Become all things to them for their refreshment, and recovery, as Paul, 1 Cor. 9.20. [ IV] show love to them with pity: and patience to bear all, and hope all: speak to them as sympathizing with them in their troubles, and sorrows: make it out to them that your words come more from your bowels then your brains.

Mr. Reyners Rules for the government of the Tongue.

Quest. How may a man that is in distress of mind be comforted and relieved?

Answ. The most sure general remedy is to apply the promise of life everlasting in and by the blood of Christ.

Quest. But what must be our 〈◊〉 of proceeding in the application of this promise?

Answ. Therein three rules are to be observed.

1. The party must disclose (if he know it) the cause of his particular distress, that the remedy may the better be applied: and indeed the very opening of the cause is a great ease to the mind.

2. If the cause can, and may be made known, then you must see whether the party be fit to receive comfort: and that is, if he be humbled for his sins, pray for pardon, and desires amendment: without this the word of comfort will be misapplied to him.

Quest. But what if we do not find him humbled?

Answ. Your first and principal care must be to work in him some degree of humiliation: for which end you must labor to convince him of sin, and then show him the necessity of grief for it, at least, for some of his principal sins; and herein two things must be remembered.

1. That their worldly sorrow must be turned into a godly sorrow: as when one bleeds at nose, they open a vein to turn the course of it: so when men are troubled with worldly sorrow, show them that they must grieve, not for worldly respects, nor merely for fear of punishment, but principally for the dishonor that redounds to God by their sins.

2. Take care that this sorrow be not a confused sorrow, because he is a sinner as other men are; but a distinct sorrow for this, or that particular sin: and then he that is grieved for one sin truly, and unfeignedly, will proportionably be grieved for all the sins that he knows to be in himself.

3. Minister and apply comfort to him that thus confesseth his sins, and is truly humbled for them.

Quest. How must this comfort be administered?

Answ. It may be done by bringing the party within the compass of the promise of life: and there be two ways of doing this: the one false, the other true.

Quest. What are the false ways?

[ I] Answ. First, some think that men may be brought within the Covenant, by the doctrine of universal grace and redemption. But this way is both false and unfit.

Quest. Why is it false?

Answ. Because all the promises of the Gospel are limited with the condition of Faith, and Repentance, and are not universally made to all.

Object. But God would have all men to be saved, 1 Tim. 2.4.

Answ. The Apostle who is the best expounder of himself saith, Acts▪ 17.30. The time of ignorance God regarded not, but now he warns all men to repent. Now, i. e. after the coming of Christ in the flesh: but it must not be enlarged to all Adams posterity: So in that of Timothy, God would have all men to be saved, i. e. Now in this last age of the world. So, 2 Cor. 6.2. Now is the acceptable time, &c. Col. 1.16. Rom. 16.26. Again, All men, i. e. not all particular men; but some of all sorts, and kinds: So all is taken, 1 Tim. 2.1.

Object. But Paul saith, 2 Cor. 5.18. God was in Christ reconciling the world to himself; therefore the promise in Christ belongs to the whole world, and to every particular person?

Answ. Paul answers it himself, Rom. 11.15. the casting away of the Jews is the reconciling of the world, i. e. of the Gentiles in the Last age of the world: and so must that place to the Corinthians be understood, viz. not of all, and every man that lived in all ages, and times, but of them that were under the Gospel, to be called out of all Nations, &c.

[ II] Secondly, this way of applying is unfit: For the argument must be framed thus: Christ died for all men, but thou art a man, therefore Christ died for thee: To which the distressed party would answer: Christ died indeed for him if he could receive him: but he by his sins hath cut himself off from him, and forsaken him, so that the benefit of his death will do him no good.

Quest. What then is the right way of administering comfort to such?

Answ. First, consider the grounds whereby a man that belongs to God may [ I] be brought within the Covenant.

Secondly, the right way whereby they must be used and applied. [ II]

Quest. What are those grounds?

