The Marrow of Divinity

CHAP. XXXV. Questions, and Cases of Conscience about Self-Commendation.

Quest. I S it lawful for a man to commend himself?

Answ. It is lawful in some cases for a child of God to commend himself: to declare what God hath done for him or by him to speak of the graces God hath bestowed on him, of his labors, of works which God hath wrought by him, yea, and of his sufferings for God; as will appear by these examples: Of Nehemiah, chap. 13.1. to 14, &c. Of Job, chap. 29. and 31. of Paul, Act. 20. Phil. 3. 1 Thes. 2. 2 Cor. 11. and 12.

Quest. In what cases is this self-commendation allowed?

Answ. First, of afflictions from God; wherein they have professed their faith [ I] in God: their patience, obedience, sincerity, constancy, &c. So Job. ch. 13.14, 15. and 23.10, 11, 12. and the Church, Psal. 44.17, &c. and Jeremy, ch. 17.16, 17.

Secondly, of injuries from men in word or deed. [ II]

1. In word, by scoffs, and reproaches, as David, 2 Sam. 6.20, 21. By slanders of their good conversations: So did Paul, Act. 22.1, &c. and 23.1. and 24.5, 6. and 26.2, &c. So Jacob, Gen. 31.36, to 42. yea, Christ himself, Joh. 8.46, 48, 49.

2. In deed: then we may protest our innocence to prove we suffer wrongfully; as Daniel did, Dan. 6.22, Christ, Joh. 10.31, 32. and 8.40.

Thirdly, when thereby we may show forth the infinite riches of God's free [ III] grace, and mercy to such vile and unworthy creatures, in giving us grace to be what we are, and enabling us by grace to do what we do, that thereby we may encourage weak believers to dependence on God for grace, and mercy, and against despondency notwithstanding all their infirmities, and unworthiness. So Paul, 1 Cor. 15.9, 10. 1 Tim. 1.13, 15, 16.

Fourthly, to give others occasion, and to provoke them. [ IV]

1. To pray for us. So Paul, Heb. 13.18.

2. To praise God for us, and glorify him in our behalf. So Paul, 2 Cor. 1.11, 12. Gal. 1.24. Ephes. 1.15, 16.

3. To glory on our behalf before others, especially those that seek to traduce, and slander us. So Paul, 2 Cor. 5.11, 12. 2 Thes. 1.4.

Fifthly, when others require an account of our faith, holiness, obedience, or [ V] experiences: Hence, 1 Pet. 3.15.

Sixthly, when we would propound ourselves as examples to others of faith, [ VI] patience, godliness, &c. to draw others to follow our steps: so David, Psal. 66.1 • . Paul, Phil. 3.17. Christ, Mat. 11.29.

[ VII] Seventhly, when our enemies accuse us falsely, and our friends▪ who can, and ought to vindicate us, refuse or neglect to do it, So Paul, 2 Cor. 12.11.

[ VIII] Ei • hthly, to show and approve our integrity, and reality, that we are not almost, but altogether Christians, before those to whom we relate, or with whom we have to do: So, Paul, 2 Cor. 5.11. that we may make it appear that we seek not theirs but them, 1 Thes. 2.4, 5, 6. 1 Cor. 10.33. Thus we may commend ourselves.

1. To uphold the credit of our calling, as Paul did of his Ministry.

2. To further the success of our labors: So Paul also.

3. To promote the efficacy of the counsel, or charge we give to others, and make it more prevalent. So Paul, 2 Tim. 1.8.

4. To manifest our love to others by opening our hearts to them, to let them look in and see the treasures of grace, comforts, and experiences which God hath laid up in them: Also to gain their love to us, to insinuate into their bosoms, and so be a means of doing them the more good: So did Paul, 2 Cor. 7.2. We may also commend ourselves in some things, to approve our sincerity in other things: So David, Psal. 18.23. and 119.98, 100. and Nehemiah, ch. 5.15.

[ IX] Ninthly, when the cause, truth, ways, and Church of Christ, and the Name of God are like to suffer by us, if we be silent and do not vindicate ourselves in our sufferings from men: This made Paul even to magnify his office, &c. Rom. 11.13.

[ X] Tenthly, when we leave the place where we lived, or over whom we were set, or give over the office we did bear, it may be seasonable to give an account of our diligent, and faithful discharge thereof, and of our unblamable carriage therein: So did Samuel, 1 Sam. 12.2, 3, 4. So Paul, Act. 20.25.

[ XI] Eleventhly, to convince others of their sins, and that

1. Either against God by declaring to them that they see no such evil in us, but the contrary graces and practices; that we dare not say, or do, as they do for a world, thereby to draw them to repentance.

2. Or against ourselves, when they reject or abuse us, by appealing to their consciences what iniquity they have found in us to deserve the same at their hands.

Object. But is not this condemned? Prov. 27.2. 2 Cor. 10.18. was it not Simon Magus his sin? Act. 8.9. and that Pharisee's, Luk. 18.11. So Prov. 20.6.

Answ. Self-commendation which proceeds from pride, and hypocrisy, or from distrust of providence, as if God would not take care of our good names, &c. is vain, and sinful. Laus proprio sordescit in ore : and hereby such do others a treble wrong.

1. They take other men's office out of their hands; or take that to ourselves which is another's right to give us.

2. They give to others a bad example, who will learn to imitate them.

3. Its tedious to an ingenuous spirit to hear others to boast of themselves: Yet

The abuse of a thing takes not away the lawfulness and use of it.

Quest. How then shall we know when self-commendation is lawful?

Answ. First, by the matter, when the thing for which we commend ourselves is,

1. Good in itself, and praise worthy: For if it be evil, we glory in our shame: Again, it must not be for our temporals, as Riches, honors, &c. But for spirituals, as the righteousness of Christ, the grace, love, and favor of God: the work or service of God, or for doing, or suffering for God: So, Jer. 9.23. so in Paul, Phil. 3.4, 5, 6. 2 Cor. 11.21, 22, 23. Rom. 15.17. Phil. 4.8. 1 Cor. 4.9. to 14. 2 Cor. 6.4, 5, 8, 9, 10.

2. When for the matter we speak only of such things as are really ours, or that we have in truth, and do in deed, so that for the truth of our words we can appeal to the testimony of God's Spirit, and our own consciences: as Paul, Rom. 9.1, 2, 3. 1 Thes. 2.10, 11. 2 Cor. 12.6.

Secondly, By the measure, when it is our care, and fear not to over-reach herein, [ II] but to speak rather under then over of any good we have, or do: So, 2 Cor. 10.13, &c. Rom. 15.18.

Thirdly, by the manner, and that in a threefold respect. [ III]

1. Of ourselves, when we commend ourselves forcedly, humbly, and modestly.

• 1. Forcedly, not forwardly: when we are necessitated, or strongly moved thereto; as Paul, 2 Cor. 12.11. and v. 1.
• 2. Humbly, out of the sense of our own infirmities and unworthiness, notwithstanding all the good we have or do; and out of fear lest others should think better of us then we are, or deserve: So with Paul, 2 Cor. 12.6. For God's humble servants take notice of the evil as well as of the good that is in them; as Isa. 59.2. Job 40.4. and 42.5, 6. 1 Cor. 15.8, 9. Ephes. 3.8. 1 Tim. 1.13, 14, 15.
• 3. Modestly, when we speak of our graces, and performances soberly, not in a boasting way, as Nebuchadnezzar did, Dan. 4.30. How modest was Paul in speaking of matters that concerned his own praise? 2 Cor. 11.5, 24, to 29. Heb. 13.18.

2. Of God, when we speak of the good we have, or do thankfully, and that

• 1. With a free acknowledgement of God as the sole author of all, from whom we have received all we have, 1 Cor. 4.7. Phil. 4.13. Isa. 26.12.
• 2. Out of a sense of God's goodness to us therein, with high and honorable thoughts of God, and fear of his name, and with an heart inflamed with love to God and joy in him.

3. Of others, when we commend ourselves charitably, and tenderly, not to despise, disgrace, or discourage others who are weak: as the proud Pharisee insulted over the Publican, whom God justified, when he condemned the other.

Fourthly, by the end: Self-commendation is lawful when the end is good,

1. In respect of ourselves to do ourselves right, and to preserve our good [ IV] names, not to get ourselves praise from men: For see what Christ teaches us, Luk. 17.10. When you have done all that you can, say we are unprofitable servants, &c. Hence Paul ascribes all to God's grace, 1 Cor. 15.10. and see what Christ saith, John 5.44. Hence Paul, 1 Thes. 2.6.

2. In respect of God; when, whatever we speak of ourselves that is good, we do it that God may be glorified in us, and by us, and for us, and we give God the praise of all our praises: Yea, if God may be glorified, and his name exalted, we can be content to be abased, and to have our honors laid in the dust. So John the Bap. Joh. 3.29, 30. So, 1 Cor. 1.31.

Mr. Reyners Rules for the Government of the tongue.

To these foregoing, add one rule more.

That when a man is urged to a necessary self-commendation, and is forced by the importunity of others to vindicate himself; yet to qualify his speech as much as may be, its good to use a word of the plural number; as Paul doth, 2 Cor. 5.20. We the Ambassadors, &c. where he distributes the honor to many, that he may not seem to attribute too much to himself, and so that plural number is a phrase of singular humility. Dr. Stoughton.

CHAP. XXXVI. Questions, and Cases of Conscience about our communion with God.

Quest. W hat is it to be in communion with God?

Answ. When we are made one with him, or united to him, as a child to his Father, 1 Joh. 1.3. So that our communion with God, is

• 1. To see him in his works.
• 2. To hear him in his Word.
• 3. To speak to him by prayer, and praise.
• 4. To walk with him in meditation of his presence.

Quest. What are the evidences, or signs of our communion with God, and with Jesus Christ?

Answ. First, The holy spirit of God, and of Jesus Christ given to us, 1 Joh. [ I] 3.24. Hereby we know that he abideth in us, by his Spirit which he hath given us. So 1 Joh. 4.13.

Quest. How do we know this our communion with God, by his Spirit given us?

Answ. First, As the inward, immediate, efficient cause of this divine communion [ I] with us. For 1. God dwells in us by his Spirit, Ephes. 2.22. 2. Christ supplies his absence from his Church by his Spirit, Joh. 14.15, 17, 25, 26. and 16.17, 18.

Secondly, As an Anointing, teaching us all things, 1 Joh. 2.27. Revealing to us the things that are given us of God, 1 Cor. 2.12. and illuminating us with [ II] light to receive them. Yea sometimes the Spirit evidences our fellowship with God, by such a clear, bright, and immediate way, that it wonderfully assures us hereof, Joh. 14.21, 22, 23. [ III]

Thirdly, As a witness with our spirits, Rom. 8.15, 16. [ IV]

Fourthly, As a seal upon our hearts, Ephes. 1.13. [ V]

Fifthly, As the earnest, and first-fruits of our adoption, and endless communion with God in glory, Ephes. 1.14. Rom. 8.23.

Sixthly, As the original cause, and root of all these spiritual fruits, which are only found in them that have communion with God, Gal. 5.22, 23. [ VI]

Quest. But by what signs may we know that the Spirit of God is given us?

Answ. If the Spirit of God be given us, then

1. We are, or have been effectually convinced by the spirit of our own natural misery, and of Christ's supernatural all sufficiency to remove it, Joh. 16.7. to 12.

2. We are washed, and sanctified by the Spirit, 1 Cor. 6.11. mortifying the old man, and quickening the new man in us, Rom. 8.13, 11.

3. We are acted, guided, and led by the Spirit of God, Rom. 8.14.

4. We mind the things of the Spirit, Rom. 8.5. our thoughts, projects, contrivements, &c. do habitually fix here.

5. We bring forth the fruits of the Spirit, which spirit cannot bring forth bad fruit, not be barren, Ephes. 5.9. Gal. 5.22, 23.

6. We combat by the Spirit against the flesh, Gal. 5.17.

7. We are strengthened to every good word and work, with might in the inward man by the Spirit, Ephes. 3.16. Col. 1.10, 11. and particularly by the spirit we are notably enabled unto prayer against all our infirmities, Rom. 8.15, 26, 27.

Secondly, The true abiding of the ancient, Primitive truth, and Doctrine of [ II] Christ in us, is another sign of our communion with God: So that we are not carried aside to unsound new fangled opinions, 1 John. 2.22, 23, 24. All novelties in Doctrine are to be censured by Primitive truths, and brought to the ancient standard for their regulation.

Quest. How shall we know that we sincerely abide in the truth?

[ I] Answ. First, if we have a cordial love to the truth, 2 Thes. 2.10. Contrary in those, 2 Tim. 4.3, 4.

Secondly, A conscientious care to do nothing against the truth, but any [ II] thing for it, 2 Cor. 13.8. 2 John. 10.11.

Thirdly, an earnest contending for the faith once delivered to the Saints, Jude [ III] 3. not for new upstart Doctrines, and new-coined opinions.

Fourthly, A bearing witness to the truth, both verbally, and really in the worst [ IV] times, and against the greatest dangers. So Paul, Phil. 1.17. and so Rev. 2.13. yea, Christ himself bore witness to the truth even unto death, John. 18.37.

[ III] Thirdly, True confession that Jesus is the son of God, is an evidence of our communion with God, 1 John. 4.15.

Object. But how can this be? did not the Devil confess Christ to be the Son of God? Mar. 1.24. Luke 4.34, 41. and Hypocrites ? Mat. 7.22.23.

Answ. There is a double confessing that Jesus is the son of God.

1. Dogmatical, arising merely from the assenting act of Faith that believes the truth of God's word, touching Jesus Christ. So Devils, and Hypocrites may confess Christ, Tit. 1.16. and in opinion they know him, Luke 4.41. this may be without any communion with God and Christ.

2. Fiduciall, arising not only from the assenting, but also from the applying act of Faith, when we confess Christ with confidence, and trust in him for salvation: This is here meant.

Quest. How shall we know when we fiducially confess Jesus Christ?

• Answ. 1. If we assent to the truth of God's record touching Christ, 1 John. 5.10, 11.
• 2. If we appy Christ to ourselves, resting and living upon him according to that record, John. 1.11, 12. Gal. 2.20.
• 3. If we confess Christ thus applied, not only in words, but in deeds also, Tit. 1.16. Mat. 7.21.
• 4. If we confess Christ even to sufferings, and to death, Acts 20.23, 24. and 21.13. Rev. 2.13.

Fourthly, Not doing, or practicing of sin, is a sign of our communion with God, 2 John. 3.6, 8.

Fifthly, Unfeigned love to God, and dwelling therein, is a sign of our true [ V] communion with God, 1 John. 4.16. For

1. Our true love to God denotes a reciprocation of mutual affections betwixt God and us, 1 John. 4.19.

2. It implies a reciprocation of the genuine fruits, and effects of love mutually. God loving us, adops, redeems, calls, sanctifies, justifies, and glorifies us: we loving God, trust in him, fear, obey him, &c. both these import spiritual communion with God.

Quest. How may we know that we truly dwell in God's love?

• Answ. 1. When we love God with an intensive love, Luke 10.27. that is, with all within us.
• 2. When we love God with a predominant love, that overcomes our love to all other objects besides God, Psal. 97.10. Mat. 10.37. with Luke 14 26. Rev. 21.11.
• 3. When we love God obedientially, so as willingly to obey all his commands, John. 14.15. 1 John. 5.3. 2 Cor. 5.14.
• 4. When we love him invincibly, so that our love cannot be quenched, or conquered, but we are ready to endure anything for his sake, Cant. 8.6, 7. Acts 20.23, 24. and 21.13.
• 5. When we love him continually, Ephes. 6.24.

Sixthly, walking in light, and not in darkness, evidenceth our communion with God, 1 John. 1.5, 6, 7.

Quest. How shall we know that we walk thus?

• Answ. 1. When we are effectually translated from darkness to light, Acts 26.18. Col. 1.13. Ephes. 5.8.
• 2. When we cast off the works of darkness, and put on the armor of light, Rom. 13.12. &c. when we bring forth the fruits of light, Eph. 5.9.
• 3. when we shun all fellowship with works of darkness in others. Eph. 5.11.
• 4. When we love the light, and come to it, that our deeds may be manifested to be of God, John. 3.20, 21.

Seventhly, Walking as Christ, or chief Captain, Heb. 2.10. walked, is another sign of our communion with God, 1 John. 2.6.

Quest. How did Christ walk, that we may know whether we walk as he walked?

• Answ. 1. Christ walked holily, purely, and inoffensively towards God and man, Heb 4.15 and 7.26. Isa. 59.9. So should we, 1 Cor. 10.32, 33. Act. 23.1. and 24.16. 1 Thes. 2.10, 11, 12.
• 2. Christ walked most humbly and meekly, Mat. 11.28. Phil. 2.5, 6, 7.
• 3. Most self-denyingly; though rich, he became poor for our sakes, 2 Cor. 8.9. So Mar. 14.36.
• 4. Most zealously, John. 2.15, 16, 17.
• 5. Most obedientially to his heavenly Father, Rom. 5.19. John. 4.34. Heb. 5 8, 9. Phil. 2.8.
• 6. Most profitably, he went about doing good, Act. 10.38.
• 7. Most lovingly, tenderly, and compassionately to poor sinners to win, and save them, Luke 4.18, 19, 20, 21. Mat. 12.19, 20. and 11.28, 29, 30. Luk. 7.37. to the end.
• 8. Most spiritually and Heavenly, he lived on earth, as if he had been in heaven, extracting heavenly contemplations, and spiritual lessons from all sorts of earthly objects, and occasions presented before him, as John. 4.10, &c. and ver. 31.32. and 6.26, 27, &c. and 15.1. &c.

Eighthly, Keeping his word, and commandments, discovers our communion with him, 1 Joh. 2.5. and 3.23, 24.

Quest. How shall we know whether we keep his commandments as we ought?

Answ. If we practice righteousness, 1 Joh. 2.29. and 3.10. and that.

[ I] First, for the substance, and matter, that whatsoever we do be good, forbearing the contrary, or Indifferent.

[ II] Secondly, From a right ground, and principle, Luk. 12.33, 34. 2 Kin. 10.30, 31. which is

• 1. From a pure heart: 1. Purified by the blood of Christ for our justification, Zach. 13. 1. Psal. 51.7. Act. 15.9. 2. By the spirit of Christ for our sanctification, 1 Cor. 6.11. Psal. 66.18.
• 2. From a good conscience, purged by Christ from dead works, to serve the living God, Heb. 9.14. and when its habitually exercised to an inoffensiveness towards God and man, Acts 24.16. with 23.1. and when it endeavors to be completely, and universally good, Acts 23.1. Yea, when it approves itself good in God's sight, 1 Pet. 3.21. and when from all this the heart gives in a comfortable testimony of its simplicity and godly sincerity, able to support under greatest distress, 2 Co. 1.8. &c.
• 3. From faith unfeigned without which there is no pleasing of God, Heb. 11.6. Faith washes all out duties, and acts of obedience, in the blood of Christ, and so renders them acceptable to God, 1 Pet. 2.5.

[ III] Thirdly, When for form, and manner we do righteousness, so as God requires: and that

• 1. Spiritually, and heartily, Prov. 23.26: Joh. 4.24. 1 Cor. 6.20.
• 2. Sincerely, and uprightly, Gen. 17.1. as David, Psal. 18.22. and 66.18. Paul, 2 Cor. 2. ult. Peter, Joh. 21.15, 16, 17.
• 3. Obedientially, because God commands it, as in Noah, Heb. 11.7. Abraham, Heb. 11.8, 17, &c. David, Psal. 40.8. and 119.143. Paul, Rom. 7.22.
• 4. Universally, without reservations, and exceptions, Psal. 119.6. Numb. 14.22. Luke 1.6.
• 5. Constantly, Psal. 1.2, 3. and 92.13, 14. and 119.20.

