QUESTIONS
,
AND
CASES
OF
Conscience
About
ABSTINENCE
in
the
Use
of
Lawful
things
.
CHAP.
I.
Quest.
WHether
may
a
man
sinne
in
the
use
of
Lawful
things
?
Answ.
Yea
,
abuse
of
lawful
things
is
damnable
,
as
well
as
the
use
of
unlawful
.
The
abuse
of
lawful
profits
,
pleasures
,
cares
,
and
desires
,
choaks
the
seed
of
the
Word
,
Mat.
13.22
.
So
Mat.
24.38
.
As
in
the
dayes
of
Noah
they
did
eat
,
they
drank
,
they
married
,
and
gave
in
marriage
,
until
the
day
that
Noah
entred
into
the
Ark
,
&c.
What
?
was
it
a
sin
to
eat
,
to
drink
,
to
marrie
?
No
,
but
they
sinned
in
the
abuse
of
these
things
,
they
were
so
intent
upon
these
,
that
they
cast
off
all
admonitions
,
and
predictions
of
judgement
.
So
Luke
14.18
.
What
was
more
lawful
then
to
buy
a
Farme
,
a
yoke
of
Oxen
,
or
to
mar●y
a
Wife
?
Yet
these
shall
never
taste
of
the
Supper
:
not
because
they
did
these
things
,
but
because
they
were
so
inordinately
intent
upon
them
,
that
they
refused
the
Call
to
the
Kings
Supper
.
So
1
Cor.
10.7
.
The
people
sa●e
down
to
eat
,
and
drink
,
and
rose
up
to
play
.
Quest.
Why
is
there
so
much
danger
in
the
use
of
lawful
things
?
Answ.
1.
Because
in
using
lawful
things
men
are
most
secure
,
and
think
themselves
safe
:
and
yet
Satan
is
most
where
he
is
least
suspected
:
As
the
Serpent
lieth
in
the
greenest
grasse
:
so
Satan
lies
in
ambush
against
us
in
our
most
lawful
Liberties
:
As
he
laid
his
train
against
Christ
himself
,
in
the
matter
of
meat
,
and
drink
,
when
he
was
an
hungry
,
Mat.
4.3
.
So
also
against
us
,
chiefly
in
things
wherein
God
hath
given
us
allowance
.
Wherein
was
it
that
Satan
overcame
Lot
?
Was
it
first
in
Incest
with
his
daughters
?
No
:
but
he
first
foiled
him
in
that
which
was
lawful
:
He
first
abused
himself
with
Wine
,
and
then
in
Incest
.
Whereas
our
Nature
,
Spider-like
,
turnes
our
best
,
and
sweetest
things
to
poison
,
Satan
addes
his
poison
too
,
putting
us
forward
to
abuse
lawful
things
:
because
this
both
hinders
God
of
his
glory
in
the
meanes
of
our
good
,
and
our selves
in
the
end
for
which
God
alloweth
them
.
God
gives
us
these
things
as
helps
to
heaven
:
but
we
make
them
hinderances
.
His
grace
puts
them
into
our
hands
as
staves
●o
help
us
in
our
way
,
we
by
our
abuse
make
them
clogs
to
cast
us
back
:
He
allows
us
them
as
spurres
to
provoke
us
to
cheerfulnesse
in
his
service
:
we
pervert
them
,
and
make
them
as
thornes
to
choak
,
and
hinder
us
in
his
service
.
And
well
knows
Satan
,
that
the
best
things
abused
,
become
evil
to
him
that
so
useth
them
.
Christ
himself
shall
be
a
Rock
of
offence
.
The
Word
if
it
kill
not
our
vices
,
kills
our
soules
:
The
Sacraments
are
rank
poison
to
the
unworthy
Receiver
:
He
cares
not
if
wealth
flow
in
as
waters
from
a
full
fountain
,
so
they
drown
their
soules
in
perdition
:
and
so
of
the
rest
.
Because
sins
in
lawful
things
are
both
more
ordinary
,
and
lesse
discerned
,
both
for
the
avoiding
and
preventing
,
as
also
for
the
recovery
,
and
repentance
from
them
.
How
many
natural
and
indifferent
actions
doth
a
man
perform
in
a
day
,
into
which
creep
a
number
of
sins
,
because
men
judge
themselves
free
to
do
as
they
lust
in
them
,
only
contenting
themselves
that
they
have
liberty
from
God
to
do
the
thing
,
whilest
they
are
unwilling
to
hear
of
any
of
Gods
restraints
,
or
impositions
in
the
manner
,
and
fruition
of
that
liberty
.
Quest.
What
instances
may
be
given
to
shew
how
men
abuse
their
lawful
Liberties
with
the
hazard
of
their
soules
?
Answ.
1.
In
eating
and
drinking
,
which
is
not
only
lawful
but
necessary
:
yet
here
Christians
offend
many
wayes
.
1.
When
they
eat
not
their
own
bread
,
earned
by
their
lawful
labour
,
2
Thes.
3.12
.
2.
When
they
feed
themselves
without
feare
,
Jude
12.
not
as
before
the
Lord
.
3.
When
they
corrupt
themselves
in
the
creatures
,
losing
sobriety
,
modestie
,
chastity
,
health
,
and
reason
.
4.
When
they
never
taste
the
sweetnesse
of
God
in
the
creature
,
more
then
beasts
do
:
nor
sanctifie
themselves
after
feasting
:
as
Job
did
his
sons
,
Job
1.5
.
5.
When
they
waste
the
creatures
,
not
remembring
the
afflictions
of
Jos●ph
,
Amos
6.6
.
In
apparel
,
then
which
nothing
is
more
necessary
decently
to
cover
our
nakednesse
,
to
fence
our
bodies
from
the
injury
of
the
weather
,
and
to
put
us
in
minde
of
sin
.
But
what
a
number
of
sins
do
men
and
women
put
on
with
their
apparel
?
And
that
First
,
for
the
matter
,
which
is
not
skins
as
Adams
,
but
stately
and
costly
beyond
their
rank
.
2.
For
the
manner
,
while
they
take
liberty
to
disguise
themselves
in
strange
attire
,
and
monstrous
fashions
,
shewing
no
other
hidden
man
of
the
heart
but
lightnesse
,
vanity
,
wantonnesse
,
and
thraldome
,
to
every
new-fangled
fashion
,
for
which
the
Lord
threatned
to
visit
the
Kings
children
,
Zeph.
1.8
.
3.
For
the
measure
whilest
they
passe
all
bounds
of
sobrietie
,
and
prodigally
waste
more
on
their
backs
,
then
would
cloath
a
number
of
the
poor
servants
of
Jesus
Christ
.
In
recreation
:
which
are
both
lawful
and
necessary
:
yet
how
do
men
sin
therein
?
1.
In
respect
of
the
matter
,
when
with
the
fool
,
(
Prov.
26.18
)
th●y
make
a
sport
of
sin
:
as
of
Dice
,
Cards
,
lascivious
Dancing
,
Playes
,
Interludes
,
and
all
other
sports
,
wherein
is
neither
praise
,
vertue
,
nor
good
report
,
Phil.
4.8
.
2.
In
respect
of
the
manner
,
when
they
turne
their
vocation
into
recreation
,
pouring
out
their
hearts
unto
pleasure
,
being
lovers
of
pleasure
more
then
of
God
,
2
Tim.
3.4
.
when
they
waste
their
precious
time
in
sports
,
hindring
better
duties
,
both
in
their
general
and
particular
callings
:
dishonouring
the
sacred
Name
of
God
by
Oaths
,
blasphemous
cursings
,
jesting
upon
the
Holy
Word
of
God
,
jeering
his
Ministers
,
Servants
,
Religion
,
&c.
or
when
others
are
hurt
by
their
sports
,
and
gaine
by
winning
their
money
to
their
prejudice
:
or
their
own
estate
,
as
Solomon
saith
,
He
that
loves
pastime
shall
be
a
poor
man
,
Prov.
21.17
.
In
Marriage
:
what
is
more
necessary
for
mans
comfort
,
and
for
the
continuance
of
the
World
and
Church
by
an
holy
seed
?
But
many
heap
up
sin
by
the
abuse
of
this
holy
Ordinance
:
Some
conceit
that
they
may
marry
where
they
list
,
the
sons
of
God
to
the
daughters
of
men
;
forgetting
that
of
the
Apostle
:
Only
in
the
Lord
,
1
Cor.
7.39
.
Joyning
themselves
with
Infidels
,
Hereticks
,
and
enemies
to
the
true
Religion
;
as
did
Solomon
to
the
turning
away
his
heart
from
the
Lord
.
Others
use
it
rather
to
the
stirring
up
of
natural
corruptions
then
to
allay
them
:
Some
rather
to
further
each
other
to
hell
then
to
heaven
,
whilest
the
husband
loseth
his
authority
by
unthriftinesse
,
bitternesse
,
or
lightnesse
:
and
the
wise
shakes
off
her
subjection
by
fullennesse
,
and
contempt
both
of
his
person
,
and
commandments
:
Others
sin
more
directly
when
the
husband
leaves
the
wife
of
his
youth
,
and
embraceth
the
bosome
of
a
stranger
:
or
the
wife
forsakes
the
guide
of
her
youth
,
and
loves
a
stranger
better
.
In
a
mans
calling
,
wherein
its
lawful
and
necessary
for
a
man
to
busie
himself
:
But
how
many
sin
herein
?
either
by
living
in
unlawful
callings
,
or
betaking
themselves
to
no
callings
:
or
not
being
careful
to
sanctifie
their
callings
,
and
the
duties
of
them
by
the
Word
of
God
and
Prayer
:
or
not
retaining
heavenly
affections
in
their
earthly
employments
:
or
not
sticking
to
gathet
Manna
on
the
Sabbath-dayes
,
which
shall
rot
between
their
teeth
:
or
by
driving
their
Trades
with
as
many
glossings
,
lies
and
oaths
,
almost
as
words
:
or
by
turning
their
Trades
into
Crafts
,
and
Mysteries
of
Iniquity
,
getting
as
much
by
Deceit
and
Injustice
,
as
by
faire
dealing
:
or
by
choaking
their
general
calling
by
their
special
,
scarce
allowing
any
time
to
Gods
service
,
&c.
In
providing
for
a
mans
family
,
which
is
lawful
and
necessary
,
and
he
that
doth
it
not
is
worse
then
an
Infidel
,
1
Tim.
5.8
.
yet
herein
many
sin
by
carking
cares
:
not
seeking
first
the
Kingdome
of
God
for
themselves
and
theirs
,
but
becoming
drudges
to
the
world
,
and
to
their
children
,
neglecting
to
bring
them
up
in
the
nurture
and
instruction
of
the
Lord
,
as
they
are
commanded
,
Ephes.
6.4
.
In
company
and
society
with
men
,
which
is
sweet
and
necessary
,
man
being
a
sociable
creature
;
but
how
many
sins
creep
into
the
use
of
this
mercy
?
as
when
men
voluntary
run
into
idle
and
vaine
company
;
associating
themselves
with
swearers
,
dtunkards
,
whoremongers
,
●tc
.
when
they
spend
their
time
in
vain
,
profane
,
or
rotten
communication
,
neither
doing
nor
receiving
good
,
as
they
might
and
ought
to
do
.
Quest.
What
meanes
may
we
use
to
prevent
our
abuse
of
these
lawful
things
?
Answ.
1.
Consider
that
lawful
liberty
used
to
the
full
extent
of
it
,
is
exceeding
dangerous
,
and
therefore
some
restraint
is
necessary
.
He
that
will
take
all
the
liberty
he
may
,
will
somtimes
take
that
he
ought
not
:
and
the
more
the
flesh
is
pampered
,
the
more
the
spirit
is
weakened
and
foiled
.
Remember
who
is
the
Author
of
all
thy
libertie
in
these
things
,
and
be
sure
that
whilest
thou
hast
the
sweetnesse
and
comfort
of
them
,
he
may
have
the
glory
of
them
,
Rom.
11.36
.
Of
him
,
and
through
him
,
and
to
him
are
all
things
,
to
whom
be
glory
for
ever
,
1
Cor.
10.31
.
Whether
ye
eat
,
or
drink
or
whatsoever
you
do
,
do
all
to
the
glory
of
God
.
With
the
use
of
natural
things
,
labour
to
joyne
a
spiritual
,
and
so
whilest
we
cherish
our
bodies
,
we
shall
also
refresh
our
soules
:
As
in
the
use
of
meat
,
and
drink
,
stir
we
up
our selves
to
labour
for
the
bread
and
water
of
life
.
In
putting
on
our
cloaths
,
labour
to
put
on
Christ
,
Rom.
13.14
.
In
Marriage
,
meditate
much
on
that
sweet
contract
between
Christ
and
the
soul
:
and
so
in
the
rest
.
This
is
an
holy
Alchimy
,
that
draws
Gold
out
of
Lead
,
Heaven
out
of
Earth
,
and
Grace
out
of
Nature
.
Consider
that
the
right
use
of
peace
and
plentie
,
is
to
grow
up
in
the
feare
of
God
,
in
peace
of
Conscience
,
and
in
the
comforts
of
the
Holy
Ghost
:
So
the
Church
used
her
rest
and
peace
,
Acts
9.31
.
For
where
the
Lord
affords
more
outward
blessings
,
and
with
them
,
more
time
and
meanes
to
serve
him
,
he
looks
for
the
more
service
from
them
.
In
our
more
free
and
joyful
use
of
Gods
good
creatures
,
let
us
carry
holy
jealousie
over
our selves
,
lest
sin
creep
in
,
and
so
we
dishonour
God
:
Job
,
when
his
sons
feasted
together
,
sanctified
them
,
and
sac●ificed
according
to
the
number
of
them
,
saying
,
It
may
be
my
sons
have
sinned
,
&c.
Job
1.5
.
Do
thou
the
like
,
mingle
not
thy
joy
with
sin
,
lest
it
end
in
wo.
Dr.
Tailor
on
the
Parable
of
the
Sower
,
p.
164.
CHAP.
II.
Questions
,
and
Cases
of
Conscience
about
our
Actions
,
Natural
,
Civil
,
Recreative
,
Religious
,
&c.
Quest.
WHat
makes
an
Action
good
?
Answ.
Every
truly
commendable
and
comfortable
Action
must
consist
of
an
absolute
integrity
of
all
concurrents
,
and
requisites
.
For
though
some
mixture
of
infirmities
and
imperfections
will
cleave
to
the
face
of
the
fairest
action
(
an
absolute
unstained
purity
being
incompatible
with
mortality
)
yet
every
several
Ingredient
must
be
attended
,
and
temper●
with
its
own
particular
goodnesse
,
and
honesty
,
and
seasonable
conformity
to
the
whole
,
or
else
the
whole
action
,
though
right
in
other
respects
,
is
utterly
disrobed
of
all
true
splendor
,
acceptation
,
and
grace
.
Here
a
little
leaven
●oures
the
whole
lump
:
and
the
iniquity
,
defect
,
and
exorbitancy
of
any
one
ingredient
,
denominates
the
whole
action
naught
.
Quest.
What
are
the
Ingredients
requisite
to
make
an
Action
good
?
Answ.
1.
It
must
be
good
in
its
own
nature
,
and
warranted
by
Gods
Word
,
by
which
all
things
must
be
sanctified
to
us
,
1
Tim.
4.5
.
Otherwise
let
the
person
be
never
so
pleasing
to
God
,
his
intentions
never
so
good
,
his
heart
never
so
zealous
,
the
meanes
,
circumstances
,
and
end
never
so
excellent
,
yet
without
this
all
is
naught
.
The
Object
about
which
the
Action
is
exercised
,
must
be
qualified
according
to
the
Rules
of
Religion
.
As
works
of
charity
are
sweet
sacrifices
to
God
:
but
amongst
other
cautions
to
season
them
,
the
Parties
that
are
to
partake
of
them
,
are
to
be
singled
out
with
godly
discretion
:
For
if
we
bestow
our
charity
upon
a
sturdy
begger
,
idle
rogue
,
canting
companion
,
we
do
not
only
lose
the
honour
and
comfort
of
our
charity
,
but
incur
much
guilt
,
&c.
We
must
look
to
the
matter
,
else
all
may
be
marred
.
As
for
instance
,
the
matter
of
our
beneficence
must
be
our
own
goods
got
lawfully
,
else
in
respect
of
divine
allowance
it
will
prove
an
abominable
sacrifice
.
The
person
must
be
pleasing
to
God
,
else
his
best
deeds
are
but
beautiful
abominations
.
If
the
person
be
not
justified
by
faith
,
and
accepted
through
Christ
,
all
his
Actions
,
natural
,
civil
,
recreative
,
and
religious
are
turned
into
sin
,
Prov.
15.8
,
9.
So
in
the
Pharisee
,
Luke
18.14
.
The
heart
must
be
sincere
,
else
even
the
noblest
duties
of
Religion
are
nothing
worth
.
Judas
preached
and
wrought
miracles
,
yet
was
a
desperate
hypocrite
:
See
how
the
Israelites
sought
God
,
and
enquired
early
after
him
,
Psal.
78.34
&c.
yet
because
their
hearts
were
not
upright
God
rejected
them
.
The
meanes
must
be
good
:
otherwise
let
there
be
never
so
exact
a
concurrence
of
all
other
causes
,
yet
the
glory
and
comfort
of
the
Action
is
quite
da●kned
.
As
,
suppose
that
by
a
lie
thou
couldst
save
thy
neighbours
life
,
yea
,
his
soule
,
yea
,
the
soules
of
all
men
upon
earth
,
yet
on
thy
part
,
all
were
naught
:
For
we
must
not
do
evil
that
good
may
come
of
it
,
Rom.
3.8
.
The
circumstances
must
be
seasonable
:
As
for
example
:
Private
prayer
is
a
duty
,
but
then
it
must
be
in
a
fit
place
,
not
in
the
Synagogues
nor
corners
of
the
streets
:
but
in
a
secret
place
,
Mat.
6.5
,
6.
Meditation
of
divine
things
is
an
excellent
duty
:
but
not
when
the
Preacher
is
praying
,
&c.
The
end
must
be
answerable
in
goodnesse
:
In
all
our
undertakings
we
must
have
our
eye
principally
at
Gods
glory
:
otherwise
,
let
all
the
duty
be
carried
on
never
so
plausibly
in
the
eyes
of
men
,
it
s
no
better
then
the
cutting
off
a
dogs
neck
:
Jehu
did
excellent
service
▪
by
rooting
out
the
idolatrous
house
of
Ahab
;
and
destroying
Baals
Priests
:
yet
it
was
but
murther
in
Gods
account
,
Hosea
1.4
.
because
he
sought
himself
,
and
not
Gods
glory
therein
.
See
Boltons
General
Directions
for
a
comfortable
walking
with
God
,
p.
149.
Quest.
What
things
can
make
a
good
action
to
become
evil
?
Answ.
1.
Impenitency
in
any
sin
will
staine
any
action
,
be
it
in
it self
never
so
good
,
Isa.
1.13
,
to
16.
An
evil
end
will
defile
a
good
action
:
As
,
to
be
seen
of
men
,
&c.
Mat.
6.2
,
6.
Unbelief
makes
all
actions
evil
:
For
Heb.
11.6
.
when
we
either
know
not
our
warrant
for
it
,
or
believe
not
Gods
acceptation
of
it
.
Rashnesse
and
indiscreti●n
marrs
good
actions
,
Prov.
19.2
.
when
we
have
not
respect
to
the
circum●ances
of
well-doing
:
when
good
duties
are
done
rudely
,
&c.
whereas
we
should
be
wise
to
do
good
,
Rom.
16.19
.
Unwillingnesse
doth
the
like
,
when
it
seems
evil
to
us
to
serve
God
,
Josh.
24.14
,
15.
when
our
works
are
dead
works
,
Hebr.
9.14
.
Deuteronomy
28.47
.
When
men
bear
not
their
own
fruit
,
do
not
the
duties
of
their
own
place
,
calling
,
and
relations
;
as
when
a
King
will
offer
sacrifice
:
or
a
private
person
▪
or
woman
will
preach
,
&c.
Confidence
in
the
flesh
marrs
good
actions
:
when
men
trust
to
their
own
wits
,
reason
,
skill
,
gifts
,
and
do
not
all
in
the
Name
and
Strength
of
Jesus
Christ
,
Col.
3.17
.
Phil.
3.3
.
Inconstancy
shames
any
good
action
:
when
we
are
weary
of
well-doing
,
or
decline
,
and
go
backwards
:
our
righteousnesse
being
as
the
morning-dew
.
Quest.
Can
any
thing
we
do
be
good
,
when
all
our
righteousnesses
are
as
filthy
rags
?
Isa.
64.6
.
Ans.
Our
works
in
themselves
are
not
good
,
but
by
Gods
indulgence
assured
unto
us
in
the
New
Covenant
they
are
:
where
God
1.
Accepts
the
will
for
the
deed
:
we
do
well
,
when
we
desire
and
endeavour
to
do
as
well
as
we
can
.
2.
God
beholds
the
work
in
Christ
:
and
through
his
intercession
passes
by
the
evil
that
cleaves
to
our
best
actions
.
3.
God
regards
it
,
as
proceeding
from
his
own
spirit
in
us
,
who
causeth
us
to
do
good
,
and
works
our
works
for
us
:
as
in
Ptayer
,
Romanes
8.26
.
Mr.
Byfield
on
Peter
.
CHAP.
III.
Questions
,
and
Cases
of
Conscience
about
Adoption
.
Quest.
HOw
many
sorts
of
sons
are
there
?
Answ.
Foure
;
1.
There
is
a
son
by
eternal
generation
:
and
so
Christ
is
the
Son
of
God
.
2.
By
Creation
;
and
so
Adam
,
and
the
Angels
are
the
sons
of
God
.
3.
By
natural
generation
;
and
so
Cain
was
the
son
of
Adam
.
4.
By
Adoption
:
and
so
Moses
was
the
son
of
Pharaohs
daughter
.
And
thus
God
takes
us
out
of
the
family
of
Hell
to
be
his
adopted
sons
.
Quest.
How
manifold
is
Adoption
?
Answ.
Twofold
:
1.
External
,
whereby
the
Lord
takes
a
people
by
outward
Covenant
and
Dispensation
to
be
his
sons
:
and
thus
the
Jewes
were
Gods
first
borne
,
Exod.
4.22
.
and
unto
them
did
belong
the
Adoption
,
Rom.
9.4
,
5.
and
hence
their
children
were
accounted
sons
,
as
well
as
Saints
,
and
holy
,
1
Cor.
7.14
.
Ezek.
16.20
,
21.
but
many
fall
from
this
Adoption
,
as
the
Jews
did
.
2.
Internal
,
whereby
the
Lord
out
of
everlasting
love
to
particular
persons
in
special
,
takes
them
out
of
the
family
of
Satan
,
and
by
internal
love
,
and
special
account
reckons
them
in
the
number
of
sons
:
making
them
indeed
sons
,
as
well
as
calling
them
so
.
Isaac
by
special
Promise
was
accounted
for
the
seed
,
Rom.
9.8
.
Quest.
How
manifold
is
this
internal
Adoption
?
Answ.
Twofold
:
1.
Adoption
begun
,
1
John
3.1
,
2.
Now
are
we
the
sons
of
God
,
to
whom
yet
the
Lord
behaves
himself
for
some
time
,
and
for
some
special
reasons
as
unto
servants
,
exercising
them
with
many
feares
,
Gal.
4.1
,
2.
because
some
spirits
will
not
be
the
better
for
the
love
of
their
Father
,
but
the
worse
,
and
therefore
he
is
faine
to
keep
an
hard
hand
over
them
.
To
others
he
behaves
himself
with
more
special
respect
,
enabling
them
with
more
boldnesse
to
cry
Abba
Father
,
Rom.
8.15
,
16.
who
are
more
easily
bent
to
his
will
by
love
.
Adoption
perfected
,
when
we
shall
receive
all
the
priviledges
of
sons
,
not
one
excepted
,
Rom.
8.23
.
where
we
are
said
to
wait
for
the
Adoption
,
the
Redemption
of
our
bodies
.
By
the
first
we
are
sons
,
but
not
seen
and
known
to
be
such
,
1
John
3.1
,
2.
By
the
second
,
we
shall
be
known
before
all
the
world
to
be
so
.
Quest.
What
is
the
manner
of
Adoption
begun
here
in
this
world
?
Answ.
1.
God
loves
Jesus
Christ
with
an
unspeakable
love
as
his
only
Son
,
and
our
elder
brother
.
Hence
when
we
are
his
sons
in
Christ
,
he
loves
us
with
the
same
love
as
he
doth
his
own
son
.
Hence
the
Lord
accounts
us
sons
,
Eph.
1.5
,
6.
His
love
is
not
now
towards
us
as
to
Adam
,
his
Son
by
Creation
:
but
in
loving
his
own
Son
immediately
,
hence
he
loves
us
,
adopts
us
,
and
accounts
us
his
children
.
Quest.
What
are
the
benefits
and
comforts
that
flow
to
us
from
hence
?
Answ.
If
we
are
sons
,
then
the
Lord
prizes
and
esteems
us
as
sons
:
yea
,
the
poorest
,
weakest
,
feeblest
believer
,
is
more
esteemed
by
God
then
all
the
world
,
and
the
glory
of
it
:
yea
,
then
all
the
Kings
,
and
great
men
in
the
world
,
Isa.
43.4
,
5
,
6.
not
because
they
can
deserve
it
,
but
because
he
hath
freely
made
them
sons
.
If
sons
,
then
the
Lord
will
certainly
take
care
of
us
as
of
sons
,
and
that
both
for
our
outward
and
temporal
estate
,
that
we
shall
want
nothing
that
is
good
for
us
,
Mat.
6.31
,
32.
and
if
at
any
time
we
fall
into
want
,
and
straits
,
the
Lord
intends
thereby
our
eternal
good
:
Hence
come
all
Gods
corrections
,
Deut.
8.5
.
Heb.
12.8
.
If
sons
:
then
he
loves
us
as
sons
,
as
a
Father
doth
his
son
.
Indeed
,
Israel
may
say
,
My
God
hath
forsaken
,
and
forgotten
me
,
Isa.
49.14
.
and
yet
no
mother
tenders
her
child
,
as
the
Lord
doth
his
children
.
Yea
,
he
freely
●hose
us
to
be
his
sons
,
and
therefore
loves
us
notwithstanding
all
our
sins
,
Psal.
89.32
,
33.
If
he
see
Ephraim
bemoaning
his
stubbornnesse
,
as
well
as
his
sicknesse
:
as
Jer.
31.20
.
God
cries
out
,
Is
not
he
my
Son
?
If
sons
,
then
are
we
heires
,
and
co-heires
with
Christ
,
Rom.
8.17
.
sons
by
nature
are
all
heires
,
but
all
sons
by
Adoption
are
:
We
are
heires
,
First
,
of
the
Kingdome
of
glory
,
1
Pet.
1.4
,
5.
Secondly
,
of
all
this
visible
world
,
1
Cor.
3.22
.
not
that
we
have
it
all
in
our
own
hand
;
it
would
be
too
cumbersome
for
us
:
but
we
have
the
use
and
comfort
of
it
.
Thirdly
,
we
are
heires
of
the
Promise
,
Heb.
11.9
.
and
6.17
.
whereby
the
Lord
himself
comes
to
be
our
inheritance
and
portion
for
ever
.
If
sons
,
then
we
have
,
and
ever
shall
have
the
spirit
of
sons
,
Rom.
8.15
,
16.
And
hereby
1.
We
shall
be
enabled
to
pray
to
God
,
who
before
could
not
do
it
,
our
mouthes
being
stopt
with
guilt
.
2.
To
cry
Abba
,
Father
,
and
this
spirit
witnesseth
that
we
are
sons
of
this
Father
.
3.
Hereby
we
are
led
and
guided
continually
towards
our
last
end
:
whence
it
is
,
that
the
same
sins
which
harden
others
,
at
last
humble
us
:
the
same
temptations
by
which
others
fall
,
and
perish
,
serve
at
last
to
purifie
us
:
Hence
our
decay
in
grace
,
leads
us
to
growth
at
last
:
Hence
our
feares
and
doubts
serve
to
establish
us
at
last
:
Our
wandrings
from
God
for
a
time
,
make
us
esteem
more
of
the
Presence
and
wayes
of
God
at
the
last
.
See
Shepherds
Sound
Believer
,
p.
277.
God
will
bear
with
the
infirmities
of
his
children
,
if
there
be
in
them
a
care
to
please
him
,
with
a
purpose
of
not
sinning
,
Mal.
3.17
.
Quest.
How
may
we
know
our
Adoption
?
Answ.
By
our
resemblance
of
God
,
as
a
natural
childe
is
like
his
natural
father
.
Quest.
But
how
may
this
be
known
?
Answ.
1.
Examine
the
life
of
God
in
thee
,
who
naturally
art
dead
in
sin
.
The
breath
of
this
life
is
heavenly
thoughts
,
meditations
,
affections
:
The
Actions
of
this
life
are
spiritual
growth
,
and
encrease
in
grace
and
vertue
.
The
maintenance
of
this
life
,
is
hungring
and
thirsting
after
heavenly
Manna
,
and
Water
of
Life
,
the
Word
of
God
.
The
very
being
of
it
is
our
union
and
communion
with
God
by
the
Spirit
,
which
is
as
the
soul
to
the
body
.
Examine
the
light
of
God
in
thee
:
For
he
is
light
,
and
in
him
is
no
darkness
,
and
if
thou
beest
his
childe
,
thou
art
a
childe
of
light
.
As
thou
growest
in
understanding
thy
Fathers
Will
,
so
thou
growest
in
his
Image
,
and
art
like
Christ
thy
elder
brother
,
and
hast
his
Image
renewed
in
knowledge
,
&c.
See
whether
thou
growest
up
in
holinesse
and
righteousnesse
?
whether
thy
light
shine
before
men
,
Mat.
5.16
.
2
Cor.
7.1
.
whether
thou
cleanse
thy selfe
from
all
filthinesse
of
flesh
and
spirit
,
&c.
See
Doctor
Tailor
on
Tempt
.
p.
93.
Quest.
What
Duties
are
we
taught
from
the
consideration
of
our
Adoption
?
Answ.
1.
To
walk
worthy
of
our
Calling
;
Be
not
vassals
of
Sin
and
Satan
:
To
carry
our selves
as
Kings
children
,
ruling
over
the
lusts
of
our
hearts
,
the
tentations
of
Satan
,
and
the
evil
customes
of
the
world
.
To
come
often
into
our
Fathers
Presence
,
doing
all
as
in
his
sight
:
seeking
his
glory
by
doing
his
Will
,
Mal.
1.6
.
Strive
to
resemble
Christ
,
our
elder
brother
,
in
all
vertues
,
and
holy
conversation
:
For
1
John
3.2
,
3.
Love
Gods
Word
,
that
we
may
grow
by
it
in
grace
and
knowledge
:
It
s
the
food
whereby
our
Father
feeds
us
,
1
Pet.
2.2
.
Expect
afflictions
and
chastisements
from
our
Father
,
Heb.
12.7
,
&c.
Quest.
What
are
the
meanes
of
our
Adoption
?
Answ.
1.
Internal
.
2.
External
.
Quest.
What
is
the
internal
meanes
?
Answ.
Faith
in
Christ
,
which
hath
three
acts
or
effects
.
-
1.
To
believe
Christ
to
be
a
Saviour
.
-
2.
To
believe
him
to
be
my
Saviour
.
-
3.
To
put
confidence
of
heart
in
him
,
John
20.29
.
Quest.
What
is
the
external
meanes
of
our
Adoption
?
Answ.
Baptisme
;
yet
not
this
alone
,
but
when
it
s
joyned
with
faith
,
Gal.
3.26
,
27.
and
thus
it
comprehends
both
outward
and
inward
Baptism
,
Mat.
3.11
.
1
Pet.
3.21
.
Quest.
What
are
the
marks
of
the
inward
Baptisme
?
Answ.
The
new
birth
,
whereby
a
man
is
washed
and
cleansed
by
the
Spirit
of
God
:
which
hath
three
marks
.
-
1.
The
Spirit
of
Grace
and
Supplication
,
Zach.
12.10
.
-
2.
To
hear
,
and
obey
the
voice
of
God
in
all
things
,
John
8.47
.
and
10.27
.
-
3.
Not
to
live
in
the
practice
of
any
sin
,
1
John
3.9
.
Mr.
Perkins
on
Gal.
Quest.
How
may
the
mystery
of
our
Adoption
be
conceived
of
?
Answ.
A
Christian
by
the
Gospel
is
made
a
believer
.
Now
faith
,
after
an
unspeakable
manner
engrafts
us
into
the
body
of
Christ
;
then
being
engrafted
into
Christ
,
who
is
Gods
Son
,
we
thereby
come
to
be
the
Sons
of
God
,
and
heires
with
Christ
.
Christ
is
Gods
heire
,
so
are
all
that
are
grafted
upon
him
,
John
.
1.12
.
Quest.
How
may
the
glory
of
our
Adoption
appear
to
be
so
great
?
Answ.
1.
If
we
consider
by
whom
we
are
adopted
,
viz.
by
God
:
If
it
be
such
an
honour
to
be
heire
to
a
great
Prince
in
the
world
,
what
a
surpassing
glory
is
it
to
be
son
and
heire
to
God
,
Rom.
8.17
.
the
rather
if
we
respect
the
excellency
of
God
,
who
is
King
of
Kings
:
or
his
eternity
;
he
lives
for
ever
,
Hos.
1.10
.
Isa.
9.6
.
Other
fathers
that
adopt
,
may
die
before
they
passe
the
estate
.
If
we
consider
the
great
price
that
was
laid
down
to
make
us
capable
of
this
honour
to
be
heires
,
viz.
the
blood
of
Christ
,
Gal.
4.4
,
5.
Heb.
9.14
,
15.
never
was
there
so
much
paid
for
all
the
inheritances
in
the
world
.
If
we
consider
the
great
things
we
are
heires
to
,
we
shall
inherit
the
earth
,
Mat.
5.5
.
be
heires
of
the
world
,
Rom.
4.13
.
yea
,
we
shall
inherit
eternal
life
:
yea
,
we
are
co-heires
with
Christ
,
Rom.
8.17
.
If
we
consider
the
great
priviledges
which
Gods
adopted
children
enjoy
in
this
life
,
which
are
1.
They
have
Christs
spirit
in
their
hearts
,
called
therefore
the
spirit
of
Adoption
,
Rom.
8.15
,
16.
Gal.
4.6
.
this
drives
away
all
legal
terrors
,
and
testifies
to
them
that
they
are
the
adopted
sons
of
God
,
enables
them
to
pray
with
boldnesse
,
and
to
call
God
Father
:
leads
them
into
all
truth
,
&c.
John
16.13
.
Isa.
30.21
.
2.
By
the
right
of
their
Adoption
in
Christ
,
both
their
persons
and
works
are
accepted
with
God
:
so
that
they
are
Gods
Favourites
,
what
entertainment
soever
they
have
in
the
world
,
Eph.
1.6
.
3.
They
have
an
honourable
and
everlasting
name
:
so
that
no
preferment
is
like
theirs
,
Isa.
56.4
,
5.
4.
They
have
Gods
Angels
to
attend
them
,
Heb.
1.
ult.
5.
They
may
ask
whatsoever
they
will
of
God
,
and
are
sure
to
have
it
:
yea
,
he
complaines
that
they
will
not
ask
enough
,
and
oft
enough
,
John
16.23
.
6.
When
they
fall
into
distresse
,
they
have
such
interest
in
Gods
special
Providence
,
that
an
haire
of
their
heads
shall
not
fall
to
the
ground
without
it
.
Besides
,
God
will
make
himself
marvellous
in
their
deliverance
,
when
all
worldly
means
faile
,
Isa.
43.18
,
19
,
20
,
21.
If
we
consider
the
wonderful
manner
of
their
communion
with
Christ
,
and
that
foure
wayes
.
1.
Hereby
we
have
communion
of
nature
with
him
by
his
Incarnation
,
whereby
he
became
our
brother
:
yea
,
we
have
communion
with
him
in
his
divine
nature
,
2
Pet.
1.4
.
2.
We
have
communion
of
state
with
him
,
which
the
Scripture
calls
a
great
mystery
:
for
so
we
are
said
to
live
with
him
,
to
die
with
him
,
to
suffer
with
him
,
to
be
buried
with
him
:
yea
,
to
rise
and
ascend
with
him
,
and
to
sit
with
him
,
Eph.
2.6
.
only
preserving
the
difference
between
the
head
and
the
members
in
all
this
.
3.
We
have
communion
of
offices
with
him
:
For
he
hath
made
us
Kings
,
and
Priests
with
him
,
Rev.
1.5
,
6.
1
Pet.
2.9
.
4.
We
have
communion
in
benefits
with
him
:
For
God
our
Father
hath
blessed
us
in
him
with
all
spiritual
blessings
in
heavenly
things
,
Eph.
1.3
.
Communion
we
have
with
him
in
grace
in
this
life
,
and
in
glory
in
the
life
to
come
.
If
we
consider
the
assurance
that
we
have
given
us
for
the
right
of
Adoption
.
For
,
1.
We
have
an
Act
for
it
in
Gods
eternal
counsel
,
Eph.
1.5
.
we
are
predestinated
to
Adoption
.
2.
Yea
,
we
have
Gods
oath
for
it
,
that
by
these
two
immutable
things
the
heires
of
Promise
might
have
abundant
consolation
,
Heb.
6.17
,
18.
3.
God
hath
put
his
Spirit
into
us
as
the
seal
and
earnest
of
our
inheritance
,
Eph.
1.13
,
14.
Quest.
What
kinde
of
persons
must
we
be
to
attain
to
this
Adoption
?
Answ.
1.
We
must
have
a
true
justifying
faith
,
John
1.12
.
as
we
said
before
.
We
must
look
to
the
sound
mortification
of
the
flesh
,
Rom.
8.13
.
For
none
can
inherit
,
but
such
as
overcome
their
corruptions
,
Rev.
21.7
.
We
must
forsake
all
needlesse
society
,
and
familiarity
with
the
wicked
,
and
take
heed
of
being
corrupted
with
the
sins
of
the
times
,
2
Cor.
6.17
,
18.
We
must
make
conscience
of
sanctifying
the
Sabbath
,
and
choosing
the
things
which
will
please
God
,
&c.
Isa.
56.4
,
5
,
6.
Quest.
What
are
the
marks
whereby
we
may
know
our selves
to
be
the
adopted
children
of
God
?
Answ.
Such
are
made
like
unto
God
their
father
in
holinesse
,
in
some
truth
of
resemblance
,
1
Pet.
1.15
.
and
this
they
shew
two
wayes
.
-
1.
By
purifying
themselves
,
and
sound
humiliation
for
their
sins
that
defaced
Gods
Image
in
them
,
1
John
3.2
,
3.
-
2.
By
employing
themselves
constantly
in
doing
righteousnesse
.
Hereby
they
are
known
from
the
children
of
the
devil
,
1
John
3.10
.
Such
love
the
brethren
as
their
fellow-heires
,
1
John
3.14
.
Such
have
the
spirit
of
prayer
,
Rom.
8.15
,
16.
Such
serve
God
,
not
out
of
a
slavish
fear
,
but
with
a
filial
affection
,
Isa.
56.6
.
Such
wil
love
them
that
hate
them
,
and
blesse
them
that
curse
them
,
Luk.
6.35
.
Mat.
5.44
.
Quest.
How
must
the
adopted
sons
of
God
carry
themselves
in
this
life
?
Answ.
They
must
be
Peace-makers
,
Mat.
5.9
.
their
Father
is
the
God
of
peace
.
They
must
not
revile
such
as
revile
them
,
but
rather
blesse
them
,
seeing
they
are
heires
of
the
blessing
,
1
Pet.
3.9
.
They
must
live
without
carefulnesse
,
knowing
that
they
have
a
heavenly
Father
to
care
for
them
,
Mat.
6.32
.
and
being
heires
of
a
better
,
they
must
not
set
their
hearts
upon
this
world
,
1
John
2.15
.
They
must
willingly
submit
to
their
Fathers
corrections
,
Heb.
12.9
.
Mr.
Byfield
on
Peter
.
Quest.
What
may
we
do
that
we
may
attain
the
spirit
of
Adoption
,
and
keep
the
lively
sense
and
feeling
of
it
in
our
soules
?
Answ.
We
must
diligently
attend
upon
the
Ministry
of
the
Word
,
2
Cor.
3.6
,
8.
for
its
the
Ministry
of
the
Spirit
,
because
by
it
God
offers
and
communicates
his
Spirit
,
Gal.
3.2
.
We
must
beg
this
spirit
of
Adoption
of
God
,
Luke
11.13
.
We
must
open
the
doores
of
our
hearts
that
the
Spirit
may
enter
,
Psal.
24.7
.
Rev.
3
,
20.
that
is
,
we
must
call
off
our
mindes
from
earthly
things
,
and
we
must
raise
them
up
to
attend
to
the
motions
of
the
Spirit
.
Quest.
What
are
the
Signes
that
we
have
the
Spirit
of
Adoption
?
Answ.
If
we
have
the
Spirit
of
Prayer
,
whereby
we
can
call
God
,
Father
,
Zach.
12.10
.
Rom.
8.15
,
26.
Gal.
4.6
.
If
we
have
an
high
esteem
of
that
dignity
which
is
in
Adoption
,
John
1.12
.
1
John
3.1
.
If
we
reverence
and
honour
God
as
our
Father
,
Mal.
1.6
.
1
Pet.
1.17
.
If
we
yield
child-like
obedience
to
him
,
1
Pet.
1.14
.
Rom.
8.14
.
If
we
are
made
conformable
to
the
Image
of
God
our
Father
,
and
Christ
our
elder
brother
,
Mat.
5.48
.
Rom.
8.29
1
John
3.9
.
If
we
have
a
lively
hope
of
our
future
inheritance
,
Rom.
8.17
.
Quest.
How
may
we
preserve
the
witnesse
of
the
Spirit
of
Adoption
in
us
?
Answ.
If
we
do
not
extinguish
it
by
contempt
of
the
means
of
grace
,
1
Thes.
5.19
,
20.
If
we
do
not
grieve
the
Spirit
by
the
filthinesse
of
sin
,
Eph.
4.30
.
If
we
stir
it
up
by
our
honest
endeavours
.
Ames
.
Cas.
Consc.
CHAP.
IV.
Questions
,
and
Cases
about
Adoration
or
Worship
.
Quest.
WHat
is
Adoration
?
Answ.
It
s
the
part
of
Gods
Worship
,
whereby
a
man
,
upon
a
vile
and
base
esteem
of
himself
,
as
being
but
dust
and
ashes
,
submits
,
and
subjects
his
soul
to
the
Majesty
and
Glory
of
God
.
Quest.
What
are
the
principal
Grounds
in
the
heart
?
Answ.
Two
.
1.
Abnegation
,
or
denial
of
our selves
,
when
we
esteem
our
selves
to
be
meerly
nothing
.
Exaltation
,
or
advancement
of
Gods
Majesty
,
above
all
things
in
the
world
.
So
Gen.
18.27
.
Isa.
6.2
.
Dan.
9.7
.
Ma●.
15.27
.
Quest.
How
manifold
is
Adoration
?
Answ.
Twofold
,
Religious
,
or
Civil
.
Quest.
What
is
religious
Adoration
?
Answ.
It
s
the
Worship
of
God
,
in
which
Religion
and
Godlinesse
is
exercised
,
expressed
,
and
signified
.
Quest.
What
is
to
be
considered
herein
?
Answ.
The
inward
intention
of
the
minde
,
wherein
God
is
conceived
as
an
absolute
and
omnipotent
Lord
,
knowing
all
things
,
yea
,
the
heart
of
man
,
hearing
all
our
prayers
,
at
all
times
,
in
all
places
,
and
being
the
Author
,
Preserver
,
and
Giver
of
all
good
.
The
outward
prostrating
of
the
body
,
as
bowing
the
knee
,
lifting
up
the
hands
,
&c.
to
testifie
our
subjection
unto
God
as
our
absolute
Lord
.
Quest.
What
is
Civil
Adoration
?
Answ.
It
belongs
to
the
Second
Table
,
and
is
termed
Sociall
,
because
its
the
Adoration
,
or
Worship
that
fellow-creatures
give
one
to
another
.
Quest.
What
is
to
be
considered
herein
?
Answ.
The
inward
intention
of
the
minde
,
which
must
be
this
:
that
the
creature
worshipped
is
endued
with
excellent
gifts
by
God
,
or
that
he
hath
Power
and
Government
over
us
.
The
Action
,
or
outward
gesture
of
the
body
,
in
token
that
the
creature
worshipped
is
endued
with
excellent
gifts
,
and
graced
with
authority
over
us
.
So
that
the
bodily
gesture
both
in
religious
Worship
and
this
,
is
,
and
may
be
the
same
,
and
the
difference
stands
only
in
the
intention
of
the
minde
.
Quest.
To
what
things
is
Adoration
due
,
and
in
what
manner
?
Answ.
The
things
are
of
three
sorts
,
1.
God
the
Creator
.
2.
The
creatures
.
3.
The
works
of
the
creatures
.
Quest.
What
Adoration
is
due
to
God
?
Answ.
It
must
not
be
Sociall
,
(
for
we
are
not
Gods
companions
,
)
but
Religious
,
which
is
due
to
him
,
and
to
him
alone
,
Mat.
4.10
.
Quest.
What
Caveats
are
to
be
remembred
herein
?
Answ.
If
Adoration
be
given
to
god
with
a
false
and
erroneous
intention
,
it
makes
him
an
Idol
.
As
if
our
bodies
be
bowed
to
worship
God
out
of
the
Trinity
,
as
the
Turks
do
:
or
if
he
be
worshipped
out
of
the
Son
,
as
the
Jews
do
,
we
worship
not
the
true
God
,
but
an
Idol
.
For
God
must
be
so
conceived
of
us
,
as
he
hath
manifested
himself
in
his
Word
,
and
not
otherwise
.
To
worship
God
in
,
at
,
or
before
a
creature
,
is
superstition
and
idolatry
:
and
God
so
worshipped
is
made
an
Idol
.
Quest.
Why
so
?
Answ.
Because
he
that
so
worships
him
,
binds
his
presence
,
operation
and
grace
to
those
places
,
to
which
God
never
bound
himself
,
nor
his
Presence
,
&c.
God
hath
not
appointed
Images
to
be
Pledges
of
these
things
,
eithet
by
Promise
or
Precept
.
He
therefore
that
worships
God
otherwise
then
he
requires
,
or
looks
to
be
heard
where
God
will
not
hear
,
is
an
Idolater
.
God
expresly
forbids
the
Worship
of
his
Majesty
,
in
,
at
,
or
before
any
creature
in
heaven
or
earth
,
Deut.
4.16
,
17
,
18
,
19.
Obj●ct
.
But
I
intend
not
to
worship
the
Image
,
but
God
in
the
Image
?
Answ.
It
matters
not
what
thy
meaning
is
,
seeing
God
detests
that
manner
of
Worship
;
the
Israelites
worshipped
not
the
Calfe
,
but
God
in
the
Calfe
,
Exod.
32.8
.
yet
they
are
said
to
worship
an
Idol
.
Obj.
God
was
worshipped
before
the
Ark
,
and
there
he
promised
to
hear
the
prayers
of
his
people
?
Answ.
They
had
an
expresse
Command
from
God
to
worship
before
the
Ark
,
and
a
Promise
that
they
should
be
accepted
and
heard
,
which
the
Idolater
hath
not
.
Obj.
Subjects
kneel
before
the
Chaire
of
State
,
though
the
King
be
absent
,
in
token
of
their
subjection
due
to
him
,
therefore
much
more
may
we
to
the
Images
of
God
,
and
the
Saints
in
Heaven
?
Answ.
Kneeling
before
the
Chaire
of
State
is
a
meer
Civil
Worship
,
only
to
shew
our
subiection
to
our
lawful
Soveraign
,
and
so
is
commanded
by
God
:
but
we
have
no
such
warrant
to
bowe
to
Images
:
neither
is
it
Gods
Will
,
that
they
should
be
Tokens
of
his
Presence
.
Quest.
What
Vertues
are
required
in
religious
Adoration
?
Answ.
Feare
,
which
is
a
great
part
of
Gods
Worship
,
Isa.
29.13
.
with
Mat.
15.8
,
9.
where
feare
and
worship
a●e
taken
for
one
and
the
same
.
Inward
obedience
of
the
hidden
man
of
the
heart
:
which
is
preferred
before
sacrifice
,
1
Sam.
15.22
.
and
this
stands
in
two
things
.
-
1.
In
yielding
subjection
of
the
Conscience
to
the
Commands
,
Threats
,
and
Promises
of
God
,
so
that
we
are
willing
to
be
bound
by
them
.
-
2.
When
the
rest
of
the
powers
of
the
soul
,
in
their
place
and
time
,
perform
obedience
to
God
,
2
Cor.
10.5
.
Patience
,
which
is
,
when
a
man
in
his
afflictions
submits
his
Will
to
Gods
,
and
quiets
his
heart
,
because
its
the
Lords
doing
,
Psal.
37.7
.
and
39.9
.
2
Sam.
15.26
.
Thankfulnesse
to
God
,
which
shewes
it self
in
two
things
.
-
1.
In
acknowledging
that
our selves
and
whatsoever
we
have
is
Gods
,
and
proceeds
from
his
blessing
alone
.
-
2.
In
consecrating
our
bodies
,
soules
,
callings
,
labours
,
and
our
lives
to
the
honour
and
service
of
God
▪
Quest.
What
Adoration
is
due
to
the
creatures
?
Answ.
The
creatures
are
either
,
1.
Evil
spirits
.
2.
Good
Angels
.
3.
Living
men
.
4.
Saints
departed
.
Quest.
Is
any
Adoration
due
to
the
evil
spirits
?
Answ.
No
:
for
they
are
Gods
enemies
,
and
accursed
of
him
,
therefore
no
honour
is
due
to
them
:
neither
are
we
to
have
any
dealing
with
them
at
all
,
but
utterlie
to
renounce
whatsoever
comes
from
them
,
or
their
instruments
,
as
Spells
Charmes
,
Enchantments
,
&c.
which
serve
to
work
wonders
,
but
have
no
such
vertue
from
God
,
either
by
Creation
,
Nature
,
Word
,
or
Institution
.
Quest.
What
Adoration
is
due
to
the
good
Angels
?
Answ.
If
they
did
appear
to
us
,
and
we
certainly
knew
them
,
we
might
adore
them
,
but
only
with
a
civil
and
sociall
worship
.
So
Gen.
19.1
.
they
refuse
Religious
worship
,
Rev.
19.10
.
Quest.
What
Adoration
is
due
to
men
?
Answ.
That
which
is
meerly
civil
,
and
that
in
respect
of
the
gifts
of
God
that
we
see
in
them
,
as
also
of
the
authority
,
and
place
they
have
amongst
us
.
Enjoyned
in
the
fifth
Commandment
.
So
we
see
in
Abraham
,
G●n.
23.7
.
which
Adoration
must
be
according
to
the
laudable
custome
of
the
Countrey
where
we
live
.
Quest.
May
not
religious
,
or
mixt
Adoration
be
given
to
them
?
Answ.
By
no
means
.
Peter
blamed
Cornelius
for
it
,
Acts
10.25
,
26.
Mordecai
refused
to
give
it
to
Haman
,
Esther
3.2
.
Kissing
the
Popes
toe
is
therefore
unlawful
,
because
its
a
Civil
worship
,
mixed
with
Religious
;
tendred
to
him
as
to
Christs
Vicar
,
and
is
not
done
to
any
Potentate
on
the
earth
.
Quest.
What
Adoration
is
due
to
the
Saints
departed
?
Answ.
All
the
worship
that
we
owe
them
,
is
no
more
but
a
reverend
esteem
of
their
persons
,
and
imitation
of
their
vertues
:
No
religious
worship
is
due
to
them
,
they
having
nothing
to
do
with
us
,
nor
we
with
them
.
Quest.
Doth
any
Adoration
belong
to
the
unreasonable
creatures
?
Answ.
No
,
there
belongs
nothing
to
them
,
but
a
reverend
and
holy
use
of
them
.
For
Adoration
is
a
signe
of
subjection
in
the
Inferiour
to
the
Superiour
:
but
Man
is
their
Superiour
,
and
therefore
is
not
to
worship
them
:
therefore
not
the
reliques
of
Saints
,
or
the
Bread
and
Wine
in
the
Sacrament
.
Quest.
Is
any
Adoration
due
to
the
works
of
the
Creatures
,
viz.
Images
?
Answ.
None
at
all
:
For
1.
It
s
expresly
forbidden
in
the
Second
Commandment
.
2.
The
Superiour
must
perform
no
Adoration
to
the
Inferiour
:
Now
man
is
a
more
excellent
Image
of
God
then
any
other
Image
,
and
therefore
better
then
it
:
yea
,
the
meanest
worme
which
is
Gods
Workmanship
,
is
better
then
any
Image
made
by
man
:
therefore
we
may
better
worship
a
worme
,
then
an
Image
.
Mr.
Perkins
,
Vol.
2.
p.
84
,
&c.
CHAP.
V.
Questions
,
and
Cases
of
Conscience
about
Adultery
.
Quest.
WHat
is
Adultery
?
Answ.
It
is
uncleannesse
about
the
Act
of
generation
between
a
man
and
a
woman
,
wherof
one
at
the
least
is
married
,
or
betrothed
to
another
.
Quest.
Whether
,
wh●n
the
husband
or
wife
committeth
Adultery
,
the
bond
of
Marriage
is
thereby
dissolved
?
Answ.
No
:
neither
may
the
nocent
,
nor
innocent
party
put
the
other
away
,
but
still
they
remain
man
and
wife
,
till
the
cause
be
fairly
heard
by
a
lawful
Magistrate
,
and
by
him
judged
and
determined
,
which
is
proved
.
1.
Because
the
Scripture
still
calls
them
man
and
wife
:
Abraham
was
still
Sarahs
husband
after
he
had
committed
Adultery
by
lying
with
Hagar
.
So
of
David
,
&c.
2.
Though
Christ
hath
allowed
it
to
the
innocent
party
,
that
he
or
she
may
commence
that
action
,
and
being
judged
,
put
the
other
away
:
yet
no
where
hath
he
commanded
it
,
that
before
judgement
,
he
should
put
her
away
,
which
,
if
she
had
ceased
to
be
his
wife
,
he
would
have
done
,
Matth.
19.9
.
3.
Only
he
that
joyned
them
can
separate
them
,
and
make
them
not
man
and
wife
,
which
is
God
only
.
Indeed
,
Jerome
reports
of
Fabiola
,
that
without
the
judgment
of
the
Church
,
or
Magistrate
,
she
put
away
her
husband
,
who
was
a
very
vitious
,
and
an
adulterous
man
:
But
though
he
write
not
the
rest
,
yet
others
say
,
that
she
was
made
to
do
publick
pennance
:
not
that
she
made
a
divorce
,
but
because
she
did
it
of
her self
without
the
judgement
of
the
Church
.
4.
As
private
and
clandestine
marriages
are
not
allowed
by
reason
of
manifold
inconveniences
;
So
privy
and
secret
divorces
are
not
allowable
,
because
it
would
prove
prejudicial
to
the
good
of
many
.
5.
They
are
man
and
wife
,
till
a
just
cause
be
justly
known
to
the
contrary
,
but
that
cannot
be
in
private
,
but
before
a
competent
Judge
:
God
allowing
none
to
be
accounted
Adulterers
,
but
such
as
are
lawfully
convicted
of
it
before
a
lawful
Magistrate
;
for
by
no
right
can
a
man
be
both
Party
and
Judge
.
6.
If
Adultery
be
not
known
to
the
innocent
,
then
they
are
still
man
and
wife
,
though
there
be
great
presumption
of
it
:
why
not
then
if
known
?
Knowledge
,
or
not
knowledge
breaks
the
bond
never
the
more
,
unlesse
it
be
proved
,
judged
and
determined
.