Answ. First, recourse must not be had to all graces, and all degrees of grace; [ I] but only such as a troubled conscience may reach unto: which are Faith, Repentance, and the love of God: and that there may be no mistake about these, enquiry must be made, what be the seeds, and first beginnings of them all. As,

1. The first ground of grace is this. A desire to repent, and believe in a touched heart, is faith, and repentance itself; though not in its nature, yet in God's acceptation.

Quest. How may that be proved?

Answ. All grant that in them that have grace, God accepts of the will for the deed, as, 2 Cor. 8.12.

2. God hath annexed a promise of blessedness to the true and unfeigned desire of grace, Matth. 5.6. Rev. 21.6. so he promises, Psalm 10.17. and 145.19.

Object. But the desire of good things is natural, therefore God will not regard it?

Answ. Desires are of two sorts.

• 1. Some be of such things as by the light of nature we know to be good, as of wisdom, learning, honor, happiness, &c. and these indeed nature can desire: But then
• 2. Others be above nature: as the desire of the pardon of sin, reconciliation, and sanctification: and they which have a serious desire of these, have a promise of blessedness.

Secondly, a godly sorrow, whereby a man is sorry for sin as sin, is the [ II] beginning of repentance, and indeed repentance it self, for the substance: Hence, 2 Cor. 7.9. Paul rejoiced, because it was wrought in the Corinthians.

Quest. But how may this sorrow be known?

Answ. If the heart of him in whom it is, is so affected, that though there were neither conscience, nor devil to accuse, nor Hell to punish, yet would he be grieved, because God is offended by his sin.

Quest. But what if a man cannot reach to such a sorrow?

Answ. Art thou grieved for the hardness of thy heart, because thou canst not so grieve, thou mayst then conclude that thou hast some measure of godly sorrow; for nature cannot grieve for hardness of heart.

Thirdly, a settled purpose, and willingness to forsake all sin, is a good beginning [ III] of conversion, and true repentance: So in David, Psal. 32.5. and the prodigal, Luke 15.17, 18.

Fourthly, To love a man because he is a child of God is a certain sign [ IV] that a man is a partaker of the true love of God in Christ, 1 John 3.14. Mat. 10.41. Only remember that these desires must not be fleeting, but constant, and increasing.

Quest. Having heard the grounds, what is then the way, whereby the party that is in distress may be brought within the compass of the promise of salvation?

[ I] Answ. First, trial must be made whether the party hath in him any of the afore named grounds of grace, or no. For which end, ask him whether he believe and repent? If he say he cannot, then ask him whether he doth not desire to do it? and so of the other grounds.

[ II] Secondly, after this trial, then comes the right applying of the promise of life to the distressed person, and it must be done by this or such arguments. He that unfeignedly desires to repent, and believe, hath remission of sins, and life everlasting: But so doest thou, therefore these belong to thee; and this is fittest to be done by a Minister, who hath ministerial authority to pronounce pardon.

Quest. That the promise thus applied may have good success, what rules are to be observed?

[ I] Answ. First, that the comfort administered be allayed with some mixture of the Law, lest the wound be too soon healed: For such usually become worst of all, therefore bring them on by little and little to comfort, the sweetness whereof will be greater, if it be qualified with some tartness of the Law.

[ II] Secondly, if the distressed party be much oppressed with grief, he must not be left alone, lest Satan get advantage against him: as he did against Eve, when she was alone: Hence, Eccl. 4.10. Woe to him that is alone : then Satan usually tempts him to despair, and self-murder.

[ III] Thirdly, You must teach him not to rest upon his own judgment, but submit himself to such as have more judgment, and experience then himself.

[ IV] Fourthly, never tell such of any fearful accident, or of any that have been in the like, or worse case then himself: For hereby the distressed conscience will fasten the accident upon it self, and be drawn to deeper grief or despair.

[ V] Fifthly, the comforter must bear with the infirmities of the distressed: as frowardness, peevishness, rashness, disordered affections, or actions. Yea, he must (as it were put upon him their persons) grieve, weep, lament with them that he may show a sympathy.

[ VI] Sixthly, he must not be discouraged, though after long pains he see but little fruit upon the distressed party. Thus for the general: Now for the particular distresses themselves.