[ IV] Fourthly, For right ends, God's glory, 1 Cor. 10.31. and our own, and others spiritual and eternal good, Mat. 5.16. 1 Pet. 4.2, 3, 4. Rom. 2.7.

[ IX] Ninthly, True brotherly love is a sign of our communion with God, 1 Joh. 4.12. and 5.1. Mr. Roberts Believers Evidences.

CHAP. XXXVII. Questions, and Cases of Conscience about communicating in other men's sins.

Quest. H Ow many ways may we communicate in other men's sins?

Answ. First, by Counsel, and advise, when [ I] though another is the hand, yet thou art the Head, and adviser, 2 Sam. 16.21. Absalom committed incest, but Achitophel counseled it, Mark 6.25. The Damsel desired John Baptists head, but her mother advised her, v. 24.

Secondly, by command, whether by word or writing, 1 Sam. 22.18. [ II] Doeg murdered the Priests, but Saul commanded him, Act. 23.3. the servant struck Paul, but the High Priest commanded it: The Judges condemned Naboth, but Jezebel commanded them by her Letters: So David by Letters killed Uriah. So, 2 Sam. 1 • .28. 1 King. 12.30. and 13.34. Jer. 28.16.

Thirdly, by permission: Thus all Governors are guilty▪ when their inferiors, [ III] whom they should restrain, commit sin: So in Eli, 1 Sam. 3.13. Qui non prohibit malum cum potest, facit. He that forbids not sin when its in his power, commits it: Pilate was guilty, because he restrained not the Jews from putting Christ to death: So, Nehem. 13.17. Numb. 35.31.

Fourthly, by provocation. Gal. 5.26. Ahab was most wicked whom Jezebel [ IV] provoked, 1 King. 21.25.

Fifthly, by consent, and countenancing wicked actions: as Saul, Act. 8.1. by [ V] consenting to Stevens death. So Num. 16.19.

Quest. How many ways is sin countenanced?

Answ. First, by participation in the action: as the Receiver to the Thief, the [ I] Baud to the Harlot, the Broker to the Usurer.

Secondly, by silence and concealment: when a man hath a calling public, [ II] or private to reprove, and doth not. So Ezek. 3.17, 18. or when we conceal sin from such as should reform it.

[ III] Thirdly, by connivence and indulgence, when we will not take notice of sin in such as we over-love, not correct it as we ought: This cost Eli dear, 1 Sam. 2.29.

[ IV] Fourthly, by abetting sin: and that,

• 1. When we undertake to justify and defend it; Or, 2. To extenuate it.

Fifthly, by praising and flattering men in sin, Prov. 29.5.

[ V] Quest. Why are Superiors guilty of such sins as they permit?

Answ. First, because every man is commanded to reprove his brother, Lev. [ I] 19.17. much more must Superiors do it.

Secondly, every man is bound to prevent sin so much as lies in him, especially [ II] the sins of those under his charge. But he that reproves not, corrects not, &c. prevents not sin.

[ III] Thirdly, they are made keepers of both Tables, and therefore sin if they see them not both kept.

Quest. How then may such keep ourselves free from other men's sins?

[ I] Answ. First, they must pry, and inquire into the lives of those that are committed to them, that they may see what is amiss; this a private man is not bound to, but public are, Prov. 27.23.

[ II] Secondly, When they cannot prevent sin, they must according to their power punish it; and not think it enough to serve God themselves, but cause others to do it; as Abraham, Gen. 18.19. Joshua, chap. 24.13. so its commanded. Exod. 20.10. Masters must come with their train to the House of God, Psal. 42.4.

Quest. What motives may provoke us to avoid communicating in other men's sins?

Answ. First, we must be responsible to God for all our own sins, and [ I] they are enow, and too many, and therefore we have no need to load ourselves there men's sins.

[ II] Secondly, amongst many wicked men, and motions, remember Jacob's resolution: Into their secret let not my soul come, Gen. 49.6. so we are exhorted, Prov. 1.10. If sinners entice thee, consent thou not. Nicodemus stands up for Christ when all were against him, Joh. 4.51.

[ III] Thirdly, Remember that in God's esteem to run with thieves is to be a thief, Psal. 50.18. the Actors and consenters are in the same case; and its all one whether we be defiled with our own, or others filthiness.

[ IV] Fourthly, God hath ordained human society to better us, and help us out of sin, not to pollute and strengthen one another in sin.

Fifthly, the harder this duty is, by reason of the deluge of sin, and the scorns that [ V] are cast upon it, if we walk alone, and cross the times, by so much the more acceptable it is to God; as we see in Noah, Lot, &c.

Sixthly, the want of conscience in this duty sets, and continues all things out [ VI] of frame in all estates; as when the Magistrate punishes not: Ministers reprove not: Masters, and Parents restrain not, and so make themselves guilty of most sins of their inferiors.

Dr. Tho. Tailor.

Quest. How else may we communicate in other men's sins?

Answ. According to Mr. Baines on Ephes. it may be done eight ways.

1. By provoking to sin; as such as stir up lust, anger, pride, &c. in others. These are worse sinners then they which commit it; as the devil tempting our first parents, was deeper in the sin and judgment then they. Ring-leaders in sin shall be ring-leaders in judgment.

2. By commanding sin: For he that commands it, is the chief offender. Thus David murdered Uriah.

3. By counseling: As Jonadab to Ammon, 2 Sam. 13.5.

4. By consenting; as Ahab in the murder of Naboth, 1 King. 21.19. So Hosea 5.11.

5. By carelesseness to prevent sin: We must not say as Cain: Who made me my brothers Keeper? but we must watch over, exhort, reprove, &c. For when Achan sinned, all Israel is said to sin, Jos. 7.1. and the whole body of them was punished.

6. By not suppressing sin: Thus Eli sinned, 1 Sam. 3.13.

7. By applauding sin: so, Rom. 1.32. This strengthens the arms of the wicked.

8. By not testifying against it, Lev. 5.1.

Quest. Are not all men guilty some way or other of the sins of the times?

Answ. Yea truly, we all receive some taint, and soil from the times we live in, either our zeal is weakened, or we do not grieve so much for the sins of the times as we should, This made the Corinthians guilty of the sin of the incestuous person, 1 Cor. 5.2.

Quest. Whether is it lawful for a man to rejoice at another man's sin?

Answ, We may never rejoice at sin as it is sin: but as God turns it to an occasion of good, so we may rejoice: as when a proud man by falling into some shameful sin, is thereby brought to repentance, and humbled; or when by the occasion of some soul impiety, a good Law is made against it, which otherwise would not have been made, Phil. 1.15, 16, 17, 18.

Ames. Cas. Consci.

CHAP. XXXVIII. Questions, and Cases of Conscience about the choice and use of Company.

Quest. W Hat rule are we to observe in the choice of our company?

Answ. Never cast thyself into wicked company, nor press amongst the profane, especially upon choice, voluntarily, and delightfully: And abide no longer with them at any time, upon any occasion, then thou hast a sound warrant, and calling thereto. Fo its uncomely, and incompatible with a good conscience: Its not for the honor, or comfort of God's children. to keep company, or familiarly to converse with graceless men.

Object. But may we not make use of such company?

Answ. That we may the better understand it, we must distinguish of our companying with them: For

1. There is a common, cold, and more general society, in trading, buying, selling, saluting, eating, and drinking together, and in other passages of humanity, and entercouse of civil society, to which charity, nature, necessity, or the exigence of our callings, general, or particular, do warrantably lead us. This may, nay must be, 1 Cor. 5.10.

2. Special, dear, intimate society, in consultations, and counsels about matters of special secrecy, greatest weight, and highest consequence: In spiritual refreshments, Religious conferences, prayer, marriage, &c. In a free communication of their souls, their spiritual estate, &c. Now God's children are bound by the Law of God, and prudence, from conversing with delight, and from the exchange, and exercise of those special passages of dearest acquaintance with profane men, and enemies of God.

Quest. What reasons may be rendered for this?

Answ. First, by such society he incurs a double hazard.

1. Of being infected with sin: Can a man touch pitch, and not be defiled? or go upon coals and not be burnt ? Pro. 6.27, 28. Indeed there is a strange attractive, [ I] and impious power in ill company to poison, and pervert even the best dispositions. For

• 1. By familiar correspondence with such, there steals upon a man a secret and insensible dislike of his former sober courses, as having thereby too much abridged himself of his liberty.
• 2. There slily insinuates into his heart a pleasing approbation of, and assent to the sensual courses of his lewd companions.
• 3. There follows a resolved, and habitual change of his affections, and conversation into the manners of those which he so familiarly converses with.
• 4. He grows out of conceit with good men, and good exercises, because he daily hears them railed on, jested at, and slandered: and so by degrees is himself transformed into a scoffing Ishmael, and a breathing Devil.

Quest. But I hope we may keep company with such as are civil?

Answ. Christians which have any fear of God in their hearts, will shun the society of such grossly profane persons, knowing that their souls are a thousand times more capable of the contagion of sin, then their bodies of an infectious disease, and therefore their danger is greater by conversing with merely civil men, whose society they unadvisedly entertain for kindred, old acquaintance, advantage, or such carnal respects, and thereby cool in their zeal, loose their comfort, feelings of God's favor, joyful springings of heart, boldness in the ways of God, cheerfulness in the exercises of Religion, and that comfortable fruition of other Christian prerogatives, which many other of their brethren do, and themselves, by the benefit of Religious companions, and delightful conversing with the Saints, might plentifully enjoy.

2. A Christian is every hour which he is in their company without a warrantable calling, and just dispensation out of the Word of God, in great danger of being involved within the flames of the just confusions, and inwrapt within the compass of those outward curses, and plagues which God's indignation inflicts upon wicked men. All profane men, being unreconciled to God, are every moment liable to all those miseries, and fearful judgments, which either man, or Devil, any of God's creatures, or his own immediate hand can bring upon them, they are only respired by God's mercy, and deferred to those opportunities, and seasons which seem fittest to his holy wisdom. Now when at any time they light upon them, if any of God's Children be unwarrantably in their company, and with delight, its righteous with God, that he receive his portion amongst them at that time, 2 Chron. 20.37. Be ye not therefore companions with them, Ephes. 5.7.

[ II] Secondly, Because there must shortly be an everlasting separation between the Christian, & profane men: Its best therefore for a Christian to begin this separation in time, and not to repose his special love upon an object where it must not eternally rest, nor intimately converse with him, whose company he shall not hereafter have in heaven.

[ III] 3. A Christian conversing with graceless persons doth obscure, if not quite lose his credit with good men: For a man is reputed to be of their humor, and conditions with whom he doth ordinarily, and intimately converse. Now a good name is better then great riches, Prov. 22.1. Eccle. 7.1. It makes the bones fat, Prov. 15.30. therefore we should much prize it.

[ IV] 4hly, No profane person can heartily, and directly love a child of God for his zeal, and spiritual graces: nay, naturally he hates all holy impressions: and that

1. Because of that irreconcilable enmity, and antipathy between the seed of the woman, and the seed of the Serpent: between light and darkness, Christ and Belial.

2. Because every unregenerate man, though furnished with the best perfections attainable in that state, thinks that his lukewarmness, and formality is censured and condemned by that zeal, and forwardness of the true Christian, and that if that holy strictness be necessarily required, they plainly proclaim the damnablenesse of his state, upon which he securely reposes himself, as sufficient to salvation. Hence they so hated David, Psal. 69.4. what heart then can a Christian have to converse intimately with such as hate him for his goodness-sake.

Fifthly, Its absurb that a member of Christ should exercise familiarity with a [ V] limb of Satan: neither can God endure that his faithful subjects should so converse with traitors.

Sixthly, Conversing with such, doth cross, and overthrow this common, and [ VI] Christian duty, that in all companies we should either do good, or receive good, or both: whereas in this case a Christian takes hurt, and doth hurt: He takes hurt

Because he throws himself upon temptation, and hazards being infected either with profaneness, or lukewarmness. He hurts others also, and that

1. He hardens his companions in their unregenerate courses, because they think he would not so familiarly converse with them, except he were well conceited of their spiritual state.

2. He is a stumbling block to the weak Christian, who by looking upon his example may be led awry from the strait path of his profession, and by taking thereby liberty of imitation, whereby his young beginnings of grace may be choked, &c.

3. Hereby he grieves strong Christians, when they see him so far forg • tfull of himself, and disgraceful to his profession as to converse with the enemies of God.

Seventhly, when an unregenerate man sees that a Christian presses into his company, and desires to spend time with him, he presently concludes, that sure [ VII] he sees in him matter worthy of Christian company, and endowments sufficient to rank him amongst the Saints, or else he could not take such delight in his conversation: whereupon he is fearfully hardened in his present courses, and settled with resolution upon the plausibly deceivableness of his unregenerate state.

Eighthly, Above all for this purpose peruse often, and ponder well, [ VIII]

1. The prohibitions hereof in God's book, 1 Cor. 5.11. Ephes. 5.11. Prov. 14.7. 2 Thes. 3.6. Prov. 4.14.

2. The protestations, and practices of the Saints, Psal. 26.4, 5. Jer. 15.17. 2 King 3.14.

3. The punishment inflicted for the familiarity with the ungodly, as 2 Chro. 19.2. and 20.37.

Quest. May we not converse with our unconverted kindred, friends, neighbors, &c.

Answ. Yes, But then you must observe these rules▪

First, labor for more power of grace, knowledge, sanctification, Christian [ I] wisdom, and resolution in thee to convert them, then there is of stubborness, sensual malice, sinful wit, worldly policy, and satanical sophistry in them to pervert thee.

Secondly, See that thy heart be sincere, and that in the singleness thereof [ II] thou seek truly their conversion, and not thine own secret contentment. For in this point thy heart will be ready to deceive thee: thou mayest go into such company with a pretence, and purpose to solicit them about salvation, and to prevail with them about the best things, and yet, before thou art aware, mayst be ensnared in the unwarrantable delights of good fellowship, pleasant passages of wit, and such idle familiarities, as thou wast wont to enjoy with them in thy unregenerate time: and so instead of the discharge of a Christian duty, thou mayst both hurt thyself, and harden them.

[ III] Thirdly, As Physicians use to fortify themselves with preservatives, and counterpoisons when they visit contagious, and pestilential patients: so be thou sure to furnish thyself before hand with prayer, meditation, the sword of the spirit, and store of persuasive matter, strength of reasons, and unshaken resolution to repel, and beat back all noisome insinuation of spiritual infection.

Quest. What must we do when we come into Christian and good company.

Answ. Prize it as thy only Paradise, and heaven upon earth: the very flower, and festival of all thy refreshing time in this vale of tears, and therefore ever bring with thee.

1. A cheerful, and delightsome heart, and though thou wast formerly sad, and overcast with clouds of heaviness, yet let the presence, and faces of those, whom hereafter thou shalt meet in heaven, and therewith incomparable joy behold forever, disperse, and dispel them all, and infuse comfortable beams of heavenly, and spiritual joy.

[ II] Secondly, a fruitful heart, full with gracious matter to uphold edifying conference, and gracious talk: Being forward, and free without hurtful bashfulness, or vain-glorious aim, both to communicate to others the hidden treasures of heavenly knowledge which thou hast gotten out of God's word, as also of moving questions, and ministering occasion mutually to draw from them the waters of life for the quickening of the deadness of thy own heart. And herein consists a Chrians wisdom to take notice of each others gifts, and several endowments, and so with wise insinuations to provoke them to pour out themselves in those things wherein they have best experience, and most excellency. Some are more skillful in discussing controverted points: Others in resolving cases of conscience: others in discovering Satan's depths: Others in comforting afflicted spirits, &c. Now many worthy discourses lie buried in the breasts of understanding men by reason of the sinful silence, and barrenness of those about them.

Thirdly, An humble heart, ready, and rejoicing to exchange, and enjoy mutual [ III] comforts, and soul-secret with the poorest, and most neglected Christian. Take heed of spiritual pride, which will make thee too prodigal, and profuse, and so engross all the talk, which is sometimes incident to new converts, or counterfeits: or else too reserved, and curious, to say no more, then may breed an applause, and admiration of thy worth. There is no depth of knowledge, no heighth of zeal, no measure of grace, but may be further enlarged, more enflamed, and blessedly increased by conference with the poorest faithful Christian. See Rom. 1.12. and 15.24. Mr. Boltons directions for a comfortable walking with God.

Quest. What must we do when we come into the company of the wicked?

[ I] Answ. First, thou must vindicate the power, and truth of Religion from the mistakings of those which are ignorant, and undervaluers of it; as for example: Thou art in company where thou hearest a mea • civil man, or formal Professor commended for his religion, which commendation if he carry away without contradiction, the rest of the company may be drawn to resolve not to go beyond his pitch, seeing his estate is approved by wise and understanding men as hopeful, and comfortable. Now in this case thou must, with as much wisdom, and charity as thou canst possibly, disrobe such a fellow of his undeserved applause, and reputation of holiness which he never had, left the by-standers be hardened, and the power of Christianity be disparaged.

[ II] Secondly, Be silent from all unsavory communication, foolish jesting, &c. which is the known, and proper language of the sons of Belial, and the sinful evaporations of wicked wits, and therefore unmeet for the children of God.

Thirdly, pray for, and practice an holy dexterity to divert them from their wicked, or too much worldly tal • to more savoury conference, and heavenly [ III] discourse. For which end,

1. Observe wisely all opportunities, and occurrencies, which may minister matter of digression into divine talk, and acquaint thyself with the Art of abstracting holy instructions from the book of the creatures, and businesses in kind. As was Christ practice, Matth. 16.6, &c. John 6.26, &c. and 4.7, &c.

2. Have ever in readiness some common heads of stirring, and quickening motives to mind heavenly things: as the cursed condition of our natural state, the incomparable sweetness of Christian ways, the vanity and vexation of all earthly things, the miseries of this short life, the everlastingness of our state in another world, the terrors of death, the dreadfulness of the last and great day, &c. which (through God's blessing) may sometimes soften the hardest hearts, and work in them some remorse and heavenly impressions.

3. Above all, get into thine own heart an habit of heavenly mindedness, by much exercise, intercourse, and acquaintance with God in pouring out thy soul ever and anon before him, and in holy meditations, and if thou beest thus blessedly busy at home with thine own heart, thou shalt find thyself much more pregnant, and plentiful in holy talk when thou comest abroad. Idem.

Quest. What is meant by this that we must not familiarly converse with the wicked?

Answ. First, Negatively: the meaning is not, [ I]

1. That we may not be in the same place with them, for then we must go out of the world, 1 Cor. 5.10.

2. Nor that we may not do them common courtesies, as to lend to them, salute them, Matth. 5.47. where Christ implies that we should salute others besides our brethren.

3. Not that we may not sometimes, upon some occasions, come into more familiar meetings with them: as to Feasts, &c. 1 Cor. 10.27.

Secondly, Affirmatively, the meaning is, [ II]

1. That we may not upon choice, without just occasions, frequent their company; which for their sins we should hate, Psal. 139.21, 22.

2. That we may not delight in their society, which cannot but be a grief to a godly heart, Psal. 120.5. and 119.136.

3. That we may not choose them for our familiar friends.

Quest. Who are such wicked men as we may not make our companions?

Answ. First, Negatively. 1. Not such an one as is unfound at heart, but not discovered: For one whom we may lawfully choose for our friend, may afterwards [ I] prove an hypocrite.