7.
Divorce
is
a
punishment
for
a
fault
committed
;
now
none
may
punish
it
but
a
lawful
Judge
.
See
Stock
on
Mal.
c.
2.
p.
118.
Quest.
How
may
married
persons
prevent
,
and
withstand
temptations
to
Adultery
?
Answ.
Consider
that
the
Adulterer
makes
himself
the
member
of
an
harlot
,
which
will
lie
heavy
upon
the
conscience
when
time
serves
,
that
in
sinning
this
sin
,
the
body
is
thus
made
the
member
of
a
Strumpet
.
Consider
that
Adultery
gives
a
deadly
blow
to
the
knot
of
marriage
:
It
s
cried
out
on
exceedingly
in
the
word
:
It
cuts
asunder
the
sinewes
of
families
:
It
corrupts
the
minde
,
and
takes
away
the
use
of
reason
:
It
brought
Solomon
the
wise
to
run
into
idolatry
against
common
sense
:
and
Sampson
the
strong
,
though
he
knew
the
harlot
would
betray
him
,
could
not
forbear
.
It
will
damne
men
in
hell
except
they
repent
,
1
Cor.
6.9
,
10.
No
Adulterer
shall
enter
into
the
Kingdome
of
God
.
So
2
Pet.
2.9
,
10.
Being
convinced
of
the
hainousnesse
of
this
sin
,
in
the
next
place
the
Marriage-bed
must
be
preserved
in
all
purity
.
The
tentation
is
strong
to
fornication
,
but
stronger
to
Adultery
:
for
the
worser
a
sin
is
,
the
stronger
is
the
impulsion
of
Original
lust
unto
it
,
and
Satan
is
more
eager
to
draw
us
to
it
.
Labour
for
an
hearty
love
to
thy
yoke-fellow
,
which
is
a
special
means
to
preserve
conjugal
chastity
:
It
s
not
the
having
,
but
the
loving
of
a
yoke-fellow
,
that
keeps
us
chaste
.
Hence
Prov.
5.19
,
20.
Keep
in
with
God
in
other
matters
:
For
that
man
with
whom
the
Lord
is
angry
for
other
things
,
shall
fall
into
the
hands
of
a
filthy
woman
,
Prov.
22.14
.
Eccl.
7.26
.
Married
persons
must
be
chaste
between
themselves
:
Beware
of
excesse
or
defect
in
the
use
of
the
Marriage-bed
,
1
Cor.
7.5
.
There
must
be
quenching
,
not
provoking
of
lust
:
Raging
lust
is
a
great
enemy
to
love
,
and
will
not
be
content
with
one
.
Married
persons
must
avoid
also
,
1.
Words
,
and
talk
full
of
obscenity
▪
they
must
not
by
words
corrupt
one
anothers
chastity
,
which
is
worse
then
corrupting
the
chastity
of
a
stranger
.
What
if
no
body
be
by
,
yet
God
is
by
.
2.
Their
eyes
must
be
pure
and
chaste
,
else
it
will
follow
,
that
their
eyes
will
be
full
of
Adultery
,
2
Pet.
2.14
.
Adam
and
Eve
made
coverings
to
hide
their
nakednesse
each
from
other
.
Modesty
is
the
best
Preserver
of
Nuptial
chastity
Love
doth
no
unsightly
or
unseemly
thing
.
3.
The
bed
must
be
sanctified
and
kept
undefiled
by
the
Word
and
Prayer
:
The
Word
is
a
mighty
healer
of
corruptions
,
to
which
we
must
joyne
Prayer
,
or
else
we
relie
too
much
on
the
Physick
.
Prayer
will
keep
us
that
we
shall
not
surfet
,
and
so
come
to
a
loathing
:
Nor
fall
into
a
defect
:
There
must
be
a
satisfying
and
drinking
away
of
our
thirst
at
our
own
Cisterne
,
Prov.
5.19
.
least
we
hanker
after
a
strange
fountain
.
Prayer
will
keep
us
from
base
and
abusive
dalliances
.
It
will
keep
the
bed
undefiled
,
and
encrease
love
,
and
mutual
affection
.
See
Capell
on
Temptations
p.
386.
Consider
how
the
Lord
approveth
,
and
urgeth
Matrimonial
chastity
,
1
Thes.
4.3
.
This
is
the
Will
of
God
,
that
ye
should
abstain
from
fornication
,
and
every
one
possesse
his
vessel
in
holinesse
,
&c.
Remember
how
the
Lord
interposeth
,
and
challengeth
the
Covenant
between
persons
at
their
Marriage
as
made
to
himself
:
so
as
she
that
forsaketh
the
guide
of
her
youth
,
forgetteth
the
Covenant
of
her
God
,
Prov.
2.17
.
yea
,
he
professeth
that
he
narrowly
watcheth
,
and
clearly
sees
when
this
Covenant
is
broken
.
For
Prov.
5.15
,
17
,
20
,
21.
this
is
made
the
reason
of
the
Precept
:
The
wayes
of
men
are
before
the
eyes
of
the
Lord
,
though
no
other
eye
seeth
it
.
Remember
,
the
Lord
watcheth
sinners
of
this
kinde
to
destroy
both
their
souls
and
bodies
,
Pro.
5.22
.
He
destroys
his
own
soul
:
He
shall
be
shut
out
of
the
heavenly
Hierusalem
,
Rev.
22.15
.
and
by
Gods
Law
the
Adulterer
and
Adulteresse
should
die
,
because
he
would
not
have
the
land
defiled
:
nor
the
guilty
person
live
to
be
an
eye-sore
to
the
innocent
.
It
s
worse
then
theft
,
Prov.
6.30.31
.
Consider
further
the
odiousnesse
of
this
sin
.
1.
It
directly
corrupts
the
fountain
of
honest
,
civil
,
and
godly
life
,
which
is
the
inviolable
preservation
of
Gods
Ordinance
of
Marriage
.
2.
It
s
infamous
for
the
Church
to
be
accounted
an
Assembly
of
harlots
,
3.
It
brings
confusion
in
the
Common-wealth
to
have
a
bastardly
brood
inheriting
.
4.
It
s
an
injury
to
families
to
bring
in
unlawful
and
usurping
heires
.
5.
All
other
sins
are
without
the
body
:
this
is
against
the
body
,
1
Corinth.
6.18
.
6.
Whereas
all
other
sins
may
be
committed
by
one
party
,
this
winds
in
two
into
the
sin
:
So
that
if
one
party
repent
,
the
other
may
not
,
which
will
be
a
great
burden
to
the
Penitent
whilest
he
lives
.
7.
It
s
an
high
sin
against
the
price
of
Christs
blood
,
wherewith
their
bodies
were
bought
to
be
members
of
Christ
,
that
by
this
sin
are
made
members
of
an
harlot
.
8.
The
curse
of
God
follows
this
sin
:
1.
In
the
soul
of
the
sinner
,
Hebr.
13.4
.
Whoremongers
and
Adulterers
God
will
judge
.
2.
In
his
body
,
Prov.
5.11
.
He
shall
mourn
,
having
consumed
his
flesh
and
his
body
.
3.
In
his
Name
Prov.
5.9
.
which
precious
thing
is
irrecoverably
lost
.
4.
In
his
estate
,
It
brings
him
to
a
morsel
of
bread
.
Pro.
6.26
.
It
s
a
fire
that
consumes
all
his
substance
,
Job
31.12
.
As
we
see
in
the
Prodigal
.
5.
In
his
bastard-brood
:
we
never
reade
of
any
that
came
to
good
besides
Jephthah
.
Quest.
By
what
means
may
we
preserve
our
chastity
?
Answ.
Get
a
pure
heart
,
because
out
of
it
issue
Adulteries
,
Mat.
15.19
.
Let
thy
soul
become
a
pure
Spouse
of
Christ
,
love
him
,
and
cleave
to
him
,
this
is
a
good
beginning
.
Preserve
in
thy
soul
the
feare
of
God
,
Eccl.
7.26
.
He
that
is
good
before
God
shall
be
preserved
,
Prov.
2.10
,
16.
Consider
Gods
Presence
,
who
sees
thee
.
Get
an
hearty
love
to
thy
wife
,
Prov.
5.19
,
20.
Avoid
occasions
of
wantonnesse
;
As
1.
Idlenesse
:
one
of
Sodoms
sins
:
standing
waters
putrifie
.
2.
Intemperance
and
delicacie
in
meat
and
drink
:
the
more
the
fuel
,
the
greater
the
flame
;
especially
avoid
wine
and
strong
drink
,
for
they
are
mockers
.
Avoid
intemperance
in
sleep
and
apparel
:
Let
thy
diet
be
sober
,
and
sleep
moderate
.
3.
Avoid
the
company
and
sight
of
persons
,
that
may
become
snares
:
as
Joseph
avoided
his
Mystresses
presence
:
Death
oft
enters
by
the
windows
of
the
eyes
:
Beware
of
amarous
books
,
pictures
,
speeches
,
&c.
5.
Use
all
good
means
appointed
by
God
for
this
purpose
;
As
first
,
resist
lustful
thoughts
at
first
,
and
exercise
thy
mind
in
holy
thoughts
.
Secondly
,
consider
thy
calling
of
a
Christian
,
and
remember
that
thereby
thou
art
called
to
holinesse
.
3.
That
the
pleasure
of
sin
is
short
,
but
the
gnawing
of
a
guilty
conscience
durable
.
4.
Apply
the
sword
of
the
Spirit
,
the
Word
of
God
against
it
,
which
is
a
sharp
two-edged
sword
,
&c.
5.
Fly
to
God
by
prayer
;
make
thy
case
known
to
him
,
and
crave
his
assistance
.
See
Dr.
Tailor
on
Titus
p.
386.
CHAP.
VI.
Questions
,
and
Cases
of
Conscience
about
Affections
,
or
Passions
.
Quest.
HOw
many
sorts
or
kindes
of
Affections
be
there
?
Answ.
Two
.
1.
Sensual
.
2.
Intellectual
,
or
Rational
.
Quest.
What
are
sensual
Affections
?
Answ.
They
are
such
as
belong
to
the
sensual
appetite
:
are
sented
in
the
body
for
the
instruments
of
them
;
and
are
suited
to
the
body
for
the
obiects
and
ends
of
them
,
and
are
guided
by
the
phancie
,
and
are
common
with
us
to
beasts
:
The
objects
of
them
are
sensible
things
,
as
meats
,
drinks
,
marriage
,
recreations
,
&c.
A
natural
or
bodily
good
to
be
obtained
,
or
evil
to
be
avoided
.
Quest.
How
may
it
appear
that
these
sensitive
Affections
are
not
to
be
abandoned
,
but
only
moderated
according
to
the
Rules
of
Reason
and
Faith
?
Answ.
1.
Because
vertue
never
ruines
that
which
is
wholly
conformable
to
Reason
:
As
its
Reasonable
to
see
a
man
moved
with
pity
and
compassion
towards
his
friend
in
misery
:
and
a
mother
to
be
grieved
when
she
sees
her
children
in
pain
or
torment
.
It
s
reasonable
that
a
vertuous
man
should
be
touched
with
indignation
,
when
he
sees
the
wicked
,
and
wickednesse
advanced
.
To
apprehend
evil
,
to
fear
punishments
,
to
attend
recompences
with
Joy
,
to
long
after
Promises
,
are
they
not
encouragements
to
Piety
,
Temperance
,
and
other
vertuous
Actions
?
so
that
they
which
would
have
no
passions
,
quench
the
fruits
of
vertue
,
and
deny
it
the
content
which
is
due
to
it
.
The
Passions
of
our
souls
are
the
objects
of
many
excellent
vertues
,
which
do
moderate
them
,
and
reduce
them
to
Reason
when
they
seek
to
flie
out
:
As
Fortitude
is
a
vertue
,
by
means
whereof
we
moderate
excessive
fear
,
and
immoderate
boldnesse
,
&c.
4.
The
sensitive
appetite
is
a
gift
freely
bestowed
upon
us
by
God
,
but
vertue
never
destroys
nature
▪
but
addes
to
it
the
perfections
which
it
wants
.
It
must
then
suffer
the
sensitive
Appetite
to
act
according
to
its
inclination
;
yet
moderating
its
motions
,
and
restraining
them
under
the
Lawes
of
Reason
.
As
to
make
exact
musick
we
must
not
take
away
the
diversity
of
tunes
,
but
reduce
them
to
a
good
accord
,
and
perfect
harmony
:
so
the
strivings
of
vertue
ought
not
wholly
to
root
out
all
natural
passions
from
the
soul
,
but
to
moderate
and
govern
them
by
the
rule
of
Reason
.
Passions
indeed
,
if
they
be
immoderate
,
are
infirmities
of
the
soul
:
if
they
submit
to
Reason
and
Faith
,
they
are
instruments
and
objects
of
Vertue
,
the
armes
of
Reason
,
and
,
as
it
were
,
lively
sparks
which
inflame
desires
in
our
soules
.
Quest.
What
are
the
Rational
Affections
?
Answ.
They
are
such
as
appertain
to
the
Will
,
of
which
they
are
immediate
acts
,
directed
by
the
Understanding
.
Quest.
How
may
it
be
proved
that
there
are
Affections
in
the
highest
and
chiefest
part
of
the
soul
?
Answ.
1.
Because
the
Scriptures
ascribe
to
God
love
,
hatred
,
anger
,
zeal
,
&c.
who
cannot
be
subject
to
any
sensitive
aberrations
,
and
therefore
as
in
him
they
are
perfections
,
we
are
commanded
to
imitate
him
in
them
:
so
there
is
no
reason
why
they
should
be
denied
to
us
in
such
sort
as
they
be
perfect
,
and
that
is
principally
in
the
Intellectual
power
of
the
soul.
We
certainly
know
that
our
sensitive
appetite
,
cannot
love
,
hate
,
fear
,
hope
,
&c.
but
what
may
be
conceived
by
imagination
,
or
sensitive
apprehension
:
for
we
may
love
an
evil
thing
,
but
we
cannot
love
an
unknown
thing
:
and
experience
shews
,
that
men
may
fear
God
,
love
him
,
and
hope
in
him
:
that
they
may
hate
sin
,
and
exercise
many
notable
affections
that
Reason
prescribes
,
and
whereunto
the
sensitive
apprehension
ascendeth
not
.
As
our
Wit
understandeth
whatsoever
our
senses
perceive
,
even
so
our
Will
may
affect
whatsoever
our
Passions
do
follow
:
For
as
the
object
of
the
Wit
is
all
truth
,
whether
real
or
apparent
:
so
the
Object
of
our
Will
is
all
good
,
either
so
indeed
,
or
carrying
the
glosse
thereof
:
But
these
Affections
which
reside
in
the
reasonable
part
of
the
soul
,
differ
much
in
nature
and
quality
from
those
in
the
inferiour
parts
of
the
soul
:
because
they
are
immaterial
,
spiritual
,
and
independent
of
any
corporal
subject
;
but
the
other
are
material
,
corporal
,
and
depending
upon
some
bodily
instruments
.
Quest.
How
may
it
be
proved
that
these
Rational
Affections
are
motions
of
the
Will
?
Answ.
Because
they
are
conversant
about
spiritual
,
coelestial
,
yea
,
eternal
objects
:
as
of
God
,
Christ
,
Heaven
,
&c.
Col.
3.2
.
of
which
the
sensitive
appetite
is
uncapable
.
They
remain
in
the
soul
when
it
s
separated
from
the
body
:
the
Saints
carry
them
to
heaven
with
them
,
as
love
,
joy
,
hope
:
but
the
sensitive
appetite
will
then
be
of
no
use
to
them
after
the
Resurrection
of
the
body
,
which
will
be
raised
a
spiritual
body
,
to
be
sustained
without
any
bodily
meanes
,
having
no
need
of
food
,
cloathing
,
marriage
,
&c.
about
which
the
appetite
was
here
conversant
.
They
are
to
be
found
in
the
Angels
both
good
and
bad
,
which
have
neither
bodies
nor
sensitive
appetites
.
The
Angels
in
heaven
rejoyce
at
the
Conversion
of
a
sinner
,
Luke
15.10
.
and
desire
to
look
into
Gospel-mysteries
,
1
Pet.
1.12
.
and
the
devils
feare
and
tremble
,
Jam.
2.19
.
Paul
makes
the
Will
the
seat
of
the
Affections
,
and
joynes
them
together
,
1
Thes.
2.8
.
being
affectionately
desirous
of
you
,
we
were
willing
to
have
imparted
to
you
,
not
the
Gospel
only
,
but
our
own
soul.
Quest.
Are
these
rational
Affections
so
elevated
above
the
body
,
as
that
they
have
nothing
to
do
with
it
?
no
,
not
whilest
the
soul
is
in
the
body
?
Answ.
Yea
,
though
they
are
originally
and
radically
in
the
Will
,
yet
the
Will
stirs
up
the
sensual
Affections
,
and
they
stir
the
humours
and
patts
of
the
body
,
especially
the
spirits
and
the
blood
,
and
so
make
the
whole
man
to
suffer
,
both
body
and
soul.
Hence
they
are
called
Passions
:
As
Feare
chills
the
blood
:
Anger
boiles
it
;
Grief
contracts
and
closeth
up
the
Heart
:
Joy
dilates
it
,
&c.
Quest.
Why
must
our
Affections
be
carefully
looked
to
,
and
ordered
by
Gods
Word
?
Answ.
The
first
sort
of
reasons
may
be
taken
from
the
effects
of
disordered
passions
:
As
,
1.
Because
Passions
when
unruly
,
blinde
Judgement
and
Reason
:
Passions
are
like
green
spectacles
that
make
all
things
look
green
:
so
he
that
loves
,
hates
,
or
is
vehemently
possessed
with
any
other
passion
,
judgeth
all
things
that
concurre
in
favour
of
that
passion
to
be
good
,
and
agreeable
with
Reason
.
Passions
seduce
the
Will
:
because
the
Understanding
being
the
eye
and
director
of
the
Will
,
which
of
it self
being
blinde
,
and
without
knowledge
,
followeth
that
which
the
Will
representeth
and
propoundeth
as
good
;
wherefore
the
waves
and
billowes
of
apparent
reasons
,
so
shake
the
sandy
shelfe
of
a
weak
Will
,
that
they
mingle
it
with
them
,
and
make
all
one
:
Besides
,
the
Will
by
yielding
to
the
Passions
,
receiveth
some
little
pleasure
which
moveth
her
to
let
loose
the
Bridle
to
inordinate
appetite
,
having
in
her
two
inclinations
;
one
to
follow
reason
,
the
other
to
content
sense
.
Passions
mightily
change
the
quiet
temper
,
and
disposition
of
the
minde
:
For
the
minde
is
at
peace
,
when
the
Will
ruled
by
Prudence
,
moderates
and
governes
the
Passions
:
but
the
soul
is
troubled
when
Passions
oppose
themselves
against
the
Rule
of
Government
.
For
,
1.
Passions
rebel
against
Reason
,
and
undermine
the
Understandings
of
men
to
their
great
molestation
:
For
no
sooner
doth
the
Minde
ascend
Heaven-ward
by
Meditation
,
but
inordinate
Passions
hale
it
back
,
and
draw
it
down
to
the
earth
.
2.
One
passion
fights
with
another
,
as
fear
opposeth
Anger
,
Covetousnesse
,
Prodigality
,
and
on
a
sudden
men
fall
from
one
extream
to
another
,
as
from
great
●oy
to
great
grief
.
3.
Passion
is
unsatiable
,
Covetousnesse
encreaseth
as
riches
encrease
.
4.
Inordinate
Passions
either
prevent
Reason
,
or
are
stirred
up
by
a
corrupt
judgement
,
and
therefore
neither
observe
time
nor
place
;
but
upon
every
occasion
would
be
leaping
into
action
,
importuning
execution
:
yea
,
somtimes
many
greedy
passions
crowd
in
altogether
,
every
one
being
more
earnest
then
other
to
be
satisfied
:
so
that
to
content
them
all
,
is
impossible
;
to
content
none
is
intolerable
:
to
prosecute
one
,
and
abandon
the
rest
,
is
to
carry
so
many
hungry
vipers
continually
gnawing
upon
our
soules
.
5.
There
are
none
that
follow
the
streams
of
their
Passions
,
but
expect
and
believe
at
last
to
get
full
rest
and
content
to
their
appetites
,
which
yet
in
the
event
is
altogether
impossible
:
for
they
keep
neither
sense
,
order
,
nor
measure
.
6.
Inordinate
passion
it self
is
an
extream
tortute
and
vexation
;
God
having
so
ordained
that
they
which
will
give
way
to
them
,
should
feel
the
burden
of
them
:
Thus
anger
,
envie
,
pride
,
&c.
more
disquiet
them
that
entertain
them
,
then
they
can
hurt
any
other
man
.
Rashnesse
,
Inconstancy
,
Craftinesse
,
are
the
companions
of
inordinate
Passions
.
The
resolutions
and
determinations
of
the
passionate
are
unripe
,
and
inconsiderate
:
they
are
also
inconstant
,
changing
from
those
purposes
,
that
they
had
prudently
resolved
upon
in
the
calme
of
their
Passions
:
and
yet
Passions
breed
craft
,
enforcing
the
minde
to
finde
out
new
wayes
and
meanes
for
performance
of
what
is
affected
.
Inordinate
passions
are
hurtful
to
the
body
,
impaire
health
,
breed
humours
,
nourish
diseases
,
and
shorten
life
.
Secondly
,
the
second
sort
of
Reasons
,
to
shew
that
Affections
should
be
rightly
ordered
are
taken
from
the
consideration
of
the
profit
,
and
benefit
of
well-guided
affections
.
For
,
1.
They
rather
serve
as
instruments
of
vertue
,
then
foment
vice
:
and
as
an
occasion
of
victory
,
then
a
cause
of
foil
.
Christ
,
in
whom
were
no
inordinate
affections
,
had
his
soul
heavy
even
unto
death
,
Mat.
26.38
.
2.
The
Scriptures
exhort
us
to
love
,
fear
,
joy
,
&c.
therefore
it
were
blasphemous
to
say
that
these
Passions
are
absolutely
evil
.
3.
If
the
motions
of
our
Wills
be
vertuous
,
being
guided
by
Gods
Word
and
Prudence
,
if
then
the
Passions
concurre
with
the
Will
,
vertuous
actions
are
performed
with
much
more
ease
and
delight
.
Quest.
How
may
we
know
to
what
Passions
our
soules
are
most
enclined
?
Answ.
By
our
company
that
we
most
delight
in
:
Like
affecteth
like
;
meetings
and
manners
for
the
most
part
sympathize
together
.
By
our
thoughts
and
words
:
If
we
desire
to
be
praised
,
or
insinuate
our
own
praise
,
it
s
a
signe
we
are
proud
.
&c.
For
the
Minde
thinks
,
and
the
tongue
will
speak
according
to
the
Passions
of
the
heart
.
Get
a
discreet
friend
to
admonish
us
of
our
Passions
,
when
we
erre
from
the
paths
of
vertue
:
for
self-love
blinds
us
,
and
others
may
see
that
by
us
,
which
we
cannot
see
by
our selves
.
God
somtimes
suffers
our
enemies
to
discover
,
and
upbraid
us
with
our
Passions
,
whilest
they
pry
into
our
actions
more
narrowlie
then
we
our selves
doe
.
Long
experience
conduceth
much
to
discover
our
inclinations
of
Minde
,
as
well
as
the
temperature
of
our
bodies
.
Quest.
By
what
degrees
are
the
affections
wrought
on
?
Answ.
By
nine
degrees
:
In
the
five
first
,
a
carnal
man
may
have
his
affections
wrought
on
,
and
in
the
last
foure
of
them
he
cannot
.
As
,
When
they
are
so
far
wrought
on
that
the
heart
is
enticed
,
and
allured
much
by
them
.
So
the
eloquent
Ministers
at
Corinth
wrought
on
the
Affections
of
the
Hearers
that
they
flockt
after
them
.
Paul
durst
not
so
preach
,
1
Cor.
2.4
.
When
the
Affections
are
so
wrought
on
,
that
the
heart
is
somewhat
touched
therewith
.
Thus
God
turned
the
Affections
of
the
Israelites
to
Saul
,
1
Sam.
10.26
.
As
a
Needle
touched
with
a
Loadstone
,
turnes
it self
to
the
North
:
So
a
wicked
mans
Affections
may
be
touched
by
the
Word
.
When
Affections
are
so
wrought
on
,
that
the
heart
is
somewhat
bowed
thereby
:
So
David
bowed
the
hearts
of
the
men
of
Judah
,
as
of
one
man
,
2
Sam.
19.14
.
When
they
are
so
wrought
on
,
that
the
heart
is
stollen
away
by
them
:
Thus
Absalom
stole
away
the
hearts
of
all
Israel
,
2
Sam.
15.6
.
When
they
are
so
far
wrought
on
,
that
the
heart
is
enflamed
by
them
.
Thus
Cities
of
Refuge
were
appointed
,
lest
the
Avenger
of
blood
pursue
the
Slayer
,
whilest
his
heart
was
hot
,
i.
e.
whilest
he
was
in
a
Passion
,
Deut.
19.6
.
So
Saul
had
a
great
zeal
to
Gods
Church
,
2
Sam.
21.2
.
Jehu
was
zealous
for
God
,
2
Kings
10.16
.
When
they
are
so
far
wrought
on
that
the
heart
is
quite
overturned
from
what
it
was
before
.
So
Lam.
1.20
.
Behold
,
(
Oh
Lord
)
for
I
am
in
distresse
,
my
bowels
are
troubled
,
my
heart
is
turned
within
me
,
&c.
viz.
with
grief
for
their
sins
.
When
they
are
so
far
wrought
on
,
that
the
heart
is
engaged
for
God
.
As
a
woman
engageth
her
heart
to
him
whom
she
will
make
her
husband
,
Jer.
30.21
.
Who
is
he
that
engageth
his
heart
to
approach
unto
me
?
When
they
are
so
far
wrought
on
that
the
heart
is
glued
to
a
thing
by
them
.
So
was
Davids
,
Psalme
119.31
.
I
have
stuck
unto
thy
Testimonies
.
When
they
are
so
far
wrought
on
,
that
the
heart
is
quite
given
up
to
the
thing
that
it
affects
.
Thus
Solomon
gave
his
heart
to
seek
wisdome
,
Eccl.
1.13
.
No
wicked
man
can
have
his
affections
thus
wrought
on
,
yet
his
affections
may
be
raised
a
good
way
towards
Christ
.
For
,
1.
By
the
sparks
of
right
Reason
,
naturally
implanted
by
God
in
the
heart
,
he
may
so
regulate
his
affections
that
he
may
be
chaste
,
sober
,
kinde
,
liberal
,
just
,
patient
,
&c.
and
to
observe
the
things
contained
in
the
Law
.
2.
Their
knowledge
by
the
Word
may
raise
up
their
affections
exceedingly
:
Knowledge
may
awe
the
heart
with
feare
that
it
go
not
against
its
own
knowledge
:
Herod
feared
,
Mark
6.20
.
and
did
many
things
.
3.
God
may
quicken
their
knowledge
and
conscience
,
and
tell
them
the
horrour
of
their
sins
,
which
may
raise
up
their
affections
many
steps
higher
,
to
mourn
and
be
sorry
for
their
sins
:
As
in
Ahab
,
1
Kings
21.27
.
He
rent
his
clothes
,
fasted
,
and
went
softly
.
4.
They
may
have
a
deep
sense
and
horrour
for
their
estate
:
they
may
be
afraid
to
be
damned
,
and
of
Gods
judgements
,
which
may
make
them
weep
,
and
sigh
,
and
groan
.
So
Mal.
2.13
.
They
covered
the
Altar
of
God
with
tears
,
with
weeping
,
and
crying
out
;
and
yet
were
hypocrites
.
5.
Self-love
may
winde
up
their
affections
yet
higher
:
For
when
a
man
knows
that
he
cannot
be
saved
unlesse
he
doth
thus
and
thus
;
Oh
how
affectionate
may
he
be
to
do
it
that
he
may
be
saved
.
For
,
-
1.
He
may
be
loth
to
commit
sin
:
He
may
wish
affectionately
to
leave
it
.
He
may
use
some
means
to
leave
it
.
As
Darius
did
to
have
deliveted
Daniel
from
the
Lions
Den
,
Dan.
6.14
.
and
Pilate
to
deliver
Christ
.
-
2.
He
may
vomit
up
his
dear
sins
,
and
be
sorry
that
other
men
should
commit
them
.
So
Micha
confessed
the
silver
that
he
had
stolne
,
and
profered
to
make
restitution
,
and
was
troubled
when
he
heard
his
Mother
curse
and
swear
,
Judg.
17.2
.
Joab
was
vexed
when
David
would
number
the
people
,
1
Chron.
21.3
.
-
3.
He
may
be
so
set
against
sin
,
that
money
,
favour
,
honours
,
&c.
may
not
prevail
with
him
to
commit
it
,
as
in
Balaam
,
Numb.
24.13
.
-
4.
He
may
be
forward
in
Religion
,
and
so
strict
in
his
wayes
,
that
he
may
be
persecuted
for
the
truth-sake
,
and
for
Christs
sake
,
and
may
endure
persecution
a
good
while
.
-
5.
He
may
be
ravished
and
enamoured
with
the
joyes
of
the
Spirit
.
He
may
be
in
some
extasies
of
spiritual
joy
,
Heb.
6.5
.
He
may
taste
the
good
Word
of
God
,
and
Powers
of
the
world
to
come
.
Quest.
Why
may
wicked
mens
Affections
be
so
far
wrought
on
,
and
yet
come
short
?
Answ.
Because
they
are
not
kindly
wrought
on
:
the
Galatians
affections
were
strongly
wrought
on
when
they
would
have
pulled
out
their
eyes
for
Paul
,
but
they
were
not
kindly
wrought
on
.
It
s
only
the
love
of
God
shed
abroad
in
the
heart
that
kindly
affects
us
.
They
are
not
judiciously
wrought
on
:
they
are
wrought
on
in
a
fit
,
but
not
with
judgement
,
the
heart
must
first
be
wrought
on
,
and
the
spirit
moved
before
the
affections
can
be
judiciously
wrought
on
.
They
are
not
wrought
on
regularly
:
He
is
affected
with
feare
;
but
it
s
with
the
feare
of
Gods
judgements
,
not
of
his
goodnesse
and
mercy
,
as
Hos.
3.5
.
the
true
Israel
of
God
are
there
said
to
feare
the
Lord
and
his
goodnesse
.
They
are
not
wrought
on
universally
:
Some
affections
are
wrought
on
,
but
not
all
:
Some
sins
he
grieves
under
,
some
he
rejoyceth
in
:
Some
commandments
he
delights
in
,
other
he
dislikes
.
Quest.
How
then
shall
we
know
whether
we
are
rightly
affected
towards
Chrict
or
no
?
Answ.
He
that
is
truly
affected
with
Christ
,
grace
,
&c.
affects
nothing
so
much
as
them
.
A
carnal
man
may
be
much
affected
with
Christ
,
but
there
is
something
that
he
affects
more
.
He
that
affects
grace
aright
,
cannot
but
expresse
it
:
He
can
as
easily
carry
fire
in
his
bosome
,
as
conceal
his
grace
:
He
will
expresse
it
in
his
speeches
,
his
actions
,
his
calling
,
his
company
,
&c.
Psal.
39.3
.
He
that
affects
it
aright
,
if
he
be
never
so
little
interrupted
,
he
is
troubled
:
It
s
like
the
stopping
of
a
water-course
that
causeth
it
to
swell
,
&c.
Cam.
5.8
.
Tell
him
I
am
sick
of
love
.
He
hath
his
conversation
in
Heaven
,
whence
all
grace
descends
.
A
wicked
man
may
be
affected
with
grace
in
the
Bucket
,
and
yet
have
no
love
to
grace
in
the
Fountain
:
whereas
the
godly
rejoyce
in
the
Lord
,
Psal.
33.1
.
as
in
the
Fountain
of
all
grace
.
Quest.
But
why
should
we
be
so
careful
to
have
our
Aff●ctions
set
right
?
Answ.
Hereby
only
we
are
in
a
capacity
of
being
married
to
Christ
,
who
will
have
our
Affections
before
he
will
marry
us
.
When
a
man
goes
a
wooing
for
a
wife
,
his
care
is
to
get
her
Affections
.
He
will
never
marry
her
,
if
he
be
wise
,
except
he
may
have
her
affections
.
So
if
our
affections
be
to
the
world
,
or
the
Strumpet-like
things
of
the
world
,
Christ
cannot
abide
us
:
Know
ye
not
that
the
love
of
the
world
is
enmity
with
God
,
James
4.4
.
Therefore
the
Apostle
commands
us
to
mortifie
inordinate
Affections
,
Col.
3.5
.
Hereby
only
doth
the
soul
set
up
Favourites
in
her
heart
.
Those
are
the
hearts
Favourites
whom
the
heart
most
affects
;
Now
if
Christ
be
not
the
hearts
Favourite
,
what
a
woful
condition
is
that
soul
in
?
If
pleasures
and
vanities
be
in
favour
with
thy
heart
,
Christ
can
have
no
command
there
,
no
further
then
thy
lusts
will
give
leave
:
when
Hadad
was
in
favour
with
Pharaoh
,
he
married
his
wives
Sister
to
him
,
1
Kings
11.19
.
So
if
thou
favourest
the
things
of
the
world
,
thou
weddest
thy
soul
to
them
;
and
what
an
infinite
indignity
is
this
to
Christ
,
when
such
base
and
sordid
things
should
have
those
affections
which
belong
to
him
?
Hereby
the
soul
is
convertible
and
reconcileable
to
God
:
Though
a
man
be
never
so
crosse
and
crooked
,
yet
so
long
as
there
be
affections
in
him
,
he
may
be
won
to
God
.
Though
a
man
be
violently
set
upon
mischief
,
and
an
enemy
to
all
grace
,
yet
as
long
as
there
be
affections
in
him
,
he
is
not
implacable
;
his
affections
may
be
wrought
on
by
the
Word
and
Spirit
:
therefore
the
Apostle
yokes
these
two
together
:
without
natural
affections
,
implacable
,
Rom.
1.31
.
what
a
care
then
should
we
have
of
our
affections
,
because
thereby
we
are
reconcileable
to
God
?
It
stands
us
upon
infinitely
to
set
our
affections
aright
,
because
they
are
the
hands
of
the
soul
,
Psal.
24.4
.
He
that
hath
clean
hands
,
and
a
pure
heart
:
i.
e.
He
whose
affections
a●e
clean
,
and
heart
pure
:
Psal.
26.6
.
I
will
wash
my
hands
in
innocency
,
&c.
i.
e.
I
will
purge
mine
affections
,
and
so
pray
,
1
Tim.
2.8
.
Lifting
up
pure
hands
,
i.
e.
holy
affections
without
wrath
,
&c.
Now
what
a
sad
thing
is
it
that
these
hands
should
be
put
out
of
joynt
?
As
long
as
our
affections
are
out
of
order
,
and
set
upon
things
below
,
we
can
never
take
hold
of
grace
,
or
Christ
.
When
the
devil
takes
a
man
Prisoner
,
he
bindes
him
hand
and
foot
:
He
bindes
up
his
heart
and
affections
that
he
cannot
weep
,
nor
repent
of
his
sins
:
He
cannot
rejoyce
in
grace
nor
goodnesse
:
He
cannot
delight
in
the
Word
,
&c.
Above
all
things
therefore
be
sure
that
thy
hands
be
loose
,
and
thine
affections
at
liberty
to
be
set
on
heaven
.
They
are
also
the
handles
of
the
soul
:
As
we
can
take
hold
of
nothing
that
is
good
,
unlesse
by
our
affections
:
so
nothing
can
take
hold
of
our
hearts
,
but
by
our
affections
.
Thus
the
Word
first
works
upon
the
affections
,
and
were
it
not
for
our
affections
the
Word
could
never
catch
hold
of
us
.
Affections
are
the
souls
stomack
:
that
which
the
soul
affects
,
it
fills
and
feeds
the
soul
as
meat
doth
the
stomack
:
such
then
as
our
affections
are
,
such
is
our
food
.
We
should
not
therefore
feed
our
souls
with
vanity
,
trash
and
poison
:
every
thing
is
trash
besides
Christ
;
yea
,
every
thing
is
poison
besides
Christ
and
his
graces
:
If
we
set
our
affections
on
things
below
,
we
feed
upon
trash
.
The
Word
is
the
milk
and
food
of
the
soul
,
and
therefore
the
Apostle
would
have
us
set
our
affections
,
and
feed
upon
that
,
1
Pet.
2.2
.
Let
us
therefore
●et
our
affections
upon
the
things
which
are
above
,
which
is
the
wholesome
food
of
the
soul.
Affections
are
the
materials
of
grace
:
the
main
work
of
grace
is
the
ruling
of
the
affections
aright
:
It
takes
them
off
from
things
on
the
earth
,
and
lifts
them
up
to
things
in
heaven
.
So
that
when
grace
converts
a
man
,
it
doth
not
take
away
the
affections
,
but
rules
and
rectifies
them
.
It
takes
not
away
anger
,
but
turnes
it
against
sinne
,
and
the
dishonour
of
God
.
It
takes
not
away
cheerfulnesse
,
but
makes
us
merry
in
Gods
service
;
and
to
rejoyce
in
the
Lord
.
It
takes
not
away
sadnesse
,
but
makes
us
mourn
for
our
deadnesse
,
barrennesse
,
&c.
Gratia
non
tollit
sed
attollit
naturam
:
It
takes
not
away
nature
,
but
lifts
it
up
.
Therefore
Saint
Paul
calls
our
affections
members
,
Rom.
6.19
.
Because
by
them
grace
worketh
.
Affections
are
arguments
what
we
are
:
As
our
affections
are
,
so
are
our
soules
.
The
goodnesse
or
vainnesse
of
our
affections
shew
that
we
are
godly
,
or
ungodly
men
.
Affectus
virum
indicat
.
Our
affections
,
shew
what
we
are
.
Quest.
How
may
it
be
proved
that
affections
in
themselves
are
not
sinfull
?
Answ.
Because
Adam
and
Eve
had
affections
in
innocency
,
who
were
created
without
sin
.
Christ
took
our
affections
upon
him
,
which
if
they
were
sinful
he
could
not
have
done
.
He
rejoyced
,
Luke
10.21
.
He
sorrowed
,
Mat.
26.38
.
He
was
angry
,
Mar.
3.5
.
He
desired
,
Luke
22.15
.
God
commands
us
to
be
angry
,
Eph.
4.26
.
and
to
mourne
,
Joel
2.12
.
to
feare
,
Luke
12.5
.
to
be
ashamed
,
Jer.
3.3
.
which
if
they
were
sinful
in
themselves
,
he
could
not
do
.
Yea
,
it
s
a
great
blessing
that
we
have
affections
.
For
,
1.
Had
we
no
affections
,
we
should
be
like
stocks
and
senselesse
stones
;
as
is
implied
,
Lam.
1.12
.
q.
d.
Are
you
such
blocks
that
ye
are
not
at
all
affected
with
my
sorrowes
,
therefore
it
s
reckoned
as
a
symptome
of
a
desperately
hardened
heart
,
not
to
be
affected
with
any
thing
.
2.
Were
it
not
for
affections
nature
would
be
idle
and
lazie
:
For
they
are
as
winde
to
the
sailes
of
a
ship
,
as
wheels
to
a
Chariot
:
Hence
Psal.
119.32
.
I
will
run
the
way
of
thy
Commandments
,
when
thou
shalt
enlarge
my
heart
,
i.
e.
my
affections
.
Though
a
mans
reason
tells
him
,
that
he
is
bound
to
repent
,
to
be
godly
,
to
obey
,
&c.
yet
if
he
hath
no
affections
thereto
,
he
cannot
move
towards
them
.
Hence
Cant.
1.4
.
Draw
me
,
viz.
by
the
affections
of
love
,
and
I
will
run
after
thee
.
Affections
are
whetstones
to
good
.
Hast
thou
love
?
It
s
a
whetstone
to
obedience
.
Hast
thou
grief
?
It
s
a
whetstone
to
repentance
.
Hast
thou
anger
?
It
s
a
whetstone
to
zeale
,
&c.
3.
Affections
are
good
channels
for
grace
to
run
in
.
Art
thou
covetous
and
full
of
desires
?
It
s
easier
for
thee
to
covet
the
better
things
.
Art
thou
cholerick
?
It
s
a
fit
channel
for
thy
zeal
for
Gods
glory
to
run
in
.
Art
thou
melancholy
?
It
s
a
fit
channel
for
repentance
to
run
in
.
Art
thou
fearful
?
It
s
a
fit
channel
for
the
fear
of
God
and
his
judgements
to
run
in
,
&c.
Jeremy
was
of
a
sad
constitution
,
and
see
what
advantage
he
made
of
it
.
Jer.
9.1
.
Oh
that
my
head
were
waters
,
&c.
Quest.
How
are
unmortified
Passions
to
be
subdued
?
Answ.
To
bridle
unlawful
pleasures
its
good
to
accustome
our selves
to
abstain
from
lawful
:
He
shall
not
fall
in
things
unlawful
,
that
warily
restrains
himself
somtimes
in
things
lawful
.
As
if
a
man
be
given
to
drunkennesse
,
he
shall
the
easilier
overcome
it
,
if
he
abstain
from
strong
drink
when
he
might
use
it
.
If
a
man
be
prone
to
pride
,
its
best
for
him
not
to
go
so
fine
as
he
might
do
.
He
that
takes
his
liberty
in
all
things
that
are
lawful
,
will
quickly
be
a
slave
to
his
lusts
.
Hence
1
Cor.
6.12
.
All
things
are
lawful
,
but
all
things
●re
not
expedient
,
&c.
Fly
the
occasions
which
may
incense
the
Passions
whereunto
we
are
enclined
:
Occasions
and
opportunities
oft
make
thieves
:
The
Nazarite
:
to
prevent
drunkennesse
must
drink
no
Wine
,
nor
eat
Grapes
or
Raisins
,
lest
thereby
they
should
be
tempted
to
drink
Wine
,
Numb.
6.1
.
&c.
When
a
vehement
and
rebellious
motion
assaults
us
,
when
we
are
almost
yielding
consent
to
it
,
then
we
should
turne
the
force
of
our
soul
with
our
utmost
endeavour
to
the
contrary
good
:
For
as
in
Warre
,
the
valiantest
souldiers
are
best
tried
in
the
greatest
encounters
;
So
in
the
most
vehement
passions
,
the
resolutest
mindes
are
best
proved
.
This
ennobled
Josephs
chastity
:
Jobs
patience
:
Abrahams
faith
,
&c.
Resist
Passions
at
the
beginning
Principiis
obsta
,
&c.
Cure
the
wound
whilest
its
green
:
Take
Physick
before
the
disease
be
rooted
.
As
he
that
will
be
rid
of
an
ill
guest
,
the
worser
that
he
entertaines
him
,
the
sooner
he
will
be
gone
.
To
mortifie
passions
we
must
chasten
the
body
:
For
he
that
pampers
his
body
,
feeds
his
enemy
;
and
he
that
feeds
it
with
dainties
,
will
finde
it
rebellious
,
1
Cor.
9.27
.
I
keep
under
my
body
,
and
bring
it
into
subjection
,
&c.
He
that
would
quell
his
passions
whilest
he
pampers
his
body
,
is
like
him
who
would
quench
a
fire
by
adding
more
fewel
to
it
.
We
must
arm
our selves
with
a
resolute
Will
,
and
endeavour
to
attain
to
this
perfect
Government
of
a
mans
self
:
from
whence
will
follow
a
diligent
exercise
of
mortification
:
and
such
a
man
will
be
daily
importunate
with
God
by
prayer
for
grace
,
to
overcome
his
rebellious
nature
,
and
resist
tentations
,
&c.
For
which
end
we
should
consider
,
that
the
pleasure
which
our
Passions
yield
is
short
,
wherefore
its
better
for
us
to
crosse
them
a
while
,
and
so
winne
a
Crown
of
glory
,
then
to
please
them
for
a
moment
,
and
to
be
condemned
to
Hell
for
ever
.
When
passions
are
most
vehement
,
humble
thy self
with
shame
and
sorrow
before
God
;
seek
for
succour
from
Heaven
:
flie
under
the
wings
of
Christ
:
beat
at
M●rcies
Gate
by
the
Prayer
of
Faith
,
and
crave
Grace
to
overcome
them
.
Open
thy
sores
to
this
good
Samaritane
,
and
he
will
poure
wine
and
oyle
into
them
:
and
so
thy
passions
will
melt
,
and
fall
away
as
clouds
before
the
Sun
.
By
serious
Meditation
of
the
Death
and
Resurrection
of
Christ
,
we
must
work
our
hearts
into
the
similitude
of
him
,
that
his
vertues
may
be
stamped
upon
our
souls
.
The
healing
vertue
of
Christs
death
applied
to
our
hearts
will
heal
our
affections
,
and
conform
them
to
their
first
integrity
.
Quest.
How
may
affections
be
divided
?
Answ.
Into
two
kindes
.
First
,
some
embrace
their
Object
,
as
Love
,
Joy
,
Desire
,
&c.
Secondly
,
others
shun
and
decline
them
,
as
Hatred
,
Fear
,
&c.
Quest.
Wherein
consists
the
sanctified
exercise
of
those
affections
that
embrace
,
or
prosecute
their
Object
.
Answ.
In
this
,
that
they
move
to
all
good
soundly
,
orderly
,
in
fit
season
,
and
constantly
at
the
command
of
a
lively
and
well-rooted
faith
.
Quest.
What
Reasons
may
move
us
to
affect
that
that
is
good
?
Answ.
By
the
Law
of
nature
imprinted
in
our
hearts
,
like
a
Lanthorn
to
direct
us
continually
in
the
night
of
this
miserable
life
.
In
a
well-ordered
Common-wealth
,
vertuous
men
are
exalted
,
therefore
the
desire
of
credit
and
reputation
should
quicken
us
unto
vertue
.
The
consideration
of
the
decayes
of
our
body
,
and
the
approach
of
death
should
move
us
to
lead
a
vertuous
life
.
By
vertue
we
acquire
peace
,
and
tranquillity
of
minde
,
and
a
quiet
and
serene
conscience
.
Christ
was
nailed
to
the
Crosse
to
draw
us
to
vertue
;
He
was
crucified
to
kill
sinne
in
us
,
and
he
rose
again
to
quicken
us
to
newnesse
of
life
.
The
internal
Gifts
of
God
,
the
Armour
of
Faith
and
Charity
,
with
other
Graces
wrought
in
us
by
the
Holy
Ghost
,
are
to
fortifie
us
against
vice
,
and
to
enable
us
to
a
vertuous
life
.
All
the
good
motions
from
God
tend
to
perswade
us
to
vertue
,
and
to
disswade
us
from
vice
.
God
therefore
gives
us
so
many
Teachers
and
Preachers
to
keep
us
from
sin
,
and
to
allure
us
to
Godlinesse
.
The
Scriptures
were
written
,
as
letters
of
love
from
God
,
to
invite
us
to
vertue
,
and
dehort
us
from
vice
.
The
Sacraments
(
those
Seales
of
the
Covenant
)
were
instituted
for
the
spiritual
refreshing
,
and
watering
of
our
soules
,
to
the
encrease
of
vertue
in
us
.
God
in
infinite
mercy
besides
his
Word
,
hath
given
us
the
examples
of
godly
and
vertuous
men
,
but
especially
of
Christ
himself
,
to
draw
us
to
the
imitation
of
their
vertues
.
By
vertue
of
the
Communion
of
Saints
,
we
enjoy
the
prayers
of
all
the
faithful
,
who
continually
beg
this
mercy
for
us
.
God
,
by
his
continual
Providence
,
doth
watch
over
us
for
our
good
,
to
sustain
our
weaknesse
,
to
raise
us
when
we
fall
,
to
direct
us
when
we
erre
,
to
succour
us
in
our
wants
,
to
mitigate
the
tempests
of
tentations
,
and
to
moderate
the
waves
of
wicked
occasions
.
Vertue
of
it self
,
if
neither
reward
had
been
promised
,
nor
judgments
threatned
,
because
of
her
internal
beauty
,
grace
and
excellency
,
might
move
us
to
love
and
follow
her
.
Remember
the
rare
and
precious
Promises
that
are
made
to
those
that
follow
after
righteousnesse
.
Quest.
Is
it
not
mercenary
to
yield
obedience
to
God
upon
hope
of
reward
?
Answ.
No
:
for
if
the
Lord
use
such
meanes
and
motives
to
quicken
us
in
Heavens
way
,
it
s
not
mercenary
but
lawful
to
make
use
of
them
for
that
end
,
So
John
3.16
,
18.
Rom.
2.7
.
Heb.
11.26
.
Quest.
Wherein
stands
the
sanctified
exercise
of
those
affections
that
flie
from
their
object
?
Answ.
In
that
they
shun
all
evil
soundly
,
orderly
,
and
constantly
,
according
to
the
direction
of
Gods
Word
.
Quest.
What
Reasons
may
induce
us
to
shun
that
which
is
evil
?
Answ.
The
remorse
and
pangs
of
conscience
in
the
very
act
of
sinning
,
may
deter
us
from
it
.
The
infamy
and
disgrace
which
attends
wickednesse
:
For
no
man
can
truly
love
a
vicious
man
.
All
well-governed
Common-wealths
appoint
punishments
for
vices
to
root
them
out
.
By
sin
we
deface
Gods
Image
in
us
,
and
so
are
injurious
not
only
to
our selves
,
but
to
God
,
our
Father
and
King
.
Vicious
persons
profane
their
bodies
and
soules
,
the
Temples
of
the
Holy
Ghost
,
whom
they
put
forth
of
his
just
possession
by
their
wickednesse
.
The
dreadful
judgments
threatned
in
Scripture
,
and
inflicted
for
sin
,
should
deter
us
from
it
:
It
cast
Adam
out
of
Paradise
:
drowned
the
old
world
;
cast
the
Angels
out
of
Heaven
,
&c.
But
especially
the
bitter
suffering
of
our
crucified
Saviour
in
soul
and
body
are
the
monuments
of
sin
,
and
memorials
of
our
wicked
life
.
The
extream
wrong
we
offer
to
God
by
it
,
transgressing
his
Law
,
perverting
his
order
,
injuring
his
infinite
goodnesse
,
despising
his
Majesty
,
and
sh●wing
our selves
ungrateful
for
his
love
,
should
above
all
disswade
us
from
sin
.
By
vice
our
soules
are
spoiled
of
their
riches
,
their
most
precious
robes
,
and
heavenly
attire
,
are
made
the
very
dens
of
devils
,
and
therefore
we
should
avoid
it
.
No
day
nor
hour
passeth
,
wherein
appear
not
some
silent
Sermons
to
perswade
us
to
avoid
sin
,
and
follow
goodnesse
.
As
sicknesses
,
plagues
,
pains
,
diseases
,
&c.
and
death
of
others
shew
us
what
is
the
wages
of
sin
.
By
sin
we
abuse
Gods
mercies
to
his
great
dishonour
:
Like
ungrateful
deb●ois
who
oppose
their
Creditors
with
their
own
goods
.
By
it
we
abuse
our
soules
and
bodies
with
all
the
powers
and
parts
which
we
have
received
from
God
,
by
making
them
instruments
of
his
dishonour
.
All
creatures
made
by
God
for
our
use
,
exclaim
against
a
vitious
life
:
the
Sun
gives
light
to
works
of
light
,
and
not
of
darknesse
,
&c.
The
exquisite
and
eternal
torments
of
Hell
,
and
the
losse
of
the
beatifical
vision
should
warne
us
to
flie
from
sin
,
and
pursue
good
.
Quest.
But
is
it
not
servile
to
foregoe
sinne
for
fear
of
punishment
?
Answ.
The
Scripture
commands
the
godly
to
fear
him
that
is
able
to
cast
both
soul
and
body
into
hell
,
Mat.
10.
●8
.
Heb.
4.1
.
and
2.3
.
and
10.26
.
Feare
of
eternal
wrath
,
as
it
makes
men
avoid
sinne
,
may
well
stand
with
confident
assurance
of
eternal
happinesse
,
and
final
perseverance
.
Quest.
May
the
state
of
our
soul
be
discerned
by
our
affections
?
Answ.
Yea
:
we
may
know
our
estate
to
be
good
,
by
our
embracing
of
good
things
,
by
our
joy
and
delight
in
them
,
and
by
our
wonderment
at
them
:
As
,
Oh
,
how
I
love
thy
Law
!
Psal.
119.97
.
One
day
in
thy
Courts
,
is
better
th●n
a
thousand
elsewher●
,
Psal.
84.10
.
Oh
the
depth
of
his
Mercy
,
Rom.
11.33
.
One
thing
have
I
desired
of
the
Lord
,
and
I
will
desire
it
,
&c.
Psal.
27.4
.
when
the
soul
stands
in
admiration
of
God
and
good
things
;
ready
to
welcom
Christ
and
heavenly
things
,
and
in
comparison
thereof
to
count
all
but
dung
,
&c.
A
man
is
then
in
a
good
estate
,
when
hearing
of
the
excellency
of
heavenly
things
,
he
is
exceedingly
affected
therewith
,
and
gives
them
a
room
in
his
heart
.
It
shewes
our
faith
to
be
true
:
For
where
there
is
true
faith
,
there
is
alwayes
love
,
joy
and
delight
in
the
things
believed
:
and
on
the
contrary
,
deadnesse
in
affections
,
discovers
Atheism
and
Unbelief
in
the
heart
.
Quest
▪
How
happens
it
then
,
that
Gods
children
sometimes
,
even
when
their
judgements
are
convinced
,
yet
finde
their
affections
so
flat
,
crying
out
:
Alas
!
that
I
should
believe
such
happinesse
as
heaven
,
such
glory
,
and
yet
should
have
my
affections
no
more
stirred
in
me
?
Can
I
be
a
childe
of
God
?
Answ.
Sometimes
the
Judgement
may
be
convinced
,
and
yet
the
affections
not
so
quick
,
1.
Because
there
may
be
some
division
at
the
same
time
,
as
some
present
crosse
,
or
some
present
thing
lawfully
loved
that
may
take
up
our
affections
at
that
time
.
Gods
children
are
sometimes
deceived
in
judging
of
their
affections
,
but
when
opposition
comes
,
then
they
are
discovered
:
As
for
want
of
stirring
up
the
grace
of
God
in
themselves
,
or
for
want
of
good
means
:
or
by
bodily
indisposition
their
affections
may
seeme
dull
:
But
let
religion
be
disgraced
,
or
opposed
any
way
,
and
then
you
shall
finde
that
their
affections
are
deeply
rooted
towards
heavenly
things
:
but
they
appeared
not
before
,
because
there
was
no
opposition
.
This
is
a
certain
rule
,
that
a
mans
affections
are
as
his
perswasion
is
,
and
his
perwasions
as
his
●ight
is
.
As
he
hath
a
heavenly
light
,
discovering
heavenly
things
,
so
is
his
perswasion
of
a
better
state
then
the
world
can
yeild
:
and
answerable
to
his
perswasion
so
is
his
soul
raised
up
to
delight
in
the
best
things
.
Quest.
What
rules
are
to
be
observed
for
the
better
goverment
of
our
affections
.
Answ.
They
must
be
guided
by
the
word
of
God
:
If
they
have
not
this
rule
to
guid
them
,
they
will
wander
out
of
the
right
way
:
These
are
good
Servants
but
bad
Masters
.
They
must
not
run
till
Reason
bid
them
goe
.
They
are
the
feet
of
the
soul
,
now
the
eye
must
guide
the
foot
or
else
it
will
goe
it
knows
not
whither
.
Hereby
affections
are
directed
to
right
Objects
,
to
love
what
should
be
loved
,
and
to
hate
what
should
be
hated
:
as
Christ
directs
.
Luke
12.3
,
4
,
5.
and
so
Col.
3.2
.