Quest. What is the special distress arising from the Divine Tentation?

Answ. Its a combat with God himself immediately: when the conscience speaks some fearful things of God; and withal the party distressed feels some evident tokens of God's wrath. As we see in the example of Job, ch. 6.4. and 13.26. and 16.9. so in David, Psal. 6.1, &c. and 77.

Quest. What may be the occasion of this kind of temptation?

Answ. Usually it follows upon the committing of some notorious sin, which wounds the conscience, as it did in Cain, Saul, and Judas. Sometimes it comes when there is no such sin committed; as in Job, and then there can no reason be rendered for it but the divine will and pleasure of God.

Quest. What are the effects of this temptation?

Answ. They are many, and strange: For sometimes it works a strange change in the body: inflames the blood, drinks up the spirits, dries the bones, &c. So Psal. 32.4. Job 30.30. Psal. 6.7. Job 16.8.

Quest. What remedies must be used for the comforting of such?

[ I] Answ. First, the party troubled must be brought to a personal exercise of Faith, and Repentance in, and by himself: For which end he must narrowly examine his heart, to find out his sin: and then he must humbly confess all his known sins against himself, acknowledging that he hath deserved death and damnation: then he must cry earnestly to the Lord for pardon, Psalm 32.5.

Object. But what if the party be so distracted that he cannot perform any good duty?

Answ. Let him sigh, and sob to God for mercy, and comfort: which is a work of the Spirit, Rom. 8.26.

Secondly, trial must be made whether the distressed party hath any tokens in [ II] him of grace, or no.

Quest. What are they?

Answ. 1. Whether he be grieved because he cannot grieve for sin as he should.

2. Whether he hath a serious desire to believe, and repent: a purpose to sin no more, &c. then mind him of God's promise, 2 Cor. 12.9. My grace is sufficient for thee, &c. And teach him to submit to God's will, as David, 2 Sam. 15.26.

Thirdly, apply to him the promises of God made to afflicted persons, as Psal. [ III] 34.18. Mat. 15.24. Luk. 4.18.

Fourthly, mind him of his life past, and of God's merciful dealing with him, [ IV] and others in this case formerly: for if he hath formerly had any evidences of God's love and favor, he is now by them to settle and quite his mind. For whom God loves, he loves to the end. So Psal. 77.10.

Fifthly, you must labor to remove such reasons, and doubts as the party distressed [ V] usually makes against himself for his own overthrow; which commonly are these.

1. Being minded of God's mercy, &c. they will say, that this is good indeed, but it belongs not to them, for they neither do, nor can feel anything but the tokens of God's wrath, &c,

To answer this, inform them of the manner of God's dealing in all his works, which is to work by contraries: By death he gives life, and sends men to heaven by the gates of hell: He shows his greatest power in our greatest weakness. So, 1 Sam. 2.6. Job 5.18.

2. They use to say, that if they could feel any comfort at all, they would quiet their minds, and yield to good counsel and persuasions.

To this the answer is, that in such cases we must live by faith, not by feeling, Hab. 2.4. when we have neither sight, nor sense, nor raste of God's mercy, and apprehend nothing but wrath, we must then labor to lay hold of the promise of mercy. So did David, Psalm. 130.1. and Abraham, Rom. 4.18. Job, Though thou kill me, yet will I trust in thee : and the thief on the Cross.

3. They plead that their case is desperate; and that never was any in their case. But this is false. Job was in as bad a case, and David, Psalm 6. and 77. and Christ himself on the Cross cried out, My God, my God, why hast thou forsaken me.

Quest. How may trouble of mind arising from outward afflictions be remedied?

Answ. Two things are to be required of the party distressed. 1. Practice. 2. Meditation.

First, practice is a diligent examination of his conscience to find out his sin. [ I] An he • ty confession of it to God, and earnest prayer for forgiveness; which things will bring much comfort: as we see in Manasseh, 2 Chron. 33.11, &c. and this is required, Lam. 3.40.