2. Nor such an one who hath many weaknesses, whom we must rather restore with the spirit of meekness, Gal. 6.1.

Secondly, Affirmatively. 1. Such as are out of the Church, as Jews, Turks, Pagans, [ II] &c.

2. Such as are justly excommunicated out of the Church for blasphemy, heresy, or profannesse, 1 Cor. 5.5, 6, 7.

3. Such as, though they continue in the Church, yet by their works they show that they are mere carnal.

Quest. But what if our near relations, • s husband, wife, &c. are wicked?

Answ. We must distinguish of wicked persons: who are,

1. Such as are not bound to us by any special bond, and these we may not make our companions.

2. Such to whom we are bound by consanguinity, affinity, or our civil callings: For these we must afford them our outward presence familiarly, 1 Corinth. 7.12, 13. Though we cannot be of one heart, and mind with them; as, Act. 4.32.

Quest. How may it be further proved that we may not make the former our companions?

Answ. First, because its expressly forbidden by God, Eph. 5.7. Prov. 1.15. and [ I] 4.14, 15. Act. 2.40. 1 Cor. 5.11. 2 Thes. 3.14. As under the Law the Leprous must be separated from the clean, Lev. 13.44. with 14.8.

[ II] Secondly, it subverts, and confounds that order which God hath appointed, which is, that the precious must be separated from the vile, Jer. 15.19.

[ III] Thirdly, Its hurtful for God's children who are in danger of infection by them: As Joseph in Pharaohs Court learned to swear by the life of Pharaoh. So, Prov. 13.20. and 22.24, 25. Hence is that precept, Isa. 52.11. 2 Cor. 6.17. Prov. 6.27, 28.

[ IV] Fourthly, it hurts the wicked, 1. For it keeps them from being ashamed, and so from turning to God; they being encouraged in their ways, when they see that notwithstanding the same, the godly afford them their familiar presence as if they were virtuous, Luke 13.26.

2. It makes us unable effectually to rebuke them, when we are in such a league of familiarity with them.

[ V] Fifthly, its very scandalous and offensive to weak Christians.

Quest. May we then have no dealing with him?

Answ. Yea, we may, 1. Lawfully enter into League with them not to do them hurt, as Isaac with Abimelech: Jacob with Laban : For the rule is, Rom. 12.18.

2. To trade, and maintain commerce with them, as David, and Solomon with Hiram, and his men.

3. We may be sometimes in familiar meetings with them to seek to gain them to God: For the sick have need of a Physician: upon this account Christ conversed with Publicans and sinners.

Quest. Why must we be so careful to watch over ourselves in company?

[ I] Answ. First, because we often take much hurt in company, and are in far worse case by means thereof for want of good direction, and heedfulness, then we were before we came into it.

[ II] Secondly, experience teaches that there are very few meetings, wherein men are not made worse the one by the other.

Quest. Why so?

Answ. Because in company many occasions are offered, as of glorifying, so of dishonoring God, and of troubling and grieving ourselves and others. Besides, the tongue is an unruly member, &c. Jam. 3.1, 2, &c. and as for the heart which sets the tongue on work, it is uncharitable, suspicious, profane, worldly, &c. Yea, a very fountain of evil thoughts, oaths, adulteries, slanders, &c. Mat. 15.19. Hence comes so many idle and profane speeches whereof we must give an account in the day of judgment, Mat. 12.36. and at best, endless talking of matters that concern worldly profit, or pleasure: This made Job so careful to sanctify his children after their love-feasts, Job 1.5.

Quest. What particular rules are to be observed concerning our carriage in company?

[ I] Answ. First, seeing there is such danger in it, we are not to rush unadvisedly into it, but with fear, and trembling, and upon good occasion.

[ II] Secondly, we are to resolve with ourselves before hand to do others as much good as we are able, and to help them forward to eternal life: purposing also to get some spiritual good to ourselves, as occasion shall be offered.

Thirdly, we must resolve, if we can do no other good, at least to be harmless, [ III] and to leave no ill savor behind us, either by our speech or behavior, Prov. 10.20. and 20.5. Col. 3.12. 1 Thes. 5.23. James 5.20. Jude 20. 1 Sam. 23.16.

Quest. How may we attain unto this?

Answ. First, we must pray for grace before we go into company, as Jacob [ I] prayed to be kept from the sword of Esau, Gen. 32.11. so we must pray that we be not infected by them.

Secondly, we should think of some profitable matter beforehand, and entreat [ II] God to enable us to declare the same.

Thirdly, we must wisely and carefully wait for, and lay hold on the fittest occasions [ III] of doing and receiving good.

Fourthly, we must resolve not to thwart or cross others, but in the spirit of [ IV] meekness, and lenity to bear one with another, Gal. 6.1, 2. Col. 3.12. and for that end to put on love, which envies not, boasteth not, rejoiceth not in iniquity, provokes not, nor is easily provoked unto anger: but suffers long, hopeth all things, &c. 1 Cor. 13.4, &c. Prov. 10.12. 1 Pet. 4.8.

Quest. How shall we be furnished with matter to edify one another?

Answ. If no present occasion be offered, as was to Christ, Luke 11.27, 28. we must have consideration, both of the things and of the persons. The things we are to think of are either some part of God's word which we have lately heard preached of, or that we have read, or meditated upon, or some work of God lately fallen out, wherein yet we must avoid the common abuse, which is either to turn it over as table-talk, or matter of news without making any further use thereof.

Quest. What if we cannot thus furnish ourselves?

Answ. Then let us read, or cause to be read, some portion of Scripture, out of which we may be the better furnished: And as for persons, we must consider whether they be superiors, inferiors, or equals, whether good or bad, whether they need instruction, reproof, quickening, or comfort, &c. that so we may accordingly apply our speeches to their, and our own edification: as Christ did, Luk. 14.7, 8. and 11.27, 28.

Quest. Why must we be so careful thus to furnish and exercise ourselves?

Answ. Because we are commanded to provoke one another to love, and good works, Heb. 10.24. To exhort one another daily, Heb. 3.12. To redeem the time, Eph. 5.16.

Now a woe • spoken in due season is like apples of Gold, &c. Prov. 25.11. Our speec • must be gracious always, &c. Col. 4.6. No corrupt communication must pr ••• ed out of our mouths, &c. Eph. 4.29, 30. we must edify one another, 1 Thes. 5.11. So did Paul, Act. 26.27, 28, 29.

Quest. What if for all this we cannot bring our hearts to it?

Answ. Its better for such to keep home, to look to our families, and attend our callings, then to go into company where we neither do, nor receive good.

Quest. What if we meet with such brutish and scornful persons as will not endure good communication?

Answ. Then follow Christ's rule: Give not that which is holy unto dogs, &c. Mat. 7.6. and have no fellowship with the unfruitful works of darkness, Ephes. 5.11. Yet withal, we must wisely bear, and seek to win them: but if we cannot prevail, we must follow Solomon's rule, Prov. 14.7. Depart from the company of a foolish man, when thou seest not in him the words of wisdom.

Practice of Christianity.

Quest. What other reason may be rendered why we should so carefully shun evil company?

Answ. Because the Scripture teaches us to shun all sinful occasions, as well as actions: therefore we must keep out of the way.

Quest. Seeing there is so much danger by bad company, what must we do that live in bad times and places?

Answ. First, look to thy grace that it be true, and then thou mayest be sure [ I] that ill company shall not rob thee of it. True grace is compared to oil; now cast oil into a vessel of water, and it will not mingle with it, but will swim on the top: So grace will swim upon the water of temptation. As all the water in the salt sea cannot make the fish salt; so all the wicked in the world cannot change the nature of grace: A good man will retain his goodness in bad places, and company: as Joseph did in the Court of wicked Pharaoh: Nehemiah in the Court of Artaxerxes: Obadiah in Ahab's Court: Daniel in Nebuchadnezzar's: Abijah in wicked, and idolatrous Jeroboams house: and the Saints in Nero's household.

[ II] Secondly, yet we ought to bewail our living in bad places and times: Its our misery, though not our sin: so did Isaiah, ch. 6.5. and David, Psal. 120.5. and Lot, 2 Pet. 2.7, 8.

[ III] Thirdly, it is our duty, the worse the times and places are wherein we live, the better, and the more blameless we should labor to be, that thereby we may adorn our profession, stop the mouths of the adversaries, and win them to embrace Christianity, Phil. 2.15. As stars shine brightest in a dark night, and fire burns hottest in a frosty day: so should our profession shine brightest in the darkest places; and our zeal burn hottest when the love of many waxeth cold?

[ IV] Fourthly, we must not think to excuse our wickedness, because we live in bad times, and places; as Abraham did his lie by his being in Gerar, Gen. 20.11. Its the badness of thy heart, not of the place that makes thee bad. As no place, though never so good, can exempt a man from sin: the Angels sinned in heaven, Adam in Paradise, Judas in Christ's family: so no place, though never so bad, can excuse a man from sin.

[ V] Fifthly, if it be so commendable to be good in bad places and company, how abominable then is it to be bad in good places, and company; to be dirty swine in a fair meddow.

[ VI] Sixthly, delight not in bad places and company: To delight in such, argues that thou art bad thyself: Noscitur ex socio qui non cognoscitur ex se, Deut. 22.10.

Master Love of Grace.

Quest. Whether is company better then solitariness?

Answ. Though there be a fit time for solitariness, and everything is beautiful in its season : yet civil conversation is to be preferred before solitariness, as tending more to the glory of God, the advancement and enlarging of the Kingdom of Christ, the good both of Church and Common-wealth with all the members of them, and our own present comfort, and future joy, which is much augmented, when by our Christian conversation, and virtuous actions, our holy profession, and good example, our admonitions, exhortations, counsel, consolation; our works of justice, and charity, and by all other good Offices mutually performed, we build up those that are about us in their most holy faith, and draw many to accompany us to the Kingdom of Heaven: Hence, Gen. 2.18. Its not good for man to be alone, Eccles. 4.9, 10. Two are better then one, &c. and Saint Paul lays it as a charge upon all. Heb. 10.24, 25. To provoke one another to love and good works, &c.

Quest. How may this be further proved?

Answ. First, God commends it to us by his works of creation: For he hath made us in our natures political, and sociable creatures, who take comfort in conversing together.

Secondly, in his wise providence he hath so disposed of us that we should not [ II] be absolute, and able to live of ourselves, but need the mutual help one of another: So that the King needs the Subject as much as the subject needs the King; the rich help the poor, and the poor labor for the rich: the City needs the Country, as well as the Country the City.

Thirdly, God hath linked all men together into society, as it were particular [ III] members of the same bodies, and hath so furnished them with diversity of gifts, and several abilities to sundry offices, that no sort of men can be wanting without a maim, nor any part utterly pulled from the whole, but he must necessarily become a dead and unprofitable member, and work his own ruin by this his separation.

Fourthly, in our renovation, we are, as it were, anew created into one body, [ IV] where of Christ is the Head, and as diverse members have our several functions, and offices allotted to us, which are not only for our own use, but for the good of the whole body, and every of our fellow-members, 1 Corinth. 12.1, 15, 25, 26.

Quest. What are the benefits which redound to the whole body, and to all particular members hereby?

Answ. First, hereby they are linked together by the same Spirit, and in the bond of love to perform all mutual Offices of Christian charity which may advance [ I] each others good.

Secondly, they communicate in the same blessings, and rejoice in one another's [ II] good, having according to their numbers their joys redoubled: In their troubles, and afflictions they also communicate in one another's grief, each comforting his fellow, and so making the burden much more light by compassion, and bearing it upon many shoulders.

Thirdly, they stir up God's graces in one another, both by word, and good example, helping to remove impediments that lie in the way, and exhorting [ III] one another to cheerfulness in their journey, whereby they quicken their speed towards the Kingdom of Heaven.

Quest. How must we prepare ourselves before we go into company?

Answ. First, when we are free, and left to our choice, we must choose such company as in all likelihood may either do us good, or at least receive some [ I] good from us, and therefore we must pray unto God to direct us in our choice, and make our meeting profitable for the advancement of his glory, and our good.

Secondly, we must also pray to God to give us his grace, and holy Spirit, [ II] whereby we may be enabled to prosecute these ends.

Thirdly, seeing the enemy of our salvation lays nets and snares to entrap us in [ III] all places, and especially in our company, we must therefore resolve beforehand to arm ourselves against these dangers, and to keep a narrow watch that we be not overcome by him.

Fourthly, we must not propound this as our end, to pass away the time, and to [ IV] solace ourselves with carnal delights, but to go with this resolution, that we will do our best to receive good, especially for our souls, or to do good to our companions by our words, examples, and actions, to prevent sin in them, or to quicken them to good.

Fifthly, we must put off, and cast from us turbulent passions, and disordered affections, [ V] and adorn ourselves with the contrary graces of God's Spirit: We must for this end subdue our pride, and wrath, and frowardness, envy towards our superiors, and disdain towards our inferiors: and we must put on brotherly love; See the benefits of it, 1 Cor. 13.4, 5, 6, 7. and with it we must put on the spirit of meekness, and patience to put up injuries, and pass by offenses, and to bear with infirmities: The spirit of humility, &c.

Quest. Being thus prepared, what must our carriage be in company?

Answ. First, we must sincerely seek God's glory, and our own salvation; shunning [ I] whatsoever may impeach the same.

[ II] Secondly, we must be innocent and unblamable in all our words and actions, and give no ill example, or offense to any in our company: but shine before them, &c. Matth. 5.16. so we are exhorted, 1 Pet. 2.12. so did Paul behave himself, 1 Thes. 2.10.

[ III] Thirdly, we must be just and righteous, observing truth in our words, and equity in our actions: as we are exhorted, Phil. 4.8, 9. This the Gospel teacheth us, Tit, 2.12.

[ IV] Fourthly, we must be fervent in love towards those with whom we consort, which will make us ready to perform all other duties towards them, as we are exhorted, Rom. 13.8, 10. Col. 3.14.

[ V] Fifthly, we must labor to be of the same mind as we are of the same company, to mind the same things, and to have the same affections, 1 Pet. 3.8. Rom. 12.15. Phil. 3.16. and to walk by the same rule, so far as will stand with truth and justice.

[ VI] Sixthly, we must not carry ourselves proudly towards one another, not being wise in our own conceits, Rom. 12.16. but condescending to men of low degree in the truth, and in things indifferent, and of small moment: or if we dissent, to do it in a meek and peaceable manner.

[ VII] Seventhly, we must be patient, and peaceable in our conversation, more ready to bear them to offer injuries, as we are exhorted, Rom. 12.17, 21. For which end we must follow Saint Paul counsel, Col. 3.12, 13.

Quest. But what if through accident, or our necessary occasions, we fall into ill company?

Answ. Then we must not hide our profession, lest Christ be ashamed of us, Mat. 10.33. nor applaud them in their wicked courses, endure their reproaches and ta • nts at Religion, countenance their swearing, or profane jests with our smiles, much less run with them into the same excess of riot, 1 Pet. 4.4. but rather labor to reclaim them, and gain them to Christ. For which end we must.

1. See that in all our carriage we be unblamable, Phil. 2.15. that they may have nothing to say against us, Tit. 2.7, 8. Thus we are exhorted, 1 Pet. 3.15, 16.

2. We must walk worthy our high calling, Eph. 4.1. adorning our profession by our holiness, and righteousness, that if possible we may win them to Christ, Matth. 5.16. 1 Pet. 2.11, 12.

3. If by all this they will not be reclaimed, yet we must not mingle spleen, and choller with our zeal, but behave ourselves meekly, with patience and forbearance. For, Jam. 1.20. the wrath of man doth not accomplish the righteousness of God. Hence we are so much pressed to peaceableness, Rom. 12.18. yet may we not for peace-sake betray the truth, or forgo our own piety. We must follow peace with holiness, Heb. 12.14. and not neglect the things whereby we may edify one another, Rom. 14.19. We must not bear with those that are evil, Rev. 2.2.

4. We must not by such wicked company be discouraged from any good, not be moved to neglect any Christian duty which present occasion maketh necessary.

Mr. Downams Guide to godliness.

Quest. Why must we at other times carefully shun the society of the wicked?

Answ. First, Because its frequently forbidden in the Scripture: As Prov. 4.14, 15· [ I] and 9.6. and 1.15.16. and 23.20. Ephes. 5.11. 2 Thes. 3.6. 1 Cor. 5.11. 2 Cor. 6.14. See the danger of it in David's matching with scoffing Mechol, 1 Sam. 18.21.

Jehorams marrying with Ahab's daughter, 2 Sam. 6.16, 10.

Secondly, we have the examples of the godly studiously declining such company: Of Elisha, 2 King. 3.14. of David, Psal. 26.45. and 101.4, 7. and 6.8. and [ II] 119.115.

Thirdly, There are many reasons to induce us to it: For [ III]

1. We are in great danger in a short time to grow, like unto them: For sin is of a contagious nature, and we are most apt to receive infection, and they will endeavor to entice us, Prov. 1.10, 11, 12. This David know, and therefore resolves against such company, Psal. 119.115. and prays to God for assistance, Psal. 141.4. See the danger of keeping such company in these examples, Act. 13.8. Pro. 22.24, 25. Gen 42.15, 16. the reason is rendered by Paul, 1 Cor. 5.6.

2. Such society argues strongly that we are not truly religious, and upright in heart, but that we still halt between God and the World, For Prov. 29.27. An unjust 〈◊〉 is an abomination to the just, and be that is upright in his way is an abomination to the wicked. See also, Joh. 14.9. Joh. 1.15.

Quest. Whom then must we consort ourselves with all?

Answ. First, With those that are godly, and virtuous, as being a singular furtherance to all Christian duties, Prov. 13.20. Hereby we may edify one another, Heb. 10.24. For the more we converse with such, the greater increase we shall find of one piety, faith, love, zeal, &c. as coals laid together do kindle one another. So we see in the example of David, who rejoiced in the society of such Psa. 16.3. Psa. 119.63, 79. Hence Psal. 222.1. when the Church flourished most, and did thrive in grace, and godliness they thus conversed together,, Acts 2.46. and 9.31.

Quest. What other arguments may provoke us to make choice of such company?

Answ. it takes away the tediousness of our journey, when we have such [ I] company to travel with us; seeing they draw us on by their good discourses, and put out of our mind the tediousness of the way: they comfort, and encourage us when we are weary: they are ready to help us if any evil befall us: they assist us against our spiritual enemies that would rob us of the treasures of our graces: they further us by their good example: yea its a notable means to make us familiar with God, and to enjoy the fellowship of his holy spirit, which is the chiefest bond that unites us together in this holy communion. For Mat. 18.20. where two or three are gathered together in his name, Christ is in the midst to make himself known to them.

Secondly, Good company preserves us from falling into many sins, and inciteth [ II] us to many duties. If thou doest any good things in such company, none will hinder thee: but if thou doest evil, thou art presently observed, reproved, and amended, Prov. 27.17. For as iron sharpens Iron, so doth the face of a man his friend: Saul himself prophesied by keeping company with the Prophets, much more are God's children inflamed, and provoked to good by such company.

Thirdly, Hereby we are the better fitted, and enabled to perform all Christian [ III] duties one towards another: as

1. Of watching one over another, that we may take all occasions of doing good, by restraining such as are ready to fall, & provoking each other to all virtuous actions, Heb. 10.24. we must strengthen our brethren, Luke 22.32. So Phil. 2.4.

2. Of instruction, whereby with all readiness we inform the ignorant, and enlighten them in the knowledge of God, and his truth, Act. 26.18. Reclaime the erroneous: exhorted to, Jam. 5.20. Turn many to righteousness, and therefore shall shine in the kingdom of God, Dan. 12.3.