1.
Pet.
2.2
.
1.
John
.
2.15
.
Affections
misplaced
are
like
members
out
of
joynt
which
will
one
day
cause
paine
.
Moderate
affections
,
and
keep
them
with
in
due
bounds
.
Proportion
them
to
their
objects
in
measure
more
or
less
according
to
the
kinde
and
degree
of
good
,
or
evill
wherein
they
are
to
be
ruled
by
judgement
.
Grieve
for
the
greatest
evils
most
wherein
God
is
dishonored
,
grieve
for
afflictions
less
which
are
less-evills
.
So
for
joy
;
Luk
10.20
.
Psa.
41.
&
16.3
.
Quest.
Why
should
the
affections
be
thus
kept
within
their
bounds
.
Answ.
Because
whilst
affections
are
kept
within
bounds
,
they
are
kept
in
order
,
every
affection
keeps
his
place
,
like
soldiers
in
their
ranks
:
but
when
they
break
their
bounds
,
they
break
their
bancks
like
a
swelling
water
.
Whilest
they
are
kept
within
bounds
they
are
kept
in
vse
,
ate
helpful
one
to
another
,
and
obedient
to
reason
,
otherwise
they
hurt
and
devoure
one
another
;
as
excessive
grief
devoures
joy
.
&c
when
they
exceed
they
make
themselves
unuseful
,
and
the
man
in
whom
they
are
,
unfit
either
for
the
service
of
God
,
or
man
.
yea
they
captivate
reason
,
and
draw
us
to
doe
things
both
contrary
to
judgment
and
conscience
.
Whilest
they
are
kept
within
bounds
they
are
kept
in
credit
and
esteem
:
but
it
is
their
shame
to
fall
into
extreams
:
To
be
much
affected
with
small
,
and
triviall
matters
is
great
levity
,
to
be
little
affected
with
great
matters
is
stupidity
.
To
have
our
affections
deffective
in
spirituall
things
,
and
excessive
in
temporall
argues
an
ill
goverment
of
the
soul
▪
we
see
the
contrary
.
Cant.
5.8.2
.
Cor.
5.13.14
Exod
,
32.19
.
Quest.
How
may
these
immoderate
affections
be
prevented
?
or
cured
?
Answ.
Forsee
by
prudence
such
things
before
they
come
which
may
prove
great
Provocations
to
our selves
of
joy
,
Grief
,
Anger
,
Fear
,
&c.
and
set
bounds
to
them
in
our
resolutions
before
hand
how
much
we
will
be
affected
with
them
when
they
com
to
pass
,
and
noe
more
.
Set
up
a
Master
affection
in
your
hearts
to
rule
all
the
rest
,
and
keep
them
in
awe
,
in
order
,
and
in
measure
,
and
let
that
be
the
holy
fear
of
God
▪
that
your
hearts
may
not
dare
to
love
any
Creature
overmuch
,
nor
to
grieve
for
any
worldly
loss
too
much
.
&c.
and
that
because
you
fear
God
,
who
will
reward
and
punish
your
affections
as
well
as
actions
.
When
affections
grow
exorbitant
,
turne
the
streams
of
them
into
other
Chanels
wherein
they
may
flow
without
prejudice
to
your
souls
,
as
Phisicians
open
a
vein
to
divert
the
course
of
blood
!
As
when
you
are
angry
overmuch
at
persons
,
or
things
,
turne
it
against
sin
&c.
When
one
Affection
is
predominate
,
set
an
other
to
Check
it
,
and
tame
it
,
as
immoderate
love
by
hatred
of
sin
:
excess
in
anger
by
shame
and
grief
for
it
;
O●
grief
for
temporalls
by
joy
for
spiritualls
&c.
He
is
better
than
he
that
takes
a
City
.
Contrarily
Pro.
25.18
.
Hence
1
Cor
▪
7
,
30.31
.
Psa.
131.2
.
To
this
end
pray
to
God
for
stren●th
:
For
to
command
our
affections
requires
power
as
well
as
Skill
.
Eph.
3.10
.
Psa:
38.2
.
The
weaker
the
person
is
in
his
understanding
and
parts
,
the
stronger
are
his
passions
:
and
as
Persons
grow
weak
,
their
passions
grow
strong
:
the
minde
may
out-reason
affections
,
but
strength
must
over-master
them
.
Purg
affections
from
all
sinfull
mixtures
that
they
may
be
full
of
themselves
&
empty
of
all
things
that
are
heterogeniall
to
them
:
as
1
From
mixtures
of
the
flesh
:
as
of
spirituall
,
and
carnall
together
:
Hence
,
1
Pet.
1.22
.
see
that
yee
love
one
another
with
a
pure
heart
&c.
2
Purge
them
from
mixtures
of
self
,
as
the
people
followed
Christ
,
not
for
himself
but
for
the
loaves
.
3
From
mixtures
of
deceit
:
as
of
abundance
of
shew
of
affections
,
when
there
is
little
reality
:
as
those
hearers
:
Ezek.
33.31
.
Hence
:
Rom.
12.9
.
Let
love
be
without
●ssimulation
.
4
From
all
mixtures
of
corruption
:
As
your
zeale
from
passions
,
and
bitterness
;
your
anger
from
revenge
:
your
joyes
from
levity
&c.
4
Suit
your
affections
to
Gods
Ordinances
,
and
Providences
:
to
Gods
words
,
&
works
:
to
your
conditions
,
and
occasions
:
when
the
word
threatens
,
tremble
,
when
it
speaks
comfort
,
rejoyce
.
For
this
end
God
gives
us
variety
of
affections
to
answer
the
diversity
of
his
dealings
:
Contrary
.
Luke
7.32
.
&c.
The
administrations
of
Gods
providence
call
for
suitable
affections
:
as
Jsa.
22.12
.
In
that
day
did
the
Lord
God
call
to
mourning
:
&c.
yea
we
should
suit
our
affections
to
the
conditions
of
others
Rom.
12.15
.
To
weep
with
them
that
weep
&c.
So
Psa
,
17.1.6
.
Neh.
1.4
.
Psa.
119
▪
136.
we
should
mourne
for
the
sins
of
the
times
Ezek.
94.
Jsa.
57.1
.
Yea
they
should
be
suitable
in
degree
:
Great
sins
,
or
calamities
call
for
great
sorrow
:
great
salvations
for
great
joy
&c.
For
which
end
.
1
We
must
sanctifie
God
in
our
hearts
,
and
make
him
our
feare
,
joy
,
hope
&c.
2
To
be
affected
contrary
to
our
condition
,
or
Gods
dispensations
makes
a
discord
in
Gods
ears
,
and
pulls
downe
judgement
.
Isa.
22.12.13.14
.
Amos
6.4
.
&c.
3.
To
be
affected
with
things
as
God
would
haue
us
,
is
a
means
to
make
that
good
use
of
them
God
intends
us
by
them
.
Mingle
affections
,
not
onely
to
allay
,
and
moderate
them
,
but
to
corroborate
and
make
them
mutually
helpfull
one
to
another
:
So
with
joy
for
your
own
Prosperity
,
mingle
grief
for
others
adversity
;
joy
not
allayed
with
sorrow
is
madness
:
with
grief
for
afflictions
mingle
joy
for
comforts
:
with
fear
of
evil
,
mingle
hope
in
God
:
with
love
to
the
persons
of
others
mingle
hatred
of
their
vices
,
and
that
,
1
Because
,
this
will
keep
the
heart
whole
,
and
entire
,
and
prevent
heart
divisions
,
when
the
affections
goe
hand
in
hand
,
and
flow
together
in
one
chanell
.
2.
It
will
the
better
vnite
their
forces
,
and
make
them
more
strong
:
what
is
spoken
of
persons
,
is
true
of
affections
:
Eccles.
4.9
.
&c.
Two
are
better
then
one
,
&c.
Seventhly
,
Spiritualize
affections
▪
as
1.
Sorrow
for
affliction
into
sorrow
for
sin
;
Eighthly
,
Root
and
encrease
good
affections
in
you
,
as
Eph.
3.17
.
and
that
1.
Because
,
when
they
are
rooted
in
the
heart
they
will
be
durable
,
and
mould
us
into
their
likenesse
:
else
they
will
be
but
flashes
,
and
bear
no
fruit
,
as
R●v
.
2.4
.
Gal.
4.15
.
John
5.35
.
2.
Cherish
holy
affections
,
and
blow
them
up
from
a
smoke
to
a
flame
,
by
the
bellowes
of
prayer
,
and
fewel
of
the
Word
,
1
Thes.
4.9
,
10.
Ninthly
,
Distinguish
affections
,
and
act
them
.
1.
Distinguish
them
by
the
Objects
about
which
they
converse
,
and
by
the
Roots
from
whence
they
grow
,
and
by
the
heads
to
which
they
rise
.
1.
The
Objects
about
which
affections
are
conversant
,
are
either
good
or
evil
,
as
apprehended
so
by
the
understanding
:
As
when
the
understanding
apprehends
a
thing
to
be
good
,
the
affections
embrace
it
with
love
,
Cant.
5.2
,
5
,
6.
and
this
good
is
either
present
,
and
then
we
rejoyce
in
it
:
or
absent
,
and
then
we
desire
it
;
If
it
be
improbable
to
be
attained
,
then
we
fear
;
If
impossible
,
then
we
despair
:
If
obstructed
,
it
stirres
up
anger
.
If
the
evil
be
future
,
we
fear
it
,
&c.
2.
The
Roots
from
whence
the
affections
grow
,
are
love
or
hatred
.
All
the
affections
which
arise
from
the
apprehension
of
good
grow
from
love
:
As
desire
is
love
in
motion
:
the
continual
sallies
of
love
:
Delight
is
love
acquiescing
in
the
possession
of
it
;
Fear
is
love
in
awe
of
the
beloved
:
Hope
is
love
in
expectation
:
Zeal
is
love
in
a
flame
.
All
the
affections
which
arise
from
the
apprehension
of
evil
,
grow
from
hatred
.
3.
The
heads
to
which
they
arise
,
and
are
referred
:
Thus
all
the
affections
which
are
conversant
about
good
,
have
some
delight
in
them
,
as
Love
,
Desire
,
Hope
.
All
that
are
conversant
about
evil
have
some
grief
mingled
with
them
:
as
Hatred
,
Fear
,
Repentance
,
Anger
.
2.
Act
them
according
to
the
nature
of
them
.
For
,
Affections
are
the
first
principles
,
or
movers
of
actions
,
and
action
is
the
end
or
proper
work
of
affections
.
To
act
affections
consider
why
God
hath
placed
them
in
the
soul
,
and
act
them
accordingly
:
Concerning
which
see
each
particular
affection
under
their
proper
heads
.
Tenthly
,
try
affections
whether
they
be
true
or
false
,
real
or
counterfeit
;
1.
By
their
properties
.
1.
Are
they
set
upon
right
objects
?
as
to
love
,
desire
,
delight
in
,
and
hope
for
God
and
good
only
.
To
hate
,
feare
,
flie
,
and
mourn
for
,
and
be
angry
with
that
which
is
evil
.
1.
Are
they
sincere
for
their
acts
and
ends
?
Are
their
acts
real
or
feigned
?
as
Mar.
12.30
.
1
John
3.18
.
Do
you
hate
and
mourn
for
sin
really
?
Do
ye
prefer
God
and
his
glory
before
self
?
Do
ye
prefer
publick
good
before
private
?
2.
Are
they
sincere
for
their
ends
?
Do
we
affect
goodnesse
for
goodnesse-sake
?
and
God
,
his
Word
,
Servants
,
&c.
for
the
goodnesse
that
is
in
them
?
Do
we
hate
evil
for
evils
sake
?
Do
we
affect
spiritual
things
for
spiritual
ends
?
Do
we
desire
gifts
and
graces
to
glorifie
God
,
subdue
corruptions
,
&
c
?
3.
Are
they
moderate
?
Do
you
keep
them
within
bounds
?
Are
you
fearful
of
exceeding
in
them
?
4.
Are
they
seasonable
for
time
and
occasion
?
then
they
are
good
fruit
,
Psal.
1.3
.
unseasonable
affections
are
like
Snow
in
Summer
,
or
Raine
in
Harvest
.
5.
Are
they
constant
in
their
course
?
not
sudden
flashes
,
or
fleeting
motions
,
stirred
up
by
fits
,
or
upon
extraordinary
occasions
,
but
the
constant
pulls
of
our
soul.
6.
Are
they
unchangeable
and
invincible
in
their
bent
?
Can
nothing
take
of
our
affections
for
God
and
goodnesse
?
our
hatred
and
mourning
for
sin
?
our
delight
in
Gods
Ordinances
,
and
Duties
?
&c.
Unchangeable
love
is
true
love
:
Such
is
Gods
to
us
:
and
invincible
hatred
against
sin
is
right
hatred
,
John
13.1
.
Jer.
31.3
.
2.
Try
them
by
their
effects
?
First
,
do
they
draw
us
nearer
to
God
,
Christ
,
Heaven
,
to
walk
with
him
,
and
wait
on
him
for
grace
and
strength
?
Do
they
further
our
Communion
with
God
,
and
conformity
to
him
.
Secondly
,
do
your
affections
prepare
you
to
holy
duties
,
put
you
forward
to
them
,
in
them
,
and
further
your
obedience
as
the
wheeles
and
sailes
of
your
soul
?
Thirdly
,
do
they
help
you
in
eschewing
and
overcoming
evil
,
as
well
as
in
the
obtaining
good
?
Do
they
turne
you
from
,
and
set
you
against
evil
,
so
that
you
dare
not
sin
,
because
you
hate
it
,
and
feare
God
?
But
on
the
contrary
,
if
your
affections
,
1.
Disturb
Reason
and
hinder
it
,
or
cause
you
to
call
good
evil
,
or
evil
good
,
or
to
stand
in
defence
of
evil
,
as
Jonah
did
of
his
passion
,
Jonah
4.9
.
I
do
well
to
be
angry
,
&c.
2.
Draw
you
away
from
God
to
go
a
whoring
after
vanity
.
3.
If
they
indispose
you
to
duties
,
take
off
your
edge
to
them
,
or
put
you
out
of
frame
for
them
,
as
Exod.
6.9
.
1
Pet.
3.7
.
4.
If
they
disquiet
your
souls
,
trouble
and
unsettle
them
,
and
cause
a
tempest
in
them
,
as
grief
did
in
David
,
Psal.
42.11
.
So
Act.
16.27
.
Gen.
30.1
.
5.
If
they
put
the
body
into
a
languishing
condition
,
as
Amons
love
,
or
lust
rather
did
him
,
2
Sam.
13.4
.
6.
If
your
affections
misguide
tongue
,
or
hand
,
as
passion
did
Moses
tongue
,
Psal.
106.33
.
Jeroboams
hand
,
1
Kings
13.4
.
they
are
not
right
.
Quest.
Why
should
we
try
our
affections
?
Answ.
First
,
Because
they
are
the
pulse
of
the
soul
,
and
by
the
temper
of
them
the
state
of
the
soul
may
be
discerned
.
Secondly
,
Because
there
is
much
deceit
in
them
:
For
a
great
part
of
the
hearts
deceitfulnesse
,
lies
in
the
cheats
of
the
affections
.
Quest.
Why
should
we
so
diligently
govern
our
affections
?
Answ.
First
,
Because
such
as
the
affections
are
,
such
is
the
man
:
Good
affections
are
good
treasure
hid
in
the
heart
,
which
makes
the
Owner
a
good
man
.
God
accounts
a
man
according
to
his
affections
,
and
describes
him
by
them
as
he
did
Job
,
ch.
1.1
.
And
so
Ps.
112.1
.
Deut.
5.29
.
Secondly
,
God
accepts
our
persons
and
services
according
to
our
affections
:
As
Abrahams
willingnesse
to
sacrifice
Isaac
,
Gen.
22.16
,
17.
and
Davids
to
build
him
an
house
,
1
King
.
8.18
.
2
Sam.
7.11
.
For
2
Cor.
8.12
.
It
is
accepted
if
there
be
a
willing
minde
,
&c.
2
Cor.
9.7
.
So
Eph.
6.7
,
8.
Col.
3
.
2●
,
24.
Yea
,
God
is
much
taken
with
his
peoples
affections
,
1
Cor.
8.3
.
Cant.
4.9
.
Thirdly
,
Affections
are
the
root
of
spiritual
Worship
in
us
,
and
of
our
Communion
with
God
therein
:
they
make
Ordinances
profitable
and
comfortable
to
us
,
Luke
8.15
.
Mal.
2.2
.
Deut.
6.6
.
Act.
2.41
.
Isa.
66.2
.
Jam.
5.16
.
Eph.
5.19
.
Mal.
3.16
.
4thly
,
Affections
make
the
life
either
comfortable
or
miserable
.
What
comfort
and
solace
of
life
lies
in
love
,
joy
,
desire
,
hope
,
&c.
and
how
much
discomfort
in
feare
,
grief
,
anger
,
hatred
,
envie
,
&
c
?
The
greatest
troubles
that
ever
befel
many
,
were
procured
by
their
own
disordered
passions
.
So
1
Tim.
6.9
,
10.
2
Tim.
3.1
.
to
5.
John
12.43
.
The
best
men
are
subject
to
discover
humane
infirmities
in
their
affections
,
as
Moses
,
Psal.
106.33
.
Iob
,
ch.
40.5
.
David
,
2
Sam.
1●
.
33
.
Abraham
,
Gen.
12.18
,
19.
Peter
,
Mat.
14.30
,
31.
Paul
and
Barnabas
,
Act.
14.15
.
Elias
,
1
Kings
19.4
.
Affections
make
us
convertible
to
God
,
marriageable
to
Christ
,
pliable
to
relations
,
and
tractable
to
good
or
evil
.
1.
Convertible
to
God
:
for
in
the
Conversion
of
sinners
he
works
upon
their
affections
,
to
draw
and
gain
them
to
himself
,
as
Acts
2.27
.
and
16.29
,
30.
2.
Marriageable
to
Christ
:
for
Christ
wooes
our
affections
,
when
he
would
marry
us
to
himself
,
by
heart-charming
compellations
and
arguments
,
Cant.
5.2
.
3.
Pliable
to
relations
:
for
relations
are
founded
in
affections
:
as
love
is
the
glue
that
makes
man
and
wife
cleave
each
to
other
,
Eph.
5.31
.
so
of
Parents
and
children
,
Masters
and
servants
.
So
of
friends
,
1
Sam.
18.1
.
4.
Tractable
,
either
to
good
or
evil
,
to
truth
or
errour
.
Hence
-
1.
Satan
to
draw
men
from
the
Truth
and
Ordinances
,
labours
to
bring
them
into
distaste
of
their
Ministers
.
-
2.
To
draw
them
into
errour
,
he
labours
to
bring
the
broachers
and
teachers
of
errours
into
favour
with
their
hearers
,
Eph.
4.14
.
-
3.
To
draw
men
to
sin
he
bewitches
their
affections
,
and
by
them
blindes
and
corrupts
their
judgement
,
as
he
did
Eves
,
Gen.
3.6
,
12.
See
Mr.
-
Fenner
.
-
Ball.
-
R●yner
.
of
the
Government
of
Affections
.
Quest.
Whether
may
the
strength
of
Grace
consist
with
the
want
of
those
strong
affections
,
which
Christians
have
found
in
their
first
Conversion
?
Answ.
For
answer
hereunto
these
three
things
are
to
be
considered
.
First
,
When
a
man
may
be
said
to
lose
his
first
affections
?
Secondly
,
in
what
cases
a
strong
Christian
may
be
said
to
want
strong
affections
?
Thirdly
,
whence
it
is
that
they
which
have
strong
grace
may
yet
want
such
strong
affections
as
they
had
at
their
first
Conversion
?
For
the
first
,
Affections
are
fitly
compared
to
the
pulses
of
the
soul
,
by
which
judgement
may
be
given
of
the
state
and
temper
of
the
soul
;
and
that
we
may
know
when
our
affections
beat
low
and
are
decayed
,
we
may
judge
thereof
by
these
signes
.
1.
When
we
have
not
such
quick
desires
after
duties
.
Mostly
a
Christian
at
his
first
Conversion
,
is
so
earnest
and
eager
after
holy
duties
,
that
he
will
scarce
allow
himself
time
for
the
duties
of
his
particular
calling
.
Yea
,
many
times
they
tire
themselves
in
hearing
,
reading
,
meditation
,
&c.
But
afterwards
this
heat
abates
,
and
they
pray
lesse
,
hear
seldomer
,
&c.
which
usually
proceeds
from
their
multitude
of
worldly
occasions
.
2.
Affections
may
be
judged
to
be
decayed
,
when
men
want
those
soul-ravishing
joyes
which
formerly
they
have
had
:
which
being
abated
,
their
affections
also
are
abated
.
3.
Affections
are
decayed
,
when
sensible
profiting
by
Ordinances
is
abated
,
Indeed
,
a
man
may
profit
by
Ordinances
,
and
yet
not
be
sensible
of
his
profiting
.
He
may
grow
at
the
Root
in
solidity
of
Grace
,
though
it
may
not
shoot
up
so
much
in
blossome
of
affections
.
Quest.
For
the
second
,
In
what
cases
may
strong
Christians
want
strong
affections
?
Answ.
First
,
If
they
have
lesse
sin
in
duties
,
though
they
have
lesse
affections
:
Young
Converts
have
oft-times
much
affections
in
holy
duties
,
but
withal
much
corruption
:
they
are
subject
to
rashnesse
,
and
precipitancie
in
their
prayers
,
to
be
proud
of
their
graces
,
and
to
be
too
apt
to
have
ca●nal
dependance
upon
their
duties
;
but
old
experienced
Christians
,
as
they
have
oft
lesse
affection
,
so
they
have
lesse
sin
in
holy
duties
,
and
exercise
more
grace
in
them
.
So
after
duties
,
a
weak
Christian
is
apt
to
indulge
his
corruptions
,
thinking
that
he
hath
made
a
compensation
for
his
sins
by
his
duties
;
but
an
experienced
grown
Christian
,
though
he
be
not
so
affectionate
in
duty
,
yet
he
is
careful
afterwards
not
to
spoil
all
by
sin
.
Secondly
,
A
strong
Christian
may
want
strong
affections
,
in
case
that
he
hath
strength
of
judgement
to
recompence
the
want
thereof
.
Young
trees
are
more
sappy
,
but
old
trees
are
more
solid
.
Hence
Paul
prays
for
the
Philippians
,
not
only
that
their
love
might
abound
,
but
that
their
judgment
might
abound
also
,
Phil.
1.9
.
Though
old
experienced
Christians
have
not
so
much
affection
;
yet
they
have
more
solidity
and
clearnesse
of
judgment
,
more
experimental
knowledge
in
the
profound
mysteries
of
the
Gospel
,
and
more
distinct
apprehension
of
the
deep
things
of
Christ
;
whereas
affection
without
knowledge
will
be
but
rashnesse
,
yet
such
have
a
Promise
made
unto
them
,
Isa.
32.4
.
The
heart
of
the
rash
shall
understand
knowledge
,
&c.
Tbirdly
,
A
strong
Christian
may
want
strong
affections
,
in
case
it
proceed
from
a
natural
temper
,
and
not
from
a
sinful
carelesse
distemper
.
Some
are
naturally
of
a
soft
and
tender
disposition
,
and
these
are
naturally
more
affectionate
:
and
of
this
temper
are
most
women
.
Others
are
naturally
more
bound
up
in
their
affections
,
and
are
of
a
more
reserved
temper
,
who
naturally
shew
no
great
affections
,
neither
of
joy
nor
sorrow
.
At
Christs
death
they
that
expressed
most
affections
were
women
,
Luke
23.27
.
Some
mens
temper
is
like
ice
that
easily
thawes
;
others
are
like
iron
,
and
it
must
be
a
hot
fire
that
will
melt
them
down
;
But
the
lesse
affectionate
,
are
the
more
judicious
.
Fourthly
,
In
case
of
sicknesse
▪
old
age
,
and
bodily
weaknesse
,
he
that
hath
strength
of
grace
,
may
yet
want
strength
of
affection
:
as
the
ebbing
and
flowing
of
the
Sea
depends
upon
the
motion
and
influence
of
the
Moon
;
so
our
affections
do
ebbe
and
flow
much
what
,
as
the
strength
or
weaknesse
of
the
body
hath
an
influence
upon
them
.
Quest.
Whence
is
it
that
they
that
hav●
strength
of
Grace
,
may
yet
want
those
strong
affections
which
they
had
at
their
first
Conversion
.
Answ.
First
,
Because
at
first
Conversion
,
grace
was
but
particularly
employed
,
which
afterwards
is
more
diffused
,
and
generaly
employed
.
When
much
water
runs
in
one
channel
,
it
makes
the
stream
to
run
the
stronger
:
but
when
there
are
many
rivulets
cut
out
,
though
there
be
as
much
or
more
water
,
yet
there
is
not
the
same
strength
of
the
stream
;
So
it
is
at
our
first
Conversion
,
then
all
our
affections
made
up
but
one
stream
,
and
therefore
seemed
the
stronger
.
A
new
Convert
hath
not
so
many
duties
to
perform
as
a
grown
Christian
,
because
he
doth
not
know
so
many
.
It
may
be
at
first
,
all
his
affections
run
out
to
pray
,
to
heare
,
to
reade
,
and
whilest
all
the
affections
run
in
this
one
channel
,
they
seem
to
be
very
strong
:
whereas
a
grown
Christian
hath
,
besides
these
,
many
particular
duties
of
his
calling
,
and
relations
to
follow
,
and
therefore
it
s
no
marvel
though
his
affections
seem
weaker
.
Secondly
,
This
is
from
the
newnesse
of
the
condition
.
Naturally
we
are
much
affected
with
new
things
;
as
a
man
that
hath
been
many
years
in
a
dark
dungeon
,
when
he
is
suddenly
brought
into
the
light
,
is
much
affected
with
it
.
This
is
the
state
of
our
souls
at
our
first
Conversion
;
we
are
then
brought
from
darknesse
to
light
,
and
from
the
power
of
Satan
unto
God
.
1
Pet.
2.9
.
By
the
Grace
of
Conversion
,
God
brings
us
out
of
darknesse
into
his
marvellous
light
:
and
because
it
s
so
marvellous
,
therefore
it
doth
so
much
affect
.
Our
change
at
Conversion
is
very
great
:
we
become
new
men
,
and
we
are
so
affected
therewith
,
that
we
are
(
as
it
were
)
astonished
therewith
.
Yet
in
this
case
we
must
distinguish
between
solid
affections
,
and
transient
passions
,
which
weare
off
presently
,
and
vanish
suddenly
.
The
affections
of
some
Christians
,
especially
of
young
ones
,
are
like
colours
which
are
not
in
grain
,
they
will
soon
fade
.
It
is
with
a
new
Convert
,
as
with
a
man
going
to
execution
;
whilest
he
is
upon
the
Ladder
a
Pardon
is
unexpectedly
brought
,
how
will
he
be
transported
with
joy
?
He
will
even
leap
for
joy
,
yet
afterwards
this
torrent
of
his
joy
may
he
abated
,
though
his
life
be
as
dear
to
him
as
ever
.
So
when
a
soul
hath
been
brought
by
the
Law
to
a
sight
of
its
lost
condition
,
when
the
Gospel
proclaimes
a
Pardon
,
and
the
Spirit
of
God
hath
set
on
the
comfort
of
that
Pardon
upon
the
heart
,
Oh
what
ravishments
hath
that
soul
for
the
present
!
which
perhaps
he
shall
not
long
retain
:
the
violence
of
his
joy
is
abated
,
but
the
solidity
of
it
remains
.
A
third
Reason
may
be
taken
from
Gods
indulgence
to
young
Converts
,
who
usually
gives
in
comfort
according
to
the
necessities
of
his
people
:
It
s
with
God
our
heavenly
Father
,
as
its
with
natural
Parents
,
they
are
most
tender
over
their
new-born
children
.
The
father
of
the
Prodigal
,
did
not
only
receive
him
mercifully
,
but
bountifully
too
;
he
gave
him
more
then
was
for
necessity
:
He
gave
him
not
only
Shooes
,
but
a
Ring
;
not
only
cloaths
,
but
the
best
Robe
:
not
only
bread
,
but
the
fatted
Calfe
,
and
Musick
at
this
Feast
,
and
all
this
was
for
his
newly
converted
and
repenting
Son
:
he
did
not
entertain
him
so
every
day
after
.
At
our
first
Conversion
God
expresses
much
bounty
and
indulgence
to
us
,
and
afterwards
,
though
we
have
the
same
love
from
God
,
and
the
same
love
to
God
,
yet
the
expressions
may
not
be
the
same
now
,
as
formerly
they
were
.
Quest.
What
must
we
do
when
we
finde
that
we
have
lost
our
first
affections
?
Answ.
First
,
Labour
to
be
sensible
of
,
and
humbled
for
those
decays
.
A
decayed
condition
is
an
uncomfortable
condition
:
Though
thy
grace
may
carry
thee
to
Heaven
;
yet
by
thy
decayes
,
thou
wilt
live
uncomfortably
on
earth
.
Secondly
,
Labour
to
get
those
decayes
repaired
.
If
thou
hast
lost
thy
first
love
,
repent
and
do
thy
first
works
,
Rev.
2.4
,
5.
Thirdly
,
Make
up
the
want
of
former
affections
in
solidity
of
knowledge
and
judgment
:
and
if
the
candle
give
not
so
great
a
blaze
,
let
it
give
a
more
clear
and
constant
light
.
Fourthly
,
Labour
to
keep
up
the
first
vigour
of
your
affections
.
For
,
1.
Remember
that
you
may
lose
that
in
a
short
time
,
which
you
may
be
long
in
recovering
.
A
man
,
by
one
weeks
sicknesse
,
may
lose
more
strength
then
he
can
recover
in
a
moneth
.
A
wound
may
be
soon
made
,
but
is
not
so
soon
cured
.
So
it
s
far
easier
to
lose
our
holy
affections
,
then
it
is
to
recover
them
.
2.
Labour
to
keep
up
your
holy
affections
;
For
the
truth
of
grace
is
more
discerned
by
our
affections
,
then
by
our
actions
.
It
s
easier
to
dissemble
acts
of
grace
,
then
gracious
affections
.
A
Painter
may
paint
the
colour
,
but
not
the
heat
of
the
fire
.
3.
It
s
very
hard
to
retain
the
first
vigour
of
our
affections
,
therefore
we
should
take
the
more
paines
about
it
.
Flushing
of
spiritual
joy
is
like
the
sea
,
wherein
the
tide
doth
not
flow
so
high
,
but
the
ebbe
falls
as
low
:
Bernard
speaking
of
them
,
saith
,
Rara
bona
,
brevis
mora
,
they
come
seldom
,
and
stay
but
a
short
time
:
As
the
Fall
follows
the
Spring
:
and
one
day
is
clear
,
and
another
cloudy
;
so
it
is
with
the
best
Christian
,
his
affections
are
not
always
at
the
same
pitch
:
yet
it
should
be
our
endeavour
to
maintain
in
our
souls
our
first
vigorous
affections
in
,
and
towards
the
wayes
of
God
.
Mr.
Love
of
Grace
.
CHAP.
VII
.
Questions
,
and
Cases
of
Conscience
about
Afflictions
Quest.
WHat
is
Affliction
?
Answ.
Any
trouble
,
grief
,
or
evil
whatsoever
,
that
happeneth
either
to
soul
or
body
,
name
,
goods
,
or
estate
,
for
correction
of
sin
,
or
for
trial
,
as
it
doth
to
the
godly
:
or
for
punishment
and
vengeance
,
as
it
doth
to
the
wicked
,
Rom.
2.8
.
Quest.
Why
doth
God
suffer
his
children
to
be
distressed
and
afflicted
?
Answ.
He
respects
himself
therein
:
For
First
,
God
gaines
glory
many
wayes
by
it
;
As
first
his
power
is
seen
in
their
distresses
,
his
love
,
goodnesse
,
truth
,
&c.
Then
the
Saints
can
say
with
Job
,
Mine
eyes
have
seen
thee
,
Job
42.5
.
Secondly
,
not
only
present
power
and
mercy
is
then
seen
,
but
former
:
we
see
what
power
was
used
in
preventing
misery
,
what
mercy
in
giving
comfort
.
Thirdly
,
Then
God
shall
have
their
custome
and
company
.
Children
that
care
not
for
their
Parents
in
prosperity
,
will
flie
to
them
in
adversity
.
He
aimes
at
his
peoples
good
therein
:
For
1.
Whilest
they
are
Spectators
,
they
lay
about
them
in
getting
and
exercising
of
grace
.
Others
deep
sorrows
make
us
see
how
needful
it
is
to
get
much
faith
,
patience
,
Scriptures
,
&c.
in
readinesse
.
2.
They
stir
up
to
prayers
,
mercies
,
&c.
as
when
Peter
was
in
prison
,
they
thought
it
high
time
to
pray
,
Acts
12.5
.
3.
When
themselves
be
afflicted
,
they
help
themselves
by
the
afflictions
of
others
;
Such
suffered
this
affliction
,
and
God
loves
them
,
why
not
me
also
?
Such
cried
,
and
sped
well
,
why
may
not
I
?
Psal.
32.5
,
6.
God
aimes
at
the
Parties
good
in
great
distresses
:
Hereby
they
are
tried
,
humbled
,
have
experience
of
their
frailties
and
graces
.
We
know
little
of
our selves
till
much
distressed
,
neither
what
our
weaknesse
,
nor
what
our
strength
in
Christ
is
:
How
poor
our selves
,
no●
how
great
our
God
is
.
2.
Hereby
they
are
brought
to
receive
often
sentence
of
misery
,
Death
,
Hell
in
themselves
;
and
its
good
to
taste
these
things
before
we
feel
any
of
them
:
It
will
empty
a
man
of
himself
,
and
make
him
trust
in
the
living
God
.
It
will
learn
him
those
three
lessons
of
Christianity
,
mentioned
by
Paul
,
Phil.
3.3
.
To
worship
God
spiritually
,
to
make
Christ
his
joy
,
and
to
lay
down
all
confidence
in
the
flesh
.
3.
Hereby
they
are
made
helpful
to
all
,
For
1.
We
cannot
pity
others
till
experience
hath
taught
us
.
2.
We
will
not
be
serviceable
till
affliction
hath
humbled
and
broken
us
.
3.
We
know
not
how
to
comfort
others
till
our selves
have
been
wounded
and
healed
:
But
when
we
have
learned
by
experience
,
we
can
make
our
plaister
serve
another
man
,
and
comfort
him
in
the
same
affliction
with
the
same
consolation
,
2
Cor.
1.4
.
See
Dr.
Harris's
Davids
comfort
,
p.
56.
Quest.
Why
doth
God
suffer
holy
men
to
be
afflicted
?
Answ.
Saint
Chrysostome
hath
set
down
eight
Reasons
,
to
which
more
may
be
added
.
First
,
because
otherwise
they
would
grow
proud
of
their
gifts
and
graces
.
Secondly
,
lest
others
should
over-value
them
,
and
account
them
Gods
rather
then
men
.
Thirdly
,
that
Gods
power
might
the
better
appear
in
their
weaknesse
.
Fourthly
,
that
their
patience
might
be
manifested
,
and
made
exemplary
,
as
in
Job
.
Fifthly
,
to
minde
and
assure
us
of
the
Resurrection
.
For
if
man
suffer
not
any
that
hath
taken
paines
for
him
to
go
away
unrewarded
:
much
lesse
will
God
suffer
such
as
have
endured
so
much
for
him
,
to
go
away
uncrowned
,
Rom.
8.17
.
Sixthly
,
For
the
consolation
of
others
,
when
they
see
that
all
things
fall
alike
to
all
.
Seventhly
,
That
we
may
the
better
imitate
them
in
their
vertues
,
when
by
their
sufferings
we
see
that
they
were
Partakers
of
the
same
nature
with
our selves
.
Eighthly
,
that
we
may
be
enabled
to
judge
aright
who
are
indeed
happy
,
and
who
are
truly
calamitous
and
miserable
.
Ninthly
,
for
the
clearing
of
his
own
justice
,
as
in
David
.
Tenthly
,
for
purging
out
corruption
by
the
rod
of
correction
.
Eleventhly
,
to
wean
them
from
the
world
by
embittering
it
to
them
;
as
in
the
Prodigal
.
Twelfthly
,
to
prevent
sinne
by
hedging
up
the
way
with
thornes
,
Hosea
2.6
.
Thirteenthly
,
to
make
them
flie
to
God
,
as
the
childe
to
the
mother
when
it
s
frighted
.
See
Stock
on
Mal.
ch.
3.
p.
236.
Quest.
But
what
shall
we
say
to
extraordinary
afflictions
?
Answ.
They
are
no
good
proofs
of
a
bad
person
or
condition
,
as
in
Job
,
&c.
Obj.
But
would
God
so
afflict
me
if
I
were
his
childe
?
Answ.
So
?
How
so
?
Obj.
I
am
crossed
in
a
childe
as
never
man
was
:
so
ungrateful
:
so
unnatural
?
Answ.
Yea
,
except
David
:
Eli
▪
and
yet
they
were
beloved
.
Obj.
Oh
,
but
I
have
such
a
beast
to
my
husband
as
never
woman
had
?
Answ.
Yea
,
Abigail
.
Obj.
Oh
,
but
my
estate
is
so
broken
,
that
I
am
worth
nothing
?
Answ.
So
was
Davids
at
Ziklag
:
So
Naomies
,
and
yet
beloved
.
Obj.
Oh
,
but
I
have
sold
all
,
and
now
want
bread
?
Answ.
So
did
the
widow
of
Sarepta
,
2
Kings
4.1
.
So
Neh.
5.2
.
&c.
and
Lam.
5.6
,
10.
Obj.
Oh
,
but
my
body
is
smitten
too
?
Answ.
So
was
Davids
:
Psal.
32.3
.
and
Jobs
:
and
yet
beloved
.
Ob.
But
I
am
disabled
from
all
service
:
I
can
neither
pray
,
nor
read
,
nor
heare
,
nor
live
,
nor
die
.
Answ.
So
the
Saints
,
Ps.
102.3
.
&c.
the
Church
in
Isay
,
and
yet
beloved
.
Ob.
Oh
,
but
my
spirit
is
wounded
.
I
am
scorched
with
hell-flames
in
my
conscience
.
Answ.
So
Job
,
and
David
,
and
yet
beloved
.
Ob.
Oh
,
but
I
am
torn
in
pieces
with
hellish
blasphemous
tentations
?
Answ.
Christ
had
such
offered
from
Satan
,
and
yet
beloved
.
Ob.
Oh
,
but
I
am
haunted
with
lusts
:
now
impure
lusts
:
then
covetous
,
revengful
lusts
,
&c.
Answ.
So
was
Paul
,
Rom.
7.14
.
&c.
Gal:
5.17
.
yet
beloved
.
Resolve
therefore
that
neither
things
present
,
nor
things
to
come
,
shall
be
able
to
seperate
us
from
the
love
of
God
,
in
Christ
.
For
no
affliction
forfeits
our
title
.
Ob.
Oh
,
but
mine
be
sins
,
passions
,
tentations
?
Answ.
Let
them
be
what
they
will
.
If
they
be
afflictions
to
us
:
If
they
tire
,
wound
;
and
make
us
cry
to
God
,
as
Jehosaphat
did
,
when
they
pursue
us
,
they
weaken
not
our
title
.
Ob.
Oh
,
but
the
smart
of
them
may
cause
that
without
the
hatred
of
sin
!
they
may
make
us
weary
because
painful
not
sinfull
!
Answ.
1.
They
may
:
but
these
two
are
not
well
opposed
:
painfulness
comes
after
from
the
sinfulness
:
were
they
not
sinful
you
could
brook
them
well
enough
,
for
their
pleasure
and
prosperity
.
Secondly
,
If
opposed
;
know
the
pains
in
hippocrites
only
follows
sin
committed
,
whereas
thou
arr
distressed
before
hand
,
and
art
afraid
to
commit
sin
,
and
cryest
as
Paul
,
Rom
:
7
:
24.
Who
shall
deliver
me
from
this
body
of
death
.
Thirdly
,
Only
great
sins
are
painefull
,
if
nothing
but
pain
be
heeded
,
whereas
thou
art
●roubled
with
the
First
motions
;
with
the
whole
body
of
sin
.
Fourthly
,
Sin
is
onely
painful
to
the
unsanctified
,
whereas
thou
art
as
much
troubled
for
want
of
faith
,
love
,
humility
,
thankfulness
,
as
for
the
overflowing
of
sin
.
Fifthly
,
Paine
makes
an
hyppocrite
houle
,
but
not
to
God
,
at
least
in
the
First
place
.
But
sin
drives
a
Davia
,
First
to
God
,
then
to
men
:
It
ends
in
prayer
,
not
in
fretting
,
dispaire
&c.
And
is
it
thus
with
thee
?
Either
thou
must
condemne
David
,
or
confess
that
a
man
may
be
crossed
in
wife
,
childe
,
house
,
goods
,
friends
,
Kinsmen
,
all
at
once
:
Nay
,
hazarded
in
his
life
,
tempted
in
his
soul
,
troubled
in
his
conscience
,
yea
plunged
into
a
Sea
of
miseries
,
and
yet
be
dear
to
,
and
beloved
of
God
.
Dr.
Harris
.
Quest.
What
other
reasons
may
be
rendered
why
Gods
Children
are
exercised
with
grievous
crosses
?
Answ.
Because
they
are
so
beset
with
corruption
,
and
therefore
must
be
purged
.
For
First
,
Gods
children
will
sometimes
venture
on
noisom
meats
,
and
hurtfull
poison
;
they
will
feed
on
grosser
sins
;
they
will
drink
in
the
puddle
of
iniquity
,
and
when
the
child
hath
so
done
what
should
the
father
doe
?
If
David
will
lie
,
and
commit
adultery
,
and
murther
the
innocent
,
what
can
God
do
less
(
Unless
he
would
have
him
spoiled
)
then
scourge
him
throughly
,
when
he
will
be
walking
so
near
Hells-mouth
,
then
take
him
by
the
heels
,
and
make
him
believe
that
he
will
throw
him
in
.
It
s
bettet
he
should
lose
his
sin
them
God
his
childe
.
Secondly
,
If
they
fall
not
to
deadly
poison
,
yet
will
they
surfet
of
lawful
meats
;
and
pleasures
unlawfully
:
So
childish
we
are
that
we
cannot
be
turned
lose
to
delights
,
and
keep
a
meane
:
we
cannot
have
prosperity
but
we
abuse
it
,
swell
,
brag
,
snuff
,
look
over
our
brethren
,
and
forget
our selves
;
It
was
so
with
David
,
Psa.
30.6.7
.
Hezekiah
,
Jsa.
39.2
.
Thirdly
,
God
hath
but
need
to
dyet
the
best
of
us
sometimes
,
We
are
so
lazie
when
we
are
full
,
as
men
after
a
Feast
:
we
follow
our
calling
as
if
we
would
drop
a
sleep
:
we
performe
exercises
of
Religion
as
children
say
their
lessons
,
minding
every
thing
rather
then
that
in
hand
:
We
come
to
Gods
ordinances
as
fed
wantons
to
a
Feast
:
nothing
pleaseth
unless
it
be
some
cickshaw
,
or
new
invention
,
though
the
worst
dish
upon
the
Table
;
So
one
trick
of
wit
doth
more
affect
,
then
twenty
gracious
sentences
.
It
stands
the
Lord
therefore
upon
if
he
will
provide
for
his
harvest
,
and
our
good
,
to
take
some
pains
with
us
,
lest
he
faile
of
his
vintage
whilest
we
want
dressing
.
Fourthly
,
Crosses
had
need
to
come
,
and
to
come
thick
,
and
to
come
in
strength
to
the
strongest
of
us
,
because
in
the
best
there
be
many
,
and
strong
corruptions
.
Oh
the
pride
,
the
pride
,
the
unbelief
,
the
ignorances
,
the
self-love
that
lodges
in
the
purest
soul
!
So
that
the
child
would
be
spilt
,
if
the
rod
were
spared
.
Fifthly
,
as
God
lays
many
crosses
on
us
,
so
we
may
thank
our selves
for
many
too
,
not
only
because
we
deserve
them
,
but
in
that
we
work
them
out
of
our
own
bowels
:
For
many
we
draw
upon
our selves
by
riot
,
idleness
,
rage
&c.
and
others
,
though
heavy
enough
,
we
make
more
heavy
through
our
own
folly
,
whilst
we
rake
into
our
wounds
,
looking
no
higher
:
and
what
with
unbeleife
,
and
impatience
,
we
double
the
cross
on
our selves
;
when
God
afflicts
us
in
measure
,
we
make
our
crosses
beyond
measure
,
because
we
keep
no
meane
in
mourning
;
yea
we
provoke
our
father
to
give
us
the
more
for
our
muttering
and
strugling
.
Dr.
Harris
.
p.
210.
Now
that
God
hath
his
great
day
for
afflicting
his
owne
people
appeares
by
these
texts
.
Jsa.
42.24
.
Jer.
10.25
.
and
the
reasons
are
,
First
,
Because
there
he
doth
more
especially
love
,
and
therefore
he
will
assuredly
visit
as
occasion
is
justly
offered
for
his
so
doing
.
Amos
3.2
.
you
only
have
I
known
of
all
the
families
of
the
earth
:
therefore
I
will
punish
you
,
for
all
your
iniquities
.
So
Jer.
25.29
.
1
Pet:
4.17
.
Secondly
,
There
God
more
especially
hates
:
As
he
loves
their
persons
,
so
he
hates
their
sins
,
yea
by
how
much
the
more
he
loves
their
persons
,
by
so
much
the
more
,
we
may
in
a
qualified
sence
say
,
that
he
hates
their
sins
,
as
being
the
only
enemies
of
the
eternal
welfare
of
their
soules
,
and
therefore
though
he
corrects
them
in
measure
,
yet
he
will
not
suffer
them
to
goe
altogether
unpunished
.
Jer.
30.11
.
Thirdly
,
God
is
very
tender
,
and
jealous
of
his
owne
honour
,
it
being
to
him
as
the
apple
of
his
eye
,
the
richest
jewell
in
his
cabinet
:
But
the
transgressions
of
his
own
people
asperse
him
with
dishonour
,
Rom.
2.23
.
Through
breaking
the
law
they
dishonor
God
:
yea
their
sins
in
some
respect
are
greater
then
the
sins
of
others
,
being
committed
against
greater
light
,
sweeter
motions
of
the
Spirit
,
lowder
cries
of
conscience
,
richer
means
of
grace
,
more
frequent
purposes
,
promises
,
and
vows
of
better
obedience
:
and
God
hath
said
that
such
as
honour
him
he
will
honour
,
and
such
as
despise
him
shall
be
lightly
esteemed
,
1
Sam.
2.30
.
Fourthly
,
God
hath
still
at
hand
a
whole
world
of
executioners
,
even
all
Creatures
who
are
ready
to
run
at
his
command
,
Psa.
119.91
.
and
therefore
when
the
day
of
visiting
his
people
comes
,
he
cannot
want
either
accusers
,
or
executioners
.
See
Conants
Parlament
Sermon
.
Fifthly
,
There
is
some
thing
of
Adams
filth
even
in
the
purest
,
which
must
be
washed
out
with
these
waters
of
Marah
.
Jsa.
27.9
.
and
afflictions
puts
them
upon
judging
themselves
,
that
they
be
not
judged
by
God
,
1
Cor.
11.30.31
.
Sixthly
,
Affliction
is
sometimes
intended
for
the
prevention
of
sin
.
Men
are
apt
to
offend
in
prosperity
,
Iob.
1.5
.
Psa.
119.67
.
2.
Cor.
12.7
.
Seventhly
,
Troubles
drive
men
to
God
:
as
sickness
,
lameness
,
blindness
,
&c.
brought
many
to
Christ
who
otherwise
had
never
sought
after
him
.
Eighthly
,
God
:
by
these
trieth
the
spirits
of
men
,
as
he
led
Israel
40
years
in
the
wildernesse
to
prove
them
,
Deut.
8.2
.
So
Rom.
5.3.4
.
Prov.
24.10
.
Ninthly
Graces
are
much
exercised
by
afflictions
,
Hence
one
said
,
Qui
nescit●are
are
discat
navigare
:
He
that
knows
not
how
to
pray
let
him
go
to
Sea
,
and
as
afflictions
abound
,
so
grace
where
it
is
once
wrought
abounds
.
Tenthly
,
God
intends
to
work
glory
to
himself
:
thereby
For
First
,
He
justifies
the
power
of
his
grace
thereby
against
the
slanderous
accusations
of
Satan
,
who
accuses
our
service
to
be
mercenary
,
as
he
did
Jobs
,
Job
.
1.6.8
,
9
,
10
,
11
,
but
he
found
him
the
same
upon
the
dunghill
as
when
he
was
cloathed
in
scarlet
.
Secondly
,
Saints
are
added
to
the
Church
daily
,
and
so
great
honor
brought
to
God
by
the
examples
of
the
patient
sufferin●
of
Gods
people
,
Jam.
5.10
1
P●t.
2.20.21
.
When
the
people
saw
the
constancy
of
Cipryan
in
his
Marty●dome
,
they
cryed
out
,
Let
us
also
with
our
holy
pastor
die
.
Moriamur
simul
cum
sancto
Episcopo
.
&
J●stin
Martyr
testifies
of
himself
:
that
having
been
trayned
up
in
the
school
of
Pl●to
,
he
was
converted
to
Christianity
by
seeing
the
patience
of
the
Christians
in
their
Martyrdome
.
Sanguis
Martyrum
semen
Ecclesia
:
the
blood
of
Martyrs
is
the
seed
of
the
Church
.
Thirdly
,
God
shews
then
the
glory
of
his
power
in
drawing
them
out
when
they
are
sunke
deep
in
sorrow
.
He
casts
them
into
extremities
,
that
he
might
save
them
out
of
such
doubtfull
dangers
.
As
with
the
blind
man
John
9.3
.
and
Lazarus
whom
he
suffered
to
lie
Four
days
dead
Iohn
11.39
.
So
Exod.
14
13.
God
also
turneth
the
crosses
of
his
people
into
Crowns
,
and
so
their
afflictions
make
for
their
further
glory
.
For
First
,
The
readiest
way
to
heaven
is
by
weeping
Cross.
Christ
who
came
from
the
noe
could
finde
noe
other
way
thither
againe
Luke
,
24.26
.
So
Acts
14.22
.
Heb.
12.6.8
.
Luke
16.22
.
His
fatherly
Correction
keeps
off
the
severity
of
his
judgements
,
fits
thee
for
mercy
,
and
so
fo●
heaven
too
.
Secondly
,
As
they
are
a
way
to
glory
,
so
they
work
a
proportionable
reward
of
glory
,
Q●o
plus
tormenti
tanto
plus
erit
gloria
,
.2
.
Cor.
4.17
.
Rom.
8.18
.
See
Dr.
〈◊〉
.
Parlament
Sermon
.
So
then
thou
mayst
be
assured
if
thou
beest
a
son
,
thy
heavenly
father
will
correct
thee
yet
for
thy
comfort
remember
that
,
First
,
He
never
doth
it
till
there
be
need
.
1.
Pet.
16.
Secondly
,
In
wisdom
,
Heb.
12.9.10
.
Thirdly
,
In
measure
Jsa.
27.8
.
&
28.26
.
&c.
Jer.
46.28
.
1.
Cor.
10.13
.
Fourthly
,
In
love
and
tenderness
,
Prov.
3.12
.
Heb.
12.5.6
.
Rev.
3.19
.
Isa.
63.9.40.11
.
Psal.
:
103
,
13
,
14.
Hos.
11
89.
Fifthly
,
for
a
moment
only
Psal.
30.5
.
&
103.9
.
&
125.3
.
Isa:
10
:
25.
&
54.7.8
.
&
57.16
.
Jer.
10.12
.
Mich.
7.18
.
Sixthly
,
To
try
thee
what
dross
of
corruption
,
and
what
found
mettal
is
in
thee
Deut.
8.2
.
Psal:
66.10
.
Prov.
17.3.3
..
1
Pet.
1.6.7
.
Jam.
1.2
.
&
Seaventhly
,
To
purg
out
sin
.
Jsa.
25.
and
27.9
.
Prov.
20.33
.
Psa:
119.62
.
Eighthly
,
To
refine
and
make
the
virtues
of
Christ
more
stirring
in
thee
Dan.
11.35
.
and
12.10
.
Zach.
13.9
.
1.
Pet.
1.5.9
.
to
refine
and
make
the
vertues
of
Christ
more
shining
in
this
,
Dan.
11.35
.
and
12.10
.
Zach.
13.9
.
1
Pet.
1.6
,
7.
Ninthly
,
to
stir
up
,
quicken
and
encrease
all
saving
graces
in
thy
soul
,
John
15.2
.
Rom.
5.3.4
,
5.
Isa.
26.9
.
Ja●
.
1.2
,
3.
and
amongst
all
the
rest
,
faith
alwayes
become
most
famous
by
afflictions
,
as
Heb.
11.
Tenthly
,
to
make
thee
blessed
,
Job
5.17
.
Jam.
1.12
.
and
5.11
.
Psal.
94.12
.
Eleventhly
,
to
save
thee
,
1
Cor.
11.
●2
.
2
Cor.
4.17
.
Twelfthly
,
he
will
ever
be
with
thee
in
trouble
,
Isa.
41.10
,
11.
and
43.2
.
Psal.
91.15
.
Thirteenthly
,
he
will
deliver
thee
,
Job
5.18
,
19.
Psal.
34.17
,
18
,
19.
and
50.15
.
and
91.15
.
Fourteenthly
,
nay
,
never
was
Goldsmith
more
curious
to
watch
the
very
first
season
when
his
gold
was
throughly
refined
,
and
fitted
for
use
,
that
he
may
take
it
out
of
the
Furnace
:
then
our
gracious
God
waits
with
an
holy
longing
,
that
he
may
have
mercy
upon
thee
,
and
deliver
thee
,
Isa.
20.13
.
See
Boltons
Preparation
to
death
,
p.
31.
Fifteenthly
,
by
afflictions
we
are
made
conformable
to
our
Head
Christ
.
Sixteenthly
,
we
cannot
bear
pro●perity
.
It
is
as
strong
waters
to
a
weak
stomack
.
It
makes
us
forget
God
,
and
the
vanity
of
all
earthly
things
,
and
our selves
,
and
our
own
mortality
,
and
to
forget
others
what
respect
is
due
to
them
.
Hence
David
confesseth
,
Psal.
119.75
.
In
very
faithfulnesse
thou
hast
corrected
me
.
Quest.
What
designe
hath
God
in
afflicting
his
children
?
Answ.
To
teach
them
to
know
him
and
to
trust
in
him
,
and
to
know
themselves
:
It
s
a
true
●aying
of
Luther
,
Schola
crucis
est
Schola
lucis
,
the
House
of
Correction
,
is
the
School
of
Instruction
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
His
rods
when
sanctified
are
powerful
Sermons
to
teach
us
.
1.
To
know
God
:
and
this
is
life
eternal
to
know
him
,
John
17.3
.
It
s
said
of
Manasseh
,
2
Chron.
33.13
.
Then
he
knew
that
the
Lord
was
God
:
Affliction
teacheth
us
not
only
to
know
God
in
his
power
,
anger
,
hatred
of
sinne
,
but
also
in
his
goodness
and
mercy
.
For
God
doth
so
sweeten
the
bitter
Cup
of
affliction
,
that
a
child
of
God
doth
often
taste
more
of
Gods
love
in
one
moneths
affliction
,
then
in
many
years
of
prosperity
,
2
Cor.
1.4
,
5.
and
7.4
.
Affliction
also
teaches
us
to
know
God
experimentally
,
and
affectionatively
:
so
to
know
him
,
as
to
love
and
feare
him
,
and
to
flie
to
him
as
to
our
Rock
and
hiding
place
in
the
day
of
distresse
,
Cant.