Secondly, meditation of the comfortable promises recorded in the Word of [ II] God, touching afflictions which may be reduced to five principal grounds of comfort.

1. That all afflictions, from the least to the greatest, come not by accident, or chance, but by the special providence of God. For,

• 1. God hath fore-appointed them, Rom. 8.29. we must be conformed to his Son in sufferings.
• 2. God doth not only barely permit afflictions, but effects them, as they are corrections, trials, and punishments, Isa. 45.7. Amos 3.6.
• 3. God orders and disposeth them, limitting and appointing the beginning, continuance, measure and end of them: Yea, he orders them to his own glory, the good of his servants, and benefit of his Church: Hence he is said to correct in judgment, Jer. 30.11. So, Gen. 50.19, 20. 2 Sam. 16.10. Psal. 39.9.

Obj. We could bear afflictions from God, but ours comes from men that hate us.

Answ. God useth them as his instruments to execute his will upon us: therefore we should submit: So did Joseph, Gen. 45.5. and 50.20.

2. Tell them of God's command touching the Cross, and the obedience we owe to him therein, Luke 9.23. we must take up our cross daily, and follow Christ: Hence, Micah 7.9. 1 Pet. 5.5, 6. and this being God's command, we must be as careful to obey him in it, as in any other moral Commandment.

3. God will be present with his servants in afflictions, Psal. 19.15. and 23.4.

Quest. But how is God with us in afflictions?

• Answ. 1. To work our deliverance from them, Psal. 50.15. yet with this limitation, so far forth as its good for us.
• 2. To temper, and moderate our afflictions, so as we may be able to bear them, 1 Cor. 10.13. Hab. 3.2.
• 3. Or if he do continue them, yet he will comfort us in them, Phil. 1.29.
• 4. To do us good by them, Rev. 8.28.

Quest. What are the fruits and benefits of afflictions?

• Ans. 1. They make us see and consider our sins, Gen. 42.21. So in Manasseh.
• 2. They serve to humble us before God. So, Luke 15.17, &c. Psal. 30.6, 7, 8.
• 3. They serve to work amendment of life, H • b. 12.11. 1 Corinth. 11.31. Psal. 119.67, 71.
• 4. They cause us to deny ourselves, and to rest wholly on the mercy of God, 2 Corinth. 1.9.
• 5. They make us cry heartily, and fervently unto God, Psal. 78.34. Hos. 5.15.
• 6. They bring forth patience, &c. Rom. 5.3.
• 7. They work us to obedience. So in Christ, Heb. 5.8.

Quest. How are afflictions good in regard of their quality?

• Answ. As they are pledges and tokens of our adoption, when we make a good use of them, Heb. 12.7.

4. The last ground of comfort is, that whatever our distress be, we have partners with us in the Cross. For we have Christ our partner: this was Paul's comfort, Phil. 3.10. So 1 Pet. 4.13. Yea, Christ accounts them as his own, Acts 9.4. 1 Pet. 4.12. And our brethren suffer the like, 1 Pet. 5.9.

Quest. But how may a distressed soul be supported when God defers deliverance?

[ I] Answ. First, Consider that God in his wisdom hath set down a time for everything, Eccl. 3.1. So God appointed a time for drowning the world, Gen. 6.3. and for the Babylonish captivity, Jer. 25.11. and for Israel's being in Egypt, Gen. 15.13. This teaches God's children sundry lessons.

1. To wait God's leisure with patience: though deliverance comes not in their time, when they would have it, yet it shall come in God's time when he hath appointed it, Psal. 30.5. Hab. 2.3.

2. Not only to believe the promises in general, and God's faithfulness to fulfill them: but we must believe them in particular, i. e. with application to their proper and several circumstances, as the particular time, means, and places wherein▪ and whereby God will make them good to us. This made Daniel so to pray, when he knew the seventy years were expired, Dan. 9.1, &c.

Secondly, when God defers deliverances, he doth it upon weighty causes, best [ II] known to himself, the principal whereof are,

1. The more deeply to humble us, and bring us to self denial, and teach us patience.

2. To teach us to acknowledge whence our deliverance comes: and accordingly to value and prize it. For benefits easily gotten are lightly regarded, and soon forgotten.