3. Of admonition, whereby we put our brethren in mind of their duty, Rom. 15.14. 1 Th • s. 5.14. either when through forgetfulness they fall into sin, or omit the duties of God's service.

4. Of reproof, whereby we rebuke them that willfully fall into sin, and continue in it without amendment, required, Epes. 5.11. otherwise we make ourselves accessory to their sins. So Mat. 18.15. Yea otherwise we hate them, Lev. 19.17.

5. Of Exhortation, whereby we incite, and provoke them to all duties of godliness, quickening those which are dull: dissuading from sin those which are ready to fall, and encouraging those that run well in their Christian course: as Heb. 3.13. Exhort one another daily, &c.

6. Of Consolation, whereby we strengthen the weak hands, and feeble knees, Heb. 12.12. and refresh with seasonable comforts such as are ready to faint under the burden of their afflictions: as 1 Thes. 5.11, 14. Rom. 12.14. For its an ease to those that are in misery, to have companions in their sufferings.

7. Of Counsel, whereby we advise those, who of themselves know not what to do: and this sometimes the weaker may perform to the stronger, as Abigail did to David : because lookers on being free from prejudice, and passion, can see more clearly then those that are interested in the business.

8. Of good example, by which, shining before them in the light of an holy conversation, we do not only show them the way to Heaven, but (as it were) take them by the hand, and lead them in it. So Mat. 5.16. 1 Pet. 2.12. and 3.1.

Mr. Downams Guide to godliness.

CHAP. XXXIX. Questions, and Cases of Conscience about Confession.

Quest. I S confession a duty that God requires of Christians?

Answ. Yea, its a Gospel-duty that we should confess with our mouths as well as believe with our hearts, Rom. 10.10.

Quest. What is this confession required?

Answ. Its an open profession of Christ, and his Gospel, his truths and ways, and a pleading for the same.

Quest. What must we confess concerning Christ?

Answ. First, his Natures; as his Divinity and Humanity: So did the woman [ I] of Canaan, Matth. 15.22. John the Baptist, Joh. 1.20, 27, 34. the Eunuch, Act. 8. 37. Peter, Joh. 6.69.

Secondly, his Offices: so did Nathaniel, Mat. 16.16. the woman of Samaria, [ II] Joh. 4.19, 29. and John the Baptist, John 1.29.

Thirdly, his beauty, excellency, and dignity: So did the Church, Cant. 5. [ III] 9, 10, &c. John the Baptist, Joh. 1.20, 27. and 3.28. to 33. so the Saints, Rev. 5.11, 12, 13.

Fourthly, especially such things concerning Christ as others deny, or doubt of: [ IV] As they asserted Christ's resurrection which was then denied, Act. 4.2. Rom. 10.9. Act. 24.15. and 23.6.

Quest. What else must we confess in reference to Christ?

Answ. First, our faith in him, and his Gospel: So, Mark 9.24. Joh. 9.38. [ I] Act. 24.15. Isa. 45.23, 24. Our interest in God and Christ. So, Job 19.25, &c. Joh. 20.28. Cant. 2.16.

Secondly, our grace received from Christ, and of the work, and workings of it: [ II] So, 1 Cor. 15.10. 1 Tim. 1.13, 14. 1 King. 18.12. John 21.16. Psal. 43.4. Gal. 6.14. 2 Cor. 12.10.

Thirdly, our worshipping of God after a Gospel manner, purely, and spiritually [ III] without human inventions, or superstitious vanities. So, Acts 24.13, 14.

Fourthly, our practice, or manner of life: what is the constant bent of our resolutions, [ IV] and endeavors: So, Psal. 66.16. 1 John 1.1, 3. Thus relations of experiences are confessions of Christ before men: So also to bear witness against sin, though with our own danger: So did John the Baptist, Mark 6.18, 27.

Quest. When must we thus make confession?

Answ. When we are called thereunto either publicly, or privately.

Quest. How may we be called publicly to it?

Answ. Either by the Church, or by the Magistrate.

Quest. When are we called to it by a Church?

Answ. Either at the constitution of it; or at our admission into it.

Quest. How are we called to confession at the constitution of a Church?

Answ. As Christ makes the confession of Faith to be the foundation upon which his visible Church is built, Mat. 16.16. to 19. whence two things may be collected.

1. That a good confession of faith in Christ should be made, and laid as a foundation at the gathering, or constituting of a Church, which may be effectual to keep the Members sound in the faith, and to engage them to hold fast their principles.

2. That those are the fittest stones for the building of a Church, that can give the best account of their faith in Christ.

Quest. How are we called to confession at our admittance into a Church?

Answ. At our admission into a Church, to which we desire to join ourselves, being required to give an account of our faith and holiness, we should be free and ready to do it.

Quest. How may that be proved?

[ I] Answ. First, because, as to believe with the heart, makes a man a member of the invisible Church, so to confess with the mouth, qualifies him to be a member of the visible Church of Christ.

[ II] Secondly, this gives the Church knowledge of us, and satisfaction in us, yea, moves them to glorify God for us, and to receive us in the Lord unto the fellowship with them in all Christ's Ordinances, without which they may be afraid of us, as the Church of Jerusalem was of Paul, Act. 9.26, 27.

[ III] Thirdly, this seems to have been the practice of the Primitive Church (as now it is of the reformed Churches) so Act. 2.41.

[ IV] Fourthly, what is done at the planting of a Church, is proper to be done in the augmentation of a Church, whosoever would be a lively stone in this building should be a confessor of Christ, 1 Pet. 2.5.

Quest. How are we called to this public confession by a Magistrate?

Answ. When we are brought before Rulers, and Governors for Christ's sake, and examined about our religion, then we ought to bear witness to Christ, and his truth, as Christ, and his Apostles did, John 18.37. 1 Tim. 6.1. Luke 22.70. Mark 14.61, 62. So Act. 4.5, to 16. and 5.27, to 33. Act. 6.12.15. and 24.14. to 22. and 26.2, &c. and 24.25, &c.

Quest. When are we called to it privately?

[ I] Answ. First, when we are asked by a single person, who desires information, and lays not a snare for us, 1 Pet. 3.15. so did Christ, Joh. 4.15, 26. and 10.24, &c. and 7.35, &c.

[ II] Secondly, when we are engaged in reasonings and disputes with others about the matters of Christ, and his Gospel, Jude 3. we are set for the defense of the Gospel, Phil. 1.17. Act. 19.29. and 17.18, 24, &c. and 15.2. and 6.9, 10, &c. Hence, Phil. 1.27.

[ III] Thirdly, when we are in company where the name of Christ is blasphemed, or his truths, ways, servants are evil spoken of: then we ought to stand up for Christ, and his truth, &c. and to speak as much for them as others do against them, yea, to outspeak them, and put them to silence.

Quest. Why ought we to make confession with the mouth?

Answ. First, in regard of God: and that,

1. Because its an homage, and service that God requires of us, Isa. 45.23. with [ I] Rom. 14.11.

2. God the Father did confess, and give testimony by a voice from heaven to his Son Christ Jesus, Matth. • .17. and 17.5. So Christ saith, John 5.32, 37. and 8.18. and herein we should be followers of God, as dear children, Ephes. 5.1.

3. Hereby we give glory to God, Phil. 2.11. Joh. 7.19. Rom. 15.6.

Secondly, in respect of Christ, and that [ II]

1. Because its Christ's privilege to be confessed, or an honorary that was conferred on him by God for his deep humiliation, Phil. 2.9, 10. and not to confess him, is to rob him of that glory which is peculiar to him.

2. It was Christ's practice, both in life and death. He confessed his Father, John 1.18. and 8.38. that God is a spirit, John 4.24. How he will be worshipped: John 15.15. and 3.32. He did bear witness to the truth, Joh. 18.37. Hence Rev. 1.5. and 3.14.

Thirdly, in regard of ourselves: and that,

1. Because we are God's witnesses, Isa. 43.10. To this end God gives us more [ III] knowledge and grace then he doth to others, that we might speak more of, and for God then others. Hence, Mat. 13.16. Its our honor to be witnesses of Christ, Joh. 1.7. and 21.24. 2 Cor 11.5. Act. 26.16. and 9.15.

2. If we confess God, and Christ, and his truth, we shall be confessed by both.

1. By the Father, who will own and avouch us to be his people, portion, jewels, friends, &c. and that,

• 1. Before men: If we testify for God, he will give testimony of us, as he did of Abraham, Abel, Moses, Daniel, Enoch, &c. Heb. 11.4, 5. Hence God's servants have appealed to God to be their witness, Job 16.19. Psal. 139.23, 24. and 7.8. and 26.1, 2. If we plead for God, he will plead for us; as, Numb. 12.8. Job. 42.7. Lam. 3.58. Psal. 37.6.
• 2. Before Devils. So, Job 1.8. and 2.4.

2. By the Son: If we confess Christ, he will confess us, Mat. 10.32. Luke 12.8.

3. If we confess God and Christ we shall be encouraged, defended, and honored even here.

• 1. We shall be encouraged and strengthened by Christ too, and in our testimony, Act. 18.9. and 23.10, 11. 2 Tim. 4. • 6, • 7.
• 2. We shall be defended, and delivered from the assaults, and designs of our enemies, Acts 18.9, 10. and 26.16, 17. and 23.10, 11, 20, 21. 2 Tim. 4.17.
• 3. If we honor God by confession, he will honor us, and that
  • 1. With favor, affection, and respect from men, 1 Pet. 4.14. Act. 4.33. Rev. 3.8, 9.
  • 2. With victory over Satan, Rev. 12.10, 11.
  • 3. Yea, God will honor us with mutual inhabitation, which implies intimate communion, 1 Joh. 4.15.

4. If we confess Christ aright, we shall be saved. Confession tends to salvation.

• 1. As a way appointed us to God, to walk in towards heaven.
• 2. As a character, property, and practice of such as shall be saved.
• 3. As a furtherance of our salvation, because its a means, or help to our perseverance in the faith, even to the end: and then, Mat. 24.13. Heb. 10.23.

[ IV] Fourthly, In regard of others, who by our confession may receive instruction, confirmation, and encouragement to do the like boldly, and without fear.

Quest. How must this confession be made?

[ I] Answ. First, freely, without compulsion▪ as water flows out of the Fountain.

[ II] Secondly, Plainly, and fully without obscurity, without hiding, or mincing the truth. So Joh. 1.19, 20. Hence our confession of Christ should flow from faith as the fountain, and that

1. From our Faith in Christ. Confession with the mouth should proceed from Faith in the heart, 2 Cor. 4.13. Psal. 116.10.

Object. But, Rom. 14.22. Hast thou Faith, have it to thyself, before God, therefore we need not confess it before men?

Answ. Paul there speaks not of a justifying Faith, but of a Faith, or persuasion of Christian liberty in things indifferent: This Faith a man may keep to himself, or so show or use it, as thereby not to offend his brother.

2. From out experience in some measure of Christ, and his grace, or of what we confess: This will provoke us to a confession before men, as Act. 4.18, &c. So 1 Joh. 1.1. Christ gave his Apostles experience, and Paul, Act. 26.16.

[ III] Thirdly, Boldly without fear, or shame, So Acts 23.6. with 24.21. and 20.23, 24. and 21.13. Phil. 1.20. Its our honor so to do, Act. 5.41. and 4.8, &c. Psal. 119.46, 2 Sam. 6.20, &c.

[ IV] Fourthly, Constantly, without giving over till we have finished our testimony: as the two witnesses, Rev. 11.7. and Paul, 2 Tim. 4.7. Act. 23.25. Hence, Rev. 3.3. This Christ takes kindly, Rev. 2.13. and 3.8, 10.

[ V] Fifthly, Innocently without giving offense, or occasion to any to speak evil of us, whilst we are speaking good of God's name, or for his truths, and ways, Act. 24.20 and 23.9. For which end we must do it.

1. With meekness, from an humble spirit, without any show of pride, ostentation, passion, or bitterness.

2. With fear of God, of offending him whilst we are confessing him, or doing, or saying anything which may cause the way of truth to be evil spoken of: And with reverence of men, by giving all due respect to them before whom we speak.

[ VI] Sixthly, Sincerely out of love and zeal.

1. Out of love to Christ, and his truth: For what we love we will own openly Cant. 5.9. Love is strong as death, &c.

2. Out of zeal for God, his glory, the credit of his cause, the honor of his truth, the propagation of his Gospel, the encouragement and comfort of his friends, and the conviction of his enemies.

[ VII] Seventhly, Patiently, with a disposition, and resolution to suffer for our testimony if God call us to it: as others have suffered before us, Mat. 10.37, &c. Joh. 9.22. Rev. 1.9. and 11.3, 7.10. and 12.17. and 20.4.

Mr. Reyners Government of the tongue.

Quest. Whether is it lawful for a man being urged to go to Idol-service, and to hear Mass, so he keep his heart unto God?

Answ. It is not, as may be proved by these reasons.

[ I] First, St. Paul, 1 Cor. 8. and the 10. Chap. disputes this question, whether they might go into the Idol temples, and there eat of meat offered to them, so they did not partake with Idolaters in the worship of their Idols? This he concludes utterly unlawful; for they could not partake of the Lord's cup, and the cup of devils : so is it unlawful for a Protestant to go to the Popish Mass.

[ II] Secondly, God is the Creator of both body and soul, and therefore is to be worshiped with both: and we rob him of his due when we reserve our hearts to him, and give our bodies to Idols, whereas, Rom. 12.1. we must give up our bodies a living sacrifice unto God.

Object. Against this some object the example of Naaman, 2 Kin. 5.18, 19▪ where they infer, that the Prophet gave Naaman leave to worship in an Idol-Temple ?

Answ. First, Some answer that Naaman speaks only of civil, and Politick worship: For his Office was to kneel down that the King might lean on his shoulder: and Naaman makes open protestation, ver. 7. that he will Worship no God but the God of Israel.

Secondly, Others answer better, that Naaman acknowledgeth it a sin to go the [ II] house of Rimmon, and therefore craves pardon for it twice, verse 18. and withal, vows that thenceforth he would offer sacrifice to no God, save only to the Lord.

Thirdly, Naaman intreats the Prophet to pray for him, that he might be constant in the service of the true God: and that in case, through human frailty, he [ III] should, against his purpose, be drawn to it, that the Lord in mercy would pardon his offense.

Object. But if I do not go to mass, I shall give offense to the Papists?

Answ. We are to do our duty, though men be never so much offended, Mat. 15.14. Again▪ we ought not to do evil, that good may come of it.

Quest. Whether may a man, especially a Minister, with a good conscience fly in persecution?

Answ. Sometimes it is lawful, though not always: For

First, Christ commands it, Matth. 10.15. neither was this command ever repealed. [ I]

Secondly, We have many examples for it in Scripture, of Jacob, Gen. 27. and [ II] 31. of Moses, Exod 2.15. Heb. 11.27. of the Prophets hidden by Obadiah, 1 Kin. 18.13. of Elijah, 1 Kin, 19.3. of Christ himself, Joh. 10.39. of Paul, Act. 9.25.29, 30.

Object. Persecution is good, and therefore it may not be eschewed?

Answ. First, Some things are simply good of themselves, as virtues, and all [ I] moral duties, and these may not be eschewed. Gthers are good only in some respects, as things indifferent, which are neither commanded, nor forbidden, and these may be eschewed except we know they are good for us. Now persecution being good only by accident, we may avoid it, because no man can say, whether it be good, or bad for him.

Object. Persecution is sent of God for the trial, and good of his Church?

Answ. First, Evil things sent of God, may be avoided, if he show us a way, or means to escape them.

Secondly, There is a twofold will of God, his revealed will, and his secret [ II] will: By the former he hath appointed, that in case of present danger, when a a door is open, we may escape. As for his secret will, because its unknown, and therefore uncertain to us, we may not rashly presume thereof, but rather use the means offered, till God reveal the contrary.

Object. To fly in persecution is a kind of denial of Christ, and against confession?

Answ. Christian confession is twofold: first, Open. Secondly, implicit.

1. Open confession is when a man boldly confesseth his faith before the adversary even unto death: as the Martyrs did.

2. Implicite, which though it be inferior to the former, yet its a true confession, and acceptable unto God: and this is when a man to keep his religion, is content to forsake his Country, friends, and goods.

Object. But Christ bids us not to fear them that can but kill the body, therefore we may not fly? Mat. 10.28.

Answ. First, This forbids not all fear, but such a fear as tends to Appostacy, causing men to renounce faith, and a good conscience.

[ II] Secondly, It speaks of such fear, whereby we fear man more then God.

[ III] Thirdly, Its speaks of such a fear whereby we are urged to tempt God by doing something that is contrary to his will, and out of our calling. Now when we speak of flight in persecution, we understand not such a flight as tends to Apostasy, &c. but that alone whereby we use the means offered according to his appointment.

Quest. When may a man, Minister, or other fly?

[ I] Answ. First, When there is no hope of doing good by his abode in that place, where the persecution is: but not when there is hope: at such a time God forbad it Paul, Act. 18.10.

[ II] Secondly, Consider whether the persecution be personal, or public. Personal is that which is directed against this, or that man's person. Public, which is raised against the whole Church: If it be personal against the Pastor, he may fly, and it may be, his flight will bring peace to the Church.

Quest. But what if the people will not suffer him to fly?

Answ. They should be so far from hindering him, that they should rather further him: So Acts 19.30. But if the persecution be public, then he is not to fly: For then the strong should support and confirm the weak.

[ III] Thirdly, If there be in the Pastor, moderation of mind: for as he must not be overcome with excessive fear, so neither must he be fool-hardy to run into apparent danget. To avoid both which, he must pray for wisdom, courage, and constancy, and use the consent, and advice of the Church, for his further direction herein.

[ IV] Fourthly, The Pastor must only withdraw himself for a time, and not utterly forsake his charge, and calling, Mat. 10.23.

[ V] Fifthly, He may fly, if after due trial, and examination of himself, he find not himself sufficiently armed with strength to bear the extrenity.

[ VI] Sixthly, If he be expelled, or banished by the Magistrate though the cause be unjust.

[ VII] Seventhly, If God offer a lawful way, and means of escaping.

[ VIII] Eighthly, If the danger be not only suspected, and seen afar off, but certain, and present.

Quest. When may not a Pastor, or other man fly?

Answ. First, when God puts into their heart the spirit of courage, and [ I] fortitude, whereby they resolve to stand out against all the fury of the adversary. So it was with Paul, Act. 20.22. and 21.13. One in Queen Mary's days having this motion to stand out, and yet flying, for the very act, felt such a sting in his conscience, that he could never have peace till he died.

[ II] Secondly, When they are appehended, and under the custody of the Magistrate: then they may not fly, because in all their sufferings they must obey the Magistrate.

Quest. Whether then may a man imprisoned, break prison if he can.

Answ. No man being in durance may use any unlawful, or violent means to escape: for we may not resist the Magistrate in our sufferings. Servants must submit to the unjust corrections of their Masters, 1 Pet. 2.19. the Apostles would not so escape when they might; till the Angel brought them forth, Act. 5.19.

[ III] Thirdly, When a man is bound by his calling, and Ministry, so as therein he may glorify God, and do good to his Church: For the discharge of the duties of our callings must be preferred before our very lives.

Fourthly, When God by his Providence cuts off all lawful means, [ IV] and ways of flying: then he doth (as it were) bid that man stay, and abide: we must not use unlawful means, nor do evil that good may come of it.

Mr. Perkins Vol. 2. p. 86▪

See more of the lawfulness of flight in Persecution in the life of Athanasius in my first part of Lives.

CHAP. XL. Questions, and Cases of Conscience about confession of sin.

Quest. I S confession of sin a necessary duty?