3.1
,
2
,
3
,
4.
By
night
,
i.
e.
in
the
time
of
divine
desertion
,
&c.
2.
Not
only
to
know
God
,
but
to
trust
in
him
also
,
2
Cor.
1.9
.
3.
To
know
our selves
also
:
when
the
Prodigal
was
in
adversity
he
came
to
himself
,
Luke
15.17
.
they
teach
us
to
know
that
we
are
but
men
,
Psal.
9.2
.
yea
,
but
frail
men
,
Ezek.
21.17
.
and
that
God
can
crush
us
as
easily
as
we
do
moths
:
which
will
make
us
to
stand
in
awe
of
God
,
and
to
study
to
serve
and
please
him
.
Secondly
,
Gods
aim
in
affliction
is
to
keep
us
from
sin
.
So
2
Cor.
12.7
.
or
when
we
have
sinned
,
to
bring
us
to
repentance
for
it
,
and
from
it
.
For
1.
They
open
the
eyes
to
see
sin
,
as
Gen.
42.21
.
Oculos
quos
culpa
claudit
,
poena
aperit
.
2.
They
open
the
eares
to
discipline
,
as
Deut.
5.27
.
For
Jer.
2.24
.
3.
They
open
the
mouth
to
confesse
sin
,
Judg.
10.15
.
4.
They
command
us
to
depart
from
iniquity
,
Iob
36.8
,
9
,
10.
They
are
Gods
Furnaces
to
purge
our
drosse
:
Gods
Files
to
pare
off
our
spiritual
rust
:
Gods
Fanns
to
winnow
out
our
chaffe
,
Dan
,
11.35
.
and
12.10
.
Thirdly
,
Gods
end
is
also
to
make
us
holy
and
righteous
,
Isa.
26.9
.
Hebr.
12.10
.
Fourthly
,
to
make
the
world
bitter
to
them
,
and
Christ
sweet
.
For
Prov.
10.4
.
Fifthly
,
to
prove
their
graces
,
Rev.
2.10
.
Deut.
8.2
.
1.
The
truth
and
sincerity
of
them
.
Hence
he
loaded
Job
with
afflictions
:
and
the
strength
of
our
graces
;
for
it
requires
a
strong
faith
to
endure
great
afflictions
.
2.
To
emprove
our
graces
:
For
as
the
Palme-tree
,
the
more
it
s
pressed
,
the
hi●
her
it
grows
,
so
do
the
graces
of
Gods
people
.
Sixthly
,
it
is
to
put
an
edge
upon
their
prayers
,
and
all
their
other
holy
services
.
1.
Upon
Prayer
:
what
a
fervent
prayer
did
Manasses
make
when
he
was
in
fetters
in
the
dungeon
,
2
Chron.
33.13
,
18
,
19.
When
Saint
Paul
was
struck
off
his
horse
▪
and
smitten
with
blindnesse
,
then
he
prayed
to
the
purpose
,
Acts
9.11
.
So
Isa.
26.16
.
2.
Upon
Preaching
.
Prosperity
glutteth
the
spiritual
appetite
,
Adversity
whets
it
.
3.
Upon
the
Sacrament
.
How
sweet
is
the
Sacrament
to
a
true
Saint
,
after
a
long
and
great
sicknesse
.
4.
It
makes
God
and
his
Word
precious
.
If
God
set
our
corne-fields
on
fire
,
as
Absalom
did
Ioabs
,
then
we
come
running
to
him
:
and
how
sweet
is
a
Scripture-Promise
to
a
childe
of
God
in
his
distresse
,
Hos.
5.
ult.
Quest.
What
considerations
may
chear
up
our
hearts
in
the
time
of
affliction
?
Answ.
First
,
that
God
never
afflicts
his
people
,
but
out
of
pure
necessity
,
1
Pet.
1.6
.
as
a
tender
father
never
corrects
his
children
,
but
when
he
is
forced
to
it
,
Lam.
3.33
.
Isa.
27.9
.
It
s
sin
that
puts
thunderbolts
into
Gods
hand
.
God
never
scourgeth
us
,
but
it
is
with
a
whip
made
of
our
own
sinnes
,
Prov.
5.22
.
Rom.
2.5
.
Hence
Isa.
28.21
.
It
s
his
strange
work
.
Secondly
,
he
doth
it
out
of
his
true
and
real
love
,
Heb.
12.6
,
7
,
8.
Obj.
Do
not
divine
afflictions
proceed
from
anger
?
was
not
God
angry
with
Moses
for
speaking
unadvisedly
,
Psal.
106.33
.
and
with
David
for
Adultery
?
Answ.
This
anger
was
a
fatherly
anger
rooted
in
love
.
It
was
not
Ira
quae
reprobat
,
but
Ira
quae
purgat
:
It
was
not
Ira
hostilis
,
&
exterminativa
,
but
Ira
paterna
,
&
medicinalis
.
As
it
s
sometimes
a
great
punishment
for
God
not
to
punish
,
Isa.
1.5
.
Hosea
4.14
.
So
it
s
a
great
mercy
sometimes
for
God
to
withdraw
his
mercy
.
Thirdly
,
afflictions
are
a
part
of
divine
Predestination
:
that
God
that
hath
elected
us
to
salvation
,
hath
also
elected
us
to
afflictions
,
1
Thes.
1.3
,
4
,
6.
Rom.
8.29
.
Fourthly
,
they
are
part
of
that
gracious
Covenant
which
God
hath
made
with
his
people
,
Psal.
89.31
.
&c.
In
which
Text
three
things
are
observable
.
1.
A
supposition
of
sin
?
If
his
children
forsake
my
Law
,
&c.
For
it
is
alwayes
the
cause
sine
qua
non
,
the
cause
without
which
God
would
never
chastise
us
,
and
mostlie
it
s
the
cause
for
which
he
chastiseth
.
2.
A
gracious
Promise
,
Then
will
I
visit
their
transgressions
with
the
Rod
,
and
their
iniquiry
with
stripes
.
3.
A
merciful
qualification
,
Nevertheless
,
my
loving
kindnesse
will
I
not
take
from
him
,
nor
suffer
my
faithfulnesse
to
faile
,
&c.
So
Psal.
119.75
.
Fifthly
,
Consider
that
afflictions
are
part
of
the
Saints
blessednesse
,
Iob
5.17
.
Behold
,
happy
is
the
man
whom
God
correcteth
,
&c.
Afflictions
when
sanctified
are
instructions
,
and
so
are
evidences
that
we
are
in
a
blessed
condition
,
Psal.
94.12
.
Job
,
when
upon
the
dunghil
,
wonders
why
God
should
so
set
his
heart
upon
him
,
as
to
visit
him
every
morning
,
and
try
him
every
moment
,
Job
7.17
,
18.
Lazarus
full
of
sores
,
and
in
his
rags
,
was
happier
then
Dives
in
his
robes
:
P●ilpot
in
his
Colehouse
,
then
Bonner
in
his
Palace
.
Sixthly
,
consider
the
gracious
ends
,
and
designes
that
God
hath
in
afflicting
his
children
,
mentioned
before
.
Seventhly
,
the
sweet
and
precious
Promises
that
he
hath
made
to
them
,
to
comfort
and
support
them
in
the
day
of
their
affliction
.
●i●●hly
that
all
afflictions
shall
at
last
work
for
their
good
,
Rom.
8.28
.
God
beats
his
children
as
we
do
our
cloathes
in
the
Sunne
,
only
to
beat
our
dust
and
mo●hes
:
God
puts
them
into
the
Furnace
,
not
to
hurt
,
but
to
untie
the
bonds
of
their
sins
,
as
D●u
.
●
.
25
.
God
will
either
deliver
them
out
of
afflictions
,
or
send
them
to
heaven
by
them
.
Quest.
What
else
may
comfort
us
in
the
times
of
affliction
?
Answ.
First
,
consider
that
by
afflictions
we
are
conformed
to
the
Image
of
Ch●ist
,
Rom.
8.29
.
Secondly
,
that
Christ
himself
suffers
with
us
,
nay
,
suffers
in
us
.
Act●
9.4
.
Christ
bein●
the
head
of
that
mystical
body
,
whereof
we
are
members
.
Thirdly
,
he
will
〈◊〉
then
us
with
his
grace
,
that
we
shall
be
able
to
say
with
the
Apostle
,
Phil.
4.13
.
I
can
do
all
things
,
(
yea
,
and
suffer
all
things
too
)
through
Christ
tha●
s●●●●g●neth
me
.
Fourthly
,
Christ
will
sweeten
all
those
waters
of
Marah
to
us
,
that
we
shall
finde
them
most
delicious
in
the
clo●e
,
Cam.
1.13
.
A
bundle
of
〈◊〉
is
my
beloved
to
me
,
he
shall
lie
all
night
between
●y
br●●sts
:
though
a
bundle
of
bitternesse
,
yet
I
'le
lodge
him
as
near
my
heart
as
may
be
.
Fifthly
,
as
li●ht
is
to
a
man
that
hath
lien
long
in
a
dungeon
:
as
the
Haven
is
to
the
M●●riner
that
hath
been
long
tossed
at
the
Sea
:
So
shall
Heaven
be
to
that
soul
,
that
hath
been
under
long
and
grievous
afflictions
.
Quest.
What
must
we
do
to
prepare
for
●fflictions
?
Ans●
.
First
,
get
a
stock
of
graces
:
For
sicknesse
is
a
time
of
spending
,
not
getting
grace
.
Wo
to
that
man
that
hath
his
graces
to
get
when
he
should
use
them
.
Now
the
Graces
to
be
stirred
up
before-hand
are
▪
1.
A
t●ue
and
a
stron●
f●ith
:
for
a
little
faith
will
faint
under
great
afflictions
:
when
the
win●e
blew
fiercely
▪
Peters
little
faith
●ailed
,
Mat.
14.30
.
2.
A
great
measure
of
patience
to
enable
us
to
wait
quietly
and
contentedly
,
till
God
comes
in
with
help
,
who
many
times
deferres
till
the
fourth
watch
of
the
ni●ht
,
as
Mat.
14.25
.
3.
A
great
stock
of
self-denial
,
humility
,
contempt
of
the
world
,
heavenly
mindednesse
:
Such
will
be
as
safe
as
No●●
in
the
A●k
:
and
as
those
which
had
sufficient
food
in
the
seven
years
dearth
in
Egypt
.
Secondly
,
a
stock
of
assurance
of
salvation
:
For
grace
without
assurance
,
and
knowledge
of
it
,
cannot
comfo●t
in
the
day
of
distresse
,
●ob
19.25
.
this
was
Jobs
comfort
.
So
Paul
,
Rom.
8.
●8
.
Thirdly
,
a
stock
of
divine
experiences
,
whereby
we
may
argue
from
them
in
the
day
of
adversity
:
So
Moses
,
Numb.
14.19
.
and
David
,
1
Sam.
17.37
.
and
Paul
,
2
Cor.
1.10
.
Fourthly
,
a
stock
of
Sermons
:
we
should
use
Sermons
as
good
husbands
do
their
money
:
some
they
lay
out
for
their
present
occasions
,
and
some
they
lay
up
in
case
of
sicknesse
:
Hence
Isa.
42.23
.
we
are
commanded
to
hear
for
after-time
.
Fifthly
,
a
stock
of
Scripture-Promises
which
will
be
as
so
many
reviving
cordials
,
and
spiritual
Anchors
to
uphold
us
from
perishing
in
the
day
of
distresse
.
So
D●vid
,
Psal.
119.92
.
I
had
perished
in
mine
affliction
,
unlesse
thy
Law
had
been
my
delight
.
Quest.
But
what
may
we
do
to
know
the
meaning
and
voice
of
Gods
Ro●
?
Answ.
Gods
Rod
ordinarily
speaks
three
Languages
.
1.
It
corrects
for
sin
.
2.
It
tries
and
exercises
grace
.
3.
It
instructs
in
holinesse
:
sometime
it
s
for
the
two
latter
,
and
not
for
the
former
:
as
in
Jobs
,
and
the
blinde
mans
case
.
But
usually
it
s
for
all
three
,
Lam.
3.39
.
Isa.
42.24
.
Luke
1.20
.
1
Cor.
11.30
.
Quest.
How
shall
we
know
whether
our
afflictions
are
only
for
trial
and
instruction
,
and
not
for
sin
?
Answ.
It
s
safest
to
believe
that
they
are
for
sin
also
,
when
upon
our selves
,
though
out
of
charity
we
judge
them
not
so
to
others
,
Rom.
5.12
.
For
though
all
afflictions
are
not
sent
directly
and
specially
for
sin
,
yet
sin
is
the
original
of
all
afflictions
.
Quest.
What
course
must
we
take
to
finde
out
that
particular
sin
for
which
God
corrects
us
?
Answ.
First
,
Somtimes
we
may
reade
our
sin
in
our
punishment
.
As
in
Adonibezek
,
Judg.
1.7
.
Secondly
,
consider
,
what
that
sin
is
,
for
which
thy
conscience
most
accuseth
thee
.
Thirdly
,
what
is
the
sin
of
thy
constitution
:
what
is
thy
dilectum
delictum
,
thy
peccatum
in
delitiis
,
thy
beloved
and
bosome-sin
,
of
which
David
speaks
,
Psal.
18.23
.
I
have
kept
my self
from
mine
iniquity
.
Fourthly
,
when
sick
and
near
death
,
consider
what
sin
doth
most
trouble
and
perplex
the
conscience
.
Fifthly
,
What
those
sins
are
,
for
which
thy
godly
Minister
,
under
whose
charge
thou
livest
,
doth
reprove
thee
,
and
of
which
thy
true
and
real
friend
doth
accuse
thee
.
But
if
thou
canst
not
hereby
finde
out
the
particular
sin
,
labour
to
repent
of
all
,
and
then
we
shall
be
sure
to
destroy
that
sin
for
which
God
afflicts
us
.
See
Mr.
Calamie's
Godly
mans
Ark.
Quest.
What
means
may
we
use
to
quiet
our
hearts
in
afflictions
?
Answ.
First
,
Remember
that
they
are
inflicted
by
the
Decree
of
Heaven
,
and
that
God
is
the
Author
of
all
our
afflictions
implied
,
Job
5.6
.
So
Jer.
51.53
,
55.
Psal.
39.9
.
&c.
Secondly
,
that
they
are
sent
to
try
thy
patience
:
to
shew
how
well
thou
canst
suffer
.
Thirdly
,
it
s
the
common
state
of
all
mankind
:
we
are
all
borne
to
sorrow
,
Job
5.7
.
As
a
man
we
must
beare
what
is
common
to
man
,
and
as
a
sinful
man
we
bring
troubles
on
our selves
,
and
therefore
should
say
with
the
Church
,
Mich.
7.9
.
I
will
beare
the
indignation
of
the
Lord
,
because
I
have
sinned
against
him
.
Fourthly
,
that
God
takes
care
for
his
children
,
and
then
especially
when
they
are
in
affliction
,
Psal.
40.17
.
I
am
poor
and
needie
,
yet
the
Lord
thinketh
of
me
.
So
Jer.
29.11
.
Isa.
49.13.14
,
15.
Fifthly
,
that
God
intends
us
no
evil
but
good
thereby
,
Jer.
24.5
.
For
Rom.
8.28
.
Sixthly
,
when
in
affliction
,
be
assured
that
it
shall
be
better
with
thee
then
now
,
and
so
let
thy
future
hopes
work
thy
heart
to
patience
,
James
5.6
.
the
darkest
night
shall
have
a
faire
morning
;
The
Rod
of
the
wicked
shall
not
alwayes
rest
,
&c.
So
Isa.
54.11
.
and
62.3
.
Seventhly
,
what
we
lose
by
afflictions
are
such
things
as
may
be
spared
,
and
which
God
will
make
up
in
as
good
or
better
,
God
,
and
Christ
,
and
Grace
,
and
Heaven
cannot
be
lost
.
Zach.
10.8
.
2
Cor.
4.8
,
9.
Zeph.
3.19
.
Eighthly
,
no
affliction
shall
be
too
much
,
or
too
long
,
for
that
only
is
too
much
,
1.
That
exceeds
our
desert
.
Whereas
Ezra
9.13
.
Thou
hast
punished
us
lesse
then
our
iniquities
deserve
.
2.
Nor
too
much
in
regard
of
our
strength
,
for
God
proportions
his
burdens
to
our
backs
,
and
his
stroaks
to
our
strength
,
Isa.
27.7
.
Obj.
But
Paul
saith
,
2
Cor.
1.8
.
that
he
was
pressed
out
of
measure
?
Answ.
First
,
Indeed
he
met
with
unreasonable
men
who
knew
no
measure
,
and
his
afflictions
were
above
his
strength
as
a
man
;
but
he
was
able
to
do
,
and
to
suffer
all
things
,
through
Christ
strengthening
him
,
Phil.
4.13
.
At
such
times
God
encreaseth
their
power
,
Isa.
40.29
,
&c.
Secondly
,
nor
too
long
,
though
we
are
apt
to
cry
,
How
long
?
and
a
little
time
seems
long
;
But
God
who
intends
our
good
,
must
take
a
time
answerable
to
his
own
intentions
;
when
the
sore
is
cured
,
the
plaister
will
fall
off
;
If
we
be
not
in
the
fault
,
usually
thy
time
is
short
:
A
day
:
the
evil
day
,
Eph.
6.13
.
A
night
,
Psal.
30.5
.
A
peice
of
a
night
,
Isa
,
17.14
.
A
moment
,
Isa.
54.8
.
A
small
moment
,
ver.
7.
Quest.
How
can
this
be
when
afflictions
are
oft
much
longer
?
Answ.
First
,
in
the
times
of
affliction
there
are
many
lucida
intervalla
,
intermissions
,
partly
,
by
ease
from
the
pain
and
grief
that
oppresseth
,
and
partly
,
because
of
the
joy
and
sweet
communion
with
God
,
which
times
being
substracted
,
there
remaines
but
a
little
time
.
Secondly
,
when
the
affliction
is
past
,
and
we
look
back
to
see
what
good
came
by
it
,
how
lusts
were
purged
or
prevented
:
how
graces
were
cherished
or
encreased
:
how
sweet
mercies
are
when
restored
,
we
shall
easily
say
that
it
was
not
too
long
,
only
our
patience
was
too
short
.
Thirdly
,
if
we
consider
the
eternity
,
wherein
we
shall
reap
the
fruit
of
our
sufferings
,
we
shall
conclude
that
it
was
not
too
long
.
See
Mr.
Valentines
Parl.
Sermon
.
Quest.
What
are
the
benefits
of
receiving
our
afflictions
as
from
God
?
Answ.
First
,
it
will
put
us
upon
serious
humiliation
for
our
sins
,
whereby
we
have
provoked
him
against
us
,
the
rather
because
no
hand
can
heal
us
,
but
the
same
that
hath
wounded
us
,
Hosea
6.1
.
2
Chro.
7.14
.
Secondly
,
it
will
bear
up
our
spirits
,
not
to
sink
when
our
afflictions
come
thickest
,
and
lie
heaviest
upon
us
.
For
it
is
our
Fathers
Cup
,
and
that
only
for
correction
,
Psal.
76.10
.
Thirdly
,
it
would
restrain
us
from
using
any
unwarrantable
meanes
for
our
deliverance
.
Quest.
What
is
especially
to
be
feared
when
afflictions
are
heavy
,
and
long
upon
us
.
Answ.
First
,
then
especially
fear
,
and
look
to
the
seeds
of
rage
and
madnesse
which
are
in
thy
heart
.
Never
more
need
to
look
to
the
banks
,
then
when
a
tempest
is
upon
the
sea
.
Have
you
seen
a
beast
break
his
teeth
upon
the
chaine
that
ties
him
?
or
a
dog
poure
forth
his
revenge
upon
the
stone
that
hurt
him
,
then
have
you
seen
some
dark
shadowes
of
that
fiercenesse
and
fury
that
is
apt
to
rise
out
of
our
hearts
,
when
Gods
hand
lies
close
upon
us
.
When
thou
hearest
of
the
strange
impatience
of
Jonah
,
at
the
beating
of
the
Sun
upon
his
head
,
unto
whom
yet
it
was
a
wonder
that
he
did
now
see
the
Sun
:
when
thou
hearest
of
those
deep
expostulations
of
David
with
God
,
Psal.
77.9
,
10.
Hath
he
forgotten
to
be
gracious
?
forgotten
his
Promises
?
forgorten
his
Truth
?
forgotten
his
Power
and
Mercy
?
and
shut
up
all
his
kindnesse
in
displeasure
?
when
thou
hearest
the
impatiencies
of
Job
,
yet
a
man
renowned
for
his
patience
,
Jam.
5.11
.
expostulating
and
charging
God
,
Is
it
good
for
〈◊〉
that
thou
shouldest
oppresse
?
Iob
10.3
.
when
thou
hearest
of
those
deep
curses
of
Jeremy
against
the
day
of
his
birth
,
Ier.
20.14
,
18.
of
those
froward
expostulations
and
debates
of
the
people
of
Israel
with
Moses
,
and
of
Moses
with
God
,
Why
hast
thou
evil
entreated
this
people
?
why
hast
thou
sent
me
?
Exod.
5.28.22
.
Oh
then
reflect
upon
thy selfe
,
and
be
afraid
of
thine
own
evil
heart
,
which
is
farre
more
likely
to
break
out
against
God
,
then
any
of
those
were
;
and
for
prevention
hereof
keep
in
thy
sight
the
history
of
thy
sins
,
make
them
as
hainous
to
thy
own
view
as
they
are
in
their
own
nature
.
The
way
not
to
rage
against
afflictions
is
to
know
our selves
aright
;
that
will
make
us
to
confess
as
Ezra
,
That
the
Lord
hath
punished
us
less
then
our
iniquities
have
deserved
.
Ezr.
9.13
.
The
way
to
bear
the
hand
of
God
with
patience
is
to
confess
our
sins
,
and
to
be
humbled
for
them
.
Levit.
26.40
,
41.
Wherein
is
shewed
that
the
sight
of
our
sinne
and
humiliation
for
it
,
is
the
way
to
make
us
accept
of
the
chastisements
of
God
:
so
Lament.
3.39
.
Wherefore
doth
the
living
man
complain
?
a
man
for
the
punishment
〈◊〉
his
sins
.
Where
are
three
strong
reasons
why
we
should
not
murmure
in
our
affliction
.
First
,
We
are
men
,
and
what
an
impudency
is
it
for
the
clay
to
swell
against
the
Potter
that
formed
it
,
and
complaine
why
hast
thou
made
me
thus
?
Secondly
,
We
are
sinners
all
the
punishments
we
suffer
are
the
wages
of
our
owne
iniquities
,
an●
what
a
madness
is
it
to
complaine
against
the
justice
of
our
Judge
?
Thirdly
,
We
are
living
men
,
and
therefore
God
hath
punished
us
less
then
our
sins
deserve
:
for
the
wages
of
sin
is
death
:
Rom.
6.23
.
and
what
ingratitude
is
it
to
repine
against
mercifull
,
and
moderate
punishments
?
and
yet
we
are
prone
hereunto
;
But
it
is
the
cure
;
See
v.
40.
Let
us
search
,
and
try
our
wayes
,
and
turne
again
unto
the
Lord
our
God
,
the
more
that
we
grow
acquainted
with
our
sinful
estates
,
and
marvellous
provocations
,
with
the
patience
,
and
promises
of
God
,
the
more
we
shall
justifie
God
,
and
wait
upon
him
;
the
more
we
shall
judge
our selves
less
then
the
least
of
Gods
mercies
,
forbearances
;
as
Mich.
7.9
.
q.
d.
I
have
pressed
,
and
vexed
,
and
wearied
him
with
my
sins
without
any
care
of
his
glory
,
but
he
hath
visited
me
in
jugdment
not
in
fury
:
In
wrath
he
hath
remember
mercy
,
and
not
consumed
me
as
he
might
have
done
,
he
hath
not
rewarded
me
according
to
my
sins
,
&c.
but
hath
spared
me
as
a
son
,
when
I
dealt
with
him
as
a
Traytor
.
See
Dr.
Raynolds
sinfulness
of
sin
,
p.
175.
Quest.
How
shall
we
beare
afflictions
rightly
?
Asw.
First
,
If
we
count
it
no
strange
thing
to
lie
vnder
it
,
1
Pet.
4.12
.
but
rather
that
it
is
that
whereunto
we
are
ordained
of
old
,
to
be
conformed
to
Christ
in
afflictions
that
we
may
be
like
him
in
glory
.
Rom.
8.29
.
Yea
,
if
we
esteem
them
as
the
beaten
path
,
by
which
God
will
have
all
his
Children
to
enter
into
heaven
.
Acts
14.22
.
2
Tim.
3.12
.
2ly
,
If
we
observe
the
example
of
all
,
or
the
most
excellent
of
Gods
servants
,
and
especially
of
his
only
Son
,
from
the
beginning
of
the
world
to
this
day
,
Heb.
12.1.2
Thirdly
,
If
we
inure
and
accustome
ourselves
:
to
beare
the
yoak
from
our
youth
,
it
will
tame
our
proud
and
rebellious
hearts
,
and
frame
us
to
beare
afflictions
the
better
ever
after
.
Lam.
3.27
.
Fourthly
,
If
we
consider
that
Satan
every
day
invents
new
mischief
against
us
,
Job
.
1.6
.
&c.
Fifthly
,
if
we
remember
that
it
's
a
sign
of
Gods
love
,
Heb.
12.7
.
Rev.
3.19
.
and
that
the
issue
will
be
good
and
blessed
,
Psal.
37.5
.
Esth.
4.16
.
Sixthly
,
If
we
remember
the
many
good
uses
of
afflictions
.
For
hereby
Gods
power
appears
in
our
weakness
:
and
we
have
the
better
proofe
of
his
grace
dwelling
in
us
:
2
Cor.
12.9
.
as
Faith
,
Hope
,
Love
,
humbleness
of
minde
,
patience
,
&c.
that
these
light
,
and
momentany
afflictions
work
an
exceeding
,
and
eternall
weight
of
glory
.
2
Cor.
4.17
.
Quest.
How
shall
we
be
sure
to
profit
by
afflictions
?
Answ.
First
by
the
confessions
of
the
Saints
,
who
have
experimented
it
:
as
David
,
Psal.
119.67
,
71.
Manasseh
.
2
Chron.
33.13
.
Qu.
How
come
we
by
wisdom
not
only
patiently
to
bear
,
but
to
profit
by
afflictions
?
Answ.
First
,
it
's
obtained
of
God
by
prayer
,
Jam.
1.5
,
6
,
17.
Secondly
,
by
a
due
consideration
of
the
end
,
fruit
,
and
uses
of
afflictions
.
Quest.
What
are
the
ends
of
afflictions
?
Ans.
First
,
To
keep
us
from
wandring
,
or
to
bring
us
back
when
we
have
erred
,
&
to
make
us
tractable
schollars
in
the
school
of
Christ
.
Ps.
119.67.71
.
2
Cor.
1.10
.
Secondly
,
To
make
us
know
God
,
and
our selves
as
they
did
Manasseh
:
2
Chron.
3
&
13.
Thirdly
,
To
give
us
experience
of
Gods
gracious
hand
in
our
deliverance
.
Psa.
34.17
,
19.
Fourthly
,
To
discover
to
us
our
faith
,
and
patience
,
Rom.
5.4.5
.
Jam.
1.3
.
Fifthly
,
To
keep
us
from
being
condemned
with
the
world
.
1
Cor.
11.31
,
32.
Sixthly
,
To
purge
out
our
dross
of
profanness
,
and
unbeliefe
.
Dan.
12.10
.
and
as
mustard
laid
upon
the
breast
,
to
weane
us
from
the
world
.
Psal.
131.2
.
Seaventhly
▪
To
manifest
Gods
love
,
and
our
election
,
Heb.
12.6
,
8.
Eightly
,
To
make
us
partakers
of
his
holiness
,
and
to
bring
forth
the
quiet
fruits
of
righteousness
.
Heb.
12.8
,
9.
See
practice
of
Christianity
.
Quest.
Are
not
all
afflictions
evil
in
their
own
nature
?
Answ.
Yes
,
and
so
the
Lord
stills
them
,
Isa.
45.7
.
Amos.
3.9
.
Secondly
,
They
are
of
a
contagious
nature
,
spreading
their
poison
,
and
making
those
things
evil
which
are
good
in
themselves
.
Henc●
,
Prov.
15.15
.
All
the
days
of
the
afflicted
are
evil
▪
and
Genesis
47.9
.
Few
and
evill
are
the
days
of
my
Pilgrimage
,
&c.
Thirdly
,
They
are
in
their
own
nature
,
punishments
of
sin
,
fruits
of
Gods
displeasure
,
harbingers
of
death
,
the
First
beginnings
of
everlasting
torments
,
and
enemies
to
our
joy
,
peace
and
comfort
.
Fourthly
,
sense
shews
that
they
are
evill
:
For
afflictions
are
the
mother
,
and
nur●es
of
smart
and
sorrow
,
terrible
in
their
very
sound
,
fearful
to
look
upon
,
bitter
to
tast
,
painful
to
our
feeling
,
and
they
torment
us
whilst
they
touch
us
:
Hence
affliction
,
and
mourning
are
joyned
together
Lam.
3.19
.
Fifthly
,
They
bring
forth
evil
fruit
,
unless
grace
alter
their
nature
,
For
wicked
men
the
more
they
are
afflicted
the
more
they
hate
God
,
despair
of
his
mercy
,
murmure
at
his
providence
,
and
use
all
unlawfull
means
to
ease
themselves
.
Quest.
Are
afflictions
then
simply
,
and
absolutely
evil
?
Answ.
No
,
for
thus
sin
is
only
evil
,
but
they
are
of
an
indifferent
nature
.
Quest.
How
then
come
they
to
be
good
.
Answ.
First
,
In
respect
of
the
cheif
efficient
,
or
author
whence
they
come
,
they
are
good
,
either
as
they
are
punishments
inflicted
by
a
righteous
Judge
,
or
chastisements
coming
from
the
hand
of
a
merciful
Father
.
Secondly
,
Because
they
have
had
for
their
subject
the
cheif
goodness
,
even
Christ
,
God
and
man
,
who
whilest
he
lived
in
the
world
,
was
exceedingly
afflicted
,
whose
pure
nature
could
not
admit
of
any
thing
that
was
simply
evil
in
its
nature
.
Thirdly
,
As
they
help
us
to
come
to
the
cheif
goodness
:
For
God
hath
ordained
them
as
means
to
further
his
elect
in
attaining
to
salvation
,
Rom.
8.29
.
1
Thes.
3.3
.
Fourthly
,
As
they
are
means
to
draw
us
nearer
to
God
by
true
repentance
,
and
fervent
Prayer
Mat.
7.14
.
Act.
14.22
.
Quest.
What
rules
are
we
to
observe
in
preparing
our selves
unto
the
conflict
with
afflictions
Answ.
First
,
We
must
hear
,
read
,
and
study
the
word
of
God
:
For
First
,
It
s
a
speciall
means
to
comfort
and
uphold
us
in
our
troubles
,
without
which
we
cannot
stand
,
Ps.
119.92
.
Secondly
,
It
s
the
sword
of
the
spirit
whereby
we
may
defend
our selves
,
and
repel
the
fury
of
our
spritual
enemies
,
and
get
the
victory
over
them
in
the
day
of
battel
.
It
s
our
souls
Armory
wherein
are
stored
up
all
our
weapons
which
we
must
use
in
this
spiritual
conflict
.
It
s
our
Card
and
Compass
to
direct
us
through
this
Sea
of
miseries
to
our
Haven
of
happiness
:
our
light
to
guide
us
in
this
hard
passage
,
and
our
thread
to
lead
us
through
the
Laborinth
of
troubles
.
It
s
our
quickner
when
we
are
wounded
,
Psal.
119.25
,
50.
It
s
our
joy
in
all
our
sorrows
,
v.
143.
and
it
s
our
cheif
comforter
in
all
our
miseries
.
2.
We
must
be
frequent
,
and
fervent
in
Prayer
,
acknowledging
our
sins
,
that
all
our
affections
are
justly
infflicted
upon
us
,
beging
pardon
for
Christs
sake
,
and
the
removall
of
our
afflictions
,
or
that
if
he
please
to
continue
them
,
that
he
will
arme
us
with
faith
,
and
patience
that
we
may
meekly
beare
them
;
come
more
pure
,
and
approved
out
of
this
fiery
furnace
,
and
brought
nearer
unto
God
,
both
in
respect
of
the
illumination
of
our
mind
,
and
the
reformation
of
our
lives
,
and
then
God
will
forgive
us
.
Prov.
28.13
.
1
John
1.9
.
Thirdly
,
In
our
prosperity
we
must
labour
diligently
in
the
moderating
,
and
and
mortifiing
our
inordinate
affections
,
and
unruly
passions
that
we
may
bring
them
in
subjection
to
the
good
will
of
God
,
and
make
them
serviceable
to
holy
reason
.
Especially
we
must
mortifie
the
passions
of
Fear
,
which
doth
much
aggravate
the
weight
of
misery
,
and
is
oft
more
intollerable
then
the
evil
suffered
,
both
as
it
deformes
the
minde
of
resolution
,
and
as
it
anticipates
the
griefs
before
they
come
.
Yea
many
times
such
as
are
only
faigned
in
the
imagination
,
&
never
befall
us
.
We
must
also
in
our
prosperity
limit
our
hopes
:
for
the
further
they
are
extended
,
the
more
are
we
directed
when
they
faile
us
:
and
commonly
when
there
have
been
no
bounds
to
our
expectation
,
there
will
be
,
no
measure
in
impatiency
,
when
things
so
much
desired
,
and
expected
answer
not
our
hopes
.
The
like
may
be
said
,
of
immoderate
desires
after
earthly
things
,
inordinate
lusting
after
superfluities
,
which
will
set
us
on
the
rack
of
discontent
when
they
are
not
satified
,
making
lesser
comforts
great
crosses
,
and
the
lightest
afflictions
intollerable
burdens
,
So
in
prosperity
we
should
exercise
our selves
:
in
mortifiing
rash
anger
:
for
if
a
man
be
froward
when
he
is
pleased
in
his
desires
,
he
will
be
stark
mad
when
he
is
crossed
,
&c.
So
also
we
should
subdue
pride
which
is
the
nurce
of
impatiency
,
&c.
Fourthly
,
we
must
not
fain
unto
our selves
afflictions
in
our
conceit
,
and
imagination
,
laying
crosses
upon
our selves
by
a
false
opinion
when
God
lays
none
upon
us
.
Many
through
conceit
become
wretched
before
their
time
,
and
are
onely
miserable
because
they
are
so
in
their
imagination
.
Thus
some
torment
themselves
because
they
have
not
the
upper
hand
at
meetings
,
respect
,
and
observance
from
their
Inferiors
:
Commendations
,
and
applause
for
their
good
parts
.
Others
grievously
afflicts
themselves
,
because
they
have
lost
part
of
their
superfluities
:
Yea
so
powerfull
is
opinion
in
producing
these
effects
,
that
not
only
a
false
apprehension
causeth
a
true
affliction
,
but
it
is
able
also
to
turn
comforts
into
Crosses
,
benefits
into
miseries
,
and
that
which
this
mans
opinion
makes
his
Hell
,
another
mans
opposite
conceit
would
make
his
Heaven
,
and
happiness
.
Fifthly
,
We
must
not
by
feare
anticipate
afflictions
,
making
our selves
miserable
before
our
time
.
Thus
some
are
more
tormented
with
the
feare
of
evils
,
than
with
the
evils
that
they
fear
,
and
suffer
longer
and
greater
sorrows
with
the
expectation
of
their
miseries
before
they
come
,
then
they
doe
after
they
are
come
,
and
lie
upon
them
.
Thus
some
excruciate
themselves
with
fear
and
grief
when
they
heare
but
uncertain
rumors
of
great
calamities
,
as
though
they
were
already
overtaken
by
them
,
whereas
it
may
be
they
will
never
happen
:
So
in
the
time
of
Pestilence
,
and
warre
,
and
decay
of
trading
,
&c.
Sixthly
,
With
wise
,
and
Christian
providence
we
must
forsee
crosses
,
and
in
the
time
of
peace
,
and
prosperity
continually
expect
when
we
shall
be
called
forth
to
encounter
with
afflictions
,
that
so
we
may
be
the
better
armed
for
the
conflict
.
For
though
we
are
not
with
a
cowardly
apprehension
to
torment
ourselves
:
with
crosses
before
they
come
,
yet
must
we
wisely
forsee
them
that
we
may
prevent
those
that
may
be
lawfully
avoided
,
and
with
patience
beare
those
which
will
necessarily
be
fall
us
.
Luke
.
14.28.31
.
Mat.
16.14
.
Seventhly
,
We
must
not
fix
our
hearts
upon
any
thing
in
the
world
,
but
use
these
outward
blessings
as
though
we
used
them
not
,
and
enjoy
them
as
those
that
may
presently
lose
them
,
For
what
we
possess
with
immoderate
love
,
we
lose
with
immoderate
grief
:
and
if
we
look
upon
these
things
as
perpetuities
,
we
shall
be
subject
to
much
sorrow
and
finde
small
patience
when
they
prove
movables
.
So
we
should
look
upon
Honor
,
riches
,
relations
,
health
,
&c.
Eighthly
,
We
must
not
be
secure
in
prosperity
promising
to
our selves
,
immunity
from
future
crosses
,
and
the
continuance
of
our
delights
:
This
world
that
is
a
valley
of
tears
will
not
be
a
Paradise
of
pleasure
to
us
.
Consider
that
our
providence
,
and
foresight
of
afflictions
will
prevent
many
,
and
lessen
all
.
Wise
men
make
themselves
acquainted
with
future
evills
by
thinking
on
them
before
they
come
,
and
make
those
afflictions
light
by
meditating
on
them
,
which
are
made
light
to
others
by
their
customable
bearing
of
them
.
Ninthly
,
Having
in
our
meditations
discovered
these
enemies
approaching
,
we
must
neither
securely
contemn
them
,
nor
faintly
yield
to
them
before
we
are
assaulted
.
The
former
of
these
evils
is
to
be
avoided
,
because
there
is
scarce
any
force
so
weak
which
will
not
vanquish
a
secure
enemie
,
and
therefore
that
we
may
not
be
endangered
hereby
,
when
we
see
afflictions
approching
,
let
us
intertaine
a
valorous
fear
which
may
excite
us
to
arme
against
them
,
not
a
cowardly
fear
which
would
make
us
faint
,
and
run
away
:
Hence
.
Heb.
12
:
6
:
Psla.
119.120
.
and
indeed
we
have
small
cause
to
contemn
afflictions
if
we
consider
our
own
weaknesse
and
want
of
patience
&c.
The
latter
of
these
evils
is
to
be
avoided
;
because
we
should
be
couragious
in
the
power
of
Gods
might
,
and
not
faint
.
Heb.
12.6
.
we
should
resolve
with
Job
:
Though
thou
kill
me
,
yet
will
I
trust
in
thee
,
Job
.
13.15
.
such
resolution
was
in
the
three
Children
,
Dan.
3.18
.
In
Peter
,
and
John
,
Act.
5.29
,
&
In
Paul
,
Act.
21.13
.
Hence
Rom.
8.35.38
.
Remember
his
promise
.
1
Cor.
10.13
.
Tenthly
,
We
must
not
wilfully
run
into
afflictions
,
but
use
all
good
meanes
either
to
avoid
them
before
they
come
,
or
to
be
freed
from
them
when
they
are
come
.
As
we
must
not
hide
our selves
from
them
under
the
covert
of
sinful
shifts
when
they
are
sent
of
God
to
finde
us
;
so
we
must
not
voluntarily
seek
them
,
and
dare
them
to
encounter
us
when
they
would
be
quiet
,
and
mean
us
no
harm
.
We
must
not
fill
this
bitter
Cup
to
our selves
,
but
only
drink
of
it
,
when
God
puts
it
into
our
hands
,
John
18.11
.
Eleventhly
,
As
we
may
not
take
upon
us
voluntary
afflictions
,
when
we
may
lawfully
escape
them
:
so
neither
may
we
lie
under
them
still
,
when
we
may
by
good
and
lawful
meanes
be
freed
from
them
;
for
this
is
to
tempt
the
Lord
,
when
we
needlesly
desire
to
make
experience
of
his
Power
,
Providence
,
and
promised
Assistance
,
either
for
our
delivery
,
or
for
strength
and
patience
to
undergo
these
wilful
trials
.
For
herein
we
resemble
stubborn
children
,
who
wilfully
fall
that
their
Parents
may
catch
hold
of
them
,
and
being
down
,
lie
still
and
cry
,
that
others
may
help
them
up
.
This
is
to
tempt
the
Lord
,
Mat.
4.7
.
Jacob
used
all
good
meanes
to
escape
his
brothers
fury
,
Gen.
32.11
,
13.
Moses
fled
from
Pharaoh
,
Exod.
2.15
.
David
from
Saul
and
Absalom
,
1
Sam.
19.12
.
2
Sam.
15.16
.
—
Joseph
and
Mary
from
Herod
,
Mat.
2.14
.
Paul
from
the
Jewes
,
Acts
9.25
.
and
22.21
.
and
23.
Quest.
What
considerations
may
move
us
,
patiently
and
quietly
to
bear
those
afflictions
which
God
layes
upon
us
?
Answ.
First
,
that
afflictions
are
not
laid
upon
us
by
God
as
punishments
to
satisfie
his
justice
:
For
,
1.
Christ
bore
all
our
sins
in
his
body
upon
the
Crosse
,
1
Pet.
2.24
.
Isa.
53.5
,
6
,
and
had
not
Christ
done
this
,
he
had
not
been
a
perfect
Saviour
,
nor
had
offered
to
his
Father
a
full
and
al-sufficient
price
for
our
Redemption
.
But
he
was
a
perfect
Saviour
,
Luke
1.74
.
Heb.
7.25
.
and
9.12
,
26.
Mat.
20.28
.
John
1.29
.
1
John
1.7
.
2.
Christ
taking
upon
him
our
debt
,
by
being
our
Surety
,
he
hath
discharged
it
to
the
uttermost
farthing
.
Yea
,
he
hath
also
cancelled
the
hand-writing
of
Ordinances
,
and
the
obligation
of
the
Law
by
nailing
them
to
his
Crosse
,
Col.
2.14
.
Gal.
3.13
.
and
therefore
God
cannot
require
a
new
satisfaction
by
our
sufferings
,
&c.
Yea
,
God
is
so
far
off
from
punishing
,
where
his
Justice
being
satisfied
,
willeth
him
to
spare
,
that
when
he
corrects
his
people
,
it
s
called
his
strange
work
,
Isa.
28.21
.
and
he
is
grieved
for
it
,
Judg.
10.16
.
3.
Where
there
is
no
sin
,
there
is
no
place
for
punishment
:
but
in
the
faithful
there
is
no
sin
,
because
it
is
not
imputed
to
them
:
their
sins
are
washed
away
by
the
blood
of
Christ
,
and
being
justified
for
his
righteousnesse
and
obedience
,
they
are
accepted
as
righteous
in
Gods
sight
,
Col.
1.14
.
and
2.13
.
Rev.
1.5
.
1
John
1.7
.
John
3.29
.
Jer.
31.34
.
Isa.
1.18
.
Jer.
50.18
.
Mich.
7.19
.
Psal.
31.1
,
2.
4.
Afflictions
tend
to
our
good
,
to
the
mortifying
of
our
sins
,
and
to
the
multiplying
and
encreasing
Gods
graces
in
us
,
and
furthering
our
everlasting
happinesse
,
Rom.
8.18
,
28.
1
Cor.
11.32
.
Heb.
12.10
,
11.
2
Cor.
4.17
.
Lam.
3.27
.
therefore
they
are
not
punishments
for
sin
,
not
being
inflicted
for
our
hurt
,
but
for
our
good
.
5.
That
which
is
either
a
cause
,
or
meanes
of
eternal
blessednesse
,
cannot
be
a
punishment
for
sin
:
but
so
are
afflictions
to
the
godly
,
Psal.
94.12
,
13.
and
23.4
.
and
16.11
.
and
119.67
.
Secondly
,
that
afflictions
are
to
the
godly
the
chastisements
of
a
gracious
Father
,
wherewith
out
of
meer
love
he
corrects
them
as
his
children
,
not
for
any
displeasure
he
hath
against
their
persons
,
nor
for
any
pleasure
he
takes
in
their
pain
,
but
only
for
their
profit
both
here
and
hereafter
.
And
that
,
Because
we
have
testimonies
and
examples
in
Scripture
to
make
this
out
,
Ier.
25.29
.
1
Pet.
4.17
.
Amos
3.2
.
Prov.
3.11
,
12.
Heb.
12.5
,
6.
Rev.
3.19
.
1
Cor.
11.32
.
So
we
see
in
the
examples
of
Job
,
David
,
2
Sam.
12.25
.
2
Sam.
7.14
.
of
the
Church
,
Psal.
89.31
,
32
,
33.
Ps.
99.8
.
Rom.
8.35
,
38.
Quest.
How
is
this
love
of
God
manifested
unto
them
in
their
afflictions
?
Answ.
First
,
by
the
measure
of
afflictions
,
and
that
1.
In
general
,
in
that
he
corrects
us
in
measure
,
when
our
sins
have
been
out
of
measure
,
both
in
their
greatnesse
and
number
,
as
also
having
been
committed
against
so
infinite
a
Majesty
,
Isa.
64.9
,
12.
Jer.
30.11
.
and
46.28
.
Mat.
10.30
So
we
see
in
Job
1.12
.
and
2.6
.
and
Israels
bondage
,
Exod.
12.40
,
41.
Jer.
25.11
.
and
29.10
.
Rev.
2.10
.
and
12.6
.
2.
In
that
all
our
afflictions
are
small
and
light
,
far
inferiour
to
the
desert
of
our
sins
,
Lam.
3.22
.
2
Cor.
4.17
.
1
Cor.
11.32
.
2
Cor.
6.9
.
3.
In
that
they
are
momentany
,
and
of
short
continuance
,
1
King
.
11.39
.
2
Sam.
7.14
.
Isa.
57.16
.
Lam.
3.31
,
32.
Mich.
7.18
.
Psal.
103.8
,
&c.
Mal.
3.17
.
Ps.
30.5
.
Hos.
6.1
,
2.
Isa.
54.8
.
Ps.
71.20
.
Secondly
,
In
that
our
afflictions
exceed
not
our
strength
:
In
anger
he
remembers
mercy
,
Hab.
3.2
.
He
corrects
in
judgment
,
Jer.
10.24
.
and
30.11
.
1
Cor.
10.13
.
yea
,
he
proportioneth
them
according
to
the
scantest
measure
of
necessity
,
laying
no
more
upon
us
then
he
is
necessarily
enforced
to
do
,
having
therein
respect
to
his
own
glory
,
and
our
benefit
.
Thirdly
,
in
that
God
the
Father
hath
committed
the
tempering
of
our
Cup
to
Christ
our
Saviour
,
who
as
he
hath
manifested
his
love
to
us
,
in
giving
his
life
for
our
Redemption
;
so
hath
he
no
lesse
skill
in
tempering
a
Cup
fit
for
our
strength
.
For
he
remembreth
whereof
we
are
made
,
&c.
Psal.
103.14
.
Yea
,
he
himself
began
to
us
of
this
Cup
,
and
drank
it
all
off
,
and
hath
left
us
only
some
few
drops
.
His
was
given
him
in
anger
for
the
purging
away
of
punishment
in
respect
of
sin
:
but
ours
in
love
,
either
to
purge
out
sin
,
or
to
prevent
sin
,
Isa.
53.4
,
5.
Heb.
4.15
,
16.
and
2.17
,
18.
and
5.2
.
Job
5.18
,
19.
Mat.
12.20
.
Fourthly
,
in
that
the
Holy
Ghost
is
present
with
us
,
and
powerfully
assisteth
and
comforteth
us
in
all
our
afflictions
,
whereby
we
are
enabled
both
to
bear
and
overcome
,
Mat.
8.24
.
Exod.
2.23
.
and
14.10
.
Psal.
118.18
.
2
Cor.
4.8
,
9.
Rom.
8.35
.
2
Cor.
1.5
,
7.
Psal.
94.19
.
and
46.4
.
and
that
he
gives
strength
also
,
See
Isa.
40.29
,
30
,
31.
Psal.
41.1
,
3.
2
Thes
,
3.3
.
Isa.
41.10
,
13
,
14.
Psal.
46.1
,
2
,
3.
God
uses
to
moderate
our
grief
for
worldly
crosses
,
by
giving
us
spiritual
comforts
,
Rom.
5.3
.
Act.
7.76
.
Fifthly
,
God
afflicts
us
no
more
then
is
necessary
for
his
own
glory
and
our
salvation
.
For
-
1.
He
takes
no
delight
in
our
sufferings
,
but
uses
all
means
to
prevent
our
punishment
,
Lam.
3.33
.
Isa.
28.21
.
Mich.
7.18
.
-
2.
The
measure
of
our
afflictions
exceeds
not
necessity
,
and
therefore
first
he
corrects
us
gently
,
and
if
that
prevail
,
he
proceeds
no
further
.
-
3.
By
Gods
corrections
and
medicines
we
may
guesse
at
the
greatnesse
of
our
faults
and
grievous
diseases
,
-
4.
Our
great
afflictions
argue
that
our
sins
are
great
,
either
in
their
own
nature
,
or
as
they
are
aggravated
by
circumstances
.
Sixthly
,
Gods
love
appears
in
the
ends
of
our
afflictions
,
which
are
his
own
glo●y
,
and
our
good
.
For
the
first
,
-
1.
As
a
Souldier
,
behaving
himself
valiantly
in
fight
,
the
honour
returnes
also
to
his
Captain
:
so
when
we
fight
manfully
against
temptations
and
afflictions
,
God
our
General
is
glorified
thereby
:
and
that
in
the
manifestation
of
his
power
and
goodnesse
,
assisting
us
in
our
afflictions
,
2
Cor.
12.9
.
and
4.7
.
Ps.
44.3
,
5
,
6
,
7
,
8.
2
Cor.
10.17
.
Isa.
25.3
,
4.
1
Sam.
2.6
.
Psal.
50.15
.
-
2.
God
is
glorified
in
our
afflictions
,
as
they
are
trials
of
our
spiritual
graces
,
John
21.19
.
Psal.
44.22
.
Thirdly
,
that
God
by
our
afflictions
doth
much
advance
the
good
of
our
neighbours
,
and
that
1.
As
they
learn
by
them
to
feare
God
in
his
judgments
,
1
Pet.
4.17
.
2.
As
they
serve
to
restrain
them
from
committing
the
like
sin
,
which
they
see
punished
in
us
:
Thus
God
severely
chastened
Moses
and
Aaron
for
their
distrust
,
that
others
might
be
aware
of
the
like
:
so
David
for
his
adultery
:
Lots
wife
for
looking
back
,
Luke
17.32
.
So
1
Cor.
10.6
,
11.
3.
As
they
serve
to
manifest
Gods
graces
in
us
,
and
so
make
us
examples
of
piety
unto
them
,
and
Presidents
for
their
imitation
.
So
Abrahams
trial
in
offering
Isaac
,
Gen.
22.2
.
Moses
was
tried
both
with
prosperity
and
adversity
,
Heb.
11.25
.
So
Jam.
5.11
.
Acts
5.41
.
Jam.
5.8
,
10.
Mat.
5.12
.
Phil.
1.13
,
14.
4.
As
they
are
Partners
of
humane
frailty
,
whilest
in
our
afflictions
we
bewray
impatience
:
For
this
will
comfort
a
man
when
he
beares
his
Crosse
with
much
weaknesse
and
imperfection
,
in
that
he
observes
that
Gods
dear
children
,
yea
,
and
great
Worthies
have
shewed
the
like
frailty
,
as
Job
3.
Jer.
20.18
.
5.
As
they
are
occasioned
hereby
to
acknowledge
and
magnifie
Gods
power
,
appearing
in
our
weaknesse
,
his
wisdom
in
our
foolishnesse
,
and
his
goodnesse
,
and
the
vertue
of
his
graces
in
our
frailty
,
and
natural
corruption
,
2
Cor.
1.11
.
6.
As
our
hearts
are
made
tender
by
afflictions
,
so
that
we
are
apt
to
pity
others
in
the
like
miseries
:
as
also
because
after
we
are
delivered
,
we
are
the
better
able
from
our
own
experience
,
to
comfort
others
with
those
consolations
,
wherewith
ourselves
have
been
comforted
.
So
Psal.
34.4
,
5.
2
Cor.
1.4
.
So
it
was
in
Christ
,
Heb.
2.18
.
Quest.
How
will
it
appear
that
afflictions
cannot
hurt
the
children
of
God
?
Answ.
First
,
because
the
afflictions
of
this
life
do
neither
deprive
us
of
any
of
those
things
which
are
of
chiefest
excellency
,
not
bring
upon
us
any
of
those
evils
which
are
principally
to
be
avoided
.
They
cannot
separate
us
from
the
love
of
God
,
Rom.
8.38
,
39.
Heb.
12.6
.
they
do
not
extinguish
no●
diminish
in
us
Gods
sanctifying
Graces
,
but
rather
they
are
encreased
by
them
;
they
do
not
make
us
more
slack
in
the
service
of
God
,
but
rather
kindle
our
affections
in
them
.
Nor
do
they
hinder
our
heavenly
happinesse
,
but
rather
further
it
.
Again
,
they
bring
not
upon
us
the
chiefest
evils
that
are
to
be
avoided
:
For
they
do
not
empair
our
spiritual
estate
:
for
though
the
outward
man
decay
,
the
inward
man
is
renewed
daily
:
they
defile
us
not
with
sin
,
but
rather
(
like
files
)
scoure
off
our
rust
;
they
do
not
subject
us
to
the
Curse
of
the
Law
,
or
to
the
wrath
of
God
,
or
to
the
torments
of
Hell
:
but
rather
by
bringing
us
to
a
fight
of
our
sin
,
and
sense
of
our
misery
,
drive
us
to
Christ
the
great
Physician
of
our
soules
,
they
hurt
us
not
in
the
day
of
death
,
but
by
our
being
inured
to
suffer
them
,
death
becomes
much
more
tolerable
,
&c.
Psal.
34.19
,
22.
and
129.
2
,
3.
2
Cor.
4.8
,
9.
Exod.
3.1
,
2
,
3.
Secondly
,
because
God
not
only
aimes
at
,
but
powerfully
effects
our
good
by
afflictions
.
He
b●ings
honey
out
of
this
gall
:
blessings
out
of
these
curses
,
Rom.
8.28
.
Deut.
8.16
.
Lam.
3.27
.
Ps.
119.71
.
So
Gen.
50.20
.
Quest.
How
doth
God
intend
,
and
work
our
good
by
afflictions
?
Answ.
First
,
in
this
life
,
whether
we
consider
them
as
trials
,
or
as
fatherly
corrections
.
1.
As
trials
,
for
they
are
not
alwayes
chastisements
for
sin
,
but
somtimes
gracious
trials
,
whereby
God
trieth
us
for
his
glory
,
and
our
own
good
.
So
Deut.
8.2
.
Zach.
13.9
.
1
Pet.
4.12
,
13.
Job
1.9
,
10
,
12.
and
23.10
.
Psal.
139.1
,
5.
and
this
God
doth
,
not
to
better
his
own
knowledge
:
for
,
Psal.
139.1
,
2.
Jer.
17.10
.
Heb.
4.13
.
but
to
make
us
known
better
,
both
to
our selves
and
others
.
Again
,
God
tries
us
by
afflictions
,
whether
we
are
true
Christians
or
no
,
lest
we
declare
ourselves
to
others
as
the
stony
ground
did
,
Mat.
13.5
,
6.
So
Mar.
10.22
.
Christ
tried
the
young
man
.
Yea
,
God
by
afflictions
trieth
what
measure
of
grace
we
have
attained
unto
,
as
what
measure
of
faith
and
affiance
we
have
in
God
.