3. To wean us from the world, and to draw us to meditations of the life to come, where all tears shall be wiped from our eyes, Rev. 21.4.

4. To prevent greater evils which we would run into, if we had our hearts desire. So Exod. 23.29. Deut. 7.22.

Thirdly, remember that God exercises his best servants with long continued [ III] afflictions: So he kept Abraham long childless; and Zacharias, and Elizabeth, and David without the Kingdom; and so David complains, Psal. 119.82, 123.

Quest. But what if we find no end of our afflictions but that they continue unto death?

Answ. First, we must then even until death continue to live by faith. [ I]

Secondly, in the mean time relieve thy soul with these meditations. [ II]

1. Its God's pleasure that we should through manifold afflictions enter into heaven, Act. 14.22. therefore murmur not at thy Fathers dispensations, Prov. 3.11.

2. Though thy afflictions be long, and tedious, yet God will at length give a joyful issue. For so he hath promised, Matth. 5.4. Psal. 34.19. and 37.37.

3. Our longest afflictions are not comparable to the eternal joys which God hath prepared for them that love him, 2 Cor. 4.17. Rom. 8.18. Hence, 1 Pet. 1.6. For, Heb. 10.37.

4. Though God grant not deliverance sooner, yet his love is unchangeable, and the Cross cannot separate us from it, Rom. 8.35.

Quest. But how shall we be able to endure, with comfort, the pangs of Death?

Answ. Hereunto two things are required. 1. A preparation to Death. 2. Helps in the time of death.

Quest. How shall we prepare ourselves for death?

Answ. First, pray oft with David, Psal. 39.4. Lord make me know mine end, &c. and with Moses, Psalm 90.12. Lord, teach me to number my days, &c.

Secondly, endeavor daily to disarm and weaken death; as the Philistines dealt with Sampsom : and this we must do by weakening sin, which is the sting of death, 1 Cor. 15.56.

Thirdly, endeavor to have some true taste of the joys of Heaven aforehand. [ III]

Quest. But how may we attain hereunto?

Answ. First by a serious consideration of the evils that hinder our happiness, [ I] which are four.

• 1. The misery of our lives by reason of sin, and the consequences thereof. For none is free from sin, Prov. 20.9. Rom. 7.14.23, &c.
• 2. The vanity of all things that are in the world, which therefore can never give full content, Eccles. 1.1.
• 3. The mutable condition of our lives in this world: being but strangers here, 1 Pet. 2.11. Heb. 13.14.
• 4. Whilest we are here, we are separated from our head which is in Heaven, and from the happy fellowship we shall enjoy with him there, 2 Cor. 5.6. Hence, Phil. 1.23.

[ II] Secondly, We must frequently mediate of the blessed estate of the Saints in glory, 1 Joh. 3.2. Rev. 22.4. Matth. 25.34.

[ III] Thirdly, Then we must compare ou • present state in this life with that in heaven, whereby we shall find the one infinitely to excel the other: and this will make us a weary of the world, and to long for heaven, 1 Cor. 7.31. Phil. 3.20. and 1.23.

Quest. How may we discern whether this joy of the Spirit be truly in us or no?

Answ. There are sundry properties wherein it differs from carnal joy: as

1. This joy succeeds sorrow for sin, Joh. 16.20. Matth. 5.4. whereas carnal joy springs from carnal delights and objects, Prov. 14.13. It ends in mourning, Luke 6.25.

2. Its a fruit of righteousness: It issues from Christ known, and believed to be made unto us of God, wisdom, righteousness, sanctification and redemption: whence flows peace of conscience, and joy in the Holy Ghost, Rom. 14.17. But carnal joy ariseth from the sudden feeling of some worldly delight.

3. Its founded in the holy use of the Word Sacraments, and Prayer; and in the practice of love, mercy, justice, &c. the other is from no such thing, Job 21.13, 14, 15.