Answ. Yea, or else God would never have promised so great a reward to it, as 1 Joh. 1.9▪ Job comforted himself with it, Job 31.33. So Psal. 2.5. Ut somnium narrare vigilantis; Sic peccata confiteri viri paenitentis est. Aug. To tell a man's dream is the sign of a waking man, so to confess his sins, of a true penitent.

Quest. May not a wicked man confess his sins?

Answ. Yea, as we see Pharaoh, Saul, Judas, &c. did.

Quest. How then shall we distinguish between the confession of a regenerate, and unregenerate man?

Answ. By these signs.

First, True confession comes from a troubled soul, as we see in the Publican : [ I] From a broken, and bleeding heart, as did David's : From a melting heart, as did Josiah's. But the other knows it not: the racking pain only wrings it from him, not the mercy of that God whom he hath offended.

Secondly, The first proceeds from a bleeding heart, laying hold upon mercy: as Dan. 9.9. Ezra 10.2. the other wants this, therefore Christ saith, Repent and believe, [ II] Mar. 1.15.

Thirdly, It comes from an honest heart in the first, purposing not to sin: He confesses, and forsakes, Prov. 28.1 • . Hence Ezra 10.2, 3. The other though he [ III] seem to disgorge his stomach, yet he returns with the dog to his vomit: So Deut. 1.40, 41. Dike on the Heart.

Quest. Why must we remember, and confess our sins?

Answ. First, Because promise of forgiveness is made to it, Prov. 28.13. 1 Joh. [ I] 1.9.

Secondly, God hath made good this promise upon the right performance of it, [ II] 2 Sam. 12.13. Psal. 32.5.

3. Threats are denounced against those that confess not their sins, Prov. 28.13. [ III] 1 Joh. 1.8, 10. Dr. Gouge on Heb.

Quest. In confessing our sins, must we descend into particulars?

Answ. Yea, so did David, 2 Sam. 24.10. So Ezra 9.6, 11. Nehem. 9.1. &c. Dan. 9.5, 6, 11, 13. Mat. 3.6. 1 Tim. 1.13. Act. 19.18, 19.

Quest. Why must we do this?

[ I] Answ. First, This is the next way to bring us to that measure of humiliation which is necessary: Hence Acts 2.36. and 3.14, &c.

[ II] Secondly, This is the best course we can take to escape God's future judgments, 1 Cor. 11.31. If we would judge ourselves, we should not be judged, &c. Hieron • n Psal. 51.

Quest. Is it a 〈◊〉 to confess our sins to men also?

Answ. Yea, so Jam. 5.16. confess your faults one to another : not only to the Elders of the Church, but to your brethren also: therefore its no ground for Popish auricular confession, wherein they require that everyone, at least once a year, should in the ear of a Priest confess all his sins, together with the circumstances of them: a politick invention to know the secrets of others, to keep them in awe, and to enslave their consciences.

Quest. In what cases then is confession to be made to others?

[ I] Answ. First, In case of scandal given by persons before, or after their reception into the Church and fellowship of the Gospel.

1. Before their admission: such as desire admittance, having formerly committed gross sins, should solemnly acknowledge their sinful courses, and godly sorrow for them, and their resolution against them for the future, to give satisfaction to the Church, that God hath wrought a change in them. So Matth. 3.6. Act. 15.18, 20.

2. After their admission, such as give offense by walking disorderly, either to the whole Church, or to some particular members of it, they 〈◊〉 to confess their faults to the whole society, or to the persons to whom the • ame is known, to testify their repentance, that such as know their sin, may know their sorrow also: And

• 1. If the offense be public: by their open confession to preserve the credit of the society, and roll away the infamy from it, that it may not be accounted an ulcerous body: and also thereby to warn others to fear, least they offend.
• 2. If the offending brother be cast out, or the brethren withdraw from him they may receive satisfaction by the free, and hearty confession of his offense, and receive him to fellowship again, and renew their love towards him, as 2 Cor. 2.6, 7.8. yea, to forgive, and comfort him, lest he be swallowed up by overmuch sorrow.

[ II] Secondly, in case of injuries done to others, then they should willingly acknowledge, and be sorry for the same: For so confession is a kind of satisfaction, and a means of pacification. Thus Christ directs, Matth. 5.23, 24. Luke 17.34.

[ III] Thirdly, In case of scruple about some sin that burdens our conscience: As whether we have committed it or no? or whether we be not some way accessory to it? or whether it be a pardonable sin, or a sin unto death? and how may we obtain pardon; &c. To which may be added, the predominancy of any lust which is too masterfull for us? in such cases we may disburden our souls into the bosom of some wise, and godly friend, acquainting him with our scruples, to obtain the benefit of counsel, and prayers, &c. Oft times the very opening of our griefs, eases our conscience, as opening a vein cools the blood.

[ IV] Fourthly, In case of a common Judgment, or particular affliction:

1. Of a common judgment, when a man by his sin hath had a special hand in pulling down the same: as Achan, Josh. 7. then he must confess it both to God, and before men, So Jon. 1.10.

2. Of a particular affliction: as sickness, &c. then also its good not only to confess our sin to God, but to men also: as Jam. 5.14, 15.16.

Fifthly, In case of reproof from others, when they tell us of our faults, [ V] we should freely confess them with grief, and purpose of amendment. So 2 Sam. 12.7, 8.13.

Sixthly, In case of co-partnership with oath • s in sin: when any one of their consciences are awakened, he should confess his sin to his fellow-drunkard, thief, &c. to awaken them, and so to help them out of the snares of the Devil. So Gen. 42.21, 22. Luke 23.39, 40.

Seventhly, To magnify the riches of God's free grace to us, though we have [ VII] been guilty of great sins. So did Paul, 1 Tim. 1 13. Acts 22.4, 5. and 26.9.10.11.

Eighthly, To prevent sin in others: when by confessing the sins, and the evil we have found in them, we may make them to beware thereof. So its useful for Malefactors at their execution to confess their sins that others may be warned. [ VIII]

Quest. Are we bound to confess every sin to others?

Answ. First, We are bound absolutely to confess every known sin to God, but [ I] confession to men is necessary only in some cases, and that not of all sins.

Secondly, We are bound to confess such sins to others, as are open, or known to them, not our secret sins: as [ II]

• 1. Our bosom-sins, we need not to confess but to God alone, Psal. 19.12.
• 2. Secret sins, unknown to men, we may conceal them.
  • 1. Whilst Providence covers them.
  • 2. Whilst Conscience is quiet: But when God in his Providence brings them to light, or our consciences, being awaked, terrify and affright us, so that we can have no ease till we have acknowledged them, then we are to confess our sins, though we suffer for it.
• 3. Yet sometimes we may confess our secret sins to others, to obtain ease, comfort, counsel, prayers, &c.

Quest. Who are the persons, to whom we must confess our faults?

Answ. First, to such persons, or societies, whom we have injured, and scandalized, or consociated in sin with them. [ I]

Secondly, Our secret sins we should confess to ministers, as to our Spiritual Physicians, or to such others as we judge wise, godly, and faithful.

Quest. But hereby we may loose our credit, and lie under a blot?

Answ. If thou choosest such to confess to, it will not prejudice thy credit:

1. Such will consider themselves, that they also may be tempted, and may be forced to do the like, and therefore what they would that others should do to them, they will do to thee, Mat. 7.12.

2. It will rather tend to our credit: For it will represent to them the tenderness of our consciences, humility, hatred of sin, and fear of offending.

Quest. From what principles, or in what manner should we confess our sins to others?

Answ. First, Out of zeal for God, to give him glory before men, and that

• 1. Of his Omnisciency, in knowing our most secret sins.
• 2. Of his Providence in detesting them.
• 3. Of his justice in punishing, or righteousness, and faithfulness in afflicting us for them.
• 4. Free grace in pardoning them, and in accepting, employing, and saving us from them.
• 5. Patience in sparing us, and mercy in doing us good, notwithstanding our sins against him.

Secondly, Out of hatred against sin, we must confess with grief, hatred, and [ II] shame, as a man would speak of the most loathsome things.

[ III] Thirdly, Out of love to others, to make sin odious to them, and to make them abhor, and eschew the sins we have fallen into, and escape the shame, and sorrow we have met with for the same. Also out of grief for wronging or offending others: and from a mind to give them satisfaction for the same.

[ IV] Fourthly, Out of humility, to humble ourselves for our faults even before men, and to take shame to ourselves by confessing, in the cases, and upon the occasions premised, and that to make it appear how much we hate sin, and ourselves for sin, and to keep others from thinking too highly of us: so Paul, 2 Cor. 12.6.

Quest. Why are men so backward to confess sin?

[ I] Answ. First, because it brings shame, and grief along with it, which sin cannot endure. For sin hath so perverted the soul, as to misplace shame in the acknowledging offenses, which should be placed in offending.

[ II] Secondly, Confession is an ejection of sin: It lays an engagement on us not to sin again, but to hate, and put it away: this, neither sin, nor Satan can endure.

[ III] Thirdly, Confession brings sin to light, which (like an horrid monster) it cannot endure, Joh. 3.20. Sin loves to wear a veil of secrecy, or a vizard of counterfeit piety, or a garment of excuses: to wrap itself (like the Devil in Samuel's Mantle, that the filthy shame of its nakedness may not appear.

Quest. Why should we confess sin, seeing its so filthy, and shameful a thing that it becometh not Saints once to name it?

[ I] Answ. First, though sin be filthy it itself, yet the confession of it is clean, and commendable.

[ II] Secondly, There is a twofold naming of sin:

• 1. With delight, and boasting of it, and indulgence to it: This is prohibited to Saints.
• 2. With detestation of it, indignation at it, and grief for it: this is commanded.

[ III] Thirdly, To conceal sin, when there is just occasion to confess it, is sinful modesty. Its to keep Satan's counsel: To harbor a thief, or murderer in our bosoms that will rob us of our souls, and cut our throats, and is the high-way to destruction, Prov. 28.13. and 29.1.

[ IV] Fourthly, a serious, and religious confessing of sin is a means to cleanse, and heal soul maladies, whereas hiding it, is but like the skinning over a sore, which will afterwards fester, and break out more dangerously. Many famous men, as Origen, Austin, &c. have been free in publishing their sins, and errors in judgment to the world.

Mr: Reiners Government of the tongue.

CHAP. XLI. Questions, and Cases of Conscience about carnal Confidence.

Quest. W Hat carnal confidence is particularly forbidden in Scripture?

Answ. First, trusting in riches, Job. 31.24. 1 Tim. [ I] 6.17.

Secondly, in men, Psal. 118.8. Though Princes, v. 9. [ II]

Thirdly, In strength of a City, Prov. 21.22. [ III]

Fourthly, in our relations, Mich. 7.5. [ IV]

Fifthly, in God's enemies, Jer. 2.37. Hos. 14.3. [ V]

Sixthly, in places of idolatrous worship, Jer. 48.13. [ VI]

Seventhly, in the flesh, Phil. 3.3. [ VII]

Quest. What reasons doth the Scripture give against it?

Answ. First, all such confidence shall be rooted out, Job 18.14. [ I]

Secondly, its punishable, Job. 31.28. [ II]

Thirdly, it argues great folly, Prov. 14.16. [ III]

Fourthly, its deceitful, Prov. 25.19. [ IV]

Fifthly, its rejected by God, Jer. 2.37. [ V]

Quest. Why have men naturally confidence in outward things?

Answ. Their hearts being not filled with grace, they relish not Christ, but fly to these outward things for refuge. Thus the Jews boasted in the name of Holy people, their Law, Temple, Holy Land, &c. and many amongst us, of hearing the word, receiving the Sacrament, uncovering the head, bowing the knee, &c. Yet all these could not save them from captivity, nor us from destruction.

Quest. Why are men taken up with carnal confidence in these things?

Answ. First, because outward things are easy, and men cannot endure to apply [ I] themselves to the hard matters of the Law.

Secondly, they are glorious, and men desire to be taken notice of. [ II]

Thirdly, men have a foolish conceit that God is pleased with the outward act, [ III] though inward sincerity be wanting.

Fourthly, men want knowledge of themselves, an inward change, a sense of their [ IV] own unworthiness, and Christ's worthiness.

Quest. How shall we know whether our confidence is carnal, or no?

[ I] Answ. First, Where this carnal confidence is, there is bitterness of spirit against sincerity: None persecuted Christ more then the Scribes and Pharisees which sat in Moses chair, &c.

[ II] Secondly, where this is, such men secretly bless themselves in their outward performance of good duties without humiliation for their defects.

Dr. Sibs on Phil. 3.3.

[ III] Thirdly, when we venture on ill courses, and causes, thinking to be supported by the help of outward means: As in war, with multitude of soldiers and Horses, &c. which cannot prevail, Isa. 30.1, 2, 3, &c. and 31.1, &c.

Fourthly, when we rest our souls upon meaner things, never seeking to Divine [ IV] and religious helps.

Fifthly, when men love to sleep in a whole skin, and therefore will take the [ V] safest courses (as they think) to secure themselves, not consulting with God, but with flesh and blood; and confiding in creature help: whereas,

1. The creature yields not that we expect it should: there is falsehood in these things; they promise much, and perform little, and so deceive them that trust in them.

2. They are mutable, and subject to change: All things come to an end save God who is unchangeable.

3. They are snares and baits to draw us away from God by reason of the vanity of our hearts, which are vainer then the things themselves, Psal. 62.9. Eccl. 1.1.

Quest. How may we prevent or cure this carnal confidence?

Answ. A right apprehension of God will do it. For the more, or less that we conceive of God as we should do, so the more, or less we disclaim confidence in the creature, They who in their affections of love, joy, affiance, and delight, are taken up too much with the creature (say what they will) they profess to all the world by their practice that they know not God: But the who know and apprehend him in his greatness and goodness, in that proportion they withdraw their hearts from the creature, and all things else. As in a pair of balances, so where God weighs down in the soul, all other things are light; and where other things prevail, there God is set light by. Dr. Sibs on Hosea.

Quest. What is confidence?

Answ. Its a certainty that we conceive of a future desired good, or of the love, and fidelity of a person, whereby the heart is filled with joy and love.

Quest. What is the only subject proper for man's entire confidence?

Answ. God, All-good, Almighty, and All-wise, without him all things that men use to repose their confidence upon are waves and quicksands. Men are mutable, and though they could give good security for the constancy of their wills, they can give none for the continuance of their life. The goods of the earth fail our expectation, or come short of our satisfaction, or slip from our possession: they will leave us, or we them: No wonder then if they that repose their full and whole confidence in them are seen so often to fall into despair. Here then the true counsel for tranquility is to trust wholly upon none but God, on other things according to their nature and capacity: they shall never deceive us if we require nothing of them above their nature.

Confidence is good according to the goodness of the subject that it reposeth upon: wherefor confidence in God the only sovereign good, perfect, solid, immutable, is the best of all, and the only thing that can give assurance, and content to the soul. He that is blest with that confidence is half in Paradise already: He is firm, safe, meek, serene, and too strong for all his enemies, Psal. 84.12. God is to him a Sun to give him light, heat, life, and plenty of all goods: and a Shield to guard him, and shelter him from all evils: He gives him grace in this life, and glory in the next. O Lord of Hosts, blessed is the man that trusteth in thee.

Dr. Du Moulin of contentment.

CHAP. XLII. Questions, and Cases of Conscience about the Conflict, or combat between the flesh, and Spirit.

Quest. H Ow will it appear that there is such a conflict in every regenerate person?

Answ. By plain Testimonies of Scripture, as Gal. 5.17. The fl • sh lusteth against the Spirit, and the Spirit against the flesh, &c. Rom. 7.19, 22.23.

Quest. What is the Spiritual conflict?

Answ. Its nothing else but a continual combat between the unregenerate part, the flesh, with the lusts thereof, and the part regenerate, the Spirit, with all the holy qualities, graces, and motions thereof, by reason of their contrariety in nature, and conjunction in place, whereby they mutually lust, and strive one against the other, the flesh willing, and embracing that evil, which the Spirir nilleth and hateth: and nilling, and shunning that good, which the Spirit willeth, and affecteth, and contrariwise. For in this conflict they mutually assault each other with irreconcilable hatred, so that as the one getteth, the other looseth, as one gath • rs strength, the other is weakened: as in a pair of Scales, when own rises the other falls: they are like light, and darkness, &c.

Quest. What are the causes of this Conflict?

Answ. The principal cause is God's will for the manifestation of his own glory: For which purpose he doth not perfect our sanctification in this life; but in part regenerating, and leaving us in part unregenerated.

Quest. But why did not the Lord (who could easily have done it) perfect sanctification in us at first, as he did by his only word at first create, and make us perfect?

Answ. Were there no other reason but that good pleasure of his most wise will, it were sufficient to satisfy us. For he best knows what to give, and when to give: But yet divers reasons may be assigned for it: as

First, This course is most profitable, both for the setting forth of God's glory, [ I] and the advancing of our good.

Quest. How doth it more manifest, and magnify God's glory?

Answ. that the weaker we are in our regenerate part, and the stronger the flesh is, and all other the enemies of our salvation, the more clearly God's wisdom shineth forth in strengthening this weak part, and enabling it to stand in the day of battle: Yea, in causing it to obtain a full and final victory, putting all its mighty enemies to flight. This moved the Lord to suffer the prick in the flesh to molest Paul, 2 Cor. 12.9. that his grace might be perfected in the Apostles weakness.

2. God is more glorified when as we, seeing the strength of our natural corruptions, and our frailty, and the many infirmities of our spiritual part, are moved hereby to attribute all the glory, and praise of our salvation to the alone mercy of God, both in the respect of the beginning, and perfecting thereof, and utterly denying our own selves, and all our righteousness, do wholly rely upon the perfect righteousness of Christ: whereas if there were in us perfect sanctification, we should hardly acknowledge the Lord to be all in all in our salvation.

3. The wisdom and power of God is more manifested, and glorified, when as he doth his great works by contrary means, and causes, which in their own nature would rather hinder them: therefore he will have us blind, that we may see; and foolish, that we may be wise, &c. He will give blessedness to us, who have so many wants, and corruptions, yea make our imperfections to serve as means for the increasing of our happiness, this doth exceedingly magnify his power, and wisdom.

4. We are hereby made more thankful to the Lord, and more cheerful in setting forth his praise, when notwithstanding our wants and imperfections, we are supported, and saved, then if he should at first endue us with all perfection: For the more we have found the want of God's benefits, the more we prize them, and so are the more thankful for them. So it was with St. Paul, when through the violence of the flesh, he had been led captive to sin, Rom. 7.24, 25. how doth he break forth into thankfulness. I thank God through Jesus Christ my Lord.

5. Hereby we more glorify God when we are assured by our growth in grace, by which we are enabled to resist the flesh, and the lusts thereof, that they are the free gifts of God, and that he beginneth, increaseth, and continueth them in us, whereas otherwise we would think them to be some natural faculties, and abilities, and not given us of God.

Quest. How is this conflict profitable for our good?

Answ. 1. Because its a notable means to train us up in humility, which is a grace most acceptable unto God: and this is done when we see, and consider what a miserable spoil sin hath made of all those graces, and excellent endowments which we had by Creation: how it hath poisoned, and corrupted all the powers, and parts of soul and body: how it hath made us unfit for any good, and prone to all evil; which corruption doth in a great measure remain in us after regeneration, darkening our understandings, defiling our consciences; perverting out wills, hardening our hearts, &c. so that if we were not continually assisted by the special grace of God, we should easily be foiled in the conflict, and made a prey to our malicious enemies, 1 Cor. 4.7.