So
Acts
21.13
.
Rom.
8.35
,
38.
Job
13.15
.
So
also
of
our
love
,
patience
,
humility
and
obedience
,
Acts
20.19
.
2
Cor.
6.4
,
5.
2
Sam.
15.26
.
Mar.
14.36
.
2.
He
trieth
us
for
the
advancing
of
our
credit
,
and
esteem
also
,
through
the
manifestation
of
his
graces
in
us
,
Prov.
17.3
.
Ars
tua
Typhe
jacet
si
non
sit
in
aequore
fluctus
,
&c.
3.
He
tries
us
likewise
for
the
discovery
of
our
infirmities
,
and
corruptions
for
our
further
humiliation
,
Psal.
81.7
.
Mat.
26.70
,
71.
Quest.
What
comfort
may
the
consideration
hereof
afford
us
in
our
afflictions
?
Answ.
First
,
this
consideration
may
justly
move
us
to
bear
all
our
afflictions
,
not
only
with
patience
and
humility
,
but
also
with
thanksgiving
,
and
spiritual
rejoycing
;
and
that
1.
Because
nothing
should
seem
too
difficult
to
be
attempted
,
nothing
too
grievous
to
be
borne
,
if
it
tend
to
the
advancement
of
Gods
glory
,
which
should
be
the
supreme
end
we
should
aime
at
in
all
we
do
,
and
suffer
.
2.
Because
hereby
we
may
get
assurance
that
we
are
Gods
children
;
for
God
trieth
,
and
in
trying
purifieth
us
,
that
we
may
be
vessels
of
glory
for
his
own
use
,
Isa.
48.10
.
Psal.
11.5
.
Iam.
1.2
,
3.
Quest.
How
may
we
know
that
our
afflictions
are
trials
,
and
not
punishments
for
sin
?
Answ.
First
,
when
by
them
we
are
purified
,
and
made
to
shine
more
gloriously
in
the
eyes
of
God
and
men
,
through
the
brightnesse
of
those
saving
graces
which
are
manifested
by
them
.
Secondly
,
when
we
a●e
not
overcome
in
the
conflict
,
so
as
to
murmure
against
the
dispensations
of
God
,
but
shew
Christian
fortitude
notwithstanding
,
and
overcoming
all
these
assaults
.
Thirdly
,
When
they
prove
profitable
to
us
in
humbling
us
for
sinne
,
and
quickening
us
in
prayer
for
pardon
and
reconciliation
through
the
blood
of
Christ
.
Secondly
,
we
may
be
comforted
in
our
afflictions
,
because
they
have
always
a
good
issue
,
and
tend
to
our
great
profit
both
in
this
life
,
and
in
the
life
to
come
.
For
what
end
soever
the
devil
and
his
instruments
have
in
afflicting
us
,
yet
God
tempts
no
man
to
evil
,
Jam.
1.13
.
but
he
tries
us
to
do
us
good
,
Deut.
8.16
.
1
Pet.
1.6
,
7.
and
that
after
victory
we
may
receive
the
Crown
of
eternal
life
,
Rev.
2.10
.
Job
23.10
.
Obj.
But
my
afflictions
are
great
,
and
my
strength
small
,
so
that
I
feare
I
shall
be
overcome
?
Answ.
God
knows
how
to
fit
his
trials
to
thy
strength
,
and
he
hath
bound
himself
by
Promise
to
do
it
,
1
Cor.
10.13
.
Obj.
Yea
,
but
in
the
mean
time
I
am
so
pressed
,
that
I
discover
many
corruptions
?
Answ.
Happily
this
is
necessary
and
profitable
for
thee
,
that
thou
mayst
be
humbled
by
the
sight
and
sense
of
thy
corruptions
,
brought
to
unfeigned
repentance
for
them
,
and
an
hearty
endeavour
in
the
use
of
all
good
meanes
,
to
be
freed
from
them
.
Thirdly
,
we
may
be
comforted
,
as
our
greatest
trials
bring
greatest
comfort
,
because
they
are
signes
of
greatest
grace
bestowed
upon
us
:
for
where
there
are
abundance
of
afflictions
,
there
God
bestows
abundance
of
patience
,
faith
,
and
other
graces
,
whereby
we
are
enabled
to
bear
and
overcome
them
,
as
we
see
in
Abraham
,
Iob
,
David
,
Paul
,
&c.
Fourthly
,
we
may
be
comforted
because
God
much
honoureth
us
by
these
trials
;
and
that
1.
By
enriching
us
first
with
his
graces
,
and
then
trying
them
,
whereby
their
excellency
is
manifested
to
all
that
behold
them
.
2.
By
crowning
his
graces
in
us
,
when
as
by
trial
they
are
approved
:
as
the
Armorer
first
graces
his
armour
by
good
Workmanship
,
and
then
brings
it
to
the
proof
,
and
lastly
employes
it
in
his
Princes
service
.
Fifthly
,
we
may
be
comforted
,
because
God
uses
afflictions
as
an
effectual
meanes
to
further
our
Conversion
,
Hosea
5.15
.
and
6.1
,
2.
Isa.
17.7
.
Ps.
83.16
.
and
78.34
,
35.
Isa.
26.16
.
2
Chron.
33.12
.
Act.
9.5
.
1.
For
by
afflictions
he
fits
,
and
prepares
us
to
hear
the
Word
,
Hos.
2
6
,
7.
Job
33.16
,
17.
and
36.15
.
2.
By
afflictions
he
works
in
us
contrition
and
humiliation
,
2
Sam.
15.26
.
1
Chron.
21.17
.
Lam.
3.22
.
3.
Afflictions
are
usually
the
last
meanes
that
God
useth
to
convert
obstinate
sinners
,
Jer.
8.5
,
6.
Amos
4.6
,
12.
If
they
profit
not
by
these
,
their
case
is
desperate
as
in
those
foregoing
texts
.
So
Isa.
1.5
.
and
9.13
.
Sixthly
,
we
may
be
comforted
,
as
God
useth
our
afflictions
as
an
effectual
meanes
to
prevent
our
falling
into
sin
,
as
also
to
mortifie
and
subdue
our
corruptions
,
Heb.
12.10
.
Job
33.16
,
17.
Isa.
4.4
.
Ezek
24.11
.
Seventhly
,
we
may
be
comforted
as
God
useth
afflictions
to
encrease
all
his
spiritual
graces
in
us
.
1.
First
,
those
which
are
seated
in
the
understanding
;
as
saving
knowledge
,
and
spiritual
wisdom
,
Prov.
19.15
.
Isa.
28.19
.
Hos.
6.1
,
3.
Job
33.16
,
17.
and
33.15
.
Psal.
119.71
.
and
the
benefit
of
this
spiritual
wisdome
,
doth
much
exceed
our
hurt
by
afflictions
,
Prov.
3.11
,
19.
and
3.15
.
John
17.3
.
Psal.
94.12
.
2.
They
much
confirm
,
strengthen
and
encrease
our
faith
.
So
in
Abraham
,
Heb.
11.9
.
and
this
they
do
through
the
experience
which
we
then
have
of
the
truth
both
of
Gods
threatenings
and
gracious
Promises
.
So
1
Sam.
17.36
,
37.
2
Cor.
1.9
,
10.
As
also
by
causing
us
to
renew
our
repentance
,
and
assuring
us
that
our
sins
,
for
which
we
are
thus
corrected
,
shall
not
rise
up
to
our
condemnation
,
1
Cor.
11.32
.
They
also
strengthen
our
faith
as
they
are
signes
of
our
Election
,
Rom.
8.29
.
Luke
24.16
.
2
Tim.
2.12
.
Acts
9.15
,
16.
Amos
3.20
.
and
as
they
are
signes
of
our
effectual
calling
,
2
Tim.
3.12
.
Luke
9.23
.
1
Pet.
4.17
.
●er.
25.29
.
John
15.19
.
and
as
they
are
signes
of
our
Adoption
,
Gal.
4.1
.
Heb.
12.6
,
8.
2
Sam.
7.15
,
16.
Gal.
4.29
.
3.
They
confirm
and
encrease
in
us
affiance
,
love
,
hope
,
feare
,
and
humility
.
Our
affiance
,
Jer.
10.6
.
Psal.
23.4
.
and
46.1
,
2.
2
Cor.
1.9
,
10.
Job
13.15
.
So
for
our
hope
,
Rom.
5.4
.
and
4.18
,
21.
and
our
love
,
Cant.
8.6
,
7.
and
our
feare
,
Psal.
119.120
.
Heb.
12.31
.
Isa.
57.11
.
Psal.
111.10
.
and
our
humility
,
Psal.
115.1
.
Dan.
9.7
.
Deut.
8.2
.
2
Cor.
12.7
.
2
Sam.
15.26
.
2
Chron.
12.6
.
and
33.12
.
Lam.
3.28
,
29
,
30.
4.
They
encrease
in
us
repentance
and
new
obedience
,
as
they
put
us
upon
self-examination
to
see
our
sins
,
and
to
bewail
them
with
greater
grief
,
Gen.
42.21
.
Psal.
32.4
,
5.
1
Kings
8.35
,
36.
God
by
them
encreases
in
us
obedience
to
his
Will
,
Heb.
12.11
.
1
Pet.
4.1
,
2.
John
15.1
,
2.
2
Chron.
12.8
.
5.
They
make
us
more
devout
and
zealous
in
his
service
:
as
in
prayer
,
Isa.
37.1
,
2
,
3.
Psal.
18.1
,
2.
2
Chron.
33.12
.
Isa.
26.16
.
Psal.
78.34
.
and
81.7
.
and
107.6
,
&c.
and
108.12
.
In
thanksgiving
,
Psal.
103.8
.
Lam.
3.22
.
Exod.
15.1
.
Jude
5.1
.
Psal.
30.11
,
12.
and
59.16
,
17.
and
9.13
,
14.
They
encrease
our
patience
,
Rom.
5.3
.
Jam.
1.3
.
2
Sam.
15.26
.
Heb.
5.8
.
2.
Secondly
,
God
by
afflictions
worketh
and
encreaseth
in
us
all
those
vertues
,
which
concern
either
our
neighbours
,
or
our selves
.
For
,
1.
Hereby
we
are
moved
to
do
justice
unto
all
men
.
2.
We
are
made
more
merciful
,
and
compassionate
towards
others
in
misery
,
Heb.
5.2
.
and
2.18
.
and
4.15
,
16.
3.
We
are
by
them
made
more
humble
and
courteous
towards
our
neighbours
,
Prov.
18.23
.
1
Kings
20.10
,
18
,
30
,
31.
4.
Afflictions
bring
us
to
a
knowledge
of
our selves
,
Psa.
30.6
.
and
104.29
.
Hag.
1.9
.
5.
By
the
exercise
of
afflictions
our
strength
is
encreased
to
bear
them
,
Prov.
24.10
.
6.
By
afflictions
God
works
and
encreaseth
in
us
temperance
,
sobriety
,
modesty
,
and
chastity
.
Thirdly
,
God
useth
afflictions
as
meanes
to
convey
to
us
divers
worldly
benefits
and
advantages
.
As
1.
By
afflictions
we
profit
much
in
civil
wisdom
and
policy
.
2.
By
them
we
are
enabled
to
discerne
our
friends
from
our
foes
;
He
who
is
a
friend
in
need
,
is
a
friend
indeed
.
3.
By
them
we
come
the
better
to
relish
Gods
blessings
and
benefits
,
Prov.
27.7
.
Quest.
What
further
helps
are
there
to
comfort
us
in
,
and
under
afflictions
?
Answ.
First
,
if
we
compare
our
lesser
and
lighter
afflictions
with
those
greater
and
heavier
,
that
many
of
Gods
Saints
that
were
dearest
to
him
,
have
suffered
.
As
Abraham
,
Gen.
12.1
,
2
,
10.
and
13.7
,
8.
and
14.12
,
14.
and
16.2
.
and
20.2
.
and
21.
Of
Isaac
,
Gal.
4.29
.
Gen.
25.35
.
Of
Jacob
,
Gen.
27.
and
34.
and
35.22
.
and
37.35
.
Of
Moses
,
Heb.
11.25
.
Of
Job
,
David
,
Jam.
5.11
.
1
Sam.
30
▪
2
Sam.
18.33
.
Of
Paul
,
Act.
9.15
,
16.
1
Cor.
4.10
.
&c.
and
2
Cor.
4.9
,
10.
and
6.4
,
5
,
6.
and
11.23
,
&c.
And
it
s
the
lot
of
the
whole
Church
militant
to
suffer
afflictions
,
Isa.
41.14
.
and
54.11
.
1
Thes.
2.14
.
The
Scripture
often
foretels
the
manifold
afflictions
of
the
faithful
,
Luke
9.23
.
John
16.20
.
Revel.
3.19
.
2
Tim.
3.12
.
Heb.
12.6
,
8.
Acts
14.22
.
1
Pet.
5.9
.
Heb.
10.33
,
34.
Secondly
,
if
we
compare
our
light
and
small
afflictions
with
those
grievous
and
intole●able
punishments
which
Christ
suffered
for
us
,
Isa.
53.2
,
3.
Heb.
2.10
.
and
5.8
.
Luke
24.16
.
and
8.3
.
and
9.58
.
Mat.
27.38
,
&c.
46.
and
consider
further
.
1.
That
Christ
suffered
all
those
miseries
being
innocent
,
Isa.
53.9
.
1
Pet.
2.22
.
1
Iohn
3.5
.
2.
Yea
,
he
suffered
them
for
us
who
are
sinners
,
dead
in
our
sins
,
children
of
wrath
,
and
enemies
to
God
,
Isa.
53.4
▪
5.
1
Pet.
2.24
.
3.
That
we
shall
be
adjudged
unworthy
to
reigne
with
Christ
,
if
we
be
not
content
to
suffer
with
him
,
Matth.
10.38
,
39.
and
16.24
,
25.
Luke
14.13
.
4.
That
God
hath
pre-ordained
those
to
be
like
Christ
in
sufferings
,
who
shall
reign
with
him
in
glory
,
Rom.
8.29
.
1
Pet.
2.21
.
2
Cor.
8.9
.
Mat.
20.22
,
23.
Eighthly
,
we
may
be
comforted
▪
by
comparing
our
afflictions
with
the
punishments
of
the
wicked
,
which
Christ
hath
freed
us
from
.
For
,
1.
The
wicked
endure
many
and
great
miseries
in
this
life
,
for
the
attaining
of
earthly
vanities
,
J●r.
5.9
.
Hab.
2.13
.
2.
But
especially
their
intolerable
torments
in
hell
,
do
infinitely
exceed
all
the
miseries
of
Gods
people
in
this
world
.
Ninthly
,
we
may
be
comforted
if
we
compare
our
earthly
afflictions
with
our
heavenly
joyes
,
Luke
6.21
.
John
16.20
.
Rom.
8.18
.
2
Cor.
4.17
.
1
Pet.
1.4
,
6
,
7.
1
Cor.
2.9
.
Tenthly
,
we
may
comfort
our selves
from
the
assurance
we
have
of
deliverance
out
of
all
our
afflictions
,
Psal.
118.18
.
Psal.
34.17
,
19.
and
147.3
.
Heb.
12.10
.
Psal.
125.3
.
Isa.
57.16
.
For
,
1.
God
takes
notice
of
all
our
afflictions
to
deliver
us
out
of
them
,
Psal.
34.15
.
and
94.7
,
9.
and
33.18
,
19.
2
P●t.
1.9
.
Psal.
40.17
.
2.
God
is
present
with
us
in
all
our
afflictions
to
help
and
relieve
us
,
Job
5.15
,
16.
and
36.15
.
Psal.
34.18
.
and
121.5
.
and
145.18
,
19.
and
91.14
,
15.
John
14.18
.
Isa.
43.1
,
2.
and
41.10
,
13
,
14.
and
46.1
,
2
,
3.
2
Chron.
32.7
,
8.
and
our
God
is
Omnipotent
,
and
therefore
able
to
help
us
,
Psal.
18.31
.
Isa.
63.1
.
Nahum
1.6
,
7.
Isa.
26.4
.
Yea
,
he
loves
us
,
and
therefore
will
deliver
us
,
Deut.
7.6
.
and
32.9
.
Tit.
2.14
.
1
Pet.
2.9
.
Jer.
31.3
.
Psal.
103.13
.
Isa.
49.15
.
and
he
never
shewes
his
love
more
then
in
the
time
of
affliction
,
Isa.
63.9
.
Judg.
10.16
.
Jer.
31.20
.
Lam.
3.31
,
32
,
33.
Mr.
Downhams
Christian
Warfare
.
CHAP.
VIII
.
Questions
,
and
Cases
of
Conscience
about
the
Angels
.
Quest.
WHat
are
Angels
?
Answ.
Created
good
spirits
sent
forth
by
God
to
minister
for
the
good
of
the
Elect
,
and
for
the
punishment
of
the
wicked
,
Heb.
1.17
,
14.
2
Kings
19.15
.
Quest.
What
titles
doth
the
Scripture
give
to
them
?
Answ.
First
,
they
are
called
spirits
,
to
shew
their
nature
,
which
is
spiritual
.
Secondly
,
Ministers
,
to
shew
their
Office
,
which
is
to
Minister
to
God
,
to
Christ
,
and
to
the
sons
of
men
.
Thirdly
,
Men
of
God
:
So
Judg.
13.6
,
9.
The
Angel
is
called
a
man
,
because
he
appeared
in
the
shape
of
a
man
:
and
a
man
of
God
,
because
he
came
from
,
and
was
sent
by
God
.
Fourthly
,
Sons
of
God
:
So
Job
1.6
.
Because
they
received
their
being
,
and
are
sustained
by
God
,
as
also
for
that
being
made
after
his
Image
,
they
still
retain
the
same
.
Fifthly
,
Gods
.
So
Psal.
8.5
.
to
set
out
their
excellency
,
Psal.
82.1
,
6.
For
so
in
Scripture●language
excellent
things
are
stiled
Gods
,
Psal.
97.7
.
Sixthly
,
Cherubims
,
Gen.
3.24
.
Ezek.
10.1
.
which
signifies
a
Figure
or
Image
:
most
usually
a
resemblance
of
a
young
man
:
for
so
they
appeared
as
a
man
,
to
shew
that
they
had
knowledge
and
understanding
,
(
as
men
have
reasonable
soules
)
and
as
a
young
man
,
to
set
out
their
beauty
,
vigour
,
strength
,
&c.
Seventhly
,
Seraphims
,
Isa.
6.2
,
6.
which
comes
from
an
Heb.
word
that
signifies
to
burn
:
and
they
were
so
called
,
either
from
this
particular
act
in
touching
the
Prophets
lips
with
a
burning
cole
:
or
from
their
fervent
zeale
in
executing
the
Will
of
God
.
Eighthly
,
Watchers
:
So
Dan.
4.13
,
17.
and
it
s
attributed
to
Angels
.
1.
Because
of
their
nature
,
being
spirits
they
are
not
subject
to
drowsinesse
and
sleepinesse
:
but
wake
and
watch
day
and
night
.
2.
Because
of
their
office
,
which
is
alwayes
to
behold
the
face
of
God
,
Mat.
18.10
.
and
to
be
ever
ready
to
do
his
Will
,
Psal.
103.20
.
which
requires
watching
.
3.
Because
of
the
constant
and
continual
care
that
they
have
over
the
Saints
to
keep
them
from
the
manifold
dangers
,
whereunto
they
are
subject
.
Hence
they
are
said
to
be
full
of
eyes
round
about
,
Ezek.
1.18
.
Ninthly
,
Holy
ones
;
So
Dan.
4.13
,
17.
because
of
that
holinesse
wherein
they
were
at
first
created
,
and
in
which
they
still
abide
:
Hence
called
holy
Angels
,
Mar.
8.38
.
Mat.
25.31
.
Tenthly
,
Gods
Host.
So
Gen.
32.2
.
Psal.
103.21
.
Luke
2.13
.
because
God
useth
them
as
an
Host
to
protect
his
Saints
,
2
Kings
6.17
.
and
to
destroy
his
enemies
,
2
Chron.
32.21
.
Rev.
12.7
.
Eleventhly
,
Thrones
.
So
Col.
1.16
.
because
of
their
dignity
and
excellency
,
being
fit
to
sit
on
thrones
,
at
least
in
comparison
of
other
creatures
.
Twelfthly
,
Dominions
:
So
Col.
1.16
.
because
God
hath
given
them
dominion
and
rule
,
whereby
as
Lords
under
God
they
order
and
govern
matters
and
persons
in
the
world
.
Thirteenthly
;
Principalities
;
as
Dominions
note
indefinitely
and
generally
,
such
as
have
authority
without
respect
to
any
peculiar
jurisdiction
;
So
Principalities
are
such
as
have
a
special
and
peculiar
jurisdiction
:
So
Tit.
3.1
.
It
s
attributed
to
Angels
,
Eph.
3.10
.
Col
1.16
.
because
God
sets
them
over
particular
Policies
,
Kingdomes
and
Persons
.
Fourteenthly
,
Powers
:
the
word
properly
signifies
that
right
which
Governours
have
to
exercise
their
authority
.
So
John
10.18
.
Acts
5.4
.
It
shewes
therefore
that
Angels
have
a
good
right
to
that
Government
which
they
take
upon
them
.
Fifteenthly
,
Mights
:
this
title
imports
strength
and
abilitie
to
accomplish
what
they
undertake
.
Hence
they
are
said
to
be
mighty
in
strength
,
Psal.
103.20
.
So
they
are
called
,
Rom.
8.38
.
Quest.
What
are
the
principal
properties
of
the
Angels
?
Answ.
First
,
they
have
great
knowledge
:
for
they
are
understanding
creatures
able
to
understand
any
mysteries
that
are
revealed
;
they
understand
according
to
the
spiritual
power
of
an
Angelical
minde
,
comprehending
all
things
that
they
will
together
most
easily
,
Mat.
18.10
.
In
Heaven
they
alwayes
behold
the
face
of
God
,
implying
,
that
they
are
privy
to
the
whole
Counsel
of
God
revealed
in
Heaven
.
On
earth
also
they
frequent
the
Assemblies
of
Saints
,
whereby
they
know
the
whole
counsel
of
God
made
known
to
the
Church
,
Eph.
3.10
.
1
Pet.
1.12
.
And
this
gift
is
necessary
,
because
their
maine
function
,
is
to
be
Gods
messengers
to
declare
and
execute
his
Will
,
which
they
could
not
do
without
knowledge
thereof
.
Secondly
,
Prudence
:
For
Knowledge
works
Prudence
,
and
Prudence
directs
Knowledge
.
Hence
Jam.
3.13
.
they
are
coupled
together
.
And
this
is
necessary
,
because
the
evil
Angels
,
against
whom
the
good
Angels
defend
the
Saints
,
are
exceeding
crafty
and
subtile
.
Thirdly
,
Purity
:
which
is
perfect
without
the
mixture
of
any
impurity
and
sin
.
Signified
by
the
pure
white
linnen
wherewith
they
are
said
to
be
cloathed
,
Rev.
15.6
.
Hence
they
are
stiled
holy
Angels
,
Mar.
8.38
.
under
which
is
comprised
their
sincerity
,
Rev.
14.5
.
and
their
integrity
in
execuring
Gods
Will
,
Psal.
103.20
.
and
these
are
necessary
to
make
them
fit
to
appear
in
the
Presence
of
the
pure
and
holy
God
;
For
Rev.
21.27
.
Hab.
1.13
.
Psal.
5.4
.
Fourthly
,
Glory
:
such
is
the
brightnesse
of
their
glory
,
that
it
s
resembled
to
lightening
,
Mat.
28.3
.
so
that
men
on
earth
cannot
endure
the
brightnesse
of
Angels
,
Numb.
22.31
,
33.
Mat.
28.4
.
Yea
,
good
men
cannot
endure
it
,
Luke
1.12
.
and
2.9
.
Rev.
19.10
.
and
22.8
.
Dan.
8.17
.
and
this
is
necessary
for
the
glory
of
the
Lord
whom
they
serve
,
as
Courtiers
attending
upon
Kings
are
gorgeously
attired
,
Mat.
11.8
.
Fifthly
,
Power
:
Hence
they
are
called
mighty
,
2
Thes.
1.7
.
Strong
,
Rev.
5.2
.
to
excel
in
strength
,
Psal.
103.20
.
Resembled
to
horses
and
charets
of
fire
,
2
Kings
6.17
.
See
what
one
Angel
did
,
1
Kings
17.35
.
and
this
is
necessary
,
because
the
Church
and
children
of
God
whom
they
defend
,
have
here
against
them
,
not
only
many
,
mighty
,
cruel
,
malicious
men
,
but
Principalities
,
Powers
,
&c.
Eph.
6.12
.
Sixthly
,
Speed
:
Hence
they
are
said
to
have
wings
,
Isa.
6.2
.
Dan.
9.21
,
23.
they
are
swifter
then
any
corporeal
substances
in
these
respects
.
1.
They
cannot
be
hindered
by
any
bodily
impediments
,
no
corporal
substance
can
stay
thei●
course
;
they
can
passe
through
,
and
passe
over
Castles
,
Cities
,
Stone-walls
,
Iron-gates
,
Woods
,
Rivers
,
Seas
,
&c.
2.
They
have
no
corporal
gravity
to
slaken
their
motion
.
3.
They
need
not
such
space
of
time
to
passe
from
place
to
place
,
as
bodies
need
.
They
can
suddenly
move
from
heaven
to
earth
,
or
into
any
place
of
the
world
.
4.
They
have
great
forwardnesse
to
do
any
task
enjoyned
by
their
Lord
,
more
then
any
other
creatures
.
It
s
necessary
for
them
.
1.
Because
heaven
and
earth
are
so
far
asunder
,
and
they
have
oft
occasions
to
passe
from
one
to
the
other
.
2.
Many
Saints
in
the
world
,
(
whose
distresse
requires
present
succours
)
are
far
distant
one
from
another
.
3.
Devils
are
very
swift
to
mischief
:
and
its
meet
that
good
Angels
be
as
swift
to
protect
,
as
evil
ones
to
annoy
.
Seventhly
,
Zeal
,
which
is
most
fervent
;
Hence
Seraphim
;
such
as
burne
with
zeal
,
and
a
flame
of
fire
,
Heb.
1.7
.
It
s
necessary
because
of
the
fiery
fury
of
the
devil
and
his
instruments
in
plotting
against
Gods
glory
,
and
his
Saints
good
,
therefore
the
good
Angels
must
be
as
zealous
in
maintaining
the
cause
of
God
and
his
Saints
,
as
the
other
are
furious
against
them
.
Eighthly
,
Constancy
in
good
:
and
this
with
respect
both
to
their
condition
and
disposition
.
In
respect
of
their
condition
they
are
immortal
,
and
without
decay
;
Hence
after
the
Resurrection
we
are
said
to
be
equal
to
the
Angels
,
Luke
20.36
.
In
respect
of
their
disposition
:
It
alwayes
temains
good
,
and
ever
will
do
:
they
never
yielded
to
any
evil
,
nor
were
weary
of
good
,
nor
never
repented
of
doing
good
.
Hence
Rev.
7.15
.
they
serve
God
day
and
night
:
And
Mat.
18.10
.
It
s
necessary
,
because
the
Lord
whom
they
serve
is
Jehovah
that
changes
not
,
Mal.
3.6
.
Jam.
1.17
.
God
established
the
good
Angels
that
stand
,
and
this
is
the
true
cause
of
their
unalterable
constancy
.
Quest.
What
are
the
Offices
of
the
Angels
?
Answ.
They
may
be
ranked
under
three
Heads
.
First
,
such
as
they
perform
to
God
,
which
are
these
.
1.
They
attend
in
his
Presence
for
the
honour
of
his
Majesty
,
and
to
set
out
his
magnificence
.
So
1
Kings
22.19
.
2.
They
follow
the
Lord
whithersoever
he
goes
.
Hence
stiled
Charets
of
God
,
Psal.
68.17
.
3.
They
are
his
Messengers
to
be
sent
on
his
Errands
,
Psal.
104.4
.
Dan.
7.10
.
4.
They
are
oft
employed
in
declaring
his
Will
,
as
in
delivering
the
Law
,
Acts
7.53
.
Gal.
3.19
.
Heb.
2.2
.
So
in
divers
other
particulars
:
As
Gen.
16.7
,
9.
and
19.1
.
2
Kings
1.3
.
Dan.
7.16
.
Luke
1.13
,
26
▪
and
2.10
.
Acts
1.11
.
and
5.19
,
20.
and
8.26
.
and
10.3
.
Revelat.
1.1
.
5.
They
are
his
Ministers
,
to
do
what
God
appoints
them
,
Psal.
103.20
.
Gen.
19.1
.
Numb.
20.16
.
Numb.
22.22
.
Dan.
6.22
.
6.
They
are
Executioners
of
Gods
judgements
,
as
2
Sam.
24.15
,
16.
2
King
.
19.35
.
Rev.
15.7
.
7.
They
are
special
instruments
of
praising
God
,
Rev.
7.11
,
12.
and
4.8
.
Hence
they
are
called
on
to
do
it
,
Psal.
103.20
.
and
142.2
.
Secondly
,
such
as
they
perform
in
relation
to
Christ
,
and
that
especially
as
Son
of
man
:
As
,
In
general
,
they
ascended
and
descended
on
him
,
John
1.51
.
G●n.
28.12
.
Heb.
1.6
.
Psal.
91.11
.
More
particularly
,
-
1.
They
foretold
his
conception
,
Luke
1.30
,
31.
-
2.
Declared
his
birth
,
Luke
2.9
.
&c.
-
3.
Prevented
his
danger
,
Mat.
2.13
,
14.
-
4.
Ministred
to
him
in
his
need
,
Mar.
1.13
.
-
5.
Protected
him
from
enemies
,
Mat.
26.53
.
-
6.
Comforted
him
in
his
Agony
,
Luke
22.43
.
-
7.
Opened
his
Grave
at
his
Resurrection
,
Mat.
28.2
.
-
8.
Witnessed
his
Resurrection
,
Luke
24.5
,
6
,
23.
-
9.
Confirmed
his
Ascension
,
Acts
1.10
,
11.
-
10.
Accompanied
him
to
Heaven
,
Ps.
68.17
,
18.
Eph.
4.8
.
-
11.
Reveal
what
he
will
have
done
,
Rev.
1.1
.
and
22.16
.
-
12.
Fight
with
him
against
his
enemies
,
Rev.
12
▪
7.
-
13.
Gather
out
of
his
Kingdome
all
things
that
offend
,
Matth.
13.49
,
50.
-
14.
Accompany
him
at
his
last
coming
,
Mar.
8.38
.
Mat.
25.31
.
-
15.
Execute
his
last
judgement
,
Mat.
13.49
,
50.
Thirdly
,
such
as
they
perform
in
relation
to
mens
bodies
and
soules
,
in
this
life
,
and
hereafter
.
In
general
,
they
are
said
to
attend
on
the
Saints
,
and
to
minister
to
them
,
Heb.
1.14
.
Hence
,
Mat.
18.10
.
In
particular
,
-
1.
They
are
Stewards
to
provide
for
them
in
their
need
,
1
Kings
19.5
,
&c.
-
2.
As
Physicians
to
cure
their
maladies
,
John
5.4
.
-
3.
As
Nurses
to
bear
up
and
keep
them
from
hurt
,
Ps.
91.11
,
12.
-
4.
As
Guides
to
direct
and
keep
them
from
wandrings
,
Gen.
24.7
.
and
32.1
.
-
5.
As
souldiers
to
guard
them
,
Psal.
34.7
.
2
Kings
6.17
.
and
to
destroy
their
enemies
,
2
Kings
19.35
.
-
6.
Rescuers
and
deliverers
to
pull
them
out
of
dangers
,
Acts
5.19
.
and
12.7
,
&c.
Dan.
6
,
22.
In
reference
to
our
soules
in
this
life
:
-
1.
They
are
as
Prophets
or
Teachets
to
instruct
them
,
Dan.
8.16
,
17.
and
9.22
.
Luke
1.15
,
34
,
35.
Act.
1.11
.
-
2.
They
are
Comforters
to
them
in
their
feares
and
perplexities
,
Gen.
21.17
.
Isa.
6.6
,
7.
-
3.
Coadjutors
to
stand
with
them
against
Satan
,
Zach.
3.1
,
2.
Judg.
9.
-
4.
Fellow-members
to
rejoyce
with
them
at
the
Conversion
of
sinners
,
Luke
15.10
-
5.
Tutors
to
punish
them
for
their
offences
,
that
they
may
be
brought
to
repentance
,
2
Sam.
24.16
.
In
the
life
to
come
they
are
,
-
1.
Watchers
,
to
carry
their
soules
at
the
separation
of
them
from
their
bodies
into
Heaven
,
Luke
16.22
.
-
2.
As
Keepers
at
the
last
day
to
gather
all
the
Elect
together
,
Matth.
24.31
.
-
3.
Fanners
or
Fishers
to
separate
the
evil
from
the
good
,
Matth.
13.49
.
-
4.
Companions
in
Heaven
to
joyne
with
them
in
praising
God
,
Rev.
7.9
,
10
,
11.
Dr.
Gouge
on
Heb.
Quest.
Why
doth
God
use
the
Ministery
of
the
Angels
about
us
?
Answ.
Not
for
any
necessity
,
for
he
can
do
it
of
himself
without
them
;
but
to
declare
his
abundant
love
to
,
and
care
of
us
in
providing
for
our
comfort
,
and
making
farre
more
excellent
creatures
then
our selves
our
Keepers
.
Quest.
Why
are
the
Angels
such
tender
Keepers
of
Gods
children
?
Answ.
First
,
because
Christ
our
Head
(
who
is
their
Lord
and
Head
also
)
hath
reconciled
things
in
Heaven
and
Earth
,
Col.
1.20
.
viz.
Angels
and
men
▪
so
that
whereas
they
hate
us
for
our
sinnes
,
now
they
tender
us
as
hi●
members
.
2.
They
love
us
as
Nurses
their
children
,
now
that
they
see
that
God
loves
us
so
dearly
,
as
to
give
his
own
and
only
Son
to
death
for
us
.
Thirdly
,
because
he
hath
given
them
charge
and
commandment
so
to
do
,
Ps.
91.11
.
Quest.
What
comfort
doth
the
consideration
hereof
bring
to
Gods
children
?
Answ.
First
,
When
we
see
our
own
weaknesse
and
impotency
on
the
one
hand
,
and
the
multitude
,
power
and
policy
of
the
enemies
on
the
other
.
When
we
see
a
whole
Army
of
sins
besieging
us
,
and
a
whole
Legion
of
dangers
ready
to
oppresse
us
,
we
may
be
comforted
when
we
consider
,
that
not
only
Gods
Protection
,
like
a
wall
of
fire
is
round
about
us
,
but
that
he
hath
also
set
his
Angels
to
pitch
their
tents
about
us
,
so
that
there
are
more
with
us
then
against
us
,
and
the
blessed
Angels
are
stronger
then
the
powers
that
are
against
us
:
and
when
we
consider
that
God
hath
not
only
charged
one
or
two
Angels
with
us
,
but
the
whole
blessed
company
of
them
,
to
defend
and
protect
us
.
Secondly
,
when
we
neglect
the
Watch
over
our selves
,
through
sleep
of
soul
or
body
,
what
a
comfort
is
it
that
the
Angels
watch
over
our
safety
?
as
Mat.
2.13
.
when
Joseph
slept
,
dreaming
of
no
danger
from
Herod
,
the
Angel
admonisheth
him
in
a
dream
,
and
tells
him
how
to
escape
.
Thirdly
,
when
we
see
great
difficulties
between
us
and
our
desires
,
what
comfort
is
it
that
we
have
Gods
Angels
ready
to
do
it
to
our
hands
?
as
Mar
16.3
.
They
can
rowle
away
all
stones
,
and
make
our
way
smooth
for
us
to
all
good
duties
.
Fourthly
,
when
Satan
begins
to
insult
,
and
makes
as
if
he
would
t●ample
upon
us
,
what
comfort
is
it
that
we
have
so
strong
a
guard
about
us
,
one
Angel
being
able
to
shut
the
mouth
of
this
toaring
Lion
,
as
he
did
those
in
Daniel
.
Dr.
●ailor
.
Fifthly
,
that
their
care
and
attendance
on
us
will
be
perpetual
,
because
their
love
to
us
is
founded
on
their
love
to
Christ
our
Head
,
whose
Members
and
Spouse
we
are
.
Ob.
But
Gods
children
oft
fall
into
inconveniencies
,
how
then
are
they
attended
by
the
Angels
?
Answ.
First
,
they
are
preserved
by
the
Angels
from
many
inconveniences
that
they
know
not
of
:
as
we
have
devils
about
us
continually
,
so
certainly
there
is
a
conflict
between
the
good
Angels
,
and
them
about
us
continually
.
Secondly
,
if
at
any
time
we
fall
into
inconveniences
,
it
s
because
we
are
out
of
our
way
,
and
then
they
have
no
charge
over
us
.
For
Ps.
91.11
.
Thirdly
,
if
we
suffer
in
the
custody
of
Angels
any
inconvenience
,
it
is
that
we
may
be
tried
by
it
,
exercised
and
made
better
by
it
:
For
if
they
keep
us
not
from
ill
▪
they
keep
us
in
ill
,
and
deliver
us
out
of
it
at
length
:
so
that
there
is
nothing
in
the
world
that
befalls
Gods
children
,
but
they
are
gainers
by
it
at
last
,
whatsoever
it
is
,
Rom.
8.28
.
Quest.
What
may
this
Guardianship
of
the
Angels
teach
us
?
Answ.
First
,
Not
to
grieve
these
good
spirits
:
It
s
wondrous
humility
in
them
that
they
will
stoop
to
be
our
servants
that
are
weaker
,
and
baser
then
they
:
and
its
wonderful
patience
that
they
will
continue
to
guard
us
,
though
we
grieve
them
by
our
sinnes
:
this
consideration
would
keep
us
from
secret
sinnes
where
no
eye
of
man
sees
us
,
but
God
and
our
consciences
,
and
the
blessed
Angels
see
us
,
and
grieve
when
we
fall
into
sinne
.
Secondly
,
to
blesse
God
that
hath
thus
honoured
us
,
not
only
by
taking
our
nature
on
him
,
but
giving
us
his
own
guard
of
Angels
to
attend
us
:
which
shews
that
in
Christ
we
are
advanced
above
the
Angels
:
indeed
they
stand
,
and
are
confirmed
by
Christ
,
hence
called
the
Elect
Angels
,
1
Tim.
5.21
.
but
they
are
not
the
Spouse
of
Christ
as
we
are
;
he
hath
honoured
our
nature
more
then
the
Angelical
.
Quest.
But
what
need
we
the
guard
of
Angels
,
since
God
can
guard
us
without
them
?
Answ.
It
is
not
by
reason
of
any
defect
in
God
to
supply
his
want
of
power
,
but
further
to
enlarge
and
demonstrate
his
goodnesse
:
God
could
do
it
of
himself
,
but
having
ordained
such
ranks
of
creatures
,
he
makes
all
to
serve
for
his
own
ends
.
Quest.
What
may
we
learn
further
from
hence
?
Answ.
First
,
to
take
an
holy
State
upon
us
,
and
to
think
our selves
too
good
to
abase
our selves
to
sin
,
to
be
slaves
to
men
,
seeing
we
have
Angels
to
attend
upon
us
;
we
are
Kings
,
and
have
a
mighty
guard
,
therefore
we
should
carry
our selves
answerable
.
Secondly
,
despise
not
the
meanest
Christian
,
seeing
Angels
despise
not
to
attend
upon
them
.
Quest
,
What
excellencies
are
attributed
to
the
Angels
in
Scripture
?
Answ.
They
are
said
to
be
excellent
for
holinesse
,
Mar.
8.38
.
excellent
for
beauty
,
Acts
6.15
.
excellent
for
strength
,
Psal.
103.20
.
excellent
for
wisdom
,
2
Sam.
14.17
.
excellent
for
swiftnesse
.
Hence
Isaiah
6.2
.
Quest.
Wherein
should
we
imitate
the
Angels
?
Answ.
First
,
rejoyce
at
the
Conversion
of
sinners
as
they
do
,
Luke
15.
Secondly
,
Reverence
the
Majesty
of
God
as
they
do
,
by
covering
their
faces
,
Isa.
6.2
,
25.
Thirdly
,
Stand
ready
prest
to
execute
the
Will
of
the
Lord
as
they
do
,
Psal.
103.20
,
21.
Fourthly
,
execute
it
for
manner
as
they
do
,
viz.
with
chearfulnesse
,
sincerity
,
and
without
wearisomness
.
Quest.
What
further
comfort
may
the
Nature
and
Offices
of
the
Angels
afford
us
?
Ans.
First
,
In
regard
of
their
readinesse
they
stand
before
the
face
of
God
,
ready
to
take
a
Commission
from
him
to
execute
vengeance
on
the
enemies
of
the
Church
,
or
to
do
service
for
the
heires
of
grace
.
Secondly
,
here
is
comfort
when
we
are
solitary
:
when
Jacob
was
alone
,
the
blessed
Angels
were
with
him
.
Thirdly
,
in
respect
of
our
weaknesse
:
the
Angels
are
Nurses
to
uphold
and
keep
us
from
dangers
.
Fourthly
,
in
respect
of
contempt
:
If
the
world
contemn
us
,
yet
God
honours
us
in
giving
us
such
servants
.
Fifthly
,
in
respect
of
evil
spirits
,
though
they
maligne
us
,
yet
the
good
Angels
love
us
,
and
are
for
us
.
Quest.
How
are
the
Angels
imployed
?
Answ.
First
,
in
respect
of
God
they
stand
before
him
to
execute
his
Will
,
Psal.
103.20
,
21
:
and
to
praise
him
,
Isa.
6.3
.
Secondly
,
In
respect
of
man
they
are
employed
.
1.
By
way
of
punishment
,
and
that
-
1.
To
blinde
them
that
they
cannot
see
,
Gen.
19.11
.
-
2.
To
stop
them
that
they
cannot
go
,
Num.
22.26
.
-
3.
To
slay
them
that
they
cannot
live
,
2
King
.
19.15
.
Acts
12.23
.
2.
In
mercy
to
the
godlie
,
and
that
-
1.
To
defend
them
from
dangers
,
Ps.
34.8
.
-
2.
To
comfort
them
in
troubles
,
Luke
22.23
.
-
3.
To
encourage
them
in
duties
,
2
King
.
1.15
.
-
4.
To
reveal
to
them
hidden
mysteries
,
Dan.
9.22
,
23
,
24.
-
5.
To
carry
their
soules
to
heaven
,
Luke
16.22
.
Quest.
How
else
doth
God
use
the
Ministery
of
Angels
?
Answ.
First
,
in
the
swaying
of
the
Kingdomes
of
the
world
,
and
wherein
we
live
:
For
Eph.
3.10
.
they
are
called
Principalities
and
Powers
,
because
God
gives
them
a
preheminence
under
him
,
and
a
power
of
ordering
th●se
inferiour
things
;
As
the
devils
are
called
,
Powers
of
darknesse
,
Eph.
6.12
.
because
the
wickednesse
of
the
world
doth
set
them
up
as
Kings
and
Princes
:
So
Dan.
10.13
.
the
Angels
are
called
Great
Princes
.
They
are
made
to
he
above
Kings
and
earthly
Powers
,
as
God
is
above
them
,
Eccl.
5.8
.
Marvel
not
at
the
oppression
in
a
Province
;
for
there
is
an
high
one
above
the
High
on
earth
:
and
there
is
the
Father
,
Son
,
and
Spirit
,
higher
then
both
.
A
created
Angel
led
the
Israelites
into
Canaan
,
as
may
be
gathered
by
comparing
the
20.
and
31.
Chapters
of
Exodus
together
.
Secondly
,
they
are
Gods
Warriours
and
Ministers
of
his
manifold
decrees
.
Hence
they
are
often
called
Chariots
,
2
Kings
2.11
.
and
6.17
.
Hab.
3.8
.
Ps.
68.17
.
Thirdly
,
they
are
Spirits
of
Heaven
,
Mat.
24.36
.
Gal.
1.8
.
resembling
their
Creator
as
children
do
their
father
:
Hence
they
are
called
,
Sons
of
God
,
Job
1.6
.
and
38.7
.
both
in
regard
of
their
substance
,
which
is
incorporeal
:
and
in
regard
of
their
excellent
properties
,
life
,
and
immottality
,
blessednesse
and
glory
,
a
part
whereof
is
their
just
Lordship
,
and
Command
over
the
inferiour
Creatures
.
For
as
they
stand
before
the
Lord
,
who
sends
them
out
at
his
pleasure
to
serve
his
Providence
,
so
they
have
no
small
stroak
in
ordering
and
managing
natural
and
civil
affaires
.
Hence
Ezek.
1.6
,
7.
they
have
faces
to
look
every
way
,
when
as
Gods
Watchmen
,
they
stand
Sentinel
in
Heavens
Turret
:
their
feet
are
like
Calves
feet
,
round
,
and
ready
to
go
either
forward
or
backward
with
greatest
facility
.
For
as
they
see
every
way
,
so
they
are
ready
to
go
every
way
,
for
dispensing
Gods
benefits
,
or
executing
his
chastisements
on
the
Elect
,
and
his
vengeance
on
reprobates
.
Let
us
labour
to
obey
God
as
the
Angels
do
;
else
we
may
be
Angels
for
gifts
,
and
yet
go
to
Hell
.
Angels
wait
for
Gods
commands
,
and
are
ready
to
run
on
his
errand
,
Mat.
18.10
.
Dan.
7.10
.
Jacob
saw
them
at
Bethel
,
ascending
to
contemplate
and
praise
God
,
and
to
minister
to
him
;
and
descending
to
execute
Gods
Will
upon
men
for
mercy
or
judgement
?
Quest.
What
other
employment
have
they
?
Answ.
They
are
eye-witnesses
of
what
is
done
in
the
Church
of
God
,
1
Cor.
11.10
.
The
woman
ought
to
have
power
on
her
head
,
because
of
the
Angels
.
This
was
shadowed
out
in
the
old
Church
?
Exod.
36.8
.
the
Curtaines
were
wrought
with
Cherubims
,
to
signifie
that
about
us
,
who
are
the
true
Tabernacle
,
and
Church
of
God
,
there
are
troops
of
Angels
.
Hence
1
Timothy
5.21
.
Quest.
How
manifold
is
the
knowledge
of
the
Angels
?
Answ.
It
s
fourfold
.
1.
Natural
,
whereby
they
know
the
Works
of
Creation
,
and
the
invisible
things
of
God
in
it
,
all
the
truth
in
which
they
were
created
.
2.
Supernatural
,
which
is
such
a
sight
of
God
,
whereby
they
are
confirmed
in
their
estate
,
for
there
was
in
them
some
further
apprehension
of
God
,
than
in
them
that
fell
.
Now
they
could
not
have
it
,
unlesse
they
had
received
it
.
Thirdly
,
a
knowledge
of
Revelation
,
Dan.
7.16
,
&c.
Fourthly
,
a
knowledge
that
they
get
by
observing
things
that
come
to
passe
,
both
spiritual
and
natural
;
For
beholding
the
graces
of
the
Spirit
,
and
working
of
them
,
they
gather
an
habitual
knowledge
,
whereby
they
can
discern
,
both
the
Worker
of
them
,
and
persons
in
whom
they
are
wrought
effectually
:
So
,
observing
the
course
of
things
casual
,
they
can
probably
foretel
things
which
in
part
are
casual
.
Now
the
knowledge
which
the
Apostle
speaks
of
,
that
they
have
acquired
,
Eph.
3.10
.
is
this
knowledge
of
experience
,
beholding
that
which
the
Gospel
wrought
in
the
Church
,
they
did
more
fully
see
the
work
of
Redemption
.
For
,
-
1.
They
did
see
accomplished
before
their
eyes
things
which
they
had
known
in
some
sort
;
as
we
know
things
absent
unaccomplished
.
-
2.
They
did
thus
grow
to
a
more
full
and
confirmed
enlightening
,
in
the
wise
work
of
our
Redemption
.
-
3.
And
,
which
is
the
principal
,
they
did
thus
come
to
a
more
full
knowledge
,
and
acknowledgment
of
the
deep
riches
of
the
wisdome
of
God
,
the
fountain
of
the
former
.
For
though
the
Angels
had
alwayes
a
blessed
knowledge
of
God
;
yet
not
a
perfect
,
either
in
regard
of
themselves
seeing
,
or
of
God
seen
:
they
did
not
see
him
totaliter
,
so
as
there
was
no
further
thing
in
him
to
be
seen
;
nor
yet
with
such
a
sight
in
regard
of
themselves
;
so
perfect
,
that
no
further
light
could
be
lent
to
it
then
it
had
.
Baines
on
the
Eph.
CHAP.
IX
.
Questions
,
and
Cases
of
Conscience
about
Anger
,
Wrath
,
Passion
,
Malice
,
Hatred
,
and
Revenge
.
Quest.
HOw
many
sorts
of
Anger
be
there
?
Answ.
Two
.
1.
Good
.
2.
Bad.
Quest.
What
is
good
Anger
?
Answ.
It
s
a
displeasure
not
against
the
person
,
but
against
the
sin
of
our
neighbour
,
or
of
our selves
:
this
anger
being
moderate
,
and
joyned
with
compassion
is
an
holy
anger
:
Commanded
,
Eph.
4.21
.
Commended
,
2
Cor.
7.11
.
Or
,
It
s
a
displeasure
at
that
which
stands
in
our
way
,
and
hinders
good
.
Thus
Moses
was
angry
,
Exod.
11.8
.
Lev.
10.16
.
&c.
Quest.
What
is
bad
Anger
?
Answ.
It
s
a
desire
to
be
revenged
upon
the
person
of
our
neighbour
,
either
by
words
or
deeds
,
threatned
,
Mat.
5.22
.
Quest.
Why
is
Anger
placed
in
the
heart
?
Answ.
First
,
to
be
an
Harbinger
,
or
Usher
to
prepare
the
way
,
for
obtaining
some
good
desired
,
and
to
remove
the
obstacles
that
lie
in
the
way
.
Secondly
,
to
be
as
it
were
the
hearts
dagger
for
the
defence
of
love
,
desire
,
delight
,
and
hope
.
Quest.
How
must
we
act
Anger
?
Answ.
First
,
against
sin
as
the
open
enemy
,
and
grand
Obstructer
of
Gods
glory
,
and
good
to
our selves
,
Isa.
59.2
.
especially
against
sin
in
our selves
:
and
in
those
that
are
near
and
dear
to
us
.
So
Moses
,
Exod.
32.19
.
Nehemiah
,
ch.
13.17
,
21.
Secondly
,
For
the
removal
of
the
impediments
of
Gods
glory
,
and
our
good
.
Thirdly
,
for
the
Reformation
of
the
person
,
and
the
abuse
.
Quest.
How
may
it
be
proved
that
there
is
a
good
and
lawful
Anger
?
Answ.
First
,
because
it
s
attributed
to
God
himself
,
Rom.
1.18
.
John
3.36
.
Secondly
,
it
was
made
by
God
,
and
was
in
man
before
the
fall
.
Thirdly
,
yea
,
it
was
in
Christ
himself
as
man
,
Mar.
3.5
.
Mat.
10.14
.
Joh.
2.15
.
Fourthly
,
many
holy
men
in
Scripture
are
commended
for
it
,
Exod.
16.20
.
Act.
8.20
.
Act.
7.24
.
and
13.11
,
12.
Neh.
5.6
.
Fifthly
,
in
true
repentance
there
must
be
anger
and
revenge
,
2
Cor.
7.11
.
Sixthly
,
the
Scripture
commends
it
,
Eccles.
7.3
.
and
commands
it
,
Ephes.
4.26
.
Mat.
5.22
.
Seventhly
,
there
be
just
occasions
for
anger
,
and
if
we
be
not
angry
at
them
,
we
fail
in
our
duty
to
God
and
man
.
Quest.
When
is
anger
rightly
ordered
?
Answ.
When
it
's
moved
,
quickned
and
guided
by
faith
,
stirring
up
godly
sorrow
for
sin
in
our selves
or
others
,
joyned
with
an
holy
and
just
desire
of
revenge
,
to
the
saving
of
the
person
,
appeasing
of
Gods
anger
,
and
promoting
the
Kingdome
of
Christ
.
Holy
anger
must
have
a
just
and
weighty
occasion
:
so
we
read
of
Moses
,
he
was
angry
,
when
contrary
to
the
command
of
God
Mann●h
was
reserved
till
the
next
morning
,
Exod.
16.20
.
when
they
tempted
God
in
worshipping
the
golden
calf
,
Exod.
23.19
.
When
Corah
&c.
rebelled
,
Numb.
16.15
.
The
causes
of
just
anger
are
,
First
,
when
we
see
God
dishonoured
,
and
his
glory
defaced
.
So
in
Phineas
,
Numb.
25.7
,
8.
and
Elias
,
1
King
.
19.14
.
Secondly
,
when
injury
is
unjustly
offered
to
our selves
:
For
by
Gods
law
we
are
bound
to
seek
the
preservation
of
our
own
good
name
,
and
estate
.
So
in
Paul
,
Acts
23.2
.
and
in
Christ
,
John
18.23
.
But
this
gives
no
place
to
private
revenge
,
when
out
of
bitternesse
of
spirit
we
seek
the
hurt
of
them
that
wrong
us
.
Forbidden
,
Matth.
5.39
.
Rom.
12.17
.
yet
when
wronged
we
may
implore
the
aid
of
the
Magistrate
,
yet
without
a
desire
to
hurt
him
that
wrongs
us
,
as
Luke
18.3
.
Thirdly
,
when
injury
is
offered
to
our
brethren
;
for
by
the
law
of
charity
we
are
bound
to
love
them
as
our selves
:
so
in
Moses
,
Acts
7.24
.
in
David
,
2
Sam.
13.21
.
in
Nehemiah
,
ch.
5.6
.
hence
,
James
1.9
.
we
are
commanded
to
be
slow
to
anger
:
For
the
object
of
holy
anger
is
sin
,
not
the
person
:
so
in
David
,
Ps.
119.139
.
in
Jeremy
,
ch.
6.10
,
11.
Quest.
What
are
the
properties
of
holy
anger
?
Answ.
First
,
It
must
begin
at
home
:
we
must
be
most
angry
with
our
own
sinnes
.
Secondly
,
it
must
be
mixed
with
love
:
God
himself
in
wrath
remembers
mercy
,
Hab.
3.1
,
2.
So
in
Moses
,
he
prays
for
those
with
whom
he
was
angry
,
Exod.
32.31
,
&c.
Thirdly
,
anger
for
an
offence
must
be
mixed
with
sorrow
for
the
offence
.
So
in
Christ
,
Mark
3.5
.
Hence
Gal.
61.
Fourthly
,
we
must
shew
Christian
modesty
in
our
anger
,
by
abstaining
from
malicious
speeches
,
and
unjust
actions
:
So
in
Michael
,
Jude
9.
Fifthly
,
We
must
observe
a
due
decorum
,
and
fit
respect
in
it
,
and
that
,
1.
In
regard
of
our selves
,
we
must
have
respect
to
our
place
and
calling
:
A
Magistrate
must
shew
his
anger
,
not
onely
in
countenance
and
words
,
but
in
his
actions
also
:
and
so
must
a
father
,
the
contrary
was
Eli's
sin
;
but
a
private
person
must
onely
shew
it
in
countenance
and
words
.
2.
The
offenders
are
not
to
be
used
all
alike
:
A
mean
man
must
not
shew
his
anger
to
a
noble
man
,
or
Magistrate
as
he
may
to
his
equal
;
the
sonne
must
not
shew
his
anger
to
his
father
as
the
father
may
to
the
son
.
Moses
,
a
Magistrate
useth
the
sword
,
Exod.
32.27
.
John
Baptist
,
a
Minister
,
useth
onely
the
sword
of
the
Spirit
,
Matth.
3.7
.