4. Its so fixed, and rooted in the hearts that it cannot be removed from thence, Joh. 16.22. whence its able to swallow up all grief, and heaviness: whereas the others is mingled with bitterness, Prov. 14.13.

5. Its eternal, not only continuing in this life, but in that to come, whereas the joy of the wicked is short, &c. Job 20.5. So in these examples, Luke 12.20. and 16.22.

Quest. What are the helps that are to be used in the time of death?

Answ. They may be reduced to two heads; Meditations, and Practises.

Quest. What meditations are we to use?

[ I] Answ. First, Consider death in a double respect: 1. As it is in its self, and so its a curse, and the forerunner of condemnaton. 2. As its qualified by the death of Christ, and so its a blessing, and the end of all our miseries, a short passage to joy, &c. and the grave a perfumed bed, &c.

[ II] Secondly, Consider that there be three degrees of eternal life, the first, in this world before we die, which is begun when we repent, and believe in Christ, &c. Joh. 17.3. The second in death, which frees us from all sin, and misery; preparing the body for eternal happiness with the soul which is already in heaven. The third is, when both soul and body being re-united, go into everlasting glory.

[ III] Thirdly, Consider that there is a mystical union, and conjunction between Christ and every believer, both in regard of body and soul, which being once knit, shall never be dissolved: So that the dead, and rotten body continues still to be a member of Christ, by virtue of which union it shall certainly be raised up again at the last day, and made like to Christ's glorious body.

Quest. What are the helps in practice?

[ I] Answ. First, if thou wilt comfortably bea • the pangs of death, thou must labor to die in the Faith: which is done by laying hold of the promise of God, touching forgiveness of sin, and life everlasting by Christ, Heb. 11.13. Gen. 49.18. Joh. 3.14, 15. 2 Cor. 1.9.

[ II] Secondly, If thou wilt die with comfort, thou must die in obedience, i. e. willingly, and readily without murmuring, submit to the will of God, in bearing the pains of death. So did Christ, Not my will, but thy will be done. So we are taught to pray. Thy will be done, &c. For which end we must learn to submit patiently to all lesser afflictions.

Quest. How shall we be enabled to bear with comfort satanical molestations either when we are possessed by the Devil, or fear to be so, or have our houses molested by the Devil?

Answer First, Herein consider, that possession is known by two [ I] signs.

1. When the Devil is evidently present, either in the whole body, or in some part of it.

2. When he hath rule in the said body, either in whole or in part, so that the party himself hath not that use of his body which he would. So was it with them which were possessed in Christ's time.

Secondly, it falls out oft that strange diseases fall upon men arising from corrupt [ II] humors in the body: and some have strange passions from natural causes unknown, which also produce extraordinary effects, and yet they are neither bewitched, nor possessed. Now to stay the mind in such cases, these rules are to be observed.

1. Remember that though Satan's malice, and power be very great, yet he cannot exercise it upon God's children, when, where, and how he pleaseth, for God hath limited his power, and sets his bounds that he cannot pass. The reasons whereof are

• 1. Because he is a creature, and therefore finite; and can neither know nor do anything beyond the reach, or capacity of his nature, or above the power and skill of a creature, 1 Cor. 2.11. Neither can he work a miracle, which is peculiar only unto God, Psal. 77.14.
• 2. Because he is subject to the will of God: He could not go out to deceive Ahab's Prophets, till God gave him leave, 1 King. 22.22. So Job 1.12. Hence we may have comfort in that God will not give him leave to do anything against his children to their destruction: but so far as shall make for their salvation.

2. Such persons must have recourse to God by prayer, and to his word wherein he promiseth his presence and protection to his children in their greatest dangers, Psal. 91.10, 11. Zach. 2.5. Isa. 66.12. Numb. 23.22. Yet this freedom, being but a temporal blessing, God is not so tied by his promise, but that it may sometimes come to pass that they shall be so molested: yet this is our comfort, that if it be so, yet it shall turn to our good.

3. Remember that the best servants of God have been molested by the Devil: yea, Christ himself, Matth. 4.5. So Jobs children were slain by him; and so Mat. 15.21, 22. Luke 13.16.