2. Its most effectual to work in us self-denial, without which we cannot be Christ's Disciples. For when we plainly discern that there is nothing in ourselves to rest upon for the satisfying of God's justice, this will make us fly to Christ, to hunger and thirst after his perfect Righteousness, and so it will make us wholly to rely upon him for justification, and salvation.

3. We are hereby moved to abhor sin which God so hates, and that with the greater detestation, when as by our own experience, we find and feel the poison of it working in ourselves, and to bewail, and forsake it with more earnest endeavors, when we see what miserable effects it produceth, and what cursed fruits it brings forth in us.

4. We are hereby occasioned to fly oftener unto God by fervent prayer, acknowledging, and bewailing these relicts of corruption before the throne of grace, earnestly craving the pardon of them, and strength against them, whereby we may be enabled to mortify our corruptions, and to fly from all sin for the time to come.

5. Through the remainders of these corruptions we have the benefit of spiritual exercise to prevent sloth, whilst we make war against them, withstand their assaults, prepare ourselves for the conflict, watch over our hearts that they be not surprised exercise our spiritual graces, and buckle to all holy duties required by God for obtaining the victory, Phil. 2.12. 1 Cor. 16.13. Ephes. 6.10.

6. It makes us to go on in our Pilgrimage with contentment, and patiently to bear all afflictions, not only because we deserve them by reason of our sins, Lam. 3.39. But also because we know, and have experience that these corrections are necessary to mortify our lusts, and to draw out the core of our corruptions: and as salt to season us that we be not tainted, and perish in our fleshly putrifaction.

7. By this conflict our hearts are weaned from the world, and it provokes us to long after our heavenly happiness, when finding ourselves tired with this fight, not only with foreign foes, but these intestine traitors, we cannot but earnestly desire that perfection which is only attainable in a better life, Phil. 1.21. with Rom. 7.23.

8. It causeth us to long after the crown of victory, and when we have obtained it, it will hereby become much more glorious. For the Lord will have us first to fight, and overcome, and then he will reward us with the crown of victory: He will first have our g • aces exercised, and manifested, and then he will give us a proportion of glory, according to the proportion of our graces 2 Tim. 4.8.

Secondly, As its profitable that these relicts of sin should remain in us, so its suitable, and seasonable to the time, and place wherein we live. For God hath [ II] determined that here we shall not attain unto perfection, but only that we should labor after it, and attain it in the life to come: that whilst here, we should be in our nonage, and come to our perfect age in Christ, and to our heavenly inheritance after our dissolution. This world is appointed for our painful Pilgrimage and the place of our warfare, and its not seasonable to expect rest and joys till we be arrived safely in our own Country.

Quest. What are the formal, and essential causes of this conflict?

Answ. Because contraries do best illustrate contraries, let us remember that there was a time when this conflict was not to be found in this little world of man, the which was twofold.

First. That truly golden age, in which man was created after God's image, and lived in the state of innocence: at which time there was a blessed peace, and heavenly [ I] harmony between the body and soul, and all the powers, and parts of them both: But when Satan, the arch enemy of mankind, saw, and envied our happy condition, he plotted by all means to work our ruin, and despairing to accomplish it by power, he had recourse to serpentine policy, whereby he persuaded us, under show of love, to undo ourselves, and thereby he entered in upon us, accompanied with a crew of his hellish followers, the chief whereof were disobedience, unbelief in God, and credulity to the Devil, damnable pride, envy, discontent, aspiring ambition, and unthankfulness: all which being let into our souls, they despoiled us of God's rich graces, our created wisdom, and holiness, making themselves conquerors over all our powers, and parts, and everyone of them choosing for their habitaion those places, and parts which they thought most fitting for them. As for example, ignorance, error, curiosity, and many thousands of sinful imaginations surprised, and keep possession of our minds; Worldliness, and profaneness subdued, and held reason in subjection: perverseness, and rebellion surprise the will: But in the heart there are such multitudes of hellish enemies as can neither be named, or numbered, as legions of unlawful lusts, infidelity, wicked hopes, hellish despair, hatred of God, love of the world, pride, disobedience, deceit, cruelty, ambition, covetousness, voluptuousness, &c.

Secondly, In the state of corruption there was no conflict, because the strong [ II] man, Satan, having got possession, all things were at peace, only there was some contention betwixt the will, and the conscience, and between one unruly passion, and another, yet both yielded obedience to the Devil, as their chief Sovereign, who if he saw any disadvantage arising to his Kingdom by this contention, he could appease, and join them together like friends in doing him service. But this hellish peace was far more pernicious to our poor souls, and bodies, then the most cruel war is to the weakest enemy, and the rather, because we had no apprehension of the danger, nor feeling of our own misery, being born bondslaves to the Devil, and brought up in doing him service in the unfruitful works of darkness, for which we had only the present pay of worldly vanities, though when we had labored most in doing his druggery, we were often cozened of our wages: notwithstanding which, being born, and inured to this hellish thrauldom, we desired still to live, and die in it, taking delight in pleasing this our Tyrannicall Master, yea, though after all, we were sure to be cast into Hell fire.

Quest. How then come we to be freed out of this miserable condition?

Ans. Our gracious God of his infinite mercy, of his mere free grace, and good will, sent his only Son into the world to redeem us by his precious death, to vanquish, and subdue all the enemies of our salvation, and to set us at liberty, who were in bondage, yea in love with our thralldom, not so much as desiring to be freed from it, who not only paid the price of our redemption, and provided a sovereign salve for all our sores, but applies the power, and efficacy of his merits unto us, whilst by his word, made effectual by his Spirit, he discovers unto us this work of our redemption, and the promises of grace, and salvation made to all repentant and believing sinners, by which he begets this faith in us, wherewith, as with a hand, we lay hold on, and apply unto ourselves his righteousness, death, and obedience for our justification, and redemption, whence it is that we are freed from our sins, Christ having satisfied for them, as also from our thralldom, to Satan, death, and condemnation, so that they shall never be able to hurt us, or to lay anything to our charge. And not resting here, our powerful Savior sends his Spirit, and graces into our hearts to pull us out of the dominion of sin, and Satan, to regenerate, and purify us from the filth of our sins, by the power of the same death, wich delivered us from the guilt, and punishment due to it, and enabled us to serve God in newness of life, by applying also unto us the virtue of his resurrection.

Quest. What then is the formal cause of this Spiritual conflict?

Answ. Sanctification only begun, and not perfected in this life: not for want of sufficient virtue in Christ's death, and resurrection, but through the weakness of our faith, we being in part spiritual, and in part carnal: and though Satan being thrust from his throne, cannot rule in us as a Tyrant, yet is he not so wholly expelled, but he molesteth us as an enemy. So that there may be two main and effectual causes given of this conflict between the spirit accompanied with God's graces, and the flesh attended with many sinful lusts:

1. The one is the antipathy, and contrariety which is between, which is as irreconcilable as light, and darkness, heat, and cold, &c. so that the prospering of the one, is the ruin of the other, and the victory of the one is the others overthrow.

2. The second is their cohabitation in the same place, and subject, which ministereth to them occasion, and imposeth a necessity of their continual opposition, as when fire and water meet together, &c. Neither do these opposite enemies dwell in diverse parts, but in the same parts, and faculties, in the same understanding, will, body, and affections, so that the whole soul, in respect of its diverse faculties, is partly flesh, and partly spirit.

Quest. But how can such utter enemies dwell together without the utter destruction of the one party?

Answ. Though these contraries cannot dwell together in their prime vigor and full strength, yet they may, when their degrees are abated, and their vigor deadened.

Quest. What is this combat, and the manner how its fought in us?

Answ. Being by the Ministry of the Word brought to a sight and sense of our wretched and damnable condition, our sleeping consciences are awakened, our hard hearts are thoroughly humbled, and softened, so as our former carnal security being shaken off, we mourn in the sight of our sin and misery: Then being thus humbled, the Lord, by the preaching of the Gospel, makes known to us his love in Christ, the infiniteness of his mercy, together with that singular pledge thereof, the giving of his dear Son to death for our redemption: the promises of the Gospel assuring us of the pardon of our sins, deliverance out of the hands of our spiritual enemies, whom Christ hath vanquished by his death, and of the eternal salvation, both of our souls and bodies, if we lay hold upon Christ, and his righteousness by a lively faith, and bring forth the fruits thereof by forsaking our sins, and turning to God by unfeigned repentance; all which being made known unto us, we begin to conceive that there is some possibility of our getting out of the bondage to sin and Satan, and attaining to salvation, which inflames our hearts with an earnest desire to get out of this bondage, and to be made partakers of Christ, and his righteousness, who alone can help us, and hereupon we resolve to deny ourselves and all other means as vain, and unprofitable, and to cast ourselves wholly upon Christ for justification, and salvation: From whence ariseth a constant endeavor, in the use of all good means, for the attaining hereunto, &c. which desires are no sooner wrought in us by the ministry of the Word, but the Lord who is rich in mercy, by the same means doth satisfy us, sending his Spirit, and all his graces to take possession of us for his use, to rule in us, to thrust down Satan from his Sovereignty, to subdue and mortify our sinful lusts, so that they shall not hereafter reign in us; which army of graces, under the conduct of God's spirit, do no sooner enter, and encounter their enemies, but presently they put them to the worst, giving them such deadly wounds in the first conflict that they never recover of them, but languish more and more, till at last they be wholly abolished.

Quest. What manner of conflict or combat is this?

Answ. Its not corporal, but spiritual, 2 Cor. 10.3, 4, 5. For as the enemies are spiritual, so is the fight, by inward lusting and concupiscence, whereby motions, and inclinations, either good, or evil are stirred up in heart and soul; and so there is a contrary lusting between these enemies: the flesh lusting against the Spirit, and the Spirit against the flesh, Gal. 5.17.

Quest. What are the ends that the flesh aimeth at in lusting against the Spirit?

Answ. First, to stir up and incline us to such lusts, desires, and motions as [ I] are sinful, and contrary to the Law of God, as infidelity, impenitency, pride, self-love, &c. It endeavors to beget and stir up evil thoughts in the mind, wicked inclinations in the will, and sinful affections in the heart. Hence, James 1.14, 15. its compared to a filthy harlot which entices men to commit wickedness with her, upon which follows the conception, and birth of sin and death. Hence also Christ makes it the fountain of all wickedness, Mat. 15.18, 19. But on the contrary the Spirit endeavors to stir up, and cherish good motions in us, as good meditations in the mind, good resolutions in the will, and good affections in the heart. So 1 Joh. 2.20. We have received an unction from God whereby we know all things ; and Saint Paul exhorts, 1 Thes. 5.19. Quench not the Spirit. Hence David also, Psal. 16.7. — My reins also instruct me in the night season, i. e. those sweet meditations and motions which the Spirit secretly puts into my mind. So, Isa. 30.21. Thine ears shall hear a voice behind thee, &c. So, Joh. 16.8, 13.

[ II] Secondly, to repress and smother the good motions which the Spirit stirs up in us, or else to poison and corrupt them that they may become unprofitable, and turned into sin, Gal. 5.17. So that we cannot do the good that we would, and Rom. 7.22, 23. Hence it is that our righteousness is become as a menstruous cloth: and that our best prayers have need to be perfumed with the sweet odors of Christ's intercession: but on the contrary the Spirit labors to expel and subdue those evil motions, and moves us to take the first and best opportunity to serve God: It also purifies our hearts by faith, and makes us strive against our infirmities that we may with fervency and cheerfulness perform all holy services to God: and wherein we come short, it moves us to bewail our imperfections, and to labor in the use of all good means to attain to greater perfection: as Paul, 1 Cor. 9.27. and lamentably to complain of it; as Rom. 7.23, 24. and to press after the mark, Phil. 3.12. and thus the Spirit at last masters the flesh; as 1 John 3.9.

Quest. What is the manner of this spiritual conflict in our several faculties and parts? and that both in our superior and inferior faculties?

Answ. First, our mind being but in part renewed, the relicts of our sinful corruptions [ I] remain in it, which continually fight against the renewed graces of the Spirit, laboring to expel and thrust them out, and the other to keep their possession, and to continue therein. Now this conflict in the mind may be diversely considered in respect of the diverse faculties that belong to it. As,

1. The understanding being in part regenerated, and in part corrupted; partly enlightened, and partly dark through ignorance, yea, and much depraved also: Hence there is a conflict maintained betwixt sanctified knowledge, and spiritual wisdom on the one side, and carnal curiosity, palpable ignorance, and that wisdom of the flesh that is worldly and devilish on the other part; curiosity looks after idle speculations and curious questions: But saving knowledge leaves secret things to God, Deut. 29.29. Yea, labors to mortify that idle curiosity; as Rom. 12.3. yet resteth not in any measure attained, but labors after spiritual growth till it come to perfection in Christ. Then it continually conflicteth with palpable ignorance: For we know but in part, &c. 1 Cor. 13.12. yet stands it not at a stay, but endeavors to know as we are known. Again, spiritual wisdom fights with that wisdom of the world that is earthly, sensual, and devilish, Jam. 3.15. the one is taken up in spiritual and heavenly things, counting all things else but dross, and dung, yea loss, in comparison of them: the other is wholly devoted to earthly and transitory trifles, and is only delighted in beholding those things whose beauty is subject to the senses, and to natural reason. Hence, Jer. 4.22. Rom. 8.5. 1 Corinth. 2.14. Matth. 16.23.

2. The judgment, in which ariseth another conflict: For so far as the mind is enlightened with spiritual wisdom and knowledge, the judgment discerns between truth and falsehood, right, and wrong, &c. allowing and approving the one, and rejecting and disallowing the other: but so far forth as it still remains blind, and misled through ignorance, the judgment mistakes error for truth, and evil for good. Hence, Matth. 22.29. Eccles. 9.2. Psal. 73.15. Act. 10.14, 34, 35. In this conflict they wound one another, and interchangeably either of them prevail: as for example: Truth, in that part of the judgment which is regenerate, strikes at error in the unregenerate part, and gives it a deadly wound? yet ofttimes, through the help of subtle sophistry, and nice distinctions, it recovers strength, and truth gets a foil: but being again renewed, and confirmed by the light of God's Word it gives error a shameful overthrow. From hence it is that the godly learned do so often differ in judgment in points of religion, viz. because their minds and judgments are but in part regenerated, so that the relicts of ignorance, and error do still remain in them, which works in them only a doubtful opinion, and not any well settled judgment, and this makes them to take that way which seems most probable. And this difference befalls them not only in the knowledge of those points of religion which are of less consequence, but also exceeding weighty, and fundamental, as we see in the example of the Corinthians, and Galatians, even after the truth of the Gospel had been preached unto them, the one erring in the doctrine touching the resurrection of the dead, the other in the main point of justification by faith in Christ without the works of the Law.

Obj. But hath not the Church a special promise of being enlightened by the Spirit, and guided into all truth? Joh. 16.13. 1 Joh. 2. • 0, 27.

Answ. The like promises are made also to every particular member of the Church, who notwithstanding may, and sometimes do err in some particulars: therefore the promise is to be limited.

• 1. Unto all truth necessary to our salvation.
• 2. That they shall by the Spirit receive this privilege, that whereas the wicked continue, and perish in fundamental errors, the faithful, though they may fall into them, yet they shall not live and die in them, but shall in God's good time be reclaimed, according to that promise, Isa. 30.21.

3. The next conflict which is to be considered in the mind, is between the actions and operations of it, which like the mind itself, being partly spiritual, and partly carnal, do continually strive and fight one against another: and these are our thoughts, meditations, and imaginations, which labor mutually to expel one another. For when the spirit lifts up our mind in divine contemplations, causing us to think or meditate on heavenly things, the service of God, the duties of Christianity, or of our lawful callings, as the means whereby we may attain unto them: then the flesh pulleth them down, suggesting worldly, or wicked thoughts, or such as are impertinent, and unseasonable: But the spiritual part finding itself thus defeated, shakes off those thoughts, and baths it self in the blood of Christ by a lively faith, whereby it is cleansed from the defilement of them, and up again it mounteth in spiritual and heavenly meditations, Phil. 3.20. Col. 3.1, 2.

4. There is also a combat between the flesh and spirit in our memories: For the memory so far as it is regenerate labors to blot out, and deface all worldly, wicked and sinful impressions, and to have imprinted in it those spiritual and heavenly instructions which have been committed to its custody by the sanctified understanding: On the other part the flesh stands in direct opposition to the Spirit by reprinting and repeating those lessons of impiety which we had learned in the School of the Devil, and the world, especially before our conversion, and by working in us a forgetfulness of all good things whereby th • se heavenly jewels are presently cast out of doors, and cannot abide with us no more then water in a five.

5. There is the like conflict between the flesh and Spirit in the conscience. For as it is regenerate, it is so enlightened by the spirit of grace, that like a true witness, it gives an infallible testimony between God and us, excusing when we do well to encourage us, and accusing when we do ill that we may forsake it, and recover ourselves by unfeigned repentance. Yea, before our doing of either of them, it gives in its approbation to that which is good that we may embrace it, and discovers that which is sinful that we may avoid it. It plays also the part of a Judge, and according to this true evidence, it either justifies, or condemns us: From the former whereof ariseth peace, comfort, and joy in the holy Ghost for our encouragement in well-doing; and from the other, either fear, whereby we are restrained from sin, or sorrow not to be repented of, 2 Cor. 7.10. after we are fallen. But on the contrary, the conscience as unregenerate, is blinded with ignorance, or corrupted with malice, and therefore always ready to play the part of a false witness, either colouring over our sins with deceitful colors, that we may commit it, or excusing it, when its committed as venial, or none at all that we may continue in it: Or on the other side, it accuseth when we do well in God's service, or in the use of our Christian liberty about things indifferent to raise in our minds superstitious fears, or causeless doubts, that being affrighted we may be hindered in our Christian duties, or discouraged when we have done them. It plays also the false Judge, condemning where God and a good conscience justifies, and justifying where they condemn: which false sentence is the cause of carnal security, when we continue in sin, and of needless fears, when we are careful to perform our duty: Yet if at any time that sentence be reversed by the good conscience enlightened by the word and spirit, and the ugliness of sin be discovered, then the corrupt part of conscience, which before seemed senseless, being thus awakened, fills the mind with loud cries, and grievous accusations, and hideous fears, and now as eagerly moved to despair, as it did before to security, and presumption, telling us that our sins are unpardonable, and that its too late to repent; But then again the good conscience silenceth it, and quiets the fury of it, by witnessing to us that our hearts are upright, though we have been overtaken, and have fallen through infirmity: or at least, by bathing itself from the filth of sin in the precious blood of Christ, which is sufficient to purge us even from presumptuous sins, it thereby quiets our hearts again.

[ II] Secondly, come we now to the fight which is between them in the will, which is much mo • e sharp and sensible. For it likewise being partly regenerate and partly unregenerate, there is a continual combat between these contrary factions, whilst the regenerate part wills, and affects that which is good, and the unregenerate part wills, and chooseth that which is evil, and refuseth that which is good: As for example; the regenerate part being guided by the sanctified understanding, chooseth God as the chiefest good, and refuseth the world and earthly vanities; the service of Satan, and the momentary pleasures of sin, which in the end bring death, though the former be bitter to the flesh, and more imbittered by afflictions, and the latter be sweet and delightful to the carnal appetite: But on the contrary, the unregenerate part of the will, being directed by that wisdom of the flesh which is worldly, sensual and devilish, neglecteth and refuseth the present comforts of grace, which it relisheth not, and the future hopes of heavenly happiness, which it knoweth not, and chooseth this present world with the vain honors, and uncertain riches, and sinful pleasures of it, because they are subject to the senses, and may be had in present possession: and in this conflict, sometimes the one, and sometimes the other prevails, and causeth the adverse party to give ground. So, Rom. 7.15▪ &c.