Jacob
a
private
man
towards
Laban
,
useth
only
mild
and
gentle
admonitions
,
Gen.
31.36
.
Jonathan
by
rising
from
the
Table
,
and
going
out
,
1
Sam.
20.34
.
The
three
children
in
humble
and
respective
words
to
the
King
,
Dan.
3.16
.
Paul
the
like
to
Festus
,
and
Agrippa
,
Acts
25.10
,
11.
and
26.25
,
29.
Sixthly
,
it
must
be
contained
within
the
bounds
of
our
particular
callings
,
so
as
that
it
make
us
not
to
neglect
our
duty
either
to
God
or
man
.
Seventhly
it
must
be
moderate
,
rising
and
falling
according
to
the
nature
of
the
offence
:
It
will
not
favour
sin
in
one
,
and
detest
it
in
another
:
slie
out
against
one
offence
,
and
connive
at
another
.
Eighthly
,
it
must
be
seasonable
for
time
and
continuance
:
It
must
not
continue
longet
then
the
cause
continues
,
our
safest
course
is
quickly
to
be
appeased
if
the
party
offending
repent
of
his
sin
against
God
,
and
his
wrong
against
us
,
or
our
brethren
.
For
reformation
is
the
aim
of
holy
anger
.
Ninthly
,
the
ends
of
holy
anger
must
be
just
and
holy
:
which
are
,
1.
The
glory
of
God
which
is
set
forth
by
our
anger
,
when
being
private
persons
we
manifest
our
detestation
of
sin
in
word
and
countenance
:
Being
Magistrates
we
punish
sin
,
and
execute
justice
.
2.
The
good
of
Church
and
Common-wealth
,
which
most
properly
belongs
to
Magistrates
who
are
to
punish
sin
,
not
onely
that
civil
justice
may
be
maintained
,
but
that
Gods
anger
which
hangs
over
whole
countreys
where
sin
is
countenanced
,
or
not
justly
punished
,
may
be
averted
.
3.
The
good
of
the
party
:
For
hereby
the
offender
is
restrained
from
the
like
future
miscarriages
.
Quest.
How
are
we
to
stir
up
just
and
holy
anger
in
our selves
?
Answ.
We
are
to
stir
it
up
by
the
exaggeration
of
the
injury
done
,
or
received
,
and
that
by
the
consideration
of
these
foure
circumstances
.
First
,
from
the
person
that
doth
the
wrong
:
his
basenesse
,
wisdome
,
gravity
,
and
office
:
if
he
hath
pretended
former
friendship
,
received
from
us
many
kindnesses
,
which
he
repays
with
injury
and
ingratitude
:
if
he
hath
often
done
us
wrong
,
which
we
never
revenged
,
or
greatly
endamaged
himself
to
endamage
us
:
In
all
which
respects
we
have
much
more
cause
to
be
angry
with
our selves
for
sinning
against
God
:
Think
with
thy self
that
if
a
base
Peasant
should
buffet
a
Prince
,
what
an
injury
it
would
be
?
how
much
more
abominable
is
it
for
me
so
vile
a
wretch
to
rebel
against
God
?
That
I
should
sin
against
him
who
hath
enriched
me
with
such
wisdome
and
understanding
;
that
hath
adorned
me
with
so
many
gifts
,
afforded
me
such
means
to
keep
me
from
sin
:
that
I
should
abuse
my
talents
,
and
his
mercies
,
so
as
to
fight
against
him
with
his
own
weapons
.
As
he
hath
laden
me
with
his
mercies
,
I
have
pressed
him
with
my
sinnes
,
&c.
Secondly
,
the
second
circumstance
is
the
injury
it self
,
as
if
we
be
injured
in
our
soul
,
body
,
name
,
goods
,
&c.
and
as
the
thing
wherein
we
are
wronged
is
the
greater
▪
so
is
our
anger
which
we
conceive
against
it
:
This
we
should
consider
in
the
wrong
we
do
against
God
:
We
injure
him
in
his
glory
which
is
most
deare
to
him
:
impeach
his
sovereignty
,
deny
him
homage
,
and
all
this
to
satisfie
our
fleshly
lusts
,
and
to
enlarge
the
Kingdome
of
Satan
.
Thirdly
,
the
person
injured
;
as
if
he
be
a
person
of
great
authority
,
esteem
,
and
vertue
:
If
one
that
was
then
endeavouring
the
offenders
good
,
&c.
In
these
particulars
we
have
great
reason
to
be
angry
with
our selves
for
sinning
against
God
:
For
hereby
we
have
done
intollerable
injury
to
the
Lord
of
glory
:
To
whom
we
are
indebted
for
inestimable
favours
,
who
hath
been
always
ready
to
do
us
good
,
&c.
Fourthly
,
the
mannner
of
injuring
:
as
if
we
be
esteemed
as
friends
,
and
yet
secretly
injured
as
enemies
:
If
the
injurie
was
premeditated
long
aforehand
:
If
in
place
where
we
ought
to
be
loved
,
and
honoured
,
we
be
wronged
,
and
disgraced
:
If
the
injury
be
publick
before
many
:
If
often
reiterated
,
&c.
In
which
respects
we
have
the
more
cause
to
be
angry
with
our selves
for
sinne
:
For
in
words
we
professe
our selves
Christs
servants
,
but
in
deeds
we
deny
him
:
We
lightly
regard
his
presence
:
sin
against
knowledge
,
and
conscience
,
&c.
If
ever
we
had
just
cause
of
indignation
,
it
's
against
our selves
for
sinning
against
God
.
Quest.
Why
is
anger
rightly
to
be
ordered
?
Answ.
First
,
because
of
all
passion
:
it
's
deepliest
rooted
,
and
extends
its
branches
farthest
;
For
no
age
,
condition
,
or
nation
are
free
from
it
:
other
passions
onely
trouble
some
particular
persons
.
Lust
enflames
one
,
ambition
another
,
covetousnesse
another
,
&c.
But
whole
states
are
enflamed
by
anger
,
and
fury
.
Secondly
,
Inordinate
anger
is
most
infamous
:
an
argument
of
shameful
levity
,
infirmity
,
madnesse
.
An
angry
person
hates
truth
,
embraceth
errour
,
opposeth
them
that
admonish
him
;
entertains
perverse
counsel
:
forgets
his
own
credit
:
is
an
enemy
to
his
own
safety
:
against
himself
is
untameable
:
against
his
neighbours
is
intollerable
:
under
a
weak
pretence
of
revenge
anger
makes
men
violate
all
bonds
of
friendship
;
tread
under
feet
all
Laws
both
Divine
,
and
Humane
:
Other
passions
will
hearken
to
Reason
,
but
this
to
none
.
Thirdly
:
as
of
all
infirmities
there
are
none
worse
,
or
more
dangerous
then
those
which
disfigure
the
face
of
a
man
:
so
of
all
Passions
none
are
more
pernicious
then
anger
:
for
the
eyes
of
such
a
man
sparkle
:
his
face
is
enflamed
with
blood
which
flows
from
the
heart
:
his
hair
stares
with
horrour
:
his
mouth
foames
:
his
tongue
falters
;
his
feet
and
hands
are
in
perpetual
motion
:
he
vomiteth
out
nothing
but
threats
;
speaks
of
nothing
but
blood
and
revenge
,
&c.
Fourthly
,
It
's
a
deceitful
passion
:
An
angry
man
sees
not
the
thing
as
it
is
,
and
yet
swells
and
boils
inwardly
.
Fifthly
,
it
's
the
character
of
a
fool
,
Prov.
12.16
.
and
14.17
,
29.
Eccles.
7.9
.
Sixthly
,
it
makes
a
man
unmindful
of
his
own
condition
:
If
poor
,
yet
hee
'l
waste
his
goods
:
Being
a
private
man
,
he
would
rule
:
being
weak
,
he
becomes
a
lion
:
where
delay
is
requisite
,
he
makes
haste
:
where
haste
is
necessary
,
he
doubts
.
Seventhly
,
an
angry
person
can
neither
please
God
nor
man
:
He
regards
no
commandments
;
doth
nothing
in
order
,
but
all
rashly
and
without
discretion
.
Quest.
What
are
the
several
kindes
of
disordered
anger
that
must
be
shunned
?
Answ.
It
's
disordered
when
it
's
not
moved
by
faith
,
ariseth
not
from
love
,
keeps
not
within
its
bounds
,
and
is
not
directed
to
a
right
end
.
The
kinds
of
it
are
many
.
First
,
devilish
,
which
rageth
against
vertue
and
godlinesse
;
is
incensed
by
innocent
and
vertuous
actions
;
as
in
Caine
,
Genes.
4.5
.
In
Saul
,
2
Sam.
20.30
.
In
Asa
,
2
Chron.
16.10
.
In
the
Jews
,
Luke
4.28
.
In
Nebuchadnezzar
,
Dan.
3.13
.
Secondly
,
rash
,
and
unadvised
:
the
branches
whereof
are
,
1.
Unjust
anger
that
proceeds
from
our
own
suspicion
and
imagination
only
,
as
in
Eliab
,
1
Sam.
17.28
.
2.
When
we
are
provoked
without
cause
,
or
upon
every
smal
occasion
contrary
to
the
law
of
love
,
1
Corinth.
13.7
.
Prov.
10.12
.
and
it
's
a
mans
glory
to
passe
by
a
Transgression
,
Proverbs
19.11
.
And
so
sudden
anger
which
is
admitted
without
deliberation
;
condemned
,
Eccles.
7.9
.
It
s
a
foolish
thing
,
Prov.
14.17.29
.
such
abound
with
transgressions
,
Proverbs
29.22
.
Thirdly
,
immoderate
,
and
immodest
anger
:
which
may
be
discerned
by
these
signes
.
1.
When
men
utter
words
dishonourable
to
God
by
blaspheming
,
swearing
,
cursing
,
&c.
or
opprobrious
to
their
neighbours
,
as
when
their
anger
breaketh
out
into
bitter
and
reviling
speeches
,
as
Shemei
did
against
David
,
2
Sam.
16.5
.
the
Jewes
against
Steven
,
Acts
7.54
.
Forbidden
,
Ephes.
4.32
.
3.
When
we
have
no
regard
of
order
,
and
comelinesse
,
either
in
respect
of
our selves
,
or
those
with
whom
we
are
angry
:
In
respect
of
our selves
,
when
(
though
private
men
)
we
take
revenge
,
which
belongs
to
God
,
Rom.
12.19
.
In
respect
of
the
party
with
whom
we
are
angry
;
as
when
a
sonne
being
angry
with
his
father
(
though
upon
just
cause
)
useth
him
unreverently
:
and
so
of
servants
towards
their
Masters
,
&c.
and
all
inferiours
towards
their
superiours
.
4.
When
it
makes
us
forget
any
duty
of
love
which
we
owe
to
them
,
as
to
pray
for
them
,
and
endeavour
their
reformation
:
So
in
the
Disciples
,
Luke
9.54
.
5.
When
it
stirs
us
up
to
violent
and
unseasonable
reproofs
,
Psalme
106.32
,
33.
6.
When
it
s
not
mixed
with
sorrow
proportionable
to
the
displeasure
that
we
conceived
:
He
that
is
rightly
angry
,
though
he
be
displeased
with
the
offence
,
yet
he
pities
the
offender
.
Fourthly
,
when
anger
is
partial
its
disordered
:
and
that
is
,
1.
When
its
hot
against
some
sins
▪
and
can
brook
others
as
bad
,
either
because
they
suite
with
our
disposition
,
or
that
we
have
little
wrong
by
them
.
2.
when
we
are
zealous
against
sin
in
our
enemies
,
but
●avourable
to
it
in
our selves
or
friends
.
3.
When
we
are
as
angry
for
small
as
for
great
offences
:
whereas
our
anger
should
be
proportioned
to
the
offence
.
Fifthly
,
when
it
's
directed
against
the
person
of
the
offendor
,
not
against
his
offence
,
and
aimes
at
his
hurt
,
and
destruction
,
but
seeks
not
the
glory
of
God
,
the
good
of
the
Church
,
or
Common-wealth
;
the
private
benefit
of
our selves
,
or
neighbours
,
or
the
reformation
of
the
offendor
.
Such
was
Cains
towards
Abel
:
Sauls
towards
David
,
Nebuchadnezzars
towards
the
three
children
,
but
Christs
rule
is
otherwise
,
Mat.
5.44
.
Sixthly
,
when
being
long
retained
it
turns
to
hatred
.
Quest.
What
Motives
may
disswade
us
from
sinful
anger
?
Answ.
First
,
consider
the
sinful
causes
of
it
,
which
are
1.
Unbelief
in
Gods
Word
;
David
tells
us
that
he
was
so
patient
towards
his
adversaries
because
he
waited
upon
God
,
Psal.
38.13
,
&c.
2.
Folly
,
for
Eccles.
7.9
.
it
resteth
in
the
bosome
of
fools
.
3.
Self-love
which
makes
us
so
to
prize
our selves
as
never
to
think
on
the
injuries
and
indignities
we
do
to
others
;
and
hainously
to
aggravate
every
small
wrong
done
to
our selves
.
4.
Pride
,
which
makes
us
more
sharp-●ighted
in
apprehending
a
wrong
,
and
more
furiously
insolent
in
taking
revenge
,
Prov.
13.10
.
so
in
the
Ephramites
,
Judg.
8.1
.
and
12.1
,
&c.
so
Psal.
10.2
.
This
set
Haman
against
Mordecai
,
and
the
Jews
,
Esth.
3.5
,
6.
5.
Covetousnesse
:
For
if
the
hope
of
a
covetous
man
fail
his
expectation
,
their
unquiet
thoughts
prepare
a
lodging
in
their
hearts
for
anger
;
they
trouble
their
own
house
,
Prov.
15.27
.
6.
Impotency
,
and
effeminatenesse
of
mind
which
makes
men
unable
to
bear
injuries
:
Hence
women
,
children
,
sick
,
and
aged
persons
are
so
waiward
.
7.
Luxurious
nicenesse
;
If
the
houses
of
such
are
not
kept
neat
;
their
diet
cooked
to
their
mindes
:
if
a
spot
be
on
their
cloaths
,
they
are
so
enraged
that
the
house
will
not
hold
them
.
8.
Curiosity
:
For
when
men
have
an
itching
desire
to
see
and
heare
all
things
:
How
friends
,
and
foes
speak
of
them
:
what
servants
do
,
and
say
,
&c.
they
come
to
hear
,
and
know
many
things
which
provoke
them
to
anger
.
Hence
Prov.
20.3
.
Eccles.
7.21
,
22.
9.
Lightnesse
in
believing
reports
,
and
listening
to
tale-bearers
:
Hence
,
Prov.
26.20
.
and
16.28
.
so
in
Saul
,
1
Sam.
22.19
.
yea
,
in
David
,
in
hearkening
to
Ziba
,
2
Sam.
19.29
.
Hence
Jam.
3.6
.
10.
Inordinate
love
,
or
excessive
sorrow
:
For
the
powers
of
the
soul
,
being
weakened
by
these
passions
,
are
made
unable
to
beare
any
burden
.
11.
Want
of
meditating
on
the
common
imperfections
whereunto
we
are
all
by
nature
subject
:
For
if
we
consider
that
our selves
have
as
great
,
or
greater
faults
as
those
we
are
angry
for
in
others
,
we
would
not
be
so
easily
provoked
for
every
trifling
occasion
,
Eccles.
7.21
,
22.
Titus
.
2.3
.
If
we
would
look
more
at
home
,
and
lesse
abroad
,
it
would
prevent
much
anger
.
12.
Tendernesse
of
education
,
and
foolish
cockering
of
mothers
,
begets
anger
,
making
their
children
more
teasty
then
wasps
,
more
proud
then
peacocks
,
more
wanton
then
the
Asse-colt
,
&c.
whereas
severer
education
would
pull
down
their
stomacks
,
and
make
them
more
patient
.
13.
Idlenesse
,
unthriftinesse
,
and
voluptuousnesse
nourish
anger
.
Hence
,
Proverbs
26.17
.
1
Thes.
4.11
.
1
Tim.
5.13
.
Proverbs
16.12
,
&c.
and
20.1
.
Secondly
,
consider
the
mischiefs
of
this
passion
above
others
:
Other
passions
do
but
draw
men
to
evil
:
but
this
precipitates
them
into
it
;
those
do
but
shake
,
but
this
overthrows
them
▪
Love
is
stronger
then
death
,
yet
anger
overcomes
it
;
the
father
in
anger
forgets
his
love
to
his
child
,
the
childe
to
his
father
,
&c.
Yea
,
anger
makes
a
man
forget
the
love
of
himself
:
as
appeares
by
those
,
who
to
satisfie
their
anger
violently
thrust
themselves
into
imminent
dangers
of
death
:
Covetousnesse
is
a
violent
passion
,
as
apppears
by
those
who
venture
body
and
soul
to
get
riches
,
yet
anger
makes
them
hazard
the
losse
of
their
estates
,
and
to
spend
all
amongst
Lawyers
to
be
revenged
on
their
enemies
.
Voluptuousnesse
makes
men
plunge
themselves
into
particular
pleasures
;
but
choler
makes
them
of
so
bad
a
disposition
,
that
they
rejoyce
in
other
mens
miseries
:
It
's
worse
then
envy
;
for
as
envy
desires
to
see
any
one
miserable
,
it
's
choler
that
procures
their
misery
.
Feare
is
a
cruel
tyrant
which
makes
men
thrust
themselves
into
danger
to
avoid
danger
,
and
to
kill
themselves
for
fear
of
greater
torment
,
yet
anger
vanquisheth
fear
,
causing
them
,
who
tremble
to
see
another
mans
wound
,
contemne
their
own
death
:
so
that
as
other
affections
lead
a
man
,
this
draws
him
:
others
entice
him
,
this
compels
him
:
others
make
us
prone
to
evil
,
but
this
casts
us
headlong
into
the
gulf
of
all
wickednesse
.
Thirdly
,
consider
the
manifold
evil
effects
of
anger
which
are
produced
of
it self
,
or
are
caused
from
others
:
As
1.
It
blindes
reason
,
and
makes
men
for
the
present
as
though
they
were
distract
of
their
wits
.
It
's
a
short
madnesse
,
and
in
this
respect
worse
;
for
that
madnesse
is
involuntary
▪
but
this
passion
is
entred
into
willingly
and
wittingly
.
Madnesse
is
an
evil
of
punishment
,
but
this
is
an
evil
of
sin
:
So
in
Simeon
,
and
Levi
,
Gen.
34.25
.
In
David
,
1
Sam.
25.13
,
22.
in
Saul
,
1
Sam.
22.18
,
19.
in
Theodosius
.
2.
As
it
springs
from
,
so
it
causeth
infidelity
,
and
fretting
against
God
,
as
in
Moses
,
Numb.
20.10
,
&c.
Prov.
19.3
.
2
Sam.
6.8
.
3.
It
extinguisheth
the
love
of
God
,
which
cannot
kindle
in
such
an
unquiet
breast
.
How
should
we
love
God
whom
we
have
not
seen
,
if
we
love
not
our
neighbour
whom
we
have
seen
,
1
John
4.20
.
4.
It
's
an
hindrance
of
holy
prayer
.
An
angry
man
cannot
call
upon
God
,
or
if
he
should
,
God
would
not
hear
.
Hence
,
Psal.
26.6
.
1
Tim.
2.8
.
Mat.
5.23
.
and
6.12
,
14
,
15.
1
Pet.
3.7
.
5.
It
makes
the
Word
of
God
unprofitable
:
Hence
,
Jam.
1.19
.
Be
swift
to
hear
,
slow
to
wrath
.
It
hardens
the
heart
that
the
Word
cannot
take
root
.
6.
It
so
fills
,
and
swells
the
minde
that
there
is
no
room
for
good
thoughts
,
and
meditations
,
it
's
so
full
of
thoughts
of
revenge
,
&c.
so
that
it
stops
communion
with
God
,
and
disturbs
the
peace
of
conscience
.
7.
It
makes
men
impatient
of
admonition
,
which
is
ordained
by
God
as
one
means
to
recover
us
from
sinne
:
so
in
Abner
when
justly
reproved
,
2
Sam.
3.8
.
8.
It
grieves
the
Spirit
of
God
,
and
lets
the
Devil
into
mens
hearts
,
to
whose
image
they
are
conformed
by
unjust
anger
,
Ephes.
4.27.30
,
31.
9.
It
disfits
a
man
for
society
.
Hence
,
Prov.
22.24
,
25.
make
no
friendship
with
an
angry
man
,
&c.
10.
It
macerates
,
and
vexes
the
soul
with
fury
,
so
that
they
become
self-tormentors
;
Rage
,
and
fury
,
tortures
more
then
wrong
,
and
injury
.
11.
It
exposeth
to
infinite
dangers
,
by
provoking
men
to
enter
into
private
quarrels
so
as
wholly
to
neglect
themselves
,
that
they
may
hurt
their
enemies
:
Like
the
Bee
that
looseth
her
life
to
sting
others
.
It
oft
ruines
the
body
;
some
being
extraordinarily
moved
have
broken
their
veins
,
and
vomited
out
their
souls
with
their
blood
.
Others
have
fallen
into
mortal
diseases
,
as
Apoplexies
,
frenzies
,
madnesse
,
palsies
,
falling-sicknesse
,
&c.
These
are
its
effects
in
regard
of
our selves
;
now
in
regard
of
our
neighbours
.
1.
It
overthrows
all
friendship
:
for
there
was
never
friendship
so
inviolable
,
but
anger
hath
dissolved
it
.
Hence
,
Prov.
27.4
.
Anger
is
cruel
,
and
wrath
raging
:
they
will
fall
from
words
to
blows
,
then
to
wounds
,
then
to
death
.
2.
Yea
,
it
makes
men
hurt
whom
they
should
most
love
,
as
wife
,
children
,
servants
,
who
being
necessarily
conversant
with
them
,
are
most
exposed
to
their
fury
.
3.
It
's
the
gate
of
vice
whereby
it
enters
.
Hence
,
Psal.
37.8
.
Cease
from
anger
,
leave
off
wrath
,
fret
not
thy self
to
do
evil
;
so
Prov.
29.22
.
A
furious
man
abounds
in
transgressions
:
so
Jam.
1.20
.
The
effects
of
anger
which
are
caused
by
others
as
a
deserved
punishment
of
it
,
are
,
1
,
It
subjects
a
man
to
the
wrath
of
God
,
and
brings
his
curse
upon
him
,
Mat.
6.14
,
15.
Hence
Job
5.2
.
Prov.
19.19
.
Mat.
5.22
.
2.
Such
are
a
prey
to
Satan
,
whilest
they
plot
,
and
devise
that
mischief
which
pleaseth
him
;
and
when
once
by
passion
he
hath
blinded
the
eye
of
reason
,
he
can
easily
lead
us
into
all
wickednesse
.
As
Crows
first
pick
out
the
sheeps
eyes
,
and
then
prey
upon
them
.
3.
It
brings
contempt
from
men
,
whence
by
it
they
blaze
abroad
their
folly
,
whereas
wisdome
procureth
honour
and
respect
.
4.
.
An
angry
man
lies
open
to
the
malice
,
fraud
and
violence
of
his
adversary
:
For
having
no
power
over
his
passion
when
provoked
,
he
rusheth
himself
head-long
into
danger
,
not
caring
what
he
saith
,
or
what
he
doth
,
though
tending
to
his
own
prejudice
,
and
to
his
adversaries
advantage
.
Fourthly
,
consider
the
high
account
the
Lord
makes
of
a
heart
well
fortified
,
and
purged
from
this
base
passion
,
Prov.
23.26
.
God
calls
for
the
heart
,
i.
e.
a
heart
well
drained
from
sinful
affections
;
and
a
Christian
may
fetch
a
surer
evidence
of
his
spiritual
estate
from
his
reformation
herein
,
then
from
any
particular
duty
to
the
affirmative
Commandments
of
the
morall
Lawe
.
Object
.
But
I
am
chollerick
by
nature
and
cannot
expel
it
?
Answ.
This
excuse
is
no
better
then
Adams
fig-leafe
to
hide
the
nakednesse
of
thy
sin
.
It
will
not
excuse
us
before
a
temporal
Judge
to
say
,
we
are
prone
by
nature
to
such
a
sin
:
much
lesse
before
God
,
God
gave
us
not
such
a
nature
,
but
it
comes
from
original
sin
,
therefore
we
must
not
excuse
one
sin
with
another
;
and
what
serves
grace
for
but
to
reforme
nature
.
If
thou
beest
regenerate
by
the
Holy
Ghost
,
he
makes
of
a
Leopard
a
Lamb
,
&c.
Esay
11.6
,
7.
Object
.
Though
I
be
somewhat
hot
for
the
time
,
yet
it
's
quickly
gone
?
Answ.
Eccles.
7.9
.
Be
not
of
an
hasty
spirit
,
for
anger
rests
in
the
bosome
of
fools
:
Many
are
the
mischiefs
of
sudden
anger
:
as
it
begins
without
son
,
so
it
ends
without
shame
,
and
repentance
:
Gods
children
should
resemble
their
heavenly
father
,
who
is
slow
to
anger
,
Exodus
34.6
,
7.
Object
.
I
say
nothing
in
my
passion
,
what
would
you
have
me
doe
?
Answ.
Concealed
anger
,
(
if
nourished
in
the
heart
,
and
hidden
to
have
a
better
opportunity
for
revenge
,
or
being
dissembled
for
credits
sake
)
is
worse
then
professed
anger
.
First
,
in
respect
of
the
party
that
is
angry
,
because
turbulent
affections
kept
in
,
torment
the
more
,
like
a
raging
fire
that
hath
no
vent
,
or
a
violent
streame
that
is
stopped
.
Secondly
,
in
respect
of
the
person
with
whom
we
are
angry
;
because
it
makes
him
lesse
wary
,
and
more
secure
.
Hence
a
secret
enemy
is
more
dangerous
then
a
professed
enemy
:
Prov.
12.20
.
and
14.17
.
as
we
see
in
.
Caine
,
Gen.
4.8
.
In
Absolon
,
2
Sam.
13.22
,
23.
in
Joab
,
2
Sam.
20.9
.
in
Judas
,
Luke
22.47
.
Object
.
But
he
hath
often
offended
me
;
I
can
bear
no
longer
.
Answ.
Love
covers
a
multitude
of
sins
,
Prov.
11.12
.
we
must
forgive
to
seventy
times
seven
times
,
Mat.
18.22
.
as
David
did
to
Saul
;
Joseph
to
his
brethren
.
Object
.
But
except
God
give
us
the
gift
of
patience
we
can
never
put
up
injuries
contentedly
?
Answ.
Such
would
have
God
do
all
,
and
will
do
nothing
themselves
:
For
if
they
sincerely
desired
the
grace
of
patience
,
they
would
use
Gods
meanes
to
get
it
.
Quest.
But
by
what
means
is
corrupt
anger
to
be
subdued
,
and
mortified
?
Answ.
First
,
faith
,
as
it
moderates
all
passions
,
so
this
of
sinful
anger
:
and
that
1.
By
stamping
Gods
image
of
goodnesse
,
patience
,
and
long-suffering
upon
the
soul
:
A
man
cannot
have
fellowship
with
God
by
faith
,
but
he
shall
be
like
him
:
Faith
teaches
us
to
imitate
our
heavenly
father
,
as
Exod.
34.6
.
Psal.
103.8
,
9.
see
his
long-suffering
,
1
Pet.
3.19
▪
20.
Ezek.
4.5
.
therefore
Col.
3.12
.
Look
upon
Christs
example
,
and
imitate
him
.
2.
By
acknowledging
the
providence
of
God
,
without
which
the
least
injury
could
not
befal
us
:
the
least
being
a
portion
of
that
cup
which
Gods
hand
reacheth
out
to
us
:
So
in
Job
,
chap.
1.21
.
in
Joseph
,
Gen.
50.20
.
in
David
,
2
Sam.
16.10
,
11.
This
perswasion
that
all
our
sufferings
come
from
God
,
is
a
forcible
motive
to
patience
.
For
-
1.
It
constraines
us
to
confesse
that
all
our
chastisements
are
just
,
yea
,
lesse
then
our
sins
deserved
,
being
but
light
and
momentany
:
we
have
cause
therefore
to
admire
Gods
goodnesse
in
such
gentle
rods
,
rather
then
to
be
angry
at
them
.
-
2.
It
teacheth
that
the
manner
of
Gods
dealing
is
exceeding
tender
,
and
compassionate
,
Psal.
25.10
.
when
we
deserve
to
be
cast
into
hell
fire
,
he
doth
onely
lop
and
prune
to
make
us
more
fruitful
,
therefore
we
have
more
cause
to
be
thankful
then
to
be
offended
.
-
3.
It
shews
that
God
in
his
infinite
wisdome
will
dispose
of
every
thing
for
our
good
,
as
he
hath
promised
,
Rom.
8.28
.
why
then
should
we
be
angry
,
seeing
God
will
turn
the
injuries
of
men
into
blessings
?
say
therefore
with
Christ
,
Iohn
18.11
.
shall
I
not
drink
of
the
cup
,
&c.
-
4.
It
acknowledgeth
the
present
course
that
God
taketh
to
be
best
,
and
most
behooful
for
us
:
For
God
is
wisest
,
and
his
prescriptions
most
safe
and
healthful
:
we
have
therefore
no
reason
to
be
angry
unlesse
we
will
fight
against
God
.
3.
It
looks
up
to
Christ
,
and
imprints
the
vertues
of
his
death
upon
the
soul
:
He
that
believes
in
Christ
crucified
,
is
made
like
unto
Christ
in
love
,
meeknesse
,
and
all
other
graces
that
he
manifested
in
his
death
.
For
it
thus
pleadeth
;
Christ
endured
scoffs
,
reproaches
,
railings
,
revilings
,
buffetings
,
scourgings
,
yea
,
and
death
it self
:
not
for
any
demerit
of
his
but
for
our
sakes
;
and
shall
we
grudge
to
suffer
small
injuries
from
men
at
our
Saviour
Christs
request
,
seeing
we
have
deserved
far
greater
?
4.
It
submits
to
the
absolute
sovereignty
of
the
Lord
,
and
will
not
encroach
upon
his
Prerogative
Royal
:
Now
all
revenge
is
Gods
right
,
and
he
hath
not
given
it
to
man
,
Rom.
12.19
.
A
private
man
in
the
Common-wealth
may
not
usurp
the
place
of
a
Judge
,
nor
a
servant
of
a
Master
:
much
lesse
may
a
Christian
,
by
revenging
his
own
quarrel
in
word
or
deed
,
intrude
himself
into
Gods
office
.
5.
Faith
works
humility
,
and
lowlinesse
,
and
banisheth
self-love
,
and
pride
:
For
it
minds
a
man
of
his
sin
,
and
the
desert
thereof
:
and
that
whatsoever
good
he
enjoys
,
he
holds
as
an
almes
of
grace
;
whatsoever
he
suffers
,
he
acknowledgeth
lesse
then
his
desert
,
and
a
just
chastisement
of
love
,
and
therefore
is
patient
.
6.
It
raiseth
the
heart
to
an
earnest
desire
of
spiritual
things
,
and
treadeth
under
feet
all
vaine
and
transitory
things
,
and
therefore
a
believer
is
not
much
disquieted
when
he
is
crossed
in
them
.
As
the
upper
region
of
the
aire
is
not
molested
with
winde
,
raine
,
haile
,
&c.
so
a
heavenly
minded
Christian
is
lifted
up
far
above
these
sublunary
things
,
and
cannot
be
afflicted
with
them
.
7.
Faith
begets
soundnesse
of
spirit
,
and
Christian
hardinesse
:
But
a
sound
mind
is
not
easily
disturbed
with
wrongs
that
are
offered
,
no
more
then
sound
flesh
is
when
handled
.
8.
It
seeks
the
approbation
of
God
,
but
is
not
vainly
inquisitive
what
others
think
,
or
speak
,
or
do
;
whereas
he
that
basely
enquireth
what
is
said
against
him
in
every
company
,
disquiets
himself
with
anger
,
and
makes
his
faults
more
publick
.
9.
It
acquaints
us
with
the
common
frailties
of
all
man-kinde
;
discovers
the
filthinesse
of
original
sinne
which
hath
infected
all
the
sons
of
Adam
:
It
puts
us
in
minde
how
often
we
have
provoked
God
,
and
offended
our
brethren
,
the
remembrance
whereof
is
a
great
curb
to
carnal
anger
,
seeing
we
do
many
things
that
need
pardon
both
from
God
and
man
.
10.
It
kindles
in
us
just
indignation
against
our
own
sinnes
,
which
restraines
carnal
anger
from
breaking
out
against
others
:
For
he
that
is
zealous
against
his
own
sins
,
hath
no
leasure
to
quarrel
with
others
for
petty
wrongs
and
injuries
.
11.
Faith
proceedeth
with
counsel
and
deliberation
:
It
considers
before
it
judge
,
and
judgeth
before
it
proceed
to
execution
:
It
defers
to
censure
till
time
hath
revealed
the
truth
.
12.
Faith
worketh
by
love
,
which
is
of
more
force
to
restrain
us
from
revenge
,
then
injury
to
provoke
unto
ange●
:
For
love
suffers
long
,
yea
,
suffers
all
things
,
1
Corinth.
13.4
,
7.
It
makes
us
look
upon
him
with
whom
we
are
angry
as
a
brother
:
To
remember
that
we
would
have
other
men
to
forgive
us
when
we
wrong
them
,
and
therefore
we
must
do
the
like
.
13.
It
's
the
property
of
faith
to
receive
the
whole
Word
,
and
to
diffuse
the
saving
vertue
thereof
into
every
power
of
the
soul
,
which
changes
us
in
to
the
nature
of
it self
:
But
the
Word
requires
meeknesse
,
long-suffering
,
and
patience
:
the
Word
is
compared
to
leaven
that
leaveneth
the
whole
lump
.
14.
Faith
obtaineth
of
God
by
prayer
the
spirit
of
meeknesse
whereby
our
nature
is
renewed
after
the
image
of
God
;
and
our
affections
sanctified
that
they
may
further
Gods
glory
,
the
good
of
our
brethren
,
and
our
own
salvation
.
15.
It
shews
the
danger
of
retaining
anger
which
is
a
high
degree
of
murther
.
It
shewes
that
the
promise
of
forgivenesse
is
made
onely
to
them
that
forgive
,
Matth.
6.
that
judgement
mercilesse
belongs
to
them
that
shew
no
mercy
,
James
2.13
.
that
with
what
measure
we
mete
it
shall
be
measured
to
us
,
Mat.
18.23
.
Quest.
What
further
meanes
may
a
Christian
use
to
subdue
anger
?
Answ.
First
,
shunne
all
businesses
above
thy
reach
,
least
being
opprest
with
an
unsupportable
burden
,
it
makes
thee
froward
and
teasty
.
Secondly
,
yea
abstaine
from
multitudes
of
businesses
,
because
amongst
so
many
,
some
will
certainly
miscarry
,
and
so
inflame
thy
distracted
minde
with
anger
.
Thirdly
,
shun
the
society
of
chollerick
persons
,
least
thou
beest
infected
by
them
,
and
learn
their
wayes
,
Prov.
22.24
,
25.
As
one
stick
kindles
many
.
Fourthly
,
avoid
contentious
controversies
:
For
if
thou
canst
not
bring
over
men
to
thy
opinion
thou
wilt
be
apt
to
be
angry
,
thinking
that
it
will
derogate
from
thy
wit
,
and
understanding
,
if
thou
prevailest
not
.
Fifthly
,
take
heed
of
medling
with
the
strife
that
belongs
not
to
thee
,
especially
of
medling
with
foolish
and
indiscreet
persons
,
Proverbs
26.17
.
and
29.9
.
Sixthly
,
look
often
upon
the
admirable
examples
of
the
patience
of
Gods
Saints
which
have
been
before
thee
,
as
of
Abraham
,
Gen.
13.8
.
of
Moses
,
Exod.
17.4
,
11.
of
David
,
2
Sam.
16.10
.
of
Stephen
,
Act.
7.60
.
especially
of
Christ
himself
,
1
Pet.
2.22
.
Seventhly
,
look
also
upon
the
examples
of
such
as
have
given
themselves
over
to
fury
,
whereby
thou
shalt
see
the
uglinesse
,
and
brutishnesse
of
this
sin
.
Is
not
his
countenance
disfigured
?
his
words
absurd
:
his
actions
rude
?
&c.
Eighthly
:
flie
jealousies
and
surmisings
which
fill
us
with
choller
as
much
as
just
grounds
:
causing
us
to
make
a
bad
construction
of
a
look
,
a
smile
,
&c.
and
so
to
grow
hot
against
the
innocent
.
Ninthly
,
be
not
light
in
giving
credit
to
reports
,
seeing
the
many
practices
which
are
used
to
abuse
the
credulous
:
Flatterers
will
seek
to
insinuate
themselves
by
accusing
the
innocent
.
Tenthly
,
make
the
best
construction
of
every
thing
:
If
the
party
that
hath
wronged
thee
be
a
young
man
,
impute
it
to
his
rashnesse
,
and
want
of
experience
:
If
a
Father
?
let
the
remembrance
of
former
benefits
mollifie
thee
towards
him
:
If
they
be
persons
under
the
command
of
others
?
it
may
be
they
have
been
forced
to
it
:
if
good
men
?
believe
they
had
no
will
to
hurt
thee
:
if
wicked
?
its
no
more
then
we
expected
from
them
.
11.
Remove
the
ocasions
of
anger
:
As
Cotys
King
of
Thrace
,
when
one
brought
him
curious
vessels
,
but
brittle
,
he
commended
their
rare
workmanship
,
yet
presently
brake
them
,
least
(
being
of
an
hasty
nature
)
when
his
servants
by
any
accident
brake
them
,
he
should
be
excessively
angry
.
Quest.
But
when
anger
hath
seized
upon
us
,
what
means
may
we
use
to
supplant
it
?
Answ.
First
,
yeeld
not
obedience
to
it
:
believe
it
not
when
it
would
provoke
to
revenge
:
In
other
passions
giving
them
liberty
brings
some
ease
,
but
anger
,
the
more
we
give
way
to
it
,
the
more
it
is
enflamed
.
Secondly
,
remember
that
it
's
a
dishonest
thing
to
revenge
an
injury
,
Prov.
12.16
.
and
20.3
.
and
16.32
.
and
shews
a
short
wit
.
Thirdly
,
do
not
multiply
words
which
are
the
fuel
of
anger
:
we
may
as
well
think
to
quench
fire
with
wood
,
as
anger
with
words
.
Fourthly
,
when
angry
,
make
some
delay
before
thou
speakest
,
or
doest
any
thing
:
Anger
smothered
will
languish
,
but
let
out
,
will
flame
to
further
mischief
.
Besides
thou
mayest
in
a
moment
do
that
in
thy
anger
that
thou
mayst
repent
of
whilest
thou
livest
.
Fifthly
,
get
out
of
the
company
of
such
as
have
offended
thee
,
as
Jonathan
did
,
1
Sam.
20.34
.
Sixthly
,
Remember
that
daily
thou
sinnest
often
against
God
;
and
therefore
thou
hast
reason
to
turn
thine
anger
against
thy self
.
Seventhly
,
consider
whether
thou
purposest
ever
,
or
never
to
lay
aside
thy
anger
.
If
ever
?
it's
better
that
thou
should'st
presently
quench
it
with
the
water
of
the
spirit
,
then
that
it
should
burn
out
of
it self
.
If
never
?
remember
that
thou
nourishest
a
viper
in
thy
bosome
that
will
eat
out
thy
bowels
.
Eighthly
,
Consider
how
much
precious
time
thou
spendest
about
a
bad
matter
,
which
being
so
short
,
and
precious
,
should
be
better
imployed
.
Ninthly
,
we
should
by
earnest
and
hearty
prayer
beg
the
assistance
of
Gods
Spirit
,
whereby
our
affections
may
be
so
ruled
,
and
sanctified
,
that
they
may
be
serviceable
to
Gods
glory
,
the
good
of
our
brethren
,
and
the
furtherance
of
our
own
salvation
.
Tenthly
Meditate
on
the
unbounded
mercy
of
God
,
whose
vertues
thou
must
imitate
if
thou
bee●t
his
childe
;
God
forgives
that
man
that
injureth
thee
much
more
then
thou
canst
:
He
forgives
him
infinite
sins
,
and
canst
not
thou
forgive
him
one
offence
?
and
yet
thou
hast
more
reason
:
for
thou
knowest
not
his
heart
;
it
may
be
he
meant
better
to
thee
then
thou
imaginest
:
Thou
art
not
acquainted
with
the
strength
of
his
tentation
,
which
perhaps
was
so
violent
as
would
have
overthrown
thee
;
nor
the
reason
why
God
suffers
him
to
be
overcome
by
it
.
Consider
also
that
thy self
stands
in
need
of
infinite
mercy
for
washing
away
thy
many
foule
offences
:
and
wilt
thou
not
let
one
drop
fall
upon
thy
brother
to
forbear
,
and
forgive
in
trifling
wrongs
?
Quest.
How
may
we
cure
anger
in
others
?
Answ.
First
,
if
thou
livest
with
those
that
be
furious
,
the
best
way
to
winne
them
to
kindnesse
,
is
for
thy self
truly
to
repent
of
thy
sins
.
For
Prov.
16.7
.
If
a
mans
wayes
please
the
Lord
,
he
will
make
his
enemies
to
be
at
peace
with
him
,
Isa.
11.6
.
&c.
He
makes
the
Wolfe
to
feed
with
the
Lamb
,
&c.
the
hearts
of
men
are
in
his
hands
,
and
he
turnes
them
as
he
pleaseth
:
as
he
did
Esaus
to
Jacob
,
Gen.
32.9
.
&c.
and
33.4
,
5.
Remember
his
Promise
,
that
if
we
humble
our selves
,
he
will
grant
us
compassion
in
the
sight
of
them
that
hated
us
,
2
Chron.
30.9
.
1
Kings
8.47
,
&c.
2
Chron.
7.11
.
&c.
Solomon
prayes
for
it
.
Secondly
,
keep
silence
:
for
as
fire
cannot
continue
long
if
the
fewel
be
taken
from
it
,
so
anger
cannot
long
endure
if
crosse
answers
be
not
multiplied
.
Hence
Prov.
26.21
.
and
30.33
.
Jam.
3.5
,
6.
As
Cannon-shot
loseth
its
force
if
it
light
on
earth
,
or
soft
wooll
,
but
dasheth
the
stone-wall
in
pieces
:
so
the
violence
of
anger
is
abated
,
when
not
resisted
:
but
furiously
rageth
when
it
meets
with
opposition
.
Thirdly
,
give
a
soft
and
milde
answer
,
either
excusing
thy
fault
by
shewing
thy
innocency
,
or
in
all
humblenesse
confessing
it
,
and
craving
pardon
,
Prov.
15.1
.
and
25.15
.
Gen.
50.17
.
Jude
8.1
.
&c.
as
milk
quencheth
wilde
fire
,
and
oile
lime
,
so
doth
a
milde
answer
anger
.
Fourthly
,
administer
grave
and
wholesome
admonition
,
with
seasonable
counsel
and
advice
,
as
we
see
in
Abigail
to
David
,
1
Sam.
25.24
.
But
this
must
be
done
when
the
heat
of
anger
is
somewhat
asswaged
,
and
with
mildnesse
and
moderation
,
else
it
may
provoke
more
.
Fifthly
,
humble
submission
allayes
choler
:
the
Lion
tearrs
not
the
beasts
that
prostrate
themselves
:
As
we
see
in
Jacobs
case
with
Esau
,
Gen.
33.3
,
4.
Sixthly
,
benefits
and
kindness
asswage
anger
;
so
it
did
Sauls
anger
against
David
,
1
Sam.
24.17
.
and
26.21
.
Hence
Prov.
25.21
.
If
thine
enemy
hunger
,
give
him
bread
,
&c.
A
great
fire
melts
the
hardest
iron
:
so
said
Jacob
,
Gen.
32.20
.
So
Prov.
21.14
.
Seventhly
,
mark
diligently
the
disposition
of
angry
persons
,
and
by
all
lawful
meanes
conform
thy self
to
them
:
shunning
all
occasions
of
offence
by
thy
milde
and
courteous
carriage
.
So
Eccl.
1.3
.
and
10.4
.
See
Mr.
Balls
Power
of
Godlinesse
;
Dr.
Tailor
on
Tit.
Mr.
Bolton
,
Mr.
Rein●r
,
and
Dr.
Harris
.
Quest.
How
are
vicious
and
vertuous
anger
differenced
?
Answ.
Chiefly
in
the
object
:
the
vertuous
regards
the
interest
of
God
,
the
vicious
the
interest
of
a
mans
self
;
but
both
proceed
from
glory
,
and
have
their
motions
for
the
vindication
of
glory
:
For
a
religious
anger
hath
for
its
motive
the
glory
of
God
:
but
the
motive
of
vicious
anger
is
a
mans
particular
glory
,
and
the
resenting
of
private
contempt
either
true
,
or
imagined
.
Hence
the
proudest
men
are
most
cholerick
,
for
being
great
lovers
of
themselves
,
and
valuing
themselves
at
a
very
high
rate
,
they
deem
the
smallest
offences
against
them
to
be
unpardonable
crimes
.
But
he
that
knows
himself
,
and
apprehends
how
small
a
thing
he
is
,
will
not
think
the
offences
against
him
to
be
very
great
,
and
therefore
will
not
be
much
moved
at
them
.
Quest.
What
other
causes
be
there
of
sinful
Anger
?
Answ.
First
,
weaknesse
contributes
much
to
it
:
For
though
a
fit
of
anger
look
like
a
sally
of
vigour
and
courage
,
yet
it
s
the
effect
of
a
soft
spirit
.
Great
and
strong
spirits
are
patient
,
but
a
weak
nature
can
suffer
nothing
.
The
winde
stirres
leaves
and
small
twigges
,
seldome
the
bodies
of
great
trees
.
Secondly
,
all
things
that
make
a
man
tender
and
wanton
,
make
him
also
impatient
and
cholerick
,
as
Covetousnesse
,
Ambition
,
passionate
Love
,
Ease
,
and
Flattery
.
Thirdly
,
anger
is
produced
by
giving
way
to
the
wandring
of
thoughts
,
curiosity
,
credulity
,
idlenesse
,
and
love
of
sports
.
Fourthly
,
it
s
sometimes
stirred
up
by
contrary
causes
,
as
by
prosperity
and
adversity
,
the
reply
of
an
adversary
,
or
his
silence
:
too
much
or
too
little
businesse
;
the
glory
to
have
done
well
,
and
the
shame
to
have
done
evil
:
there
is
nothing
but
will
give
occasion
of
anger
to
a
peevish
and
impotent
spirit
.
Quest.
What
are
the
evil
effects
of
it
,
the
more
to
make
us
shun
and
hate
it
?
Answ.
First
,
its
dreadful
,
when
assisted
by
power
,
like
an
impetuous
storme
,
that
overthrows
all
that
lies
in
its
way
:
How
often
hath
it
razed
Cities
,
ruined
Empires
,
and
extirpated
whole
Nations
?
One
fit
of
anger
in
Theodosius
,
(
the
best
of
Emperours
)
slew
many
thousands
of
innocents
amongst
the
nocents
in
Thessalonica
.
How
many
have
been
massacred
by
wicked
Princes
?
and
what
slaughters
would
there
be
in
the
world
,
if
mean
fellows
had
as
much
power
as
wrath
?
Secondly
,
its
dangerous
to
the
angry
man
himself
;
for
by
the
overflowing
of
the
gall
,
wrath
overflows
all
the
faculties
of
the
minde
,
which
discovers
it selfe
by
the
inflammation
of
the
face
,
the
sparkling
of
the
eyes
,
the
quick
and
disordered
motion
of
the
limbs
,
the
injurious
words
,
the
violent
actions
,
&c.
wrath
turnes
a
man
into
a
furious
beast
:
yea
,
in
the
heat
of
such
fits
many
get
their
death
,
or
do
such
things
as
they
repent
at
leisure
.
Thirdly
,
there
is
no
cause
so
good
,
but
it
s
marred
by
impetuous
anger
:
The
great
plea
of
anger
is
the
injustice
of
others
:
But
we
must
not
repel
one
injustice
by
another
;
For
though
an
angry
man
could
keep
himself
from
offending
his
neighbour
,
yet
he
cannot
excuse
his
offence
against
God
and
himself
,
by
troubling
the
serenity
of
his
soul
,
and
therefore
expelling
Gods
Image
,
and
bringing
in
a
storme
and
confusion
,
which
is
the
devils
Image
.
As
when
a
Hogshead
of
Wine
is
shaken
,
the
dregs
rise
to
the
top
;
So
a
fit
of
raging
choler
doth
thrust
up
all
the
hidden
ordure
,
which
before
was
setled
by
the
feare
of
God
or
men
.
Fourthly
,
the
wrong
done
to
Piety
or
Justice
,
is
no
just
reason
for
our
immoderate
anger
:
for
they
have
no
need
of
so
evil
a
Champion
,
which
is
rather
an
hinderance
then
a
defence
of
their
cause
,
and
in
stead
of
maintaining
them
transgresseth
against
them
.
To
defend
such
reasonable
things
as
Piety
and
Justice
are
,
there
is
need
of
free
reason
:
and
whether
we
be
incensed
with
the
injury
which
is
done
to
them
,
or
the
wrong
done
to
us
,
we
must
be
so
just
to
our selves
,
as
not
to
lay
the
punishment
upon
us
for
the
faults
of
another
,
or
make
ourselves
miserable
,
because
our
neighbours
are
wicked
.
To
which
end
we
must
remember
,
that
in
the
violation
of
Justice
,
God
is
more
interessed
then
we
are
,
and
knows
how
to
punish
it
when
he
sees
it
expedient
:
and
if
God
will
not
punish
as
yet
,
our
wills
must
not
be
more
hasty
then
his
,
and
it
becomes
not
us
to
be
impatient
for
our
own
interest●
,
when
himself
is
patient
in
the
wrong
done
to
his
own
:
Let
the
cause
of
our
anger
be
never
so
holy
and
just
;
yet
that
of
James
is
a
perpetual
truth
,
chap.
1.20
.
The
wrath
of
man
works
not
the
righteousnesse
of
God
.
If
it
be
the
cause
of
God
that
we
defend
,
we
must
not
use
that
good
cause
to
bring
forth
evil
effects
,
and
the
evil
of
that
which
incenseth
us
can
hardly
be
so
grievous
as
the
losse
of
humanity
and
right
reason
,
of
which
a
man
is
deprived
by
excessive
wrath
.
For
Prov.
27.4
.
Wrath
is
cruel
,
and
anger
is
outragious
.
It
resteth
in
the
bosome
of
fooles
,
Eccl.
7.9
.
Fif●hly
,
the
good
opinion
and
love
of
our selves
,
which
(
when
all
is
said
)
are
the
chief
causes
of
anger
,
ought
also
to
be
motives
to
abate
or
prevent
it
:
For
would
any
man
that
thinks
well
of
himself
,
and
loves
his
own
good
,
make
himself
vile
and
bruitish
?
But
this
is
done
by
letting
the
reines
loose
to
our
choller
:
whereas
the
way
to
deserve
the
good
opinion
of
our selves
and
others
,
is
to
maintain
our selves
calme
and
generous
,
never
removed
from
the
Imperial
Power
over
our selves
by
any
violence
of
Passion
.
Prov.
16.32
.
He
that
is
slow
to
anger
is
better
then
the
mighty
,
and
he
that
rules
his
spirit
,
then
he
that
takes
a
City
:
Alexander
M.
deserves
not
the
name
of
a
great
Conquerour
,
who
was
a
slave
to
his
anger
.
Ob.
But
I
have
many
provocations
from
those
with
whom
I
must
necessarily
live
,
servants
esp●cially
,
th●y
are
so
bad
,
&
c
?
Answ.
Anger
is
a
remedy
worse
then
the
disease
,
and
no
houshold-disorder
is
worth
the
disordering
of
our
soules
with
passion
.
Better
were
it
for
us
to
be
ill
served
,
or
not
served
at
all
,
then
to
make
our
servants
our
Masters
,
giving
them
power
of
dispossessing
us
of
the
Command
of
our selves
,
whensoever
it
pleaseth
them
to
provoke
us
to
anger
.
Yet
a
wise
man
may
expresse
indignation
without
anger
,
making
others
tremble
,
himself
standing
unmoved
.
Quest.
How
may
we
from
seeing
anger
in
others
,
learne
to
cure
it
in
our selves
?
Answ.
First
,
learne
to
hate
it
,
and
take
heed
of
it
,
by
observing
how
imperuous
and
servile
it
is
together
:
How
ugly
,
unbecoming
,
unreasonable
and
hurtful
it
is
to
others
,
and
more
to
a
mans
self
.
Secondly
,
mark
carefully
the
wholesome
warning
which
an
angry
adversary
will
give
us
:
For
he
will
be
sure
to
tell
us
all
the
evil
that
he
seeth
in
us
,
which
our selves
see
not
.
A
benefit
not
to
be
expected
from
our
best
friends
.
Thirdly
,
Study
the
Science
of
discerning
mens
spirits
,
considering
with
a
judicious
eye
the
several
effects
of
every
mans
anger
.
For
no
passion
doth
so
much
discover
mans
nature
as
this
.
If
a
man
be
a
contemner
of
God
,
as
soon
as
he
is
angry
,
he
will
wreak
his
teen
upon
God
with
blasphemies
:
If
he
hath
Piety
and
Ingenuity
,
he
will
make
them
plead
for
him
,
yet
but
lamely
,
as
discomposed
by
anger
:
If
he
be
a
Coward
,
he
will
insult
over
the
weak
:
and
if
he
find
resistance
,
you
shall
see
him
threaten
,
and
tremble
together
,
like
base
dogs
,
then
barking
most
when
they
run
away
.
If
he
be
haughty
,
he
will
expresse
his
anger
by
a
scornful
smile
,
and
will
boast
of
his
blood
and
valour
,
as
Lamech
did
.
And
from
hence
let
us
reflect
upon
our selves
:
He
that
mindes
well
how
wrath
betrayes
a
man
,
and
layes
open
his
infirmities
,
and
that
a
man
that
hath
no
rule
over
his
own
spirit
,
is
like
a
City
that
is
broken
down
,
and
without
walls
,
Prov.
25.28
.
will
fence
himself
against
that
treacherous
passion
,
by
Christian
meeknesse
and
moderation
,
and
will
learn
to
be
wise
by
his
neighbours
harmes
:
and
will
observe
Christs
Precept
,
Mat.
11.29
.
Learn
of
me
,
for
I
am
meek
and
lowly
,
&c.
Quest.
What
is
hatred
?
Answ.
It
is
an
indignation
for
an
injury
received
or
imagined
,
or
for
an
ill
opinion
conceived
of
a
person
or
action
.
It
differs
from
anger
in
this
:
Anger
is
sudden
,
and
hath
a
short
course
,
but
hatred
is
more
durable
and
lasting
;
Anger
seeks
more
a
mans
vindication
then
the
harme
of
others
,
but
hatred
studies
the
hurt
of
his
adversary
.
Quest.
Whence
doth
hatred
proceed
?
Answ.
It
s
a
compound
of
pride
and
sadnesse
:
and
it
proceeds
out
of
Ignorance
of
ones
self
,
and
the
price
and
nature
of
things
:
Hence
1
John
2.11
.
He
that
hates
his
brother
is
in
darknesse
,
and
knows
not
whither
he
goes
,
because
that
darknesse
hath
blinded
his
eyes
;
As
then
blinde
men
are
commonly
testie
:
so
the
blindnesse
of
ignorance
makes
men
prone
to
hate
their
neighbours
.
Quest.
Is
there
no
good
use
of
hatred
?
Answ.
Yes
,
First
,
it
s
naturally
good
,
serving
to
make
us
avoid
things
that
are
hurtful
.