4. We must in such cases seek unto God by prayer for deliverance if it stand with his good will and pleasure, or else for patience, that we may quietly bear that particular affliction.

Quest. What must we do in case our houses are molested with evil spirits?

Answ. First, we must not abide there where it is certainly known that God hath given the Devil power, least we tempt the Lord, Christ did not of his own private [ I] motion go into the wilderness: but by the direction of the holy Ghost, Matth. 4.1. Paul went not of his own head to Jerusalem, but upon the motion of the Spirit, Acts 20.22. whence it follows that we may not cast ourselves into places of apparent danger, much less into those places which God hath given up into the power of Satan.

Secondly, That which we are to do in the use of meats, and drinks, must be done in the houses and places where we dwell: we must sanctify them to our use [ II] by the Word and Prayer.

Quest. What must we do when we ar • troubled with blasphemous thoughts against God the Father, Son, and Holy Ghost: as that God is not just▪ 〈◊〉 merciful: or that he regards men's persons: or knows not what is done here below, or at least, doth not regard them: that he cannot do this, or that, &c?

Answ. Consider whence these thoughts come: As sometimes from Satan, who casts them into our heads▪ Sometimes from an evil custom, when men wi • lingly hearken to lewd, and cursed speeches which immediately tend to the dishonor of God, or to the willful abuse of his Word, Judgments, or Mercies, and upon hearing, approve of them, or at least, seek not to hinder them so much as in them lies. Sometimes they creep into men's hearts by degrees, when they wax cold in God's service and make little conscience of those duties which immediately concern God's glory, or that accustom themselves too often, to causeless swearing, forswearing, cursing. &c.

Now the danger of it is very great, what cause soever it proceeds from, especially in those that look towards Heaven, and apply their hearts to serve God, and fear his name. For it often brings forth desperation, and manifold horrors, and troubles of mind; so that often they are tempted to make away themselves, judging themselves to be firebrands of Hell.

Quest. What course is to be taken for the curing of this grievous malady?

Answ. First, Enquiry must be made into the next causes of this Tentation: As

[ I] 1. We must inquire whether it had its beginning from the thoughts of our own minds, or from the suggestions of the Devil.

Quest. How shall we know from whether of these two they arise?

[ I] Answ. First, by the entrance of them into the mind: For those which come from the Devil, come speedily, like lightning, and after a sort are forced in, so that we cannot avoid them, and they come so often, that they weaken the memory, dull the senses, and weary, and confound the brain.

[ II] Secondly, They may be known to come from the Devil, because they are directly against the light of nature, the sparks whereof are not quite extinct in us by sin.

Thirdly, At the first conceiving such thoughts, the party is smitten with [ III] extraordinary fear, and his flesh is so troubled, that many times sickness, and faintings do follow.

[ IV] 4ly. Remember that blasphemous thoughts cannot ordinarily proceed from any but such as are given up to reprobate minds: But such as come from the Devil are usually cast into such men's minds as are civil, and such as profess the Gospel, at least in show, and sometimes into such as are the true members of Christ.

[ II] Secondly, Enquiry must be made whether thou love, and approve of such thoughts or no. To which thou wilt answer, that thou abhorrest them as the Devil himself.

Quest. After such enquiries made, to find out the cause, what remedies must be applied?

[ I] Answ. First, such must be informed that these thoughts coming from the Devil are not thy sins, but thy crosses: For they are the Devils sins, who shall answer for them, but not ours, except we approve, and give consent to them. Satan cast such thoughts into Christ himself, when he tempted him to infidelity, covetousness, and idolatry: yet was Christ free from sin, because his holy heart consented not to, but abhorred, and repelled them. Again, we must let such thoughts go as they come, diverting our minds another way: for the more we strive against them, the more we shall be entangled with them.

[ II] Secondly, Remember that though such thoughts are sometimes our sins, yet through God's mercy, they are pardonable, if we unfeignedly repent of them.