Thirdly, having seen the conflict between the flesh and the spirit in the understanding and will severally, come we now to that conflict which is in them, being jointly considered: as between faith, and infidelity on the one hand, and vain presumption on the other: and this is referred to both these faculties, because as the least degrees of faith are chiefly in the will, so the highest degrees of it are in the understanding. For after the Law hath brought a man to the sight and sense of his sins, of the punishment due to them, and of his utter inability to get out of this forlorn condition: and that the Gospel hath discovered to him that Christ was sent into the world by his blood to purge us from the guilt and punishment of our sins, and by his righteousness and obedience to justify sinners; then the Spirit of God assisting the Ministry of the Word, works thereby in his heart some earnest desires to be made partaker of Christ, and these benefits which we call hungering, and thirsting after his righteousness, and this is the first degree of justifying Faith, and not only a preparation to it: For they are pronounced blessed, who thus hunger and thirst after righteousness, Matth. 5.6. but there is no blessedness to those who are in the state of infidelity. Then there is wrought in his will a firm resolution to choose Christ alone for his Savior, and to rely upon him only for his salvation, which is the second degree of true faith, unto which when a Christian hath attained by the lively and experimental feeling of God's love in his Ordinances, of the virtue and power of Christ's death and resurrection for the mortifying of his sins, and the renewing and quickening him in all saving graces; and lastly, by his daily walking with God in the works of holiness and righteousness, and that sweet communion he hath with him in spiritual exercises, he gro • s from one degree of Faith to another, till at last he attains to a full persuasion of God's love, the remission of his sins, and of his own salvation: But yet the f • esh, and relicts of corruption, even when we have attained to the greatest perfection, as in the part regenerate there is full, and certain persuasion, so in the unregenerate part there dwells doubting, infidelity, and vain presumption, which continually assault one another, sometimes the one, and sometimes the other prevailing, and getting the victory, although in the conclusion Faith always overcomes: So we see in the example of Abraham, and Sarah, Heb. 11.11. Rom. 4.19. of Peter▪ Mat. 14.30. The Father of the possessed child, Lord, I believe, help my unbelief, Job, Ch. 31.3. and 6.4. and 7.20. and 13.15. and 19.25. So in David, Psal. 42.6. and 73.13. and 77.10. and 23.4. and 31.23. and 46.2.

Having seen the conflict between the flesh and Spirit in the superior faculties of the soul, come we now to it in the inferour, seated in the heart of man.

Quest. What is the conflict between them in the affections, and sensual appetite?

Answ. Though these be no more corrupt then the other, yet the corruption in them is more sensible, and though the conflict be no more dangerous, yet 〈◊〉 much more turbulent, and violent. For as outward objects move, and affect the senses, and there the heart, and affections, so they being thus moved, do move the will, and the will draweth also the judgment, and understanding▪ But though these sensual faculties are more grossly poisoned, and therefore seem more desperately incurable; Yet the spirit of God working also upon these parts, doth purge them from their contagious humors, and comforts the heart with such spiritual cordials, and strengtheneth it with such heavenly antidotes, that spiritual health is in some measure recovered: yet is there a continual combat in the heart and affections, as they are renewed, and sanctified, and as they remain corrupt, and unregenerate: For the heart of stone striveth with the fleshly heart, rebellion with obedience, corruption with grace, and whilst the spirit draws the heart to God, and heavenly, and spiritual things, the flesh pulls it back, and labors to keep it still fixed on the earth, and worldly vanities. Hence springs a continual conflict between the affections, and passions, wherein sometimes the same affections being divided between grace, and corruption do strive against themselves, and sometimes being cross matched, do mutually oppose other affections, and passions which are opposite to them: Thus the love of God, of spiritual, and heavenly things, is assaulted with self-love, and love of the world, and hatred of those divine excellencies: Affiance in God, his promises and providences, with confidence in the Creature, and diffidence in Almighty God: Zeal of God's glory, with carnal, and blind zeal: The fear of God, with the fear of men: Hope in God, with earthly hopes, and also with presumption, and despair: Sorrow for sin, with worldly sorrow, and carnal security: Joy in the Holy Ghost, and spiritual rejoicing in God, with carnal joy in the pleasures of sin, and moderate grief for worldly losses, &c.

Quest. What are the effects which this conflict between the flesh, and spirit produceth in us?

Answ. The effects are either such as it produceth in the will, and desires, or in the works and actions.

Quest. What are the effects which it produceth in the will, and desires?

Answ. From this conflict between the flesh and Spirit, arising from the imperfection of our regeneration, this effect is wrought in the man regenerate, that he cannot with full consent of will, either choose, and embrace, or refuse, and reject either good or evil, because being partly regenerate, and partly unregenerate, his will is divided, and accordingly doth at the same time both choose, and refuse both the good, and the evil. For when the regenerate will would do that which is good, or avoid rhat which is evil, the unregenerate part struggleth, and hindereth, and when this would embrace the evil, and refuse the good, the regenerate part resisteth and opposeth. And this is that which the Apostle Paul complains of, Rom. 7.21, 23. And hence arises a notable difference between the sins of the godly, and the wicked: for though they be all one in respect of the act, and deed done, yet they are not so in respect of the agent, and manner of doing. For the regenerate man cannot commit any known sin with full consent of will, but there is a reluluctancy against it, not only in his conscience, but in his heart, will, and affections, and consequently it resisteth the motions of the flesh, nilling that which it willeth; and if through frailty it be overcome, yet it hateth, and detesteth that sin with which it is taken captive, and makes a Christian much displeased with himself, because he hath committed it. So we see in David, who though by the flesh he was drawn, not only to will, but to commit some grievous sins, yet he truly saith of himself, that his heart hated every false way, &c. Psal. 119.104. But the unregenerate man, though sometimes he hath some pangs of conscience checking him for his sins, that he cannot securely sleep in them, yet he likes, and loves them with all his heart. &c.

Quest. What are the effects that this conflict produceth in the actions, and works?

Answ. The effects which it works in the actions of a regenerate man are diverse: as

First, He cannot do the evil at all times which the flesh chooseth: Thus [ I] Joseph refused the wicked suit of his whorish Mistress, Gen. 39.9.

Secondly, He cannot commit sin as the wicked do, with full consent of [ II] will: For sin being deposed in its regency, cannot bear sway as in times past it did: its confined to a part alone, and so far as regenerate, we cannot sin, 1 John 3.9. He that is borne of God sinneth not, &c.

Thirdly, He cannot walk in the way of sinners, but propounds to himself [ III] to serve the Lord in holiness, and righteousness all his days; and though sometimes he slips, and falls, yet the Spirit of God that dwells in him, convinceth him of his sins, and stirs him up to rise again, and to turn to the right way by renewing his repentance.

And on the contrary, by reason of this conflict, the regenerate man cannot do the good he would, and desireth, Gal. 5.17. Rom. 7.15, 18. For when he would run his Christian race, sin encompasseth, and presseth him down, Heb. 12.1. and makes him either sit still, or move slowly. Hence it is that our best obedience is so imperfect, that were it not covered with Christ's perfect obedience, and our pollutions washed in his blood, we could never be accepted with God. The consideration whereof should move us to work out our salvation with fear, and trembling, 1 Cor. 10.12. Phil. 2.12. To keep a narrow watch over our hearts, Prov. 4.23. Heb. 3.13. It should make us to complain with Paul, Rom. 7.23. and to pray fervently for God's assistance, Prov. 4.23. Heb. 12.13.

Quest. But seeing that in the carnal man there is a fight, or skirmish, which hath some appearance of the spiritual conflict, how shall we be able to distinguish b • twixt them?

Answ. They differ in many things: as

First, In their ground, and cause from whence they arise: For the spiritual conflicts ariseth from the grace of regeneration, and sanctification, whereby God's [ I] gifts, and graces being infused into all our powers, and faculties, they make war against our carnal corruptions, and fleshly lusts: But the conflict which is in the unregenerate, arises from the relicts of God's image defaced in us, opposing the Image of Satan, and our fleshly corruption. For the mind retains some small sparks of the light of knowledge, which may be improved by studying the book of the creatures, but much more by studying the book of God's Word, whereby the mind of a mere carnal man may be so enlightened as to be able to distinguish between good and evil, truth, and error, right and, wrong: and hereby the conscience also being directed, it retains a power to excuse when we do well, and to accuse, terrify, and condemn when we do evil, Rom. 2.15. The will likewise retains a kind of freedom, not only about things materially evil, but such also as are natural, civil, and merely moral, though herein also it be very weak, & corrupt, and defective: and these relicts common to all, are in some, raised much higher by the common gifts of the spirit, and civil graces which are conferred more largely upon some then upon others; But there being mingled in all these faculties, abundance of corruptions also, and many of them in the special kinds, one contrary to another, hence ariseth this war between them: Like thieves, who all agree together, to rob a true man, but fall out among themselves, when they come to divide the spoil. Thus the understanding enlightened by nature, or common grace, discerns in particular actions what is good, and to be chosen, and what is evil, and to be shunned, informs the conscience accordingly, and leaveth it to its censure, and determination either to approve for doing good, or to condemn for doing evil, upon which censures sometimes the will is incited to embrace that which the conscience allows, and refuse that which it condemneth, but other sometimes being transported with its own sinful corruption, and overswayed with the violence of the inferior will, carnal appetite, and unruly passions it hearkens unto them, and stops the ears to reason, and Conscience: So we see in Laban, though reason and conscience told him that he ought to use Jacob well, and to reward him richly for his service, because for his sake the Lord had blessed all that he had, yet his will being corrupted, and his affections wholly carried away with the love of the world, he changed his wages ten times. So Pharaoh in his dealing with Israel, Exod. 9.27, 34. Thus Saul with David, 1 Sam. 24.17. and Pilate with Christ.

[ II] Secondly, They differ in the moving causes of this conflict: For the Spirit is moved to assault the flesh by the true love of God, which causeth it to make war against carnal lusts, because they are odious to God, Enemies to his grace, and contrary to his holy will: And by a filial fear of God, which makes a regenerate man loath to yield to any motions of sin, least he should displease his heavenly Father: But the combat between the conscience, and affections ariseth from self-love, and servile fear which makes the unregenerate man to withstand the motions of sin in the will, and affections for fear of punishment, and horror of conscience, shame, corporal pain, eternal death, &c. They differ also in their ends: For the end at which the regenerate aimeth in fighting against the flesh, is, that he may glorify God by his victory, and be more assured of his love, and his own salvation: But the end which the unregenerate man's Conscience aims at herein, is, that he may the better compass his worldly desires, either in the obtaining of some earthly good, or avoiding some imminent evil.

[ III] Thirdly, They differ in respect of the combatants, for in the conflict between the flesh and Spirit, there is a combat between grace and corruption in the same faculties: Knowledge, and ignorance, spiritual wisdom, and carnal wisdom in the same understanding: So willing, and nilling good, and evil in the same will: Accusing, and excusing in the same conscience: Love of God, and of the world: fear of God, and of men: trust in God, and in the creature in the same affections: Temperance, and intemperance in the same appetite, &c. but in the conflict which is in the unregenerate; the combat is between • ivers faculties, which are all carnal, and corrupted, one of them fighting against another, as between the reason and the will, the Conscience and the carnal concupiscence, passions, and affection; in which what party soever prevails, still the unre • enerate man is drawn unto sin. They differ also in the manner of the fight: For that which is between the Spirit, and the flesh is done by a contrary lustin • of one against the other in a practical, real, and effectual manner: But that which is between the reason, and the will; the Conscience and affections, is maintained by Logical disputes, and mental discourses, whilst the Conscience infers fearful conclusions of punishments, and God's ensuing judgments upon the wicked choice of the will, and their yielding to satisfy carnal affections. For whilst reason is earnest in persuading by arguments, and the will rebellious, and violent in crossing it, the conscience being roused up, comes in to the rescue of reason, restraining the will from embracing the evil it likes, by fear of punishments, whereby it begins to stagger, and faint: but then enters in a troop of tumultuous passions, and affections as fresh aids, to strengthen the will in rebellion, which being themselves first hired and corrupted to do Satan service, with the present pay, or expected wages of worldly vanities, they do by the same proffers persuade the will to be obstinate, and with all resolution to oppose itself against Reason, and Conscience: Yet in all this conflict betwixt divers faculties there is no enmity, no contrariety in their natures, neither is there more grace, or less corruption in the reason, and Consciences, then in the will and affections, for they all like and love sin, with the pleasures, and profits of it, only they are affri • hted with the terror of God's judgments, which they perceive will necessarily follow upon such sinful premises.

Fourthly, They differ in their contrary effects. For by the conflict between [ IV] the flesh and the Spirit, our Faith is confirmed in the assurance of our regeneration, seeing God's Spirit, that is one of the combatants, dwells in us: Of God's love, and favor, seeing he hath chosen us for his soldiers: and of our own salvation, seeing God's Spirit fighting in us, and for us, assures us of victory, and of the Crown of everlasting glory: But from the conflict of Conscience in the unregenerate, ariseth doubting, and incredulity, fears, and despair in the apprehension of God's wrath, and those dreadful punishments which sin hath deserved.

2. From the combat of the flesh and Spirit, unfeigned repentance is begun, [ II] or renewed, and increased in the regenerate: for there is a change in them, principally in their wills, hearts, and affections, whereby in all things they oppose the flesh, hating that which it loves, and loving that which it hateth; willing what it nills, and nilling what it wills: upon which follows the purifying of the heart from all all sinful corruptions, the hating and forsaking of all sin, and an hearty desire and endeavor to serve the Lord in holiness, and newness of life, yielding universal obedience both in affections, and actions, renouncing all sin, and embracing all good duties, and that in the whole course of our lives.

3. The war between the Spirit and the flesh causeth the most secure peace, even peace with God, when as becoming his Soldiers we fight undet his Standard [ III] against his, and our enemies: Peace between the faculties of our souls, when as the inferior faculties are subject to the superior, the affections hearkening to, and obeying the conscience, the will yielding to reason as God's Vice-roy, and all to God as their supreme Sovereign. It brings also with it unspeakable comfort, and joy in the Holy Ghost, because it assures of God's love, and gracious assistance, of a full, and final victory over all our enemies, and of the crown of everlasting glory. But the conflict of the conscience in the unregenerate causeth continual tumults, tyranny in the superior faculties ruling only by servile fear, and rebellion in the inferior, when as they have power to break the yoke of Government, horror, and anguish of mind: disconsolate sorrow, and hellish despair, when the affrighted conscience bears sway: or the mad joy of frantique men, when the wild affections, and disordered passions, by silencing the Conscience, get the upper hand, which oft times lasting no longer then a blaze of thorns, leave behind redoubled grief, and desperate despair.

4. The conflict between the Spirit and the flesh makes the regenerate man with more care, and diligence to observe his own heart, to watch over all his [ IV] ways that he give no advantage to his sinful flesh: It causeth him earnestly to endeavor in the use of all good means, that the Spiritual part may be strengthened, and the flesh, with all its carnal lusts may be mortified, that it may not prevail against the Spirit, as 1 Cor. 9.27. But the conflict of Conscience is commonly joined with wretchless security, whereby the unregenerate man carelessly neglects the causes, and occasions of this bitter conflict till he be overtaken with them, and only avoids the punishment but not the sin, or the sin only when he is sensible of the punishment. It works in him no care to mortify his sins, unless only in outward act, and that also out of a slavish fear, and not in love and obedience unto God. It makes him not careful to use means for the subduing of the flesh, yea rather it brings him into a sluggish dispair, as if all means were useless, or if he use any means, its only in hypocrisy, to stop the cry of his Conscience, not with a desire to profit by them.

Fifthly, They differ in the subject matter, or occasion about which this conflict [ V] is made by these divers enemies. For the Flesh and Spirit do in all things oppose one another: The Spirit the flesh in all that is evil: the Fesh the Spirit in all that is good. For there is no action which the spiritual man performs, but the flesh interposing, hindereth therein; as in Prayer, hearing, receiving the Sacrament, sanctifying the Sabbath works of justice, mercy, temperance, &c. sometimes wholly withdrawing him from them, other sometimes distracting & disabling him in them, which makes him to complain with the Apostle, Rom. 7.18, 21. And on the contrary the Spirt opposeth the Flesh in all known evil, either by restraining from falling into evil, or being fallen, to rise again by repentance.

[ VI] Sixthly, They differ in respect of time: For the combat between the Flesh and Spirit begins at our regeneration, and not before; and being begun, its constant, and continues to the end of our lives, though it may have some intermissions in respect of sense and feeling: But the conflict of Conscience oft times begins so soon as we have the use of reason, receiving common notions from the light of nature; but its neither constant, nor continual, but only by pangs and fits upon the occasion of some great sin committed, or about to be acted: Nor yet always lasting to the end of our lives: For ofttimes by custom in sin, the Conscience becomes dead, and seared, that it takes no notice of sin, nor opposes the will, and affections, but suffers them to run headlong to all manner of wickedness.

Quest. Whether is this conflict between the flesh and Spirit, in all the regenerate?

Answ. It is in all the regenerate that have received Spiritual illumination, and have the use of reason, and understanding, being possessed of God's sanctifying graces, not only in the habits thereof, but in their acts, and operations.

Quest. What are we to think of infants, and idiots?

Answ. Such of them as belong to God's Election, he worketh in them for their justification, and sanctification after an extraordinary, secret, and wonderful manner, applying Christ to them, his righteousness, obedience, and virtue of his death, and resurrection by his holy Spirit, who all-sufficiently supplies unto them the defect of all inferior instruments, and means, and hereby purgeth them from the guilt, punishment, and corruption of their sins. Now in these there cannot actually be this conflict, because they have not the acts and operations of spiritual graces, but only the seeds of them: yet even in them, through spiritual regeneration, there may be some kind of conflict between the Spirit and the flesh, the seed of grace, and of corruption striving one against another. But this is meant of Elect Infants dying in their infancy.

Quest. Whether is this conflict in all the regenerate in like manner, and measure?

Answ. It is not, but diversely as it pleaseth the Lord to glorify himself in the manifestation of his wisdom, goodness, and omnipotency, either by giving his servants a greater measure of strength, and grace, whereby they obtain an easy victory, or a scanter proportion of it, by which notwithstanding they shall as certainly, though not so speedily overcome, showing his greater power in their greatest weakness, 2 Cor. 12.9.

Quest. Is not this conflict sometimes weak in strong Christians?

Answ. Yes, for sometimes through pride, and self-love, they are apt to forget themselves, and being swoln up in their own conceits, to rob God of his glory, by arrogating some part of the praise of their spiritual strength, and victories to themselves, whereupon the Lord leaves them by spiritual desertions unto their own abilities, and lets loose their enemies to assault them; In which case they are utterly unable to stand in the least conflict, but are shamefully foiled, and led captive of sin, as we see in the example of Noah, Lot, Job, David, Peter, &c. and then being discouraged, they complain with Job, Chap. 6.4. That God opposeth them as a mighty enemy, &c. and with David, Psal. 22.1. and 77.7, 8. and with the Church, Isa. 63.17. and 64.9. and then the flesh proudly swells, & triumphs over the Spirit, saying, Is this the man that took God for his hope ; But though God hath withdrawn himself a little, that the spiritual man might the more earnestly seek him, yet doth he not utterly forsake his servants, and his graces in them, which though they seem extinct, yet are they but in a swoon, and therefore when the Lord blows upon them again by his Spirit, then they recover their former strength, and the Christian Champian being grieved, and ashamed for his former foil, with more then wonted valor assaults his enemies, and puts them to flight, obtaining the victory, and ever after hold them under more base subjection.

Quest. What is the success of this conflict between the Flesh and the Spirit?