Secondly
,
it
s
morally
good
,
when
we
use
it
to
oppose
that
which
is
contrary
to
the
Sovereign
good
,
which
is
God
:
For
when
we
hate
that
which
God
hateth
,
we
cannot
do
amisse
,
so
we
be
sure
that
God
hates
it
:
as
when
we
hate
the
unjust
habits
and
actions
which
are
condemned
by
the
Word
of
God
.
But
as
for
mens
persons
,
because
God
hath
not
declared
his
hatred
,
or
love
to
this
or
that
man
,
we
must
love
them
all
,
not
fearing
to
offend
God
thereby
,
though
he
should
hate
any
of
them
;
for
we
cannot
offend
him
by
obeying
his
Commandment
,
which
is
,
that
we
should
love
our
neighbours
as
our
s●lves
.
There
is
indeed
an
hatred
of
iniquity
in
God
against
those
that
oppose
his
glory
,
which
obligeth
us
also
to
hate
them
with
that
hatred
of
iniquity
,
and
to
oppose
them
so
long
as
they
oppose
God
.
So
David
,
Ps.
139.21
.
Do
not
I
hate
them
that
hate
thee
,
&
c
?
I
hate
them
with
a
perfect
hatred
,
I
count
them
mine
enemies
;
But
we
must
take
heed
lest
the
hatred
of
iniquity
,
bring
a
hatred
against
the
person
.
For
to
love
our
enemies
,
and
to
overcome
the
evil
with
good
,
is
the
most
ingenuous
imitation
of
God
himself
.
Hence
Mat.
5.44
.
Love
your
enemies
,
&c.
that
you
may
be
the
children
of
your
heavenly
Father
,
&c.
There
is
need
of
a
great
measure
of
wisdom
,
and
grace
to
observe
these
two
Precepts
together
,
Psal.
97.10
.
Ye
that
love
the
Lord
hate
evil
;
and
Thou
shal●
love
thy
neighbour
as
thy self
,
Mat.
22.39
.
Hating
iniquity
in
the
wicked
,
and
loving
their
persons
,
and
both
for
Gods
sake
.
Quest.
What
is
the
chief
use
of
hatred
?
Answ.
It
is
to
be
incited
to
good
by
the
hatred
of
evil
;
For
which
end
it
is
not
necessary
that
the
greatnesse
of
hatred
,
equal
the
greatnesse
of
the
evil
:
We
are
not
obliged
to
hate
evil
things
as
much
as
they
deserve
;
for
then
the
great
current
of
our
affections
would
run
into
the
channel
of
hatred
,
and
leave
the
channel
of
love
dry
:
whereas
the
hatred
of
evil
is
not
requisite
of
it self
but
by
accident
,
as
a
consequence
of
the
love
of
good
:
For
if
the
hatred
of
vice
perswade
us
to
vertue
,
we
shall
be
yet
more
perswaded
to
it
by
the
love
o●
goodnesse
.
Quest.
What
are
the
effects
of
hatred
,
which
may
make
it
hateful
?
Answ.
First
,
many
of
them
are
the
same
with
the
effects
of
anger
:
For
there
is
no
anger
without
some
degree
of
hatred
,
if
not
to
the
person
,
yet
to
the
action
:
But
there
is
some
hatred
without
anger
,
when
,
in
cold
blood
,
men
premeditate
the
destruction
of
an
adversary
.
Secondly
,
all
the
destructions
in
the
world
,
wherein
mans
Will
is
an
Agent
▪
are
immediately
wrought
by
hatred
:
For
though
they
may
have
remote
causes
of
ambition
,
covetousnesse
,
carnal
love
,
emulation
,
and
all
the
violent
Passions
:
yet
these
destroy
not
but
by
accident
,
till
some
opposition
hath
driven
them
into
hatred
,
which
is
the
Executioner
and
Avenger
of
wrongs
.
Thirdly
,
unto
hatred
all
the
cruelty
of
Tyranny
,
and
malice
must
be
imputed
:
and
therefore
it
s
no
marvel
,
if
by
hating
our
neighbours
we
become
Gods
enemies
,
1
John
4.20
.
If
a
man
say
he
loves
God
,
and
hates
his
brother
,
he
is
a
liar
.
Fourthly
,
hatred
is
a
bitter
venome
,
which
being
once
diffused
,
and
soaked
into
the
soul
,
turnes
a
man
into
an
Hell-fury
:
makes
him
contrary
to
all
good
,
and
ready
and
industrious
to
all
evil
;
yet
doth
it
more
harme
to
a
mans
selfe
,
then
to
any
other
,
consuming
his
spirits
with
a
continual
malignant
Feaver
,
and
banishing
from
his
soul
,
serenity
,
and
meeknesse
,
which
should
nourish
other
vertues
,
and
give
rest
to
the
soul.
Fifthly
,
it
s
often
seen
that
whilest
men
consume
themselves
with
hatred
of
others
:
the
person
hated
is
healthful
,
merry
and
quiet
,
as
if
imprecations
made
him
prosper
:
Ill-grounded
hatred
drawing
Gods
blessing
upon
the
party
,
unjustly
hated
and
persecuted
:
as
David
hoped
,
Psal.
109.28
.
Let
them
curse
,
but
blesse
thou
.
Quest.
What
means
may
we
use
to
prevent
,
or
cure
hatred
?
Answ.
Consider
that
hatred
is
conceived
for
one
of
these
two
ends
.
First
,
either
to
avenge
our selves
,
or
Secondly
,
to
avenge
injustice
:
which
is
the
cause
of
God
.
First
,
Now
before
we
think
of
revenging
an
injury
,
we
must
consider
whether
we
have
done
or
received
the
greater
wrong
:
For
its
ordinary
that
the
offender
is
harder
to
be
reconciled
,
that
it
may
not
be
thought
that
he
is
in
the
wrong
.
Secondly
,
calmly
consider
whether
the
revenge
may
not
do
us
more
harme
then
the
injury
:
Fo●
besides
,
that
there
is
no
enemie
so
despicable
,
but
it
is
better
to
let
him
alone
then
provoke
him
,
the
harme
that
hatred
doth
within
us
cannot
be
recompenced
by
any
sweetnesse
of
revenge
,
though
there
were
no
other
harme
in
it
,
then
to
delight
in
robbing
God
of
that
which
he
hath
reserved
to
himself
:
seeing
he
challengeth
revenge
as
due
to
him
,
excluding
all
others
,
Heb.
10.30
.
Thirdly
,
strive
against
the
tendernesse
,
which
makes
you
quick
to
pick
offences
,
and
slow
to
make
satisfaction
:
Be
also
ingenuous
to
devise
arguments
for
patience
:
Art
thou
condemned
being
guilty
?
acknowledge
Justice
:
Art
thou
innocent
?
bow
under
Authority
.
Art
thou
lately
offended
?
It
s
too
soon
to
resent
it
.
Is
the
Sun
gone
down
since
?
It
s
then
too
late
.
Art
thou
wounded
?
look
to
thy
cure
,
not
to
revenge
.
Art
thou
well
again
?
let
not
thy
minde
be
harder
to
heal
then
thy
body
.
Art
thou
offended
by
a
friend
?
Remember
the
friendship
more
then
the
offence
,
Is
it
done
by
an
enemy
?
Labour
to
make
him
thy
friend
by
returning
good
for
evil
.
Is
he
too
strong
for
thee
?
It
s
folly
to
contend
with
him
.
Is
he
too
weak
?
It
s
a
shame
to
do
it
,
Is
he
thy
Superiour
?
Thou
must
yield
●o
him
,
Is
he
thy
Inferiour
?
Thou
must
spare
him
,
&c.
Fourthly
,
since
pride
represents
our
enemies
to
us
under
a
vile
and
unworthy
notion
,
let
us
fetch
some
good
out
of
that
evil
:
Let
contempt
help
patience
to
bear
their
provocations
:
For
if
〈◊〉
dog
bite
me
,
should
I
bite
him
again
?
Or
if
an
Asse
did
kick
me
,
should
〈◊〉
kick
him
again
?
Fifthly
,
when
another
offends
thee
,
remember
tha●
thou
hast
offended
others
:
It
is
too
great
a
flattery
of
self-love
to
think
to
be
excused
by
others
,
whilest
we
will
excuse
none
:
we
must
therefore
put
on
a
resolution
of
mutual
forbearance
.
Sixthly
;
above
all
,
we
must
remember
,
that
we
are
all
guilty
before
God
,
and
stand
in
need
of
his
mercy
,
and
unlesse
we
forgive
we
pray
against
our selves
,
and
beg
condemnation
every
time
we
say
the
Lords
Prayer
.
Seventhly
,
meditate
often
upon
death
,
which
will
conduce
much
to
the
laying
down
of
hatred
:
Let
us
not
be
so
hot
in
our
dissensions
:
death
will
quench
our
heat
within
a
few
dayes
:
as
when
two
little
fishes
are
contending
for
a
Fly
,
the
Pike
comes
and
devoures
them
both
:
so
whilest
we
quarrel
about
small
things
,
death
is
coming
,
which
will
swallow
up
him
that
is
in
the
right
,
and
him
that
is
in
the
wrong
;
the
Vanquisher
,
and
the
vanquished
,
and
send
both
to
plead
their
causes
before
the
great
Judge
:
and
it
will
go
ill
with
us
,
if
we
appear
in
Judgement
without
Repentance
and
Faith
,
and
without
charity
to
our
neighbours
they
cannot
be
sound
:
why
should
our
hatred
be
long
,
since
our
lives
are
so
short
?
Ira
mortalium
debet
esse
mortalis
.
Secondly
,
to
temper
our
hatred
against
injustice
and
sin
,
let
us
consider
that
for
the
most
part
this
is
but
a
pretence
,
whereby
we
cozen
our selves
,
and
others
to
palliate
personal
hatred
.
If
we
take
Gods
cause
sincerely
in
hand
,
we
must
conforme
our selves
to
his
Will
and
Wisdom
,
expecting
till
he
send
his
Messenger
,
Death
,
to
attach
,
and
bring
the
wicked
before
his
Tribunal
,
Psal.
37.8
.
Cease
from
anger
,
and
forsake
wrath
;
Fret
not
thy self
in
any
wise
to
do
evil
,
for
evil
doers
shall
be
cut
off
,
v.
10.
yet
a
little
while
,
and
the
wicked
shall
not
be
.
If
we
hate
wickednesse
,
we
may
be
sure
that
God
hates
it
more
,
and
will
punish
it
:
but
in
his
own
time
,
to
satisfie
his
Justice
,
not
our
humours
;
Certainly
,
if
we
hated
iniquity
in
good
earnest
,
we
would
hate
it
more
in
our selves
.
If
our
enemies
be
wicked
,
we
must
love
them
for
Gods
sake
,
and
for
our
own
,
because
we
also
are
subject
to
the
like
infirmities
.
Dr.
Peter
du
Moulin
of
governing
the
Passions
.
Quest.
How
is
immoderate
anger
a
sin
?
Answ.
First
,
in
regard
of
the
impulsive
cause
of
it
,
when
a
man
is
excessively
angry
,
where
he
hath
no
just
reason
for
it
,
Mat.
5.22
.
Secondly
,
in
regard
of
the
degree
and
measure
of
it
;
when
,
though
we
have
a
just
cause
,
yet
our
anger
exceeds
the
cause
,
Gen.
49.7
.
Thirdly
,
in
regard
of
the
end
,
when
it
is
not
directed
to
Gods
glory
,
and
the
restraint
of
sin
:
but
that
therein
we
seek
our
own
glory
,
or
profit
,
or
the
satisfying
of
our
proud
mindes
,
Prov.
13.10
.
and
21.24
.
and
28.25
.
Fourthly
,
in
regard
of
the
direct
effects
of
it
:
as
when
we
break
out
into
curses
,
execratious
,
and
reviling
speeches
in
our
Passion
,
Ps.
106.33
.
Fifthly
,
in
regard
of
the
indirect
effects
of
it
,
as
when
we
thereby
lose
the
use
of
our
reason
,
Prov.
16.32
.
Luke
21.19
.
or
when
it
works
not
the
righteousnesse
of
God
:
that
is
,
when
by
our
anger
we
are
disfitted
for
those
duties
which
God
hath
prescribed
,
and
requires
of
us
.
Sixthly
,
in
regard
of
the
duration
of
it
,
when
it
continues
longer
then
it
ought
to
do
,
Eph.
4.26
.
Ames
.
Cas.
Consci
.
CHAP.
X.
Questions
,
and
Cases
of
Conscience
about
Anger
in
God
.
Quest.
WHat
is
anger
in
God
.
Answ.
It
's
the
inward
displeasure
which
he
hath
against
sin
,
and
his
purpose
to
punish
it
,
accompanied
with
threatnings
upon
his
purpose
,
and
execution
upon
his
threatnings
.
Quest.
How
may
it
be
proved
that
there
is
anger
in
God
?
Answ.
First
,
by
his
judgements
executed
upon
sinners
:
as
upon
the
lapsed
Angels
:
the
old
world
:
Sodom
and
Gomorrah
:
the
ten
Tribes
:
the
two
Tribes
,
&c.
Secondly
,
by
his
threatenings
against
sinne
,
Isaiah
63.6
.
Job
42.7
.
Thirdly
,
by
the
Saints
complaining
of
it
,
and
praying
against
it
,
as
Psal.
6.1
.
and
38.1
,
3.
and
74.1
.
and
90.11
.
Quest.
Why
is
there
anger
in
God
?
Answ.
First
,
because
of
that
antipathy
which
is
in
him
against
sin
,
as
it
's
contrary
to
his
pure
nature
:
opposed
God
and
would
turne
him
out
of
his
Sovereignty
:
For
by
sin
we
cast
out
God
,
and
admit
the
devil
into
our
hearts
,
and
prefer
our
lusts
before
Gods
will
,
and
our
carnal
reason
in
contriving
sinne
before
Gods
wisdom
in
his
Word
.
Secondly
,
Sin
is
the
onely
object
of
Gods
anger
,
though
foolish
persons
make
a
sport
and
trifle
of
it
:
For
it
,
Adam
was
cast
out
of
Paradise
,
Gen.
3.23
.
the
old
wo●ld
destroyed
,
Gen.
6.13
.
2
Pet.
3.12
.
yea
,
it
made
God
in
a
sort
angry
with
his
own
dear
son
,
so
that
he
cried
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
,
Mat.
27.46
.
and
if
God
shewed
anger
against
sin
by
punishing
it
in
our
Surety
,
Christ
,
who
was
made
sin
for
us
,
and
yet
had
no
sin
in
himself
:
what
will
become
of
wicked
and
ungodly
sinners
.
Quest
,
Why
are
judgements
called
Gods
anger
?
Answ.
Because
they
issue
from
his
anger
:
For
it
s
not
the
judgements
,
but
the
anger
in
them
which
lies
heavy
upon
the
soul
:
whereas
when
we
suffer
ill
,
knowing
that
it
is
not
from
anger
,
but
for
trial
of
our
graces
,
or
for
exercise
of
them
we
take
it
patiently
.
Hence
,
Deut.
28.27
.
The
Lord
will
smite
thee
with
the
botch
of
Egypt
,
and
with
the
Emrods
,
and
with
the
scab
,
and
with
the
itch
,
whereof
thou
canst
not
be
healed
:
What
is
a
scab
,
or
the
itch
(
which
now
are
so
light
set
by
)
such
a
terrible
judgement
?
O
yes
,
when
it
comes
with
Gods
displeasure
:
what
is
it
that
blows
the
coals
of
hell
,
and
makes
that
fire
so
hot
,
but
Gods
anger
?
Isa.
30.33
.
Quest.
How
will
it
appear
that
Gods
anger
is
so
terrible
?
Answ.
First
,
we
may
see
it
in
the
earnestnesse
of
Davids
suit
to
have
Gods
wrathful
countenance
turned
away
from
his
sins
,
and
from
him
because
of
his
sins
,
Psal.
51.9
.
As
also
in
that
of
the
Church
,
Psal.
85.4
,
5.
Turne
us
O
God
of
our
salvation
,
and
cause
thine
anger
towards
us
to
cease
:
Wilt
thou
be
angry
with
us
for
ev●r
?
wilt
thou
draw
out
thine
anger
to
all
generations
?
&c.
Secondly
,
in
the
expressions
whereby
the
Scripture
sets
it
forth
,
as
Psal.
76.7
.
Thou
,
even
thou
art
to
be
feared
,
and
who
may
stand
in
thy
sight
when
once
thou
art
angry
.
Psal.
18.7
.
The
earth
shook
and
trembled
:
the
foundations
of
the
hills
also
moved
,
and
were
shaken
because
he
was
wroth
.
Psal.
2.12
.
and
ye
perish
from
the
way
,
when
his
wrath
is
kindled
,
yea
but
a
litle
.
It
was
time
for
Moses
to
call
upon
Aaron
to
make
haste
,
and
go
quickly
to
make
an
attonement
,
when
there
was
wrath
gone
out
from
the
Lord
,
Numb.
16.46
.
It
's
called
Gods
fierce
wrath
,
Jer.
3.9
.
his
sore
displeasure
,
Psal.
2.5
.
Oh!
rebuke
me
not
in
thine
anger
,
saith
David
,
Psalm
6.1
.
He
cared
not
what
God
laid
upon
him
,
so
it
were
not
in
anger
.
Thirdly
,
the
greatnesse
of
Gods
anger
may
be
estimated
by
the
greatnesse
of
his
mercy
.
Patience
abused
turns
into
fury
.
What
is
blunter
then
iron
,
then
steele
in
it self
?
But
let
it
once
be
sharpened
,
and
nothing
is
keener
:
Nothing
so
calm
naturally
as
the
Sea
,
but
when
once
flirred
,
nothing
is
more
tempestuous
.
The
best
wine
makes
the
sharpest
vineger
.
So
nothing
being
so
merciful
as
God
is
in
himself
;
if
he
be
once
provoked
,
nothing
is
more
terrible
,
Heb.
12.29
.
Our
God
is
a
consuming
fire
,
Heb.
10.31
.
It
's
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
.
Fourthly
,
the
bitternesse
of
Gods
wrath
may
be
concluded
out
of
our
Saviours
agony
:
It
was
no
small
thing
that
made
even
him
standing
in
our
roome
,
To
offer
up
prayers
,
and
supplications
with
strong
crying
,
and
teares
,
to
be
saved
from
that
which
he
feared
,
Heb.
5.7
.
See
Mr.
Hieron
.
on
Psal.
51.
Quest.
What
means
then
may
we
use
to
divert
this
fierce
anger
of
God
?
Answ.
Repentance
is
the
best
means
we
can
use
to
pacifie
Gods
displeasure
.
When
the
Lord
hath
threatned
many
grievous
judgements
,
and
plagues
for
sinne
one
upon
the
neck
of
another
,
denounced
with
variety
of
expressions
in
the
most
terrible
manner
,
yet
after
all
that
terrible
thundring
.
See
Deut.
30.1
,
&c.
It
follows
:
It
shall
come
to
passe
when
all
these
things
are
come
upon
thee
,
the
blessings
,
and
the
curses
which
I
have
set
before
thee
,
and
thou
shalt
call
them
to
minde
amongst
all
the
Nations
whither
the
Lord
thy
God
hath
driven
thee
,
and
shalt
return
unto
the
Lord
thy
God
,
&c.
that
then
the
Lord
thy
God
will
turn
thy
captivity
,
and
have
compassion
upon
thee
,
&c.
Not
that
repentance
is
the
meritorious
cause
of
pardon
,
but
God
will
have
an
order
in
things
:
where
there
is
no
sense
of
sin
,
and
humiliation
,
with
prayer
for
pardon
,
and
reformation
,
trusting
in
God
for
mercy
,
there
the
anger
of
God
abides
still
.
Again
,
2
Chro.
7.14
.
If
my
people
that
are
called
by
my
Name
shall
humble
themselves
,
and
pray
,
and
seek
my
face
,
and
turn
from
their
wicked
ways
:
I
will
hear
from
heaven
,
and
will
forgive
their
sin
,
and
heal
their
land
:
and
no
marvel
;
for
he
is
gracious
,
and
a
sin-pardoning
God
,
Exod.
34.6
,
7.
so
Ezek.
18.
and
ch.
33.
Manasses
was
a
very
great
sinner
,
being
enabled
by
his
authority
to
do
the
greater
mischief
,
yet
upon
his
humiliation
,
and
prayer
,
he
found
mercy
,
2
Chron.
33.12
,
13.
so
in
the
Prodigal
,
Luk.
15.20
.
David
,
Psal.
32.3
,
4.
confesseth
that
whilest
he
neglected
repentance
,
Gods
hand
was
heavy
upon
him
,
so
that
his
moisture
was
turned
into
the
drought
of
Summer
,
&c.
But
when
he
confessed
;
God
forgave
the
iniquity
of
his
sin
.
Quest.
Why
is
repentance
such
an
effectual
means
to
divert
anger
?
Answ.
Because
it's
Gods
nature
so
to
do
:
His
nature
is
more
inclined
to
mercy
then
to
anger
.
For
God
to
be
angry
,
it
s
upon
the
supposition
of
our
sins
;
but
to
be
merciful
,
it
always
proceeds
from
his
own
bowels
.
Micah
7.18
.
Who
is
a
God
like
unto
thee
,
that
pardoneth
iniquity
,
and
passeth
by
the
transgressions
of
the
remnant
of
his
heritage
:
He
retaineth
not
his
anger
for
ever
,
because
he
delighteth
in
mercy
.
What
comes
naturally
,
comes
easily
,
without
pain
,
as
beams
from
the
Sun
,
water
from
the
spring
,
heat
from
the
fire
:
Hence
,
Psal.
9.10
.
They
that
know
thy
Name
will
put
their
trust
in
thee
,
for
thou
Lord
hast
not
forsaken
them
that
seek
thee
.
Quest.
How
can
Gods
anger
be
said
to
be
turned
away
from
his
children
,
when
yet
oft-times
they
finde
the
effects
of
it
in
the
course
of
their
lives
?
Answ.
There
is
a
double
anger
in
God
,
-
1.
Vindicative
.
-
2.
Fatherly
.
Now
God
after
our
first
conversion
removes
his
vindicative
anger
from
us
:
after
which
,
though
he
sometimes
threatens
and
frowns
upon
us
,
yet
it
is
with
a
Fatherly
anger
:
and
this
is
that
which
God
removes
,
together
with
the
shame
,
and
correction
attending
it
,
when
we
repent
of
our
sins
,
and
reform
our
ways
.
Or
There
is
-
A
childe
of
anger
.
-
A
childe
under
anger
.
Now
Gods
children
after
their
conversion
are
never
children
of
wrath
,
and
anger
,
though
sometime
,
they
be
children
under
anger
,
if
they
make
bold
with
sin
:
so
that
then
,
though
they
have
the
right
of
Sons
,
yet
they
cannot
make
use
of
it
,
to
go
boldly
to
the
Throne
of
grace
,
conceiving
God
to
be
angry
with
them
,
and
so
continue
till
they
humble
themselves
,
&
reform
their
ways
:
God
was
so
angry
with
Moses
that
he
suffered
him
not
to
go
into
the
land
of
Canaan
,
Numb.
20.12
.
so
he
was
with
David
when
he
had
numbred
the
people
.
2
Sam.
24.1
.
and
with
the
Corinthians
for
their
unworthy
receiving
the
Sacrament
of
the
Lords
Supper
,
1
Cor.
11.30
.
These
were
all
children
under
wrath
,
but
not
children
of
wrath
.
Quest.
How
may
we
know
Gods
anger
to
be
removed
,
when
yet
we
●ndure
the
afflictions
?
Answ.
God
is
infinitely
wise
,
and
in
afflicting
hath
many
excellent
ends
:
as
First
,
when
he
afflicts
us
,
it
's
to
correct
us
for
our
sins
▪
after
which
when
we
have
pulled
out
the
sting
of
sin
by
confession
and
humiliation
,
though
the
affliction
doth
continue
,
yet
his
anger
doth
not
.
Secondly
,
affliction
somtimes
is
only
for
the
exercise
of
our
faith
,
and
patience
,
and
trial
of
our
graces
,
and
for
the
exemplary
manifestation
unto
others
of
Gods
goodnesse
to
us
.
But
even
then
we
may
know
that
afflictions
come
not
in
anger
to
us
,
when
after
repentance
God
speaks
peace
to
our
consciences
,
so
that
though
the
grievance
continue
;
yet
it
's
attended
with
peace
and
joy
in
the
Holy
Ghost
See
Dr.
Sibs
his
returning
Back-slider
.
Quest.
How
is
God
said
to
be
angry
with
his
children
?
Isa.
64.5
.
Answ.
Gods
anger
toward
his
children
doth
not
exclude
them
out
of
his
love
,
seeing
it
is
not
the
anger
of
an
enemy
,
but
of
a
gracious
father
,
who
is
not
angry
with
their
persons
to
destroy
them
,
but
with
their
sins
to
convert
and
save
them
.
As
children
by
their
miscarriages
may
anger
their
parents
,
and
provoke
them
to
frown
upon
them
,
yea
,
sharply
to
correct
them
,
and
yet
at
the
same
time
their
parents
entirely
love
them
,
and
seek
their
amendment
:
So
Gods
children
,
when
they
sin
,
provoke
him
to
anger
,
and
are
said
to
be
out
of
his
favour
,
not
that
God
changes
his
fatherly
affections
,
or
purposes
utterly
to
reject
them
:
but
only
changes
the
effects
of
his
love
,
into
effects
of
hatred
by
suffering
them
to
be
vexed
with
terrours
of
consciences
,
and
outwardly
scourges
them
with
temporary
afflictions
,
not
out
of
hatred
to
their
persons
,
whom
he
hath
once
loved
in
Christ
,
and
therefore
for
ever
loves
them
:
but
for
hatred
of
their
sins
,
and
love
to
their
persons
whom
by
this
means
he
brings
to
repentance
,
and
reformation
of
their
ways
.
Quest.
What
is
anger
in
God
?
Answ.
The
ancient
Fathers
do
unanimously
agree
that
anger
in
God
is
nothing
but
the
Divine
revenge
or
punishment
that
he
inflicts
for
sin
:
For
there
are
no
perturbations
,
or
troubled
affections
in
God
as
there
are
in
men
:
Hence
St.
Austin
saith
,
Ira
Dei
non
est
perturbatio
concitati
animi
,
sed
tranquilla
constitutio
justi
supplicii
.
And
again
,
Cum
irasci
dicitur
Deus
,
non
significatur
perturbatio
,
qualis
est
in
animo
irascentis
hominis
:
sed
ex
humanis
motibus
vindicta
ejus
irae
nomen
accepit
:
So
then
Gods
anger
being
nothing
but
his
revenge
or
punishment
that
he
inflicts
for
sinne
,
it
must
needs
follow
that
the
anger
of
God
is
always
provoked
by
sinne
:
so
Gen.
6.11
.
with
17.
and
18.20
.
Job
.
31.3
.
Quest.
Why
doth
God
poure
out
his
anger
upon
sinners
?
Answ.
First
,
because
of
his
justice
:
for
though
God
be
not
delighted
with
our
suffering
,
yet
he
is
delighted
with
his
own
justice
,
according
to
which
punishment
is
due
to
sin
.
It
is
not
evil
therefore
in
God
to
punish
wicked
men
,
because
it
proceeds
from
his
love
of
justice
.
But
it
s
evil
for
men
to
deserve
punishment
,
because
it
proceed
from
the
love
of
wickednesse
.
Secondly
,
because
it
s
for
our
profit
.
For
this
is
the
principal
end
of
all
Gods
punishments
,
that
they
amend
the
sinner
:
Hence
St.
Austin
saith
,
Quicquid
Divinitus
ante
ultimum
judicium
vindicatur
,
non
ad
interitum
hominum
,
sed
ad
medicinam
valere
credendum
est
.
Neither
will
it
weaken
this
argument
to
say
,
that
wicked
men
are
so
far
from
being
warned
by
their
punishments
to
avoid
sin
,
as
that
they
are
hardened
by
them
to
the
aggravation
of
their
condemnation
:
because
notwithstanding
this
,
they
have
this
profitable
effect
on
the
godly
;
For
by
the
punishment
of
fooles
wise
men
are
reformed
.
As
Cyprian
saith
;
supplicia
imprudentium
prudentibus
conferunt
sanitatem
.
Thirdly
,
because
of
the
ordination
of
Divine
providence
.
For
God
is
the
Author
of
order
in
the
world
,
and
suffers
nothing
that
wants
order
:
But
sin
is
in
its
own
nature
nothing
but
disorder
.
Hence
Aquinas
saith
rightly
.
Aequum
&
ordinatum
est
,
ut
qui
contra
voluntatem
Divinam
percipere
voluit
peccati
voluptatem
,
ut
contra
voluntatem
propriam
cogatur
experiri
supplicii
acerbitatem
.
It
's
but
just
and
equal
that
those
which
will
needs
solace
themselves
with
the
pleasures
of
sin
contrary
to
the
will
of
God
,
should
taste
of
the
bitternesse
of
punishment
contrary
to
their
own
wills
.
D.
Daunant
on
Col.
CHAP.
XI
.
Questions
,
and
Cases
of
Conscience
about
some
of
the
Antinomian
Errours
.
Quest.
THe
Antinomians
say
▪
That
through
the
blood-shed
and
righteousnesse
of
Christ
in
their
free
Justification
.
God
sees
no
sin
in
them
,
and
therefore
they
should
see
no
sin
in
themselves
;
Or
if
they
do
see
it
with
the
eye
of
Reason
,
yet
they
should
not
see
it
with
the
eye
of
faith
.
Quest.
Is
this
true
Doctrine
?
Ans.
No
;
for
the
blood
of
Christ
was
never
shed
to
destroy
all
sense
and
sight
of
sin
in
believers
.
But
he
died
rather
to
make
them
sensible
of
their
sins
:
For
he
died
to
save
his
people
from
their
sins
,
1
John
3.5
.
Tit.
3.14
.
but
by
the
sight
of
sin
they
come
to
be
weaned
from
it
,
and
so
saved
out
of
it
:
and
hence
it
is
,
that
the
greatest
and
deepest
spirit
of
mourning
for
sin
is
poured
out
upon
believers
,
when
God
hath
poured
upon
them
the
Spirit
of
grace
,
Zach.
12.10
,
11.
and
godly
sorrow
works
repentance
,
&c.
2
Cor.
7.10
.
The
blood
of
Christ
which
was
shed
for
the
killing
of
sin
,
makes
them
sensible
of
their
sin
,
with
the
aggravations
of
it
,
being
now
not
only
against
the
Law
of
God
,
but
against
the
blood
and
love
of
the
Son
of
God
.
The
contrary
doctrine
is
very
false
and
pernicious
.
Quest.
Whether
is
the
Law
given
as
a
Rule
to
believers
under
the
Gospel
?
Answ.
Yea
,
as
may
be
proved
by
these
Arguments
.
First
,
if
sin
be
the
transgression
of
the
Law
,
as
the
Apostle
affirmes
it
to
be
,
1
John
3.4
.
then
a
believer
is
bound
to
attend
the
Law
as
his
rule
,
that
so
he
may
not
transgresse
it
:
as
David
did
,
Psal.
119.11
.
For
whosoever
makes
conscience
of
sin
,
cannot
but
make
conscience
of
observing
the
rule
:
and
they
which
lay
aside
the
rule
,
cannot
make
conscience
of
sin
,
which
is
downright
Atheism
and
Profanenesse
.
P●rquius
,
a
great
Libertine
in
Calvins
time
,
makes
this
only
to
be
sin
,
viz.
to
see
,
know
,
or
feel
sin
,
and
that
the
great
sin
of
man
is
to
think
that
he
doth
sin
,
and
that
the
old
man
is
put
off
by
not
seeing
sin
.
But
these
are
liars
,
1
John
1.8
,
10.
Secondly
,
a
true
believer
,
though
he
cannot
keep
the
Law
perfectly
as
his
rule
,
yet
he
loves
it
dearly
,
and
blames
himself
when
he
cannot
keep
it
,
and
cries
out
with
the
Apostle
,
Rom.
7.12
.
The
Law
is
holy
and
good
,
though
I
am
carnal
:
He
loves
his
Copy
,
though
he
can
but
scribble
after
it
.
Thirdly
,
had
believers
been
free
from
this
directive
power
of
the
Law
,
Paul
would
never
have
perswaded
them
to
love
upon
this
ground
,
Because
its
the
fulfilling
of
the
Law
,
Gal.
5.13
,
14.
Ob.
But
the
Law
written
in
the
heart
and
the
spirit
,
is
the
rule
of
life
:
therefore
not
the
written
Law
?
Answ.
First
,
the
Law
written
in
the
heart
,
is
called
a
Law
,
not
in
respect
of
perfect
direction
,
(
which
is
essential
to
the
rule
)
but
in
respect
of
●ighty
and
effectual
operation
,
〈◊〉
being
a
power
in
it
as
of
a
strong
Law
effectually
,
and
sweetly
compelling
●o
●he
obedience
of
the
Law
.
Secondly
,
for
the
spirit
,
he
is
indeed
the
principle
of
our
obedience
,
whereby
we
conform
unto
the
rule
,
but
not
the
rule
it self
.
Only
this
is
true
,
1.
That
the
Spirit
enclines
the
heart
to
the
obedience
of
the
rule
.
2.
It
illuminates
the
minde
many
times
to
see
it
by
secret
shinings
of
preventing
,
as
well
as
brings
things
to
remembrance
which
we
knew
before
.
3.
It
acts
them
also
sometimes
:
as
when
we
know
not
what
to
pray
,
it
prompts
us
.
Rom.
8.26
.
when
we
know
not
what
to
speak
before
our
aduersaries
,
it
gives
it
in
to
us
,
M●t.
10.19
when
we
know
not
whither
or
how
to
go
,
it
s
a
voice
behinde
us
,
and
leads
us
to
the
fountain
of
living
waters
,
Isa.
30.21
.
Rev.
7.17
.
But
all
these
quickening
acts
proves
it
not
to
be
a
rule
by
which
we
ought
to
walk
,
but
only
by
meanes
of
which
we
come
to
walk
,
and
are
enclined
,
directed
,
and
enabled
to
walk
according
to
the
rule
.
Fourthly
,
the
Spirit
of
God
which
endited
the
Scriptures
,
and
this
Law
,
is
in
the
Scriptures
,
and
in
the
Law
as
well
as
in
the
Believers
heart
,
and
therefore
to
forsake
or
reject
the
Scriptures
,
or
this
written
rule
,
is
to
forsake
and
reject
the
spirit
speaking
in
it
as
our
rule
;
nay
,
it
is
to
forsake
that
Spirit
,
which
is
the
Supream
Judge
,
according
to
which
all
private
spirits
,
nay
,
all
the
actings
,
dictates
,
movin●s
and
speakings
of
Gods
Spirit
in
us
,
are
to
be
tried
,
examined
,
and
judged
,
as
Isa.
8.20
.
John
5.39
.
For
which
the
men
of
Bereah
were
commended
,
Act●
17.11
.
Ob.
The
diff●r●nce
between
the
Old
and
New
Testament
is
this
:
That
of
Moses
was
a
Ministery
from
without
,
but
that
of
Christ
from
within
,
and
therefore
the
letter
of
the
Scriptures
is
not
a
Law
to
a
Christian
,
but
the
Law
written
in
their
hearts
,
&
c
?
Answ.
If
this
be
the
difference
between
the
dispensation
of
the
Old
and
New
Testament
Ministry
,
then
we
may
all
burne
our
Bibles
as
uselesse
:
and
then
its
a
marvel
why
the
Apostles
preached
,
or
why
they
wrote
the
Gospel
for
after-times
;
that
men
mi●ht
believe
,
&c.
as
it
is
,
John
20.31
.
1
John
5.13
.
For
either
their
writing
and
preaching
was
not
an
external
Ministry
,
which
is
contrary
to
sense
:
or
it
was
not
Christs
Ministry
,
which
is
blasphemous
:
whereas
Christ
in
the
Spirit
,
leads
us
to
Christ
in
the
letter
;
the
Spirit
within
to
the
Word
without
,
by
which
we
shall
be
judged
at
the
last
day
,
John
12.48
.
and
therefore
certainly
we
are
to
be
regulated
by
it
now
.
Ob.
But
the
faithful
receive
an
Unction
of
the
Spirit
,
which
teacheth
them
all
things
?
Answ.
This
teaching
is
either
immediate
or
mediate
:
If
immediate
,
why
doth
St.
John
tell
them
that
he
writ
to
them
,
that
they
might
hereby
know
that
they
had
eternal
life
,
1
John
5
,
13.
But
if
mediate
,
to
wit
,
by
the
Word
externally
preached
,
or
writ
,
then
that
external
word
is
still
to
be
our
rule
,
which
the
anointing
of
the
Spirit
helps
us
to
know
:
when
therefore
he
saith
,
1
John
2.27
.
that
being
taught
of
the
Spirit
,
they
need
not
that
any
man
should
teach
them
,
he
speaks
not
of
the
immediate
teaching
of
the
Spirit
,
but
explains
his
meaning
in
the
words
following
;
Ye
need
not
that
any
man
should
teach
you
,
(
i.
e.
otherwise
,
or
after
another
manner
of
way
then
the
Spirit
taught
them
)
but
as
the
anointing
teacheth
you
all
things
,
and
is
truth
.
For
if
Ministers
are
to
preach
in
demonstration
of
the
Spirit
,
then
they
that
hear
them
,
and
are
taught
by
them
,
need
no
man
to
teach
them
otherwise
,
then
as
the
same
spirit
in
the
same
demonstration
teacheth
them
all
things
.
As
therefore
the
Spirit
leads
us
to
the
Word
,
so
the
Word
leads
us
to
the
Spirit
,
but
never
to
a
spirit
without
or
beyond
the
Word
,
whereby
the
outward
administration
in
the
Word
,
or
letter
should
cease
,
when
the
inward
administration
of
Christ
in
the
Spirit
comes
.
Ob.
We
are
not
to
be
led
or
guided
by
any
outward
commands
in
our
obedience
unto
God
,
because
God
is
to
work
all
our
works
for
us
,
and
we
are
not
to
live
,
but
Christ
is
to
live
in
us
?
Answ.
It
s
vain
to
think
that
we
are
not
to
look
at
any
Promises
,
because
Christ
is
to
accomplish
all
Promises
for
us
:
If
the
question
therefore
be
,
by
what
we
are
to
live
?
the
Apostles
answer
is
full
,
Gal.
2
,
19
,
20.
We
are
to
live
by
the
faith
of
the
Son
of
God
:
But
if
the
question
be
,
According
to
what
rule
are
we
to
live
;
the
answer
is
given
by
David
,
Psal.
119.4
,
5.
Thou
hast
commanded
us
to
keep
thy
Precepts
diligently
,
&c.
So
v.
17.77
.
If
any
demand
what
is
the
rule
of
faith
by
which
we
live
?
Answ.
The
Gospel
,
Phil.
3.16
.
But
if
you
demand
,
what
is
the
rule
of
life
it self
?
Answ.
The
Moral
Law
,
and
of
this
is
the
controversie
.
Ob.
But
we
are
neither
subject
to
the
Law
,
nor
to
sin
:
Because
all
things
both
good
and
evil
come
from
Gods
Will
,
and
all
things
that
are
done
are
wrought
by
him
,
and
all
that
he
doth
is
good
,
and
therefore
all
sinful
actions
are
good
,
because
he
works
them
?
Answ.
The
commanding
Will
of
God
,
called
Voluntas
mandati
,
is
to
be
our
Rule
,
and
not
the
working
Will
of
God
,
called
Voluntas
decreti
;
For
we
cannot
sin
by
fulfilling
the
one
,
but
we
may
sin
in
fulfilling
the
other
:
Gods
secret
,
and
working
Will
was
fulfilled
when
Josephs
brethren
sold
him
into
Egypt
,
and
when
the
Babylonians
afflicted
Israel
seventy
years
,
and
when
the
Jewes
caused
Christ
to
be
crucified
,
yet
in
all
these
they
sinned
,
and
provoked
God
against
them
,
Acts
4.28
.
Gods
Will
is
his
own
rule
to
work
by
,
not
ours
:
and
therefore
Samuel
convinced
Saul
,
when
he
spared
Agag
,
that
his
disobedience
against
Gods
command
,
was
rebellion
,
and
as
the
sin
of
witchcraft
,
though
therein
he
fulfilled
the
decree
of
God
,
1
Sam.
15.23
.
Fourthly
,
a
fourth
Argument
to
prove
that
the
Law
is
our
tule
,
is
this
:
If
the
love
of
Christ
is
to
lead
us
,
then
the
commands
of
Christ
(
wherein
he
discovers
one
chief
part
of
his
love
)
are
to
guide
us
,
and
to
be
a
rule
of
life
to
us
;
He
that
believes
that
a
Christian
under
the
rule
of
the
Law
,
is
under
bondage
,
may
justly
be
feard
that
himself
is
still
under
the
bondage
of
sin
,
and
Satan
,
and
never
knew
what
the
true
love
of
Christ
is
:
For
it
's
a
great
part
of
the
love
of
Christ
to
command
us
to
do
any
thing
for
him
.
A
poor
humbled
Prodigal
will
account
it
great
love
to
be
made
an
hired
servant
.
Object
.
The
Law
indeed
requires
doing
,
but
not
the
Gospell
,
and
therefore
Believers
that
are
under
the
Gospel
are
under
no
Law
of
doing
?
Answ.
As
the
Gospel
requires
●o
doing
that
thereby
we
may
be
just
,
so
it
requires
doing
also
when
by
Christ
Jesus
we
are
made
just
:
For
it
commands
us
to
be
holy
as
God
is
holy
,
1
Pet.
1.15
.
and
perfect
as
our
heavenly
Father
is
perfect
,
Mat.
5.48
.
The
Law
and
Gospel
require
the
same
perfection
of
holinesse
,
onely
here
is
the
difference
,
the
Law
requires
it
that
thereby
we
may
be
made
just
,
and
therefore
accepts
of
nothing
but
perfection
:
but
the
Gospel
requires
it
,
because
we
are
already
perfectly
just
in
Christ
:
Hence
though
it
commands
as
much
as
the
Law
,
yet
it
accepts
of
lesse
,
even
the
least
measure
of
sincerity
,
though
mixed
with
the
greatest
measure
of
imperfection
.
Object
.
A
Believer
hath
repented
in
Christ
,
and
mortified
sin
in
Christ
:
so
that
mortification
,
and
vivification
is
nothing
but
a
b●lieving
that
Christ
hath
mortified
sin
for
us
,
and
been
quickned
for
us
,
and
sanctification
that
is
inherent
in
Christ
,
and
not
in
us
,
is
the
evidence
of
our
justification
?
Answ.
First
,
this
principle
confounds
a
Christians
justification
,
and
sanctification
,
as
it
casts
the
seed
of
denying
all
inherent
graces
in
a
believer
,
and
lays
the
basis
refusing
to
do
any
duty
,
or
conform
to
any
Law
in
our
own
persons
;
and
it
will
follow
,
that
as
the
perfection
of
Christs
righteousnesse
to
our
justification
,
should
make
us
abhor
any
righteousnesse
of
our
own
to
our
justification
:
so
if
we
be
perfectly
sanctified
in
Christ
,
then
perfection
of
Christs
righteousnesse
to
our
sanctification
,
should
make
a
beleever
not
only
renounce
the
Law
,
but
abhorre
all
personal
righteousnesse
through
the
spirit
to
our
sanctification
:
and
then
a
Believer
must
abhor
to
seek
any
love
,
or
feare
of
God
in
his
heart
,
which
directly
is
an
inlet
to
all
manner
of
prophannesse
.
Secondly
,
Christ
indeed
is
our
sanctification
,
as
well
as
our
righteousnesse
,
1
Cor.
1.30
.
but
not
materially
,
and
formally
,
but
virtually
,
meritoriously
,
and
(
with
meet
explications
)
exemplarily
.
Our
righteousnesse
to
our
justification
is
inherent
in
him
,
but
our
sanctification
is
inherent
in
our selves
,
though
derived
from
him
:
Hence
we
are
never
commanded
to
justifie
our selves
,
unless
it
be
instrumentally
,
and
Sacramentally
,
but
we
are
commanded
by
faith
to
wash
ourselves
,
Isa.
1.18
.
Act.
22.16
.
we
are
exhorted
to
repent
,
to
believe
,
to
mortifie
our
earthly
members
,
to
walk
in
newnesse
of
life
,
&c.
because
these
things
are
wrought
in
us
by
Christ
to
our
sanctification
,
but
not
wrought
in
Christ
for
us
as
our
righteousnesse
to
our
justification
.
Object
.
They
that
are
in
Christ
are
said
to
be
compleat
in
him
,
Col.
2.10
.
and
that
they
receive
all
grace
from
his
fulnesse
,
John
1.16
.
therefore
they
have
no
grace
in
themselves
;
but
its
first
in
him
,
and
consequently
their
sanctification
is
perfected
in
him
?
Ans.
Though
the
perfection
and
fulnesse
of
grace
is
first
in
Christ
,
yet
beleevers
have
not
all
in
him
after
one
,
and
the
same
manner
,
nor
for
the
same
end
:
For
our
righteousnesse
to
our
justification
is
so
in
him
as
never
to
be
inherent
in
us
,
neither
here
,
nor
in
heaven
;
but
our
righteousnesse
to
our
sanctification
is
so
far
in
him
as
it
is
to
be
derived
to
us
,
and
hence
it
's
formally
in
us
,
but
virtually
and
meritoriously
in
him
.
Object
.
A
Christian
must
do
what
is
commanded
,
but
not
by
vertue
of
the
command
,
for
the
spirit
will
binde
their
hearts
to
the
Law
,
but
they
are
not
bound
by
any
authority
of
the
Law
to
the
directions
thereof
;
For
the
Spirit
(
say
they
)
is
free
,
and
they
are
under
the
government
of
the
Spirit
,
which
is
not
to
be
controlled
by
any
Law
?
Answ.
If
their
meaning
be
that
a
beleever
is
not
bound
by
the
commanding
power
of
any
Law
to
conforme
thereunto
,
only
the
spirit
will
conforme
their
hearts
to
it
,
so
that
perhaps
they
shall
do
the
thing
which
the
Law
requires
,
but
not
because
the
Law
commands
it
,
then
it
will
follow
,
that
in
case
a
beleever
fall
into
any
sin
:
as
whoredome
,
drunkenness
,
murder
,
&c.
these
wicked
acts
though
they
be
sins
in
themselves
;
yet
they
are
not
so
to
him
,
because
he
is
now
free
from
the
Law
,
and
not
bound
to
obedience
by
vertue
of
any
command
,
and
where
there
is
no
Law
,
there
is
no
transgression
.
Object
.
The
Law
is
our
rule
as
it
was
given
by
Christ
,
and
not
as
it
was
given
by
Moses
?
Answ.
The
Law
may
be
considered
,
either
materially
,
as
it
contains
the
matter
of
the
Covenant
of
Works
,
and
thus
a
believer
is
not
to
be
regulated
by
it
:
or
it
may
be
considered
finally
,
or
rather
relatively
,
as
it
stood
in
relation
to
the
people
of
the
God
of
Abraham
,
who
were
already
under
Abrahams
covenant
,
which
was
a
Covenant
of
Grace
,
Gen.
17.7
.
And
so
the
Law
as
it
was
given
by
Moses
,
was
given
by
Christ
in
Moses
:
Hence
it
is
that
the
Law
of
love
commanded
by
Moses
is
called
the
Lawe
of
Christ
,
Gal.
6.2
.
therefore
we
must
not
set
Christ
,
and
Moses
together
by
the
eares
.
Object
.
The
written
Law
is
not
to
be
a
Christians
rule
,
but
so
far
as
it
s
written
in
the
heart
?
Answ.
This
is
a
cursed
assertion
:
For
did
not
Christ
himself
resist
tentations
to
sin
by
cleaving
to
the
written
word
,
Mat
4.4
,
10.
and
was
not
this
done
for
our
imitation
:
So
David
,
and
Christ
delighted
to
do
Gods
Will
,
because
it
was
so
written
of
them
,
Psal.
40.7
,
8.
Paul
exhorts
children
to
obedience
,
because
it
's
the
first
Commandment
with
promise
,
Eph.
6.2
.
Paul
preached
what
was
in
the
Old
Testament
,
Acts
22.20
.
what
is
it
but
Popery
to
make
the
spirit
within
to
be
the
supream
Judge
,
and
superior
to
the
Spirit
of
God
in
the
written
Word
without
?
The
grace
of
God
appearing
in
the
Gospel
will
have
us
to
walk
worthy
of
God
in
all
well-pleasing
according
to
the
Law
,
Tit.
2.12
,
13.
and
to
mourn
bitterly
that
we
are
so
unlike
the
will
,
and
image
of
God
revealed
in
the
Law
,
Rom.
7.23
,
24.
Object
.
Paul
speaks
of
a
Law
written
and
engraven
in
stone
,
and
therefore
of
the
Moral
Law
,
which
yet
he
saith
is
abolished
by
Christ
in
the
Gospel
?
2
Cor.
3.6
,
7
,
11
,
13.
Answ.
The
meaning
of
this
place
,
as
also
Gal.
3.25
.
is
,
that
the
Apostle
speaking
of
the
moral
Law
by
a
Synecdoche
,
comprehends
the
ceremonial
Law
also
,
both
which
the
false
Teachers
urged
as
necessary
to
salvation
,
and
justification
,
at
least
together
with
Christ
,
against
whom
the
Apostle
here
disputes
:
The
moral
Law
therefore
is
abolished
,
First
,
as
thus
accompanied
with
a
yoke
of
ceremonies
.
Secondly
,
as
it
was
formerly
dispensed
,
the
greater
light
of
the
Gospel
obscuring
that
lesser
light
of
the
Law
,
as
ver.
10.
Thirdly
,
he
may
speak
of
the
moral
Law
as
a
Covenant
of
life
,
which
the
false
Teachers
urged
,
in
which
respect
he
calls
it
a
Ministry
of
death
,
and
a
letter
which
killeth
;
and
thus
it
s
abolished
by
Christ
,
that
with
open
face
we
may
behold
the
glory
of
the
Lord
,
as
the
end
of
the
Law
for
righteousnesse
to
every
one
that
doth
believe
.
Object
.
The
Gospel
under
which
Believers
are
,
requires
no
doing
,
for
doing
is
proper
to
the
Law
,
which
promises
life
,
and
requires
conditions
;
But
the
Gospel
promiseth
to
work
the
conditions
,
but
requires
none
,
and
therefore
a
beleever
now
is
fully
free
from
the
Law
?
Answ.
The
Gospel
and
the
Law
are
taken
two
wayes
.
1.
Largely
,
the
Law
is
taken
for
the
whole
doctrine
contained
in
the
Old
Testament
,
and
the
Gospel
for
the
whole
doctrine
of
Christ
,
and
the
Apostles
in
the
New
Testament
.
2.
Strictly
,
the
Law
pro
lege
operum
:
for
the
Law
of
Works
:
the
Gospel
,
pro
lege
fidei
:
for
the
Law
of
faith
:
The
Law
of
Works
is
strictly
taken
for
that
Law
which
promises
Gods
favour
,
and
life
upon
condition
of
doing
,
or
of
personal
obedience
:
the
Law
of
faith
is
strictly
taken
for
that
doctrine
which
reveals
remission
of
sins
,
and
reconciliation
with
God
by
Christs
righteousnesse
only
,
apprehended
by
faith
:
Now
the
Gospel
in
this
latter
sense
excludes
all
works
,
and
requires
no
doing
in
point
of
justification
,
but
only
believing
:
but
take
it
largely
for
the
whole
doctrine
of
Gods
love
,
and
free
grace
,
and
so
the
Gospel
requires
doing
:
For
as
it
's
an
act
of
Gods
free
grace
to
justifie
us
without
calling
for
our
works
:
so
it
's
an
act
of
the
same
free
grace
to
require
works
of
a
justified
person
,
to
serve
him
in
righteousnesse
,
and
holinesse
all
the
days
of
our
lives
,
Tit.
2.14
.
and
to
think
that
the
Gospel
requires
no
conditions
,
is
a
dreame
against
multitudes
of
Scriptures
,
which
contains
conditional
,
yet
evangelical
promises
.
There
are
indeed
no
conditions
required
of
us
in
the
Gospel
,
but
what
the
Lord
himself
hath
,
or
shall
work
in
us
:
but
it
doth
not
therefore
follow
that
no
conditions
are
required
of
us
;
for
requiring
the
condition
is
the
means
to
work
it
,
and
the
means
and
end
should
not
be
separated
:
As
Christs
righteousnesse
must
go
before
as
the
matter
,
or
moving
cause
of
our
justification
:
so
faith
must
go
before
this
righteousness
,
as
an
instrument
,
or
applying
cause
of
it
by
which
we
are
justified
:
'T
is
true
,
God
justifies
the
ungodly
.
But
not
immediatly
without
faith
,
but
mediately
by
faith
,
Rom.
4.5
.
when
the
Apostle
affirms
that
we
are
justified
by
faith
without
works
,
he
doth
hereby
plainly
give
that
to
faith
which
he
denies
to
Works
:
so
then
as
he
denies
works
to
be
the
antecedent
condition
of
our
justification
,
so
he
affirms
the
contrary
of
faith
which
goes
before
our
justification
.
Believe
,
and
live
.
Object
.
There
is
no
sin
now
but
unbelief
,
which
is
a
sin
against
the
Gosp●l
onely
;
therefore
there
being
no
sin
against
any
Law
,
Christ
having
abolished
it
by
his
death
,
the
Law
cannot
be
our
rule
?
Answ.
Are
drunkenness
,
whoredome
,
theft
,
&c.
then
no
sinns
to
be
repented
of
,
or
watched
against
,
but
only
unbelief
?
will
not
the
Lord
judge
men
,
not
only
for
unbelief
,
but
for
all
the
works
done
in
the
body
,
as
Rom.
2.16
.
2
Cor.
5.10
Is
not
the
wrath
of
God
revealed
from
heaven
against
all
unrighteousnesse
,
&
c
?
Rom.
1.18
.
If
there
were
no
sin
but
unbelief
,
how
can
all
flesh
,
Jews
and
Gentiles
become
guilty
before
God
,
that
so
they
may
believe
the
Gospel
?
as
Rom.
3
,
21
,
&c.
if
they
be
all
guiltless
till
unbelief
comes
in
?
No
sin
indeed
shall
condemn
a
man
if
he
believe
,
but
it
will
not
hence
follow
that
there
is
no
sin
but
unbelief
;
sin
is
before
unbelief
comes
:
a
sick
sinner
,
before
an
healing
Saviour
:
sin
kills
the
soul
,
as
it
were
,
naturally
,
unbelief
,
morally
:
No
sin
shall
condemn
us
if
we
believe
:
but
it
doth
not
hence
follow
that
there
is
no
sin
before
,
or
after
faith
,
because
there
is
no
condemning
sin
,
unlesse
we
fal
by
unbelief
.
Object
.
But
now
to
preach
the
Law
savours
of
an
Old
Testament
spirit
,
which
was
wont
to
wound
,
then
to
heale
,
to
humble
,
and
then
to
raise
:
But
now
we
are
to
be
Ministers
of
the
New
Testament
,
and
no
Law
is
to
be
heard
of
?
Answ.
Indeed
to
preache
the
Law
as
the
means
of
our
justification
,
and
as
the
matter
of
our
righteousnesse
without
Christ
,
or
together
with
Christ
,
as
they
did
,
2
Cor.
3.6
.
is
a
Ministry
of
the
letter
,
not
of
the
Spirit
:
But
to
preach
Christ
plainly
,
as
the
end
of
the
Law
,
&
to
preach
the
Law
,
as
the
means
to
prepare
for
,
and
advance
Christ
in
our
hearts
is
no
Old
Testament
Ministry
,
neither
doth
it
put
a
vaile
upon
mens
hearts
that
they
cannot
see
the
end
of
the
Law
,
as
2
Cor.