Thirdly, Such persons must not be alone: For this Tentation is begun, confirmed, [ III] and increased by solitariness: Eve was tempted when she was alone, therefore such persons should converse with good company: and exercise their minds with reading God's Word, heavenly meditations, singing of Psalms, &c.

Fourthly, Such must as heartily repent of these evil thoughts, as of evil words, [ IV] and deeds. For through men's carelessness over their thoughts, it is that God suffers Satan to plague, and torment them with such blasphemous thoughts: and after repentance he must watch more narrowly over his ways, especially over his heart, which is the fountain of all, Prov. 4.23.

Quest. How may distress of mind arising from our own sins be cured?

Answ. First, That particular sin must be known, which is the cause of this distress, [ I] most are prone to dissemble herein, pretending that it comes from some wicked thoughts, or affections, when as usual it comes from some gross actual sin, especially against the third, sixth, and seventh Commandments, and the more secret such sins be, the more horror of conscience they bring.

Secondly, their Sin being known, see what signs thou canst find in them of true [ II] repentance for it: otherwise they are not fit to receive comfort.

Thirdly, If this be found, then administer comfort, yet mixed with some terrors [ III] of the Law, that the comfort may appear to be the sweeter, wherein observe these two rules.

1. Inform the party that his sins are pardonable, though in themselves great, and heinous, yet by the mercy of God in Christ, they may be remitted, and this he may be convinced of.

• 1. Because God's mercy is infinite, and over all his works, Psal. 145.9. Christ's death is of an infinite value. God delights in mercy, Isa. 55.7. Psal. 103.7. as we see in Manasseh, Mary Magdalene, Paul, &c.
• 2. Because men living in the Church, and knowing the Doctrine of salvation shall not be condemned simply for their sins, but for their impenitency: therefore men should be grieved, not so much for their committing of sin, as for continuing therein without repentance.
• 3. Because it pleases God many times to leave men to themselves to commit some sin that greatly woundeth conscience: yet even these do not utterly take away grace, but afterwards makes it show itself, and shine more. For Rom. 5.20. where sin abounded, grace abounds much more.
• 4. The promises of God, touching pardon of sin, and life eternal, in respect of believers are general, and in regard of all, and every man, indefinite, so that they exclude not any: only they admit one exception, of final impenitency.

2. Shew him that his sins are pardoned, if he be heartily grieved that by his sins he hath offended so loving, and merciful a God. And if he desire with all his heart to be reconciled to God in Christ, and resolve against sin for the time to come, Luke 15.11, &c. Shew him these Texts, Matth. 9.12, 13. and 11.28. Luke 4.18.

Quest. But what say you to the case of Recidivation, if a man after repentance for s • me grievous sin, fall into it again?

Answ. His case is dangerous (as relapses into mortal diseases) yet not altogether desperate; For

1. We that have but a drop of mercy, must forgive our brethren, again and again, much more will God, who hath an Ocean of mercy, Isa. 1.18. Apostates are called to repentance with promise of pardon, Luke 15.20. the prodigal (by whom is meant a child of God, who fell after repentance, and obedience) upon his purpose to return, was pardoned. So 2 Cor. 5.20. Paul prays the lapsed Corinthians to be reconciled to God.

2. Assure such that upon their repentance, they shall be pardoned.

Quest. But I am troubled for want of grace in my heart, and obedience in my life, what must I do?

Answ. This is common to all God's Children, more, or less, at one time or other: So was Paul troubled, Rom. 7.23. Now there are many grounds of comfort whereby the heart may be stayed in this sorrow, that it be not immoderate: which are

[ I] First, Remember that its God's will that thy sanctification should be imperfect in this life. This is manifest both by the word of God, and daily experience: and God will have it so,

1. Because God gives grace according to the measure and manner of our receiving of it, which in this life is imperfect Indeed remission of sins, and justification by Christ's obedience are ours by imputation, and so are perfect; but sanctification, regeneration, the love of God and man are put into us. Yet before we have them, we must receive them, and the means whereby we receive them is faith, which because it is weak, and imperfect in this life, therefore the gifts which we receive thereby are imperfect also.