Answ. The success is twofold, the first whereof is the repulses, and foils which the Spirit suffers through the malice, and fury of the flesh: the second is of the victory, and triumph of the spirit over it. The first is temporary, and lasts only for a time: The second is permanent and everlasting.

Quest. What is considerable about the first?

Answ. That the Spirit is often foiled in this combat, when as by the subtlety, or violence of the flesh, its hindered in its course of godliness, & allured, or forcibly drawn to the committing of sin: of which St. Paul complains, Rom. 7.21, 22. and this happens either through the weakness of the spirit, or want of watchfulness, and Spiritual care to get the whole Armor of God close buckled to us: of which foils there follow three notable effects.

1. Unfeigned and bitter sorrow for our slips and falls. So Isai. 63.17.

2. An earnest desire to rise again, to be delivered from the bondage of the flesh, and having gotten the victory, to keep it under for the time to come. So Rom. 7.24.

3. Having obtained the victory, an use of all good means to be preserved from all such foils for the time to come; For which end he

• 1. Keeps a narrow watch over all his ways, especially over his heart, wherein the flesh hides his chiefest ambushments, not readily satisfying every desire of profit, and delight, but first examining them by the rule of God's Word, whether they be to be embraced, or rejected.
• 2. He will be most careful to comfort, and strengthen the spiritual part, to keep the Armor of God close buckled to him, and to be well provided of weapons before the conflict.
• 3. He will show the like care in weakening his enemy the flesh, by withdrawing from it the chiefest weapons, whereby it hath formerly prevailed.

4. The regenerate man after his falls will more zealously hate his sin then ever formerly, avoiding and flying from it: yea, the oftener he hath fallen into it, the more he hates it.

5. After his foils, and falls, he will carefully perform all holy duties which are contrary to his former sins: Redeeming his lost time by his future diligence.

Quest. How far may the flesh prevail against the Spirit?

Answ. For resolving of this doubt, we must first distinguish between the gifts of the Spirit, and the persons in whom they are, the gifts may be considered both in their kind, and in their quality.

First, Concerning the former, the gifts and graces of the Spirit are either common to the regenerate, and unregenerate, or proper and peculiar to the elect alone. The common graces are especially those moral virtues of Wisdom, Justice, Fortitude, Temperance, Patience, &c. which may not only be lost, and quite extinguished in civil men, but also in the faithful, because they are not essential to a Christian, but rather ornaments, then part of the spiritual man: So in David when he feigned himself mad, and in the matter of Bathsheba, and in his unjust sentence against Mephibosheth. Thus Noah lost his temperance: Lot his chastity: Jeremy, and Jonah, their patience, &c. But as for those sanctifying graces, proper, and peculiar to them, and essential to a Christian, being once had, they can never be lost, notwithstanding all the power and malice of the Devil, and the flesh. For Rom. 11.19. the gifts, and calling of God are without repentance ▪ So also Joh. 10.28.

[ II] Secondly, The saving graces of the Spirit may be considered in their quality; for they are either true, or false: the true are in the regenerate alone: the false in Hypocrites, and temporaries: Now these may loose their illumination, faith, love, and zeal, because they are but either common graces, or in show, & appearance only. Hence Matth. 35.29. From him that hath not shall be taken away even that which he hath, with Luke. 8.18.

Quest. But may not true sanctifying, and saving graces in the regenerate be utterly killed, or at least for a time quenched?

Answ. First, As some seeming graces in the unregenerate may be quite lost, [ I] so true grace in the faithful may be seemingly lost, but not quite: For Matth. 25.29. To him that hath shall be given, and he shall have abundance. So Joh. 15.2. Every branch in me that beareth fruit, shall be purged, &c. Yet may they seemingly loose those graces which they keep in truth: as for example, they may seemingly loose their saving knowledge, when through the relicts of ignorance, they fall into some gross Errors, Heresies, or Schisms. They may seemingly loose their faith, when being violently assaulted by temptations, it receives some grievous foils, and lies covered under incredulity, as fire under ashes, or the Sun under a cloud: They may seem to loose repentance, when they are overtaken afresh by their old sins: especially when after they are cleansed, they relapse into gross sins, not only through ignorance, but wittingly against knowledge, and Conscience, &c. yet these saving graces are not lost, but only hid, and covered for a time.

Secondly, Other graces which spring from those which are fundamental, and [ II] absolutely necessary to the being of a Christian, may for a time be lost, as full assurance, peace of Conscience, zeal of God's glory, the sense and feeling of his love, joy in the holy Ghost, &c. which tend to the well being of a Christian, may in respect of present apprehension, not only be much dulled, but quite extinguished: As we see in Job, who thought God his Enemy. So David complains, Psal. 22.1. and 51.8, 10, 11, 12. and 88. Yet in these intermissions the true Christian hath restless longings after the sense, and feeling of renewed graces, and shows as much fervency of affection, and entireness of love towards them by his bitter mourning for their absence, as he formerly did in his joy, and rejoicing in their presence.

[ III] Thirdly, Saving and fundamental graces may be lost in some degrees, at least in respect of their operations: As the strong Faith may be shaken with doubtings, fervent love may be cooled, assured hope may quail, &c. As we see in the examples of Job, David, Peter, the Galatians, and the Angel of the Church of Ephesus, Rev. 2.4. and of Sardis, Rev. 3.2. yea these graces may not only be shrewdly shaken, but cast into a dead swoon, in which they will appear, neither to others, nor to them that have them: But yet all this is to be understood of their functions, and operations, which may decay in their degrees: but as for the habits of these graces, they never decay in God's Children, not so much as in their degrees, but grow continually till they come to their full stature: whence they are said to be Trees of righteousness of God's own planting, Psal. 1.3. Isa. 61.3. and God's building, Psal. 92.14. and God's Children who grow till they come to perfect age, Ephes. 4.13, 14, 15. and their graces are Fountains of living water which flow continually, Isa. 58.11. Hence the path of the just is compared to the morning light, &c. Prov. 4.18.

Object. But did not David loose degrees of his grace, when he committed adultery, and murder? and Peter when he denied his Master?

Answ. There was a decay, yea an utter surceasing of them for the time, till they were renewed by repentance, yet not in the habits, and essence of their graces, but only in their operations: as the Sun ever shines in his full brightness, though its oft hid from our sight. Yet we must not ascribe this permanency of their graces, to any property, or excellency which God's Children have in themselves, as if by their own strength they could withstand all temptations, but it is to be ascribed to the power, and promises of God, to our union with Christ, from whom we receive Spiritual nourishment, and to the continual gracious assistance of our good God, who supports us against all the powers of Hell.

Object. But by this Doctrine many will take occasion to become presumptuous, and secure?

Ans. So is the Doctrine of Justification through God's free grace by faith obeyed, yea God's mercy, redemption by Christ, and all the promises of the Gospel: For where the Apostle taught, Rom. 3.7, 8. and 6.1. where sin abounds, grace abounds much more ; Some were ready to say, Let us then sin that grace may abound : But its not possible that any sound Christian who hath these graces should abuse what hath been said to presumption, and security: For though they cannot loose their graces, yet they may loose peace, comfort, joy, &c. which is the very life of their lives, in which state they are full of horror, and before they can purchase their former peace, they must pass through the purgatory of repentance, send out deep sighs, and bitter groans, &c. which will make them more wary ever after, even as long as they live, Phil. 2.13.

Quest. What is the second thing considerable in the success of this conflict?

Answ. That the Spirit always obtaineth an assured victory over the flesh: For though it be often weakened, yet it cannot be wholly vanquished, but still recovers strength whereby it prevails, and puts the flesh to flight, though it recieves many wounds▪ and falls in the fight▪ the reason is, because Christ holds us by the right hand, and bids us fight without fear, Isa. 40.10, 11, 12. and 42.6. yea he hath inseparatly united us to himself by his holy Spirit, Joh. 10.28. and made us lively members of his body, and therefore being able to defend us, he will never suffer us to perish▪ for then his own body should receive a maim.

Oject. But we see many Christians, who both in their own judgment, and in the judgment of others are members of Christ, yet quite fall away, and become members of Satan?

Answ. The Members of Christ, generally so called, are of two sorts:

1. Such lively Members as are inseparably united to him by his holy Spirit, and a lively faith, which neither the Devil, nor the Flesh, nor any other power can pluck away from him.

2. Such as are improperly called Christ's members, being dead, and fruitless, and only so in outward profession, and these may fail, and be quite severed from Christ, but this doth not prove that the true members of Christ may perish, for they can never be parted from Christ in respect of their spiritual union, because God's Spirit which is the chief band of it, can never fail, Hosa. 2.19. Jer. 31.34.

Quest. By what degrees doth the Spirit obtain the victory?

Answ. First, in this life, in which this conquest over the flesh is but inchoate, [ I] and begun, the lusts thereof not being wholly abolished, but only in some degrees mortified: By reason whereof the Conflict between these enemies, continues, not only in our first conversion, when we are but babes in Christ, but even through the whole course of our lives: yet still for the most part the issue of it is the victory of the Spirit, though it meets with many foils in the fight, Rom. 8.1. where it appears that whatsoever his slips, and Errors may be, yet for the most part he holds on in his Christian course unto the end.

[ II] Secondly, Yet whilst we continue here, the victory is neither gotten, nor held without a conflict, wherein the Spirit is often foiled: But in the end of this life we shall obtain a full, and perfect victory over the flesh, and all the lusts thereof, and then there shall be no place, or time for fighting, but for receiving the Crown of victory, and the enjoying of everlasting peace, as 1 Tim. 4.8. Rev. 3.21.

Quest. What arguments may encourage us to this conflict against the flesh?

Answ. To the obtaining of this victory there are two things required.

[ I] First, A due preparation to the fight.

Secondly, A wise and valorous behavior in the fight itself.

Quest. What is required in the preparation to the fight.

Answ. First, A serious consideration of those Arguments which may put courage into us, and make us resolute in assaulting this Enemy.

Secondly, A right use of certain means which may enable us to overcome.

Quest. What are the reasons which may encourage us to set upon this enemy the flesh.

Answ. First, Because its the will of our great Captain, the Lord of Hosts, that we should encounter it, to which he often, and earnestly presses us to yield obedience by his command, that we should fight against the world, and the Devil: as first, that we should depose it from its regency, Rom. 6.12. that we should not satisfy it, Gal. 5.16. that we should utterly renounce it, Tit. 2.11, 12. that we should put it off, Ephes. 4.22. yea mortify it, Col. 3.5. crucify it, or put it to a shameful death, Gal. 5.24. there is a gracious promise to such, Rom. 8.13.

Secondly, Let the necessity of this fight encourage us to it, seeing we have no [ II] peace with our sinful flesh, but upon most woeful conditions, if we do not fight against it: for if we fight not against it, it will fight against, and overcome us: If we hold it not under as a slave, it will tyrannize over us, and enthrall both our souls, and bodies in a wretched bondage: and we had better, with the Prodigal feed with filthy Swine, then to become slaves to these sensual, and more filthy lusts. Now how unworthy is this our being, and breeding, who by our creation were sons, and children of God, to yield ourselves slaves to such cruel Masters, who will make us employ our bodies, and minds which were created for God's service, in the miserable bondage of sin, and Satan? But besides the hatefulness of the flesh for its cruel tyranny, its more odious for its pollution, and filthiness: for there is no filthy sink, or stinking carrion to be compared to it.

Thirdly, The consideration of the manifold evils which are done unto us by [ III] the flesh, should excite us to this combat. For its more mischievous to us then the Devil himself, who could never hurt us, if we were not first betrayed by this inbred Enemy: Yea its worse then Hell, and Damnation, being the cause of them both: and without it, Hell were no Hell: Its the root of all sin, and wickedness, from which Idolatry, Blasphemy, Murder, Adultery, &c. grow, and spring: Its such an Enemy as makes God himself our Enemy, exposing us to his wrath, and would cast us headlong into eternal torments, if God's infinite mercy did not stay us in the way. Its the provoker to all wickedness, and the greatest outrages that were ever committed in the world may challenge the flesh as their chief cause and author, and shall we have any peace, or truce with such a vile, and malicious enemy? It was it that pierced Christ's hand and feet, that thrust the spear into his side; that put him into that agony in the Garden, and upon the cross, &c. which moves men daily to crucify him afresh, and to trample his precious blood under their filthy feet: and can we find in our heart to have peace with such an Enemy to our Savior? Its also the cause of all our punishments, and miseries in this life, whether inward, or outward, and lastly of death itself, and everlasting damnation.

Lastly, consider that if we maintain the fight against it, we shall be sure [ IV] to obtain the victory, and not only overcome the flesh, but with it the world, and the Devil, and all the Enemies of our salvation.

Quest. What are the means whereby we may be enabled to overcome the flesh?

Answ. They are principally two.

First, We must take unto us, and put upon us the whole Armor of God. The [ I] battle is against the Flesh, and therefore the weapons of our warfare must not be carnal seeing they will rather strengthen, and cherish, then wound, & mortify fleshly corruptions: Now this Armor is described, Ephes. 6.13, &c. And herein we must be sure not to put it on by piece-meal (for death may enter by one place unarmed) but we must be Armed Cap a pe : at all points, that all being covered, none may be endangered.

2. We must be persuaded not to trust in our own strength, but in the power of God's might; nor in the weapons themselves, which in themselves are too weak to bear the mighty blows of our Spiritual Enemies, but in the promises of God, which assure us of the victory, and in his gracious assistance, which we are daily to beg by prayer, and by which alone we shall be enabled to get the victory.

Secondly, We must carefully observe, and put in practice divers Rules fit for [ II] this purpose.

Quest. What are those Rules?

Answ. They are of two sorts: For they either tend to the weakening, and subduing of the flesh, or to the strengthening of the Spirit.

Quest. Which are those that tend to the weakening of the flesh?

Answ. They also are of two kinds; As first, that we withdraw, and withhold from the Flesh all means whereby it may gather strength.

2. That we use the contrary means whereby it may be weakened.

Quest. What is observable concerning the form • r?

Answ. Its the care of all that are to fight against potent Enemies, to deal with them as the Philistines did with Sampson: curiously to search wherein their chief strength lies, and then to use all means to disable, and deprive them of it, which course must also be held by us in this conflict with the flesh: For which end

First, We must not nourish and strengthen this our Enemy: we must not feed our flesh with sinful pleasures, and carnal delights, nor give it ease, and contentment [ I] by glutting it with superfluities: we must not pamper it with ease, and delicacy, with unlawful sports, or immoderate use of lawful recreations, &c. for this would strengthen it against the Spirit: Neither are we to nourish the flesh, nor to leave it to its own liberty to cater for itself, remembering that its far unfit to have the liberty of a Son, or friend, seeing its a base slave, and bitter Enemy; and if we give it the least liberty, it will draw us from one degree to another, till at last it bring us to all manner of licentiousness.

Secondly, When the flesh would take its liberty whether we will or no, we [ II] must forcibly restrain it, otherwise it will wax proud, and insolent, foil the regenerate part, and make it live in miserable bondage. Hence Cyril saith, Si carnem nutriatis, & ipsam frequenti molitie, ac jugi deliciarum fluxu foveatis, insolescet necessario adversus spiritum, & fortior illo efficitur. It fares with the flesh, and Spirit, as with two mortal enemies in the field: For he that by any means aids, and strengthens the one, doth thereby make way for the vanquishing of the other. There are (saith one) two committed by God to thy custody, a Nobleman and a Slave, on this condition, that thou shouldest feed the Slave like a Captive with bread and water, and entertain the Nobleman with all provision befitting his dignity.

Object. But what passages must we stop to keep back provision from the fl • sh?

Answ. The provision which we are to with-hold from it, are all the means whereby it may be nourished, and enabled to resist the Spirit, and seeing the flesh is resident in all the parts, and powers of our bodies, and souls, we must therefore use our best endeavor to keep from our corrupt minds all sinful cogitations, and from our fancies all vain imaginations: we must not entertain ungodly counsels, pernicious errors, and false Doctrines, but cut them off when they are approaching, and cast them out when they are entered: And on the contrary, we must furnish our minds in the regenerate part with holy thoughts, and divine meditations, with Religious counsels, wholesome instructions, and pure Doctrine out of God's Word, Col. 3.3. So must we keep our Consciences free from sin, and purge them daily from dead works, that they may serve the living God, Heb. 9.14. endeavoring to keep them pure, peaceable, and tender: we must keep, or blot out of our memories the remembrance of sinful pleasures, unless it be to repent of them, ribald speeches, profane jests, injuries received, with a purpose of revenge, with all other lessons of impiety imprinted in them either by Satan, the World, or our own corruptions, and engrave in them all holy lessons which have been taught us out of the Word. We must preserve our hearts from all unlawful lusts, wicked desires, unruly passions, and ungodly affections: especially from covetousness, ambition, and carnal pleasures, and labor to have them fixed on spiritual and heavenly things, and to have them wholly taken up, and constantly possessed with sanctified affections, and holy desires; we must keep out from our appetite intemperance, and all desires of excess, and nourish in it temperance, sobriety, modesty, and chastity. We must keep our tongues from all corrupt communication, 1 Pet. 5.8, 9. our ears from ungodly discourses, our eyes from wanton objects, and lastly our bodies from sloth, and idleness, effeminate delicacy, excessive sleep, and all manner of sinful pleasures, and on the contrary entertain watchfulness, sobriety, &c. and when being two full fed, it begins to be wanton, we must keep it under with fasting, and painful labor.

Quest. What principal sins be there which most strengthen the flesh, which must especially be watched against?

Answ. First, Ignorance of God and his will, whereby the eyes of our understanding [ I] being hoodwinckt, or blinded, we may be easily misled into all bypaths of sin.

Secondly, Infidelity, which nourisheth the flesh in all impiety, whilst neither [ II] believing God's promises, nor threatenings, we neither care to please him, nor fear to offend him.

Thirdly, Security, impenitency, and hardness of heart, which mightily [ III] confirms the flesh in all wickedness, because hereby it goes on quietly in sin without all check, or remorse, and puts the evil day far out of sight.

Fourthly, Especially take heed of the love of the world, and setting our affections [ IV] on earthly things, Jam. 5.5. 1 Joh. 2.15. For this weakens the Spiri • , and quencheth all good motions, which would cross us in the fruition of this momentary vanities of honor, riches, and pleasures, and roots out of our heart the love of God, from whence spings all true obedience: and thrusts us headlong into noisome temptations, and all manner of sins which promise to us the satisfying of our earthly desires. Hence, 2 Tim. 2.4. we must not entangle ourselves in the affairs of this life, &c. If we will have Heaven for our home, we must have our conversation there, whilst our commoration is in the world, Phil. 3.20. So, Col. 3.1, 2. we must therefore fly covetousness, 1 Tim, 6.9, 10. Its the root of all evil, &c. So all • o we must avoid voluptuousness, surfeiting and drunkenness, chambering and wantonness, sloth and idleness: for the more we pamper the body, the more we pine the soul: as we see in Noah, Lot, David, &c. Hence Gregory saith, Sicut carne qu • escente spiritus deficit, ita ea laborante convalescit : as the flesh enjoying rest, the Spirit fainteth, so the flesh being sick, the Spirit enjoys health.

Quest. Is it enough to restrain the flesh from things unlawful?

Answ. No, but we must also moderate it in the use of such things as are lawful: yea there must not only be a sober, and moderate use of meats, and drinks, and carnal delights, but sometimes also a total abstinence from them for the bette • taming of the flesh: Solus in illicitis non cadit, qui se aliquando & a licitis caute resting it, saith Gregory, He only falls not in things unlawful, who sometimes warily restrains himself from those which are lawful. And St. Austin