3.14
.
but
it
takes
away
the
vail
of
all
conceit
of
mans
own
strength
,
and
righteousnesse
by
seeing
his
curse
,
that
so
he
may
flie
to
Christ
,
and
embrace
him
for
righteousnesse
.
Object
.
Indeed
the
children
of
the
Old
Testament
were
under
the
Law
as
their
School-master
to
lead
them
to
Christ
,
Gal.
3.24
,
25.
But
now
(
saith
the
Apostle
)
we
are
no
longer
under
this
School-master
?
Answ.
Be
it
so
that
the
sons
of
God
are
now
no
longer
under
the
terrour
of
this
School-master
,
is
it
not
therefore
a
Ministers
work
to
preach
the
Law
unto
the
slaves
of
sin
?
Object
.
No
,
but
we
must
say
:
Thou
poor
drunkard
,
&c.
here
is
a
God
that
hath
loved
thee
,
and
a
Christ
to
die
for
thee
:
here
is
salvation
by
him
only
,
because
thou
art
a
sinner
,
fear
not
;
thou
art
free
from
dam●ation
,
Christ
died
for
thee
.
Answ.
Is
a
poor
drunkard
,
a
villaine
that
never
believed
in
a
state
of
condemnation
?
Rom.
8.1
.
Paul
saith
,
there
is
no
condemnation
to
them
that
are
in
Christ
,
but
where
are
they
freed
that
are
out
of
Christ
?
who
are
by
nature
the
children
of
wrath
whil'st
dead
in
sin
,
Eph.
2.1
,
&c.
much
lesse
are
such
to
believe
because
they
are
such
:
Are
not
such
Ministers
therefore
that
preach
this
doctrine
like
the
false
Prophets
,
Isa.
48.
ult.
and
57.
ult.
that
cry
,
peace
,
peace
,
when
God
saith
there
is
no
peace
to
the
wicked
?
and
saith
not
Christ
,
John
3.
ult.
He
that
believes
not
,
the
wrath
of
God
abides
on
him
:
It
was
upon
him
before
,
and
when
he
believes
not
,
it
abides
still
on
him
.
Must
the
Ministers
of
the
New
Testament
preach
lies
,
and
tell
drunkards
and
villains
,
before
they
reject
the
Gospel
by
unbelief
,
that
the
Lord
loves
them
,
and
there
is
no
condemnation
to
them
?
Object
.
To
judge
of
Justification
by
sanctification
is
a
doubtful
evidence
,
a
carnal
and
inferior
evidence
?
Answ.
If
to
be
under
the
power
and
dominion
of
sin
be
a
certain
evidence
of
condemnation
,
so
that
he
that
says
he
knows
Christ
,
and
yet
walks
in
darkness
is
a
liar
,
1
John
1.6
.
and
2.4
.
then
sanctification
,
whereby
we
are
freed
from
the
power
of
sin
,
is
a
clear
and
full
evidence
of
our
actual
justification
:
1
●oh.
2.3
.
Hereby
we
know
that
we
know
him
,
if
we
keep
his
Commandments
:
So
Act.
3.
ult.
Christ
is
sent
to
blesse
his
people
by
turning
the●
from
their
iniquities
:
then
they
that
are
turned
from
them
by
him
,
may
know
certainly
that
they
are
blessed
.
So
1
Tim.
4.8
.
Godlinesse
hath
the
promise
of
this
life
,
and
that
which
is
to
come
;
therefore
sanctification
is
a
clear
evidence
of
Gods
love
to
us
;
sanctification
is
always
an
evidence
in
it self
of
a
justified
estate
,
though
it
be
not
always
evident
unto
us
.
Now
to
prove
that
it
s
no
carnal
,
and
inferior
,
but
the
first
evidence
,
and
a
principal
one
,
take
th●se
propositions
.
First
,
the
free
offer
of
grace
is
the
first
evidence
to
a
poor
lost
sinner
that
he
may
be
beloved
.
Secondly
,
the
receiving
of
this
offer
by
faith
(
relatively
considered
in
respect
of
Christs
spotlesse
righteousnesse
)
is
the
first
evidence
that
sheweth
why
he
is
beloved
,
and
what
hath
moved
God
actually
to
love
him
.
Thirdly
,
the
work
of
sanctification
(
which
is
the
fruit
of
our
receiving
this
offer
is
the
first
evidence
shewing
that
he
is
beloved
.
See
Shepheards
morality
of
the
Sabbath
.
Object
.
That
which
revealeth
any
evidence
of
assurance
that
I
am
Christ
,
and
he
is
mine
,
is
the
Spirit
speaking
personally
,
and
particularly
to
my
heart
,
with
such
a
voice
,
Son
,
be
of
good
cheer
,
thy
sins
are
forgiven
thee
:
and
this
is
that
broad
seale
of
the
Spirit
,
making
an
immediate
impression
on
my
heart
,
without
any
begged
testimony
from
works
of
sanctification
,
which
is
the
revealing
evidence
of
my
interest
in
Christ
:
and
the
receiving
evidence
is
faith
,
believing
this
Testimony
of
the
spirit
,
only
because
the
spirit
saith
so
;
not
because
I
have
evidences
or
particular
works
of
sanctification
,
such
as
are
,
universal
obedience
,
sincerity
of
heart
,
and
love
of
the
brethren
?
Answ.
The
Papist
is
the
black
devil
,
taking
away
all
certainty
of
assurance
:
the
Antinomian
is
the
white
devil
;
a
spirit
of
hell
clothed
with
all
heaven
,
and
the
notions
of
Free-grace
;
they
say
,
Free-grace
in
us
is
a
dream
:
sanctification
inherent
is
a
fiction
:
Christ
is
all
:
there
is
no
grace
existent
in
the
creature
;
Grace
is
all
in
Christ
,
and
nothing
but
imputed
righteousnesse
.
But
if
works
of
sanctification
can
give
no
assurance
,
then
First
,
the
joy
,
and
rejoycing
which
we
have
in
the
Testimony
of
a
good
conscience
,
that
in
simplicity
,
and
godly
sincerity
,
not
with
fleshly
wisdome
,
but
by
the
grace
of
God
,
we
have
our
conversation
in
the
world
,
2
Cor.
1.12
.
must
be
but
a
dream
.
David
,
Job
,
Moses
,
Samuel
,
the
Prophets
,
and
Apostles
,
their
joying
in
a
good
conscience
,
must
arise
from
doubtful
and
conjectural
evidences
:
yea
,
then
none
can
say
in
any
assurance
:
I
beleeve
in
Christ
:
In
the
inward
man
I
delight
in
the
Law
of
God
.
I
am
crucified
to
the
world
.
My
conversation
is
in
Heaven
,
&c.
for
all
these
are
inherent
qualifications
in
a
childe
of
God
,
but
they
are
doubtful
and
uncertain
.
How
then
hath
God
promised
to
love
the
righteous
:
to
give
the
prize
to
him
that
runneth
,
&c.
Secondly
,
the
testimony
of
the
Spirit
,
bearing
witnesse
to
our
spirit
that
we
are
the
children
of
God
,
Rom.
8.16
.
is
in
this
sense
,
an
immediate
act
of
the
Spirit
,
because
the
reflex
acts
of
the
soul
are
performed
without
any
other
medium
,
or
meanes
,
but
that
whereby
the
direct
acts
are
performed
.
I
know
that
I
know
,
and
I
know
that
I
believe
;
my
sense
by
the
same
immediate
operation
of
the
Spirit
,
by
that
which
I
know
God
,
without
any
other
light
,
teacheth
me
to
know
that
I
know
God
:
As
by
light
I
see
colours
,
and
my
common
sense
needs
not
another
li●ht
to
make
me
know
that
I
see
colours
:
so
when
I
believe
in
Christ
,
that
habitual
instinct
of
the
grace
of
God
actuated
and
stirred
up
by
the
Spirit
of
God
,
makes
me
know
that
I
know
God
,
and
that
I
believe
,
and
so
that
I
am
in
Christ
to
my
own
certain
feeling
and
apprehension
:
but
this
doth
not
hinder
,
but
the
assurance
of
my
interest
in
Christ
is
made
evident
to
me
by
other
inferiour
evidences
,
as
1
John
2.3
.
Hereby
we
know
that
we
know
him
,
if
we
keep
his
Commandments
.
By
keeping
Gods
Commandments
we
do
not
simply
know
that
we
know
him
by
certainty
of
faith
;
but
we
know
that
we
know
God
these
two
wayes
.
1.
We
know
(
the
instinct
of
the
new
man
being
stirred
up
to
action
by
the
winde
which
bloweth
when
,
and
where
it
lusteth
)
our
knowing
of
God
to
be
sound
,
saving
and
true
;
we
do
not
so
much
know
our
knowing
of
God
by
this
supernatual
sense
,
as
we
know
the
supernatural
qualification
and
sincerity
of
our
knowing
of
God
;
so
that
we
rather
know
the
qualification
of
the
act
,
that
the
work
is
done
according
to
God
:
then
the
act
according
to
its
substance
,
though
we
do
also
know
it
in
this
relation
.
So
1
John
3.14
.
We
know
that
we
have
passed
from
death
to
life
,
because
we
love
the
brethren
,
i.
e.
our
love
to
the
brethren
doth
evidence
to
us
,
both
that
we
are
translated
to
the
Kingdome
of
grace
,
and
also
we
know
that
that
translation
is
real
,
true
,
sincere
,
and
effectual
by
love
,
and
all
the
fruits
of
the
Spirit
.
2.
By
these
works
of
sanctification
we
have
evidence
that
we
have
interest
in
Christ
,
not
as
by
formal
light
suggesting
to
us
,
that
the
immediate
impression
of
this
great
,
and
broad
Seal
of
God
,
and
his
personal
and
particular
testimony
is
true
,
(
for
Gods
Spirit
needeth
not
another
witnesse
to
adde
authority
to
what
he
saith
)
but
because
this
Conclusion
,
(
thou
John
,
Thomas
,
&c.
hast
interest
in
Christ
to
thy
own
feeling
)
must
be
proved
by
Scripture
,
(
except
with
Enthusiasts
,
we
separate
the
Word
and
the
Spirit
)
therefore
these
works
of
Sanctification
prove
the
Conclusion
consequently
by
Scripture
and
sense
,
and
so
lead
us
to
the
word
of
Promise
,
thus
.
He
that
believeth
,
and
maketh
sure
his
belief
by
walking
not
after
the
flesh
,
but
after
the
Spirit
,
hath
a
clear
evidence
to
his
own
feeling
that
he
hath
interest
in
Christ
.
But
I
John
,
Thomas
,
&c.
do
believe
,
and
do
make
sure
my
belief
by
walking
,
not
after
the
flesh
,
but
after
the
Spirit
;
therefore
I
have
a
clear
evidence
to
my
own
feeling
that
I
have
interest
in
Christ
.
The
Proposition
is
Scripture
,
John
3.36
.
and
5.24
.
and
11.25
,
26.
Rom.
8.1
,
2.
1
John
1.4
.
and
2.3
.
The
Assumption
is
made
sure
by
sense
,
not
at
all
times
,
but
when
the
Spirit
is
breathing
upon
the
soul.
For
though
I
do
believe
,
and
walk
after
the
Spirit
,
yet
to
my
own
feeling
I
have
only
evidence
of
my
interest
in
Christ
,
when
the
Spirit
stirs
up
my
sense
to
compare
my
faith
,
and
walking
with
the
Promises
of
God
in
Christ
.
Ob.
If
this
be
so
,
then
all
the
certainty
that
I
have
of
my
interest
in
Christ
,
is
ultimately
and
principally
resolved
into
this
weak
and
rotten
foundation
of
my
own
good
works
,
which
being
examined
by
the
Law
of
God
,
will
be
found
so
sinful
,
that
they
must
needs
involve
me
under
the
Curse
of
God
?
Answ.
This
will
not
follow
for
if
our
works
of
Sanctification
were
the
causes
of
our
peace
and
comfort
,
then
it
might
have
some
colour
of
truth
:
but
,
though
these
works
have
sin
cleaving
to
them
,
yet
because
our
supernatural
sense
of
the
Spirit
suggesteth
that
these
works
are
the
fruits
of
faith
,
and
are
done
in
some
measure
of
sincerity
,
and
flow
not
from
the
Spirit
of
the
Law
,
but
from
the
Spirit
of
the
Gospel
,
therefore
they
lead
us
to
Christ
,
and
drive
us
upon
a
clear
Gospel-Promise
,
thus
.
First
,
That
the
adherent
sinfulnesse
of
our
works
are
purged
by
the
blood
of
Christ
.
Secondly
,
That
our
peace
and
assurance
depends
not
upon
our
works
,
but
upon
the
Promises
of
the
Gospel
in
such
Scriptures
as
these
,
2
Tim.
4.7
,
8.
1
Cor.
9.24
.
Rev.
22.14
.
Only
our
inherent
qualification
leads
us
,
as
a
moral
motive
,
to
look
to
the
Promises
of
God
,
which
is
the
foundation
of
our
peace
.
Thirdly
,
if
works
of
sanctification
be
no
sure
marks
of
our
interest
in
Christ
,
because
sin
cleaveth
to
them
,
which
involves
us
in
the
curse
,
then
neither
can
faith
in
Christ
be
a
sure
mark
of
our
interest
in
Christ
,
because
it
is
mixed
with
sinful
doubtings
:
But
as
faith
justifies
,
not
because
its
great
and
perfect
,
but
because
its
lively
and
true
,
(
as
a
palsie-hand
may
receive
a
piece
of
gold
as
well
as
a
strong
one
)
so
also
do
our
inherent
works
of
Sanctification
evidence
to
us
that
we
are
in
Christ
,
and
so
lead
us
to
the
Promises
of
the
Gospel
,
as
signes
,
not
causes
of
our
interest
in
Christ
,
and
that
under
this
notion
,
because
they
are
sincerely
performed
,
not
because
they
are
perfect
,
and
without
sin
.
Fourthly
,
in
exalting
Christs
righteousnesse
one
way
by
making
Christ
all
,
they
make
Christ
nothing
another
way
,
by
vilifying
the
glory
of
sanctifying
grace
.
For
we
are
not
by
good
works
to
make
our
calling
and
election
sure
to
our selves
,
and
in
the
evidence
of
our
own
consciences
,
if
our
good
works
be
no
signes
of
our
interest
in
Christ
.
Fifthly
,
the
Spirit
which
they
make
the
only
witnesse
,
must
be
known
to
us
by
Scriptures
,
not
to
be
a
deluding
Spirit
:
For
if
this
Spirit
cannot
be
known
by
those
things
which
are
called
the
fruits
of
the
Spirit
,
Gal.
5.22
.
Love
,
Joy
,
Peace
,
&c.
as
the
fruits
are
evidences
of
the
life
of
the
tree
,
then
men
are
to
labour
for
faith
,
and
the
raptures
,
impressions
,
and
the
immediate
and
personal
influence
of
a
Spirit
from
Heaven
without
making
any
conscience
of
holy
ving
,
and
so
this
is
the
high-way
for
men
void
of
all
sanctification
to
believe
that
they
are
in
Christ
;
and
they
may
live
after
the
flesh
,
and
yet
believe
the
Testimony
of
the
broad
Seal
of
an
immediate
working
Spirit
.
Mr.
Rutherfords
Parl.
Sermon
.
Ob.
But
Rom.
4.5
.
It
s
said
that
God
justifies
the
ungodly
?
Answ.
First
,
Some
answer
it
thus
:
that
these
words
are
not
to
be
understood
in
sensu
composito
,
but
diviso
,
and
antecedenter
:
He
that
was
ungodly
,
is
,
being
justified
,
made
godly
also
,
though
that
godlinesse
doth
not
justifie
him
;
and
so
they
compare
these
passages
with
those
of
making
the
blinde
to
see
,
and
the
deaf
to
hear
,
not
that
they
did
see
whilest
they
were
blinde
,
but
those
that
were
blinde
do
now
see
;
which
is
true
and
good
.
But
Secondly
,
Ungodly
here
is
meant
of
such
,
who
are
so
considered
in
their
nature
,
having
not
an
absolute
righteousnesse
:
so
then
the
subject
of
Justification
is
a
sinner
,
but
withal
a
believer
:
Now
its
impossible
that
a
man
should
be
a
believer
,
and
not
have
his
heart
purified
,
Acts
15.9
.
For
whole
Christ
is
the
object
of
his
faith
,
who
is
received
not
only
to
justifie
,
but
also
to
sanctifie
.
Ob.
But
Rom.
5.10
.
Christ
died
for
us
whilest
we
were
enemies
?
Answ.
If
Christ
died
for
us
whilest
we
were
enemies
,
why
do
they
say
,
that
if
a
man
be
as
great
an
enemy
as
enmity
it self
can
make
him
,
if
he
be
willing
to
take
Christ
,
and
to
close
with
him
,
he
shall
be
pardoned
,
which
includes
a
contradiction
:
For
how
can
an
enemy
to
Christ
close
with
Christ
?
But
Christ
died
,
not
only
to
justifie
,
but
to
save
us
:
now
will
they
hence
infer
,
that
profane
men
living
and
dying
so
shall
be
saved
;
and
indeed
,
the
grand
principle
,
that
Christ
hath
purchased
and
obtained
all
graces
antecedently
to
us
,
in
their
sense
,
will
as
necessarily
infer
,
that
a
drunkard
abiding
so
,
shall
be
saved
,
as
well
as
justified
.
Ob.
But
it
s
said
that
Christ
died
,
and
rose
again
for
sinners
?
Answ.
We
must
know
that
this
is
the
meritorious
cause
of
our
pardon
and
salvation
;
but
besides
this
cause
there
are
instrumental
causes
,
that
go
to
the
whole
work
of
Justification
;
therefore
some
Divines
,
as
they
speak
of
a
Conversion
Passive
and
Active
;
so
also
of
a
Justification
Active
and
Passive
:
and
they
call
that
Passive
,
not
only
when
the
meritorious
cause
,
but
the
instrument
applying
it
is
also
present
,
then
the
person
is
justified
.
So
then
to
that
grand
mercy
of
Justification
,
something
is
requisite
as
the
efficient
,
viz.
the
grace
of
God
;
something
as
meritorious
:
viz.
Christs
suffering
:
something
as
instrumental
:
viz.
Faith
:
and
one
is
as
necessary
as
the
other
.
Mr.
Burges
Vindiciae
Legis
.
CHAP.
XII
.
Questions
,
and
Cases
of
Conscience
about
Apostasie
,
or
Falling
away
.
Quest
WHat
is
Apostacy
?
Answ.
It
's
a
leaving
or
forsaking
that
good
way
and
course
which
men
had
once
taken
for
the
obtaining
of
grace
:
so
Gal.
5.4
.
Ye
are
fallen
from
grace
.
Object
.
How
many
sorts
of
Apostacy
are
there
?
Answ.
First
,
there
is
a
falling
from
God
,
either
secret
,
when
the
heart
by
distrust
is
withdrawn
;
or
open
when
men
do
blaspheme
the
truth
,
and
rail
at
the
Doctrine
of
God
,
as
those
Jews
did
,
Act.
19.9
.
Secondly
,
there
is
a
temporary
defection
,
or
falling
away
,
which
afterwards
is
repented
of
:
Or
a
final
of
such
as
die
in
their
Apostacy
:
as
Julian
did
.
Thirdly
,
there
is
a
spiritual
defection
from
some
part
of
Doctrine
and
obedience
:
as
in
David
,
Peter
,
&c.
And
a
total
when
the
foundation
of
faith
is
denied
.
Fourthly
,
some
fall
from
God
in
their
first
yeares
,
following
their
superstitious
Ancestors
,
as
many
that
are
borne
of
Popish
parents
:
Others
that
fall
in
their
middle
age
after
their
enlightning
with
the
truth
,
as
sundry
inconstant
Protestants
;
which
fall
to
Popery
,
or
Heresie
:
So
1
Tim.
4.1
.
Foretold
,
2
Thes.
2.3
.
Fifthly
,
there
is
a
universal
departure
from
the
whole
Doctrine
of
Christ
,
after
it
is
once
known
by
the
enlightning
of
the
Spirit
,
with
a
malicious
despite
of
it
,
because
its
the
truth
of
God
,
Heb.
6.6
.
and
3.12
.
and
10.29
.
Read
more
of
it
,
2
Pet.
2.20
.
1
Joh.
5.16
.
Quest.
How
farre
may
a
childe
of
God
Apostatize
,
and
fall
back
?
Answ.
First
,
he
may
loose
all
his
zeale
;
and
be
but
lukewarme
,
Rev.
3.15
,
16.
so
1
Sam.
17.16
.
there
was
no
zeale
in
any
to
oppose
the
blasphemy
of
Goliah
.
This
was
foretold
,
Matth.
24.12
.
The
love
of
many
shall
wax
cold
.
Secondly
,
he
may
lose
all
his
affections
which
are
the
wings
of
the
soul
:
as
it
was
with
Sardis
,
R●v.
3.2
.
so
with
Asa
,
2
Chron.
16.10
.
and
David
,
2
Sa●
.
11.25
.
Thirdly
,
he
may
grow
to
be
senseless
of
sin
,
and
of
the
grace
of
God
:
so
were
Josephs
brethren
when
they
had
thrown
him
into
the
pit
,
Gen.
37.25
.
so
the
Israelites
when
they
had
made
the
golden
calf
,
Exod.
32.6
.
so
David
,
2
Sam.
11.13
.
Fourthly
,
he
may
grow
to
be
notoriously
vain
and
worldly
:
so
Paul
complains
of
some
of
his
dear
friends
,
Phil.
2.21
.
Fifthly
,
he
may
grow
to
that
pass
that
the
service
of
God
may
be
a
burden
to
him
:
he
may
cry
out
as
those
,
Mal.
1.13
.
Hence
Paul
exhorts
the
Galatians
,
ch.
6.9
.
Be
not
weary
of
w●ll-doing
.
Sixthly
,
he
may
be
so
dead
that
nothing
can
quicken
him
:
and
so
it
may
fare
with
the
whole
Church
,
even
when
God
shews
signes
of
his
departure
:
Hence
Isa.
59.16
.
I
wondred
that
there
was
no
intercessor
.
Quest.
Where
then
is
grace
in
such
an
one
?
Is
he
unchilded
againe
?
Answ.
The
grace
of
a
childe
of
God
can
never
be
wholly
lost
,
not
for
any
goodness
in
himselfe
,
but
through
the
goodness
of
God
to
him
:
For
,
First
,
there
is
a
seed
of
God
still
remaing
in
him
,
1
John
3.9
.
so
that
he
cannot
commit
sin
with
that
full
swinge
as
wicked
men
do
.
Regeneration
is
an
immortal
seed
,
1
Pet.
1.23
,
25.
Secondly
,
there
are
supernatural
habits
remaining
in
him
,
whereby
he
hath
inclinations
to
good
,
and
against
evil
,
Psal.
37.24
.
Though
the
righteous
fall
,
yet
shall
he
not
utterly
be
cast
down
,
&c.
Now
the
difference
between
the
seed
,
and
habits
is
this
.
This
seed
is
immediately
in
the
soul
,
though
it
runnes
through
all
the
powers
of
it
:
But
these
supernatural
habits
are
immediately
in
the
powers
and
faculties
of
the
soul
:
and
herein
they
differ
from
moral
and
natural
habits
;
in
that
these
do
naturally
incline
,
but
supernatural
habits
do
never
actually
incline
,
but
upon
concurrence
of
special
grace
.
Thirdly
,
a
childe
of
God
hath
ever
an
anointing
,
1
John
2.27
.
i.
e.
a
gift
,
and
grace
of
God
,
whereby
his
eyes
are
enlightned
to
look
upon
God
and
his
Ordinances
,
and
all
sin
,
and
iniquity
with
an
heavenly
eye
,
which
can
never
be
taken
away
:
so
that
he
will
not
think
or
talk
of
God
as
a
natural
man
doth
:
he
will
discover
that
he
hath
something
of
God
still
in
him
.
Fourthly
,
there
is
a
little
strength
in
his
heart
,
as
Rev.
3.8
.
He
doth
a
little
fear
God
:
hath
some
good
desires
though
but
weak
,
and
a
little
endeavour
to
please
God
:
though
corruptions
be
very
strong
.
Quest.
Whence
proceeds
this
back-sliding
in
Gods
children
?
Answ.
From
their
giving
way
to
sin
,
and
not
looking
to
themselves
to
abstain
from
it
;
as
from
worldliness
,
passion
,
&c.
as
1
Tim.
5.6
.
This
David
found
by
woful
experience
,
and
therefore
prays
,
Psal.
51.12
.
that
God
would
uphold
him
with
his
free
spirit
.
So
we
see
in
Peter
,
Matth.
26.47
.
now
the
reasons
why
sin
doth
so
deaden
grace
in
their
hearts
are
,
First
,
sin
is
a
soul-killing
thing
:
when
the
devil
hooks
a
man
into
sinne
,
he
draws
him
into
the
dead
Sea
,
Hos.
13.1
.
when
Ephraim
offended
in
Baal
,
he
died
,
Eph.
2.1
.
ye
were
dead
in
sinne
:
Hence
he
calls
the
Law
of
sin
,
the
Law
of
death
,
Rom.
8.2
.
sinne
weakens
all
the
powers
and
faculties
of
the
soul
,
and
body
that
they
cannot
stir
to
any
duty
.
It
's
like
a
great
weight
on
a
mans
back
,
Heb.
12.1
.
As
Christ
saith
,
cares
overcharge
the
heart
,
Luke
21.34
.
It
separates
between
God
which
is
the
fountain
of
life
,
and
the
soul
,
and
therefore
no
marvel
if
it
deaden
it
.
Secondly
,
sin
grieves
the
holy
Spirit
of
God
:
and
we
know
that
all
the
quickening
of
a
Christian
consists
in
the
gracious
assistance
of
Gods
Spirit
:
so
that
if
he
withdraw
and
suspend
his
actions
we
can
do
nothing
of
our selves
.
Hence
,
Eph.
4.31
.
Grieve
not
the
holy
Spirit
of
God
,
&c.
And
1
Thes.
5.18
,
19.
It
quencheeh
the
Spirit
.
Thirdly
,
it
puts
a
most
bitter
hard
task
upon
the
soul
to
go
through
,
which
causeth
her
reluctancy
:
For
such
a
man
must
humble
himself
greatly
before
God
,
must
renew
his
repentance
with
bitter
remorse
for
his
sins
:
must
come
to
a
reckoning
for
it
.
This
made
David
so
loth
to
call
himself
to
account
when
he
had
sinned
with
Bathsheba
.
Fourthly
,
it
defiles
the
conscience
,
till
it
be
again
purged
by
the
blood
of
Christ
,
Heb.
9.14
.
It
knocks
off
a
mans
fingers
from
laying
hold
of
the
Promises
,
which
are
the
things
by
which
men
live
,
Isa.
38.16
.
It
makes
the
conscience
say
,
the
Promises
do
not
belong
to
me
:
For
God
is
an
holy
God
,
and
his
Promises
are
holy
,
and
there
is
no
medling
with
them
without
holinesse
.
Fifthly
,
sin
doth
either
utterly
destroy
,
or
mightily
weaken
all
our
assurance
of
welcome
to
God
:
and
therefore
it
must
needs
dead
the
heart
in
all
duties
:
as
a
childe
when
he
hath
committed
some
great
fault
,
is
afraid
to
come
into
his
Fathers
presence
,
as
we
see
in
Jonah
and
David
.
Quest.
What
are
the
particular
sins
,
which
cause
this
deadnesse
and
backsliding
?
Answ.
First
,
the
niggardlinesse
of
Gods
children
in
his
service
:
when
they
will
do
no
more
then
they
must
needs
do
:
whereas
a
quickned
heart
will
rather
superabound
then
be
wanting
:
As
often
in
Scripture
the
duty
is
commanded
,
but
not
the
quantity
,
as
how
often
,
and
how
long
we
should
pray
,
meditate
,
give
almes
,
&c.
now
a
Christian
in
such
cases
will
rather
overdo
,
then
underdo
:
as
Philemon
v.
21.
I
know
thou
wilt
do
more
then
I
ask
.
So
2
Cor.
8.3
.
Secondly
.
neglect
of
our
spiritual
watch
;
This
caused
deadnesse
in
the
Church
of
Sardis
,
Rev.
3.12
.
Such
lie
open
to
the
tentations
of
Satan
.
Hence
1
Pet.
5.8
.
So
we
see
in
Eve
,
Noah
,
Lot
,
David
,
&c.
Hence
Paul
,
1
Cor.
2.3
.
I
was
amongst
you
with
much
feare
.
Thirdly
,
contenting
our selves
with
a
low
kinde
of
Religion
,
that
will
never
attain
to
any
quickening
:
whereas
Religion
is
an
high
thing
,
Prov.
15.24
.
It
,
an
high
calling
,
Phil.
3.14
.
So
we
see
in
Jehosaphat
,
2
Chron.
17.6
.
We
(
saith
the
Apostle
)
have
our
conversation
in
Heaven
,
Phil.
3.20
.
Fourthly
,
vanity
of
mens
mindes
is
another
cause
of
great
deadnesse
.
Hence
David
prays
against
it
,
Psal.
119.37
.
when
a
man
gives
way
to
vain
thoughts
,
vain
speeches
,
vain
expence
of
time
.
Fifthly
,
evil
examples
is
another
cause
:
when
we
live
amongst
dead
and
declining
Christians
,
and
think
all
well
if
we
be
not
worse
then
they
.
Sixthly
,
covetousnesse
and
wordlinesse
:
whereas
while
we
keep
off
our
affections
from
the
world
we
are
full
of
life
:
But
when
we
dote
upon
the
world
,
it
layes
bolts
and
fetters
upon
our
soules
,
as
we
see
in
Demas
,
and
1
Tim.
6.10
.
See
how
heartlesse
those
heaters
were
from
this
cause
,
Ezek.
33.31
.
Hence
Eph.
5.3
.
Let
not
covetousnesse
be
once
named
amongst
you
,
&c.
Seventhly
,
idlenesse
and
spiritual
sloth
,
when
men
let
their
mindes
go
as
a
ship
without
a
Pilot
:
See
the
danger
of
idlenesse
.
Prov.
19.15
.
so
when
we
do
not
lay
forth
our
talents
,
and
improve
our
gifts
and
graces
.
Eighthly
.
contenting
our selves
with
what
we
have
attained
to
,
and
not
growing
,
and
going
on
towards
perfection
,
as
Heb.
6.1
.
where
there
is
truth
of
grace
there
will
be
growth
,
1
Pet.
2.2
.
and
so
we
are
exhorted
to
it
,
2
Pet.
3.18
.
Quest.
What
meanes
may
we
use
to
prevent
this
backsliding
,
and
to
be
quickned
in
grace
?
Answ.
First
,
we
must
go
to
Christ
for
life
and
quickening
grace
:
He
came
for
that
end
that
we
might
have
life
,
&c.
John
10.10
.
Now
to
attain
hereunto
we
must
believe
in
him
,
John
7.38
.
and
then
he
invites
us
,
Isa.
55.1
.
Believe
in
the
Lord
Jesus
Christ
,
set
your
hearts
upon
him
,
seek
after
him
,
and
you
shall
have
all
good
,
even
life
it self
.
Secondly
,
carefully
to
attend
upon
the
Ministery
of
the
Word
.
So
2
Cor.
6.11
,
12.
You
are
not
straitened
in
us
,
but
in
your
own
bowels
:
For
our
mouth
is
open
to
you
:
q.
d.
In
our
Ministry
there
is
abundance
of
grace
,
life
,
&c.
we
come
with
our
armes
full
,
you
may
be
enlarged
sweetly
thereby
,
but
that
you
are
straitened
in
your
own
bowels
.
Thirdly
,
A
careful
shunning
of
all
those
cause
of
deadnesse
and
backsliding
,
which
were
before-mentioned
.
Fourthly
,
be
earnest
with
God
to
quicken
thy
heart
to
pray
for
his
grace
,
that
God
would
be
pleased
to
put
life
into
thee
.
Pray
as
Elijah
did
,
that
fire
from
heaven
may
come
upon
thy
sacrifice
to
warme
and
heat
thy
heart
,
and
to
stir
thee
up
to
that
which
is
good
,
as
the
Church
doth
,
Psal.
30.18
.
Quicken
us
,
and
we
will
call
upon
thy
Name
.
Of
all
Petitions
we
should
pray
most
for
life
and
zeale
,
next
to
Gods
glory
and
our
own
salvation
,
(
nay
,
indeed
as
the
very
meanes
of
both
)
:
For
indeed
there
is
no
grace
that
we
have
more
need
of
then
this
,
for
it
sets
all
other
graces
on
work
,
and
its
most
acceptable
to
God
:
yea
,
it
s
the
greatest
blessing
God
can
bestow
upon
us
.
Hence
Psal.
119.156
.
Great
are
thy
tender
mercies
,
quicken
me
,
O
Lord
,
&c.
where
he
takes
the
quickening
of
his
heart
as
a
gracious
effect
of
Gods
infinite
mercy
to
his
soul.
Fifthly
,
be
diligent
to
take
earnest
and
effectual
paines
in
this
work
,
and
in
all
Christian
duties
in
all
the
Worship
of
God
:
There
is
a
secret
blessing
upon
all
those
that
take
paines
even
in
the
meanest
calling
,
Prov.
10.4
.
So
it
is
in
regard
of
spiritual
life
,
there
is
a
secret
blessing
upon
those
that
are
diligent
about
the
meanes
of
grace
:
as
in
prayer
,
striving
against
sin
,
hearing
the
Word
,
sanctifying
the
Sabbath
,
receiving
the
Sacraments
,
&c.
such
shall
thrive
in
grace
,
when
others
shall
be
like
Pharaohs
lean
kine
,
Prov.
13.11
.
He
that
gathers
by
labour
shall
encrease
:
so
is
it
here
.
Paul
though
he
came
late
into
the
vineyard
,
yet
by
his
diligence
he
out-went
all
the
rest
of
the
Apostles
.
Sixthly
,
we
must
exercise
that
grace
we
have
,
and
then
we
shall
never
fall
.
If
a
man
have
but
a
little
knowledge
,
and
useth
,
and
improves
it
,
it
will
much
encrease
.
If
we
make
use
of
our
relentings
and
meltings
,
and
strike
whilest
the
iron
is
hot
;
If
we
act
and
exercise
any
grace
,
it
will
prove
like
the
loaves
in
the
disciples
hands
,
which
whilest
they
were
distributing
,
encreased
.
Grace
is
like
a
snow-ball
that
encreaseth
by
rowling
.
Seventhly
,
and
lastly
,
consider
the
examples
of
Gods
Worthies
in
all
Ages
,
which
will
much
quicken
us
to
be
as
forward
as
they
:
when
James
would
quicken
them
to
patience
,
he
proposes
the
examples
of
Job
and
the
Prophets
,
Jam.
5.10
.
So
when
he
would
quicken
them
to
Prayer
,
he
proposeth
the
example
of
Elias
,
v.
17
,
18.
The
zeale
of
others
will
provoke
us
,
2
Cor.
9.2
.
So
when
Christ
would
exhort
his
disciples
to
suffer
persecution
,
he
saith
,
Consider
the
Prophets
which
were
persecuted
,
Mat.
5.12
.
Quest.
What
motives
may
perswade
us
to
avoid
that
deadnesse
which
accompanies
,
or
precedes
backsliding
?
Answ.
First
,
consider
the
woful
Ingredients
of
this
sinne
,
which
are
1.
A
dulnesse
and
blockishnesse
to
learne
any
thing
that
is
good
;
as
it
s
said
of
the
Jewes
,
Acts
28.27
.
when
we
enjoy
excellent
meanes
,
and
profit
not
by
them
.
2.
An
awkardnesse
and
listlesnesse
to
the
wayes
of
Jesus
Christ
,
as
is
said
of
the
Jewes
,
Mat.
15.8
.
when
we
go
about
duties
as
having
no
heart
to
them
.
3.
Senselesnesse
of
conscience
,
when
it
feels
not
little
sins
,
and
is
little
sensible
of
great
ones
.
4.
Coldnesse
and
lukewarmnesse
of
affections
:
when
we
neither
pray
,
nor
hear
,
&c.
with
affections
:
we
can
finde
teares
upon
other
occasions
but
not
for
our
sins
:
Our
love
waxes
cold
,
as
foretold
,
Mat.
24.12
.
5.
Weaknesse
,
and
faintnesse
of
endeavours
:
as
Solomon
saith
,
Prov.
13.4
.
we
would
feigne
have
heaven
and
salvation
,
but
we
will
not
be
at
paines
,
and
cost
to
get
it
,
far
unlike
to
John
Baptists
hearers
,
Mat.
11.12
.
6.
Dulnesse
and
drowsinesse
of
the
whole
man
;
though
we
are
very
careful
,
and
industrious
about
the
world
,
yet
we
are
extream
carelesse
of
our
soules
;
If
our
hearts
were
contrite
we
should
soon
be
quickned
,
Isa.
57.15
.
Secondly
.
consider
that
so
long
as
we
are
dead
hearted
,
we
cannot
pray
.
Implied
,
Psal.
80.18
.
nor
hear
profitably
,
implied
by
Christ
,
Mat.
11.16
,
&c.
Thirdly
,
whilest
we
are
dead
we
can
have
no
comfort
,
no
assurance
to
our
soules
,
that
we
have
the
truth
of
grace
in
us
.
When
Christ
gives
grace
,
he
is
said
to
quicken
that
man
,
John
5.21
.
True
repentance
is
from
dead
works
,
and
unto
life
.
Faith
is
not
faith
if
it
do
not
quicken
.
Hence
Galat.
2.20
Our
sinnes
are
not
forgiven
;
if
we
be
not
quickned
,
Col.
2.13
.
Fourthly
,
we
cannot
grow
in
grace
except
we
are
quickened
;
Implied
,
Hosea
14.7
.
the
Philippians
love
to
Paul
was
dead
till
it
was
quickened
,
and
then
it
flourished
,
Phil.
4.10
.
Fifthly
,
as
long
as
we
are
dead
,
we
shall
be
so
far
from
growing
that
we
shall
not
be
able
to
keep
our
own
.
Hence
Rev.
3.2
.
Such
men
pine
away
,
as
Ezek.
33
,
10.
And
no
marvel
,
when
it
makes
them
neglect
the
meanes
to
keep
life
in
them
.
Sixthly
,
this
sin
of
deadnesse
is
worse
then
other
sins
,
and
that
in
six
respects
.
1.
Other
sins
for
the
most
part
are
but
in
one
part
of
a
man
:
as
pride
in
the
heart
,
drunkennesse
in
the
appetite
,
&c.
but
deadnesse
is
in
the
whole
man
:
It
heaps
all
miseries
upon
a
man
,
as
Rev.
3.17
.
Such
a
man
is
like
Judah
.
Isa.
1.6
.
hath
no
sound
part
.
It
s
like
the
deluge
,
that
drowned
the
whole
world
.
2.
Other
sins
are
against
one
or
two
of
the
Commandments
:
but
deadnesse
is
against
all
:
It
s
a
sin
against
prayer
,
hearing
,
all
Ordinances
and
Sabbaths
:
For
in
all
these
we
should
have
life
.
3.
This
sin
is
deeper
in
the
soul
then
any
other
sin
:
A
man
will
be
wil-linger
to
part
with
any
sin
then
deadnesse
,
and
to
take
up
any
duty
then
quickening
:
Judah
was
content
to
turne
to
God
,
but
not
with
her
whole
heart
,
Jerem.
3.10
.
4.
Other
sins
may
be
but
acts
,
and
we
may
not
have
an
habit
of
them
,
as
we
see
in
Noah
,
Lot
,
David
,
&c.
But
deadnesse
is
an
habit
,
Eph.
2.1
.
and
an
estate
of
sin
is
worse
then
any
act
of
sin
.
5.
Other
sins
are
the
first
death
of
the
soul
:
we
are
all
by
nature
the
children
of
wrath
,
and
were
once
dead
:
but
if
after
we
are
Christians
we
grow
dead
again
,
we
are
twice
dead
:
and
it
causeth
the
second
death
,
not
of
damnation
,
but
of
being
dead
after
we
are
quickned
.
Sixthly
,
though
God
threatens
hell
and
damnation
against
other
sins
,
yet
more
especially
against
deadnesse
,
when
we
receive
not
the
truth
in
the
love
of
it
:
as
2
Thes.
2.10
,
11
,
12.
It
s
a
most
woful
thing
when
we
do
not
love
the
Truth
,
Ordinances
,
Obedience
,
Duties
,
&c.
See
also
Rev.
2.4
,
5.
and
3.16
.
Now
further
to
quicken
us
,
let
us
consider
1.
We
have
life
,
and
why
should
not
God
have
it
?
In
him
we
live
,
move
,
and
have
our
being
:
He
gives
us
life
and
breath
:
why
then
should
we
not
give
it
him
again
?
the
Rivers
that
come
from
the
Sea
,
return
to
it
again
.
We
should
therefore
with
the
Macedonians
,
2
Cor.
8.5
.
yield
our selves
to
the
Lord
.
2.
All
the
world
is
alive
in
their
courses
:
O
let
Christians
be
alive
in
theirs
,
as
Mich.
4.5
.
Every
man
walks
in
the
Name
of
his
God
:
Let
us
walk
in
the
Name
of
God
.
They
whose
belly
is
their
God
,
or
their
pleasures
,
profits
,
preferments
,
&c.
their
minde
and
affections
run
all
that
way
,
why
should
not
we
be
as
forward
in
our
wayes
.
3.
Consider
the
worth
of
the
Kingdome
of
Heaven
,
eternal
life
,
the
Gospel
,
Prayer
,
Ordinances
,
&c.
Are
they
such
poor
beggerly
things
,
that
they
are
scarce
worth
looking
after
?
Yea
,
they
deserve
our
best
affections
.
4.
If
we
be
quickened
,
nothing
will
be
difficult
:
for
nothing
is
hard
to
a
willing
minde
:
the
difficulty
of
Religion
is
over
if
a
man
be
quickened
.
To
such
an
one
Gods
Commandments
are
not
grievous
,
1
John
5.3
.
whereas
if
our
hearts
be
dead
,
there
is
the
greater
labour
required
,
Eccl.
10.10
.
It
s
hard
for
such
to
overcome
lusts
,
to
perform
duries
:
whereas
quickning
is
as
oyle
to
the
wheeles
,
it
makes
it
go
easie
.
5.
It
will
yield
a
great
deal
of
peace
,
joy
and
comfort
,
as
Psal.
85.6
.
Revive
us
again
,
O
Lord
,
and
we
shall
rejoyce
in
thee
▪
Such
as
follow
God
with
an
earnest
heart
,
have
such
joyes
as
none
else
can
meddle
with
,
God
gives
them
unknown
comfort
,
joy
and
peace
.
6.
It
would
make
Heaven
it selfe
to
rejoyce
:
as
the
Father
of
the
Prodigal
:
This
my
son
was
dead
,
and
doth
live
,
Luke
15.32
.
therefore
its
meet
we
should
rejoyce
.
So
when
a
poor
soul
that
was
dead
before
,
is
now
quickened
in
his
wayes
,
the
Angels
in
Heaven
rejoyce
at
it
.
7.
If
we
were
quickned
,
we
should
not
only
do
our selves
good
,
but
others
also
.
So
it
was
with
David
,
Psal.
34.8
.
himself
being
quickened
:
O
taste
and
see
(
saith
he
)
that
the
Lord
is
good
,
&c.
O
feare
the
Lord
ye
his
Saints
.
And
v.
●1
.
Come
children
,
hearken
unto
me
,
I
'le
teach
you
the
feare
of
the
Lord
,
&c.
So
it
was
with
Paul
,
Acts
26.29
.
Would
that
thou
,
and
all
that
hear
me
this
day
,
were
not
only
almost
,
but
altogether
such
as
I
am
,
&c.
Fenners
Alarm
.
Second
Part.
Quest.
How
do
temporary
believers
wither
,
and
fall
away
from
grace
?
Answ.
First
,
in
judgement
,
when
they
fall
from
the
grounds
of
sincerity
,
and
truth
whereof
they
were
once
perswaded
;
as
many
,
who
for
by-respects
are
carried
from
the
truth
which
they
once
embraced
;
such
was
Demas
,
who
forsook
the
truth
to
embrace
the
present
world
:
The
Galatians
,
who
by
little
and
little
fell
to
another
Gospel
,
Gal.
1.6
.
At
first
through
weaknesse
,
and
in
part
:
afterwards
in
whole
,
and
by
obstinacy
.
Hymenaeus
and
Philetus
,
who
once
held
the
truth
concerning
the
Resurrection
,
but
in
short
time
erred
from
the
faith
,
and
destroyed
the
faith
of
many
,
2
Tim.
2.18
.
As
this
was
prophecied
of
these
latter
Ages
,
so
our
eyes
have
seen
it
abundantly
fulfilled
in
numbers
in
these
our
dayes
,
who
have
departed
from
the
faith
,
and
given
heed
to
the
spirits
of
Errour
,
and
doctrines
of
Devils
,
1
Tim.
4.1
.
by
turning
Anabaptists
,
Anti-Scripturists
,
Antitrinitarians
,
Seekers
,
Quakers
,
Ranters
,
&c.
Secondly
,
in
affections
,
whereby
they
fall
from
their
first
love
and
zeal
which
once
they
had
for
God
and
goodnesse
.
Thus
many
who
seemed
fervent
in
spirit
,
and
forward
maintainers
of
religion
,
are
now
cooled
and
come
to
a
state
of
indifferency
,
if
not
of
neutrality
,
framing
themselves
to
the
times
for
their
own
profit
,
preferment
,
&c.
Thirdly
,
in
practice
,
as
the
Galatians
who
did
run
well
;
but
something
letted
them
,
and
cast
them
back
,
Gal.
5.7
.
Thus
many
who
began
in
the
spirit
,
end
in
the
flesh
:
who
having
scaped
the
filthiness
of
the
world
,
are
again
entangled
therein
,
returning
with
the
Dog
to
his
vomit
,
and
with
the
washed
sow
to
her
wallowing
in
the
mire
,
2
Pet.
2.20
.
Fourthly
,
in
respect
of
means
which
should
preserve
them
from
Apostacy
.
Some
have
seemed
to
make
conscience
of
hearing
the
Word
preached
,
and
tasted
sweetness
in
it
,
so
that
nothing
could
hinder
them
from
taking
all
opportunities
of
hearing
,
but
now
they
distaste
the
wo●d
,
dislike
,
and
cry
down
the
Ministry
,
or
heap
to
themselves
Teachers
after
their
own
lusts
,
2
Tim.
4.3
.
Others
that
used
to
pray
much
,
and
often
,
and
fervently
,
but
now
they
wholly
,
or
in
great
part
neglect
it
.
Others
that
were
diligent
in
instructing
their
families
,
watching
over
their
behaviour
,
&c
,
wholly
lay
it
aside
.
Quest.
What
is
the
danger
of
these
Apostates
?
Answ.
First
,
in
regard
of
God
they
are
most
hateful
to
him
,
seeing
they
can
find
nothing
more
worthy
forsaking
then
the
good
way
,
and
esteem
every
thing
more
worthy
keeping
then
Gods
image
,
and
graces
:
Hence
he
stiles
them
dogs
,
and
swine
,
2
Pet.
2.23
.
Secondly
,
in
respect
of
the
Church
,
they
scandalize
the
weak
,
and
make
themselves
and
all
professors
a
scorne
to
the
wicked
:
they
wound
the
hearts
of
the
godly
,
who
in
them
are
made
vile
to
the
world
:
they
open
the
mouths
of
the
wicked
to
speak
evil
of
the
ways
of
God
,
and
harden
the
wicked
in
their
loose
courses
.
Thirdly
,
in
respect
of
the
sin
it self
,
none
more
dangerous
:
For
,
1.
Relapses
are
more
dangerous
then
the
first
diseases
.
2.
Satan
returning
,
brings
with
him
seven
worse
spirits
and
so
he
is
for
ever
held
under
the
power
of
them
.
3.
This
sinne
is
commonly
punished
with
other
sins
,
which
is
Gods
most
fearful
stroke
.
4.
It
's
a
degree
of
the
sin
against
the
Holy
Ghost
,
Heb.
10.26
.
Fourthly
,
in
respect
of
the
judgements
which
attend
this
sin
.
1.
The
house
not
founded
on
the
rock
must
fall
,
and
the
fall
is
great
and
irreparable
,
Mat.
7.27
.
2.
The
judgement
is
certain
,
being
already
in
part
inflicted
:
The
talent
is
already
taken
away
,
and
in
the
next
place
the
unprofitable
servant
is
to
be
cast
into
hell
fire
,
Mat.
25.28
.
Quest.
What
are
s●gnes
and
notes
of
a
man
thus
Apostatizing
in
grace
?
Answ.
First
,
a
resting
in
a
common
and
general
hope
of
a
good
estate
,
without
a
desire
and
endeavour
to
get
special
assurance
.
Secondly
,
an
opinion
of
sufficiency
:
that
he
hath
grace
enough
,
and
needs
seek
no
more
:
and
so
not
to
go
foreward
,
is
to
go
backward
.
Thirdly
,
a
comparing
of
a
mans
self
with
those
of
inferiour
graces
,
or
means
of
resting
contented
if
he
be
but
as
good
as
they
.
Fourthly
,
a
shunning
or
slighting
Gods
Ordinances
,
and
forsaking
the
Assemblies
of
the
Saints
;
or
if
he
use
publick
,
yet
he
neglects
private
duties
.
Fifthly
,
secret
sins
ordinarily
committed
,
not
bewailed
,
nor
reformed
:
or
allowing
a
mans
self
in
lesser
oaths
,
idle
speeches
,
roving
thoughts
▪
expence
of
time
wastfully
,
&c.
Sixthly
,
hatred
of
Gods
children
and
their
wayes
whether
openly
or
secretly
:
Hence
,
Psalme
129.6
.
They
that
hate
Sion
shall
be
as
grasse
on
the
house-top
that
withereth
,
&c.
Quest.
What
means
may
we
use
to
keep
us
from
this
Apostacy
?
Answ.
First
,
get
sound
judgement
to
discern
the
truth
ftom
errour
,
which
is
attained
by
the
publick
ministry
.
If
we
would
not
quench
the
spirit
,
we
must
not
despise
prophesie
,
1
Thes.
5.19
,
20.
If
we
would
not
fall
we
must
be
built
upon
the
foundation
of
the
Prophets
and
Apostles
:
we
must
attend
upon
reading
,
meditation
,
and
conference
,
which
notably
begets
,
and
confirms
soundness
of
judgement
:
and
by
Prayer
,
which
obtains
the
Spirit
,
called
the
Spirit
of
judgment
,
Isa.
4.4
.
Secondly
,
Sound
perswasion
of
the
truth
thou
professest
,
and
that
by
getting
expe●ience
of
it
in
thy
heart
:
If
a
man
once
tasts
the
sweetnesse
of
Christ
,
and
his
merits
,
he
will
never
be
a
Papist
in
the
point
of
me●it
,
but
abhor
his
own
works
as
dress
and
dung
:
get
experience
of
Gods
love
in
Christ
,
and
it
will
be
stronger
then
death
,
&c.
Cant.
8.6
,
7.
Thirdly
,
sound
affections
and
love
to
the
truth
:
esteeme
it
as
a
Pearl
worth
selling
all
to
buy
it
:
but
if
thou
lovest
the
world
,
or
any
thing
better
then
the
truth
,
with
D●mas
thou
wilt
forsake
it
:
So
,
2
Thessal.
2.10
,
11.
Fourthly
,
sound
conscience
,
to
which
is
required
,
1.
Sincerity
.
2.
Tendernesse
.
1.
Sincerity
,
when
a
man
is
inwardly
a
true
Nathanael
,
without
guile
.
2.
Tenderness
;
whereby
we
fear
and
dislike
all
sin
,
the
least
,
the
closest
,
the
dearest
bosome
sin
;
whereas
an
evil
conscience
makes
shipwrack
of
the
faith
,
1
Tim.
1.19
.
Fifthly
,
sound
conversation
.
Fruitfulnesse
in
our
life
fastens
our
faith
,
whereas
a
barren
life
hath
little
stability
.
We
must
hear
the
word
and
do
it
,
if
we
will
be
built
upon
the
rock
,
Matth.
7.24
.
God
useth
to
recompense
practice
of
grace
with
encrease
of
grace
.
Hence
John
17.7
.
If
ye
do
these
things
ye
shall
know
my
doctrine
,
and
Psalm
15.
ult.
He
that
doth
these
things
shall
n●ver
fall
.
The
Talent
used
increaseth
,
like
the
meal
in
the
barrel
,
1
Kings
17.16
.
Sixthly
,
sound
fellowship
in
the
communion
of
Saints
:
In
receiving
,
and
communicating
Christian
admonition
,
reprehension
,
counsel
,
comfort
,
&c.
Hereby
we
stirre
up
the
gift
of
God
in
our selves
and
others
:
Hence
,
1
Thes.
5.11
.
Heb.
12.12
.
Quest.
What
motions
may
encourage
us
to
the
use
of
these
means
?
Answ.
First
,
consider
how
heresies
and
errours
encrease
daily
in
all
places
,
amongst
all
degrees
,
and
our
trial
may
be
at
hand
,
we
know
not
how
soon
.
Secondly
,
this
decay
,
and
withering
is
fatal
to
reprobates
,
and
befals
them
onely
,
but
cannot
betide
Gods
Elict
,
Matth.
24.24
.
the
Elect
cannot
be
deceived
.
Thirdly
,
experience
tells
us
that
we
may
say
of
some
great
Professors
,
as
it
's
said
of
the
fig-tree
,
Matth.
21.20
.
How
soone
are
they
withered
?
which
is
a
shrewd
argument
that
the
sentence
is
out
against
them
:
Never
fruit
grow
on
thee
any
more
,
ver.
19.
See
Dr.
Tailor
,
on
the
Parable
of
the
Sower
.
Quest.
Seeing
many
who
have
been
once
zealous
for
Gods
way
,
afterwards
decline
it
totally
,
what
is
it
to
set
rightly
forth
at
our
first
owning
of
Christ
,
and
to
lay
a
sure
foundation
to
prevent
Apostacy
?
Ans.
First
,
then
are
our
beginnings
hopeful
when
the
Spirit
of
God
in
the
Ministry
of
the
Word
,
or
other
meanes
of
grace
did
work
upon
us
:
when
it
was
not
meere
education
under
good
governours
,
nor
the
acquaintance
,
and
company
which
we
had
with
those
that
fear
God
,
but
an
inward
,
experimental
work
of
grace
upon
our
hearts
.
We
read
,
2
Chron.
24.22
.
of
Joash
,
who
in
his
latter
days
did
most
wickedly
degenerate
,
when
yet
in
his
former
time
he
had
been
very
forward
in
repairing
the
Temple
,
and
had
shewed
more
zeal
for
Gods
glory
then
the
Priests
did
:
But
what
was
the
ground
?
Jehoiadah
the
High
Priest
had
a
great
hand
over
him
,
he
helped
him
to
his
Kingdome
,
and
engaged
him
to
God
several
ways
:
but
when
this
good
man
was
dead
he
became
a
wolf
,
and
put
Zacharie
,
Iehoiadahs
son
,
to
death
,
and
that
meerly
because
he
reproved
him
for
his
sins
:
So
that
though
Joash
had
some
external
restraint
upon
him
,
yet
was
there
no
internal
renovation
by
Gods
Spirit
.
Look
therefore
what
put
thee
upon
a
forwardnesse
in
the
ways
of
God
:
was
it
the
Spirit
of
God
through
the
Word
?
then
it
is
of
God
,
and
will
endure
:
Otherwise
a
child
mishapen
in
the
conception
wil
ever
after
be
a
Monster
.
Secondly
,
then
will
beginnings
and
endings
be
alike
,
when
grace
is
rooted
,
and
enters
deep
enough
into
the
soul.
Though
thou
hast
never
such
affections
,
such
enlargements
,
yet
if
there
be
not
a
rooted
,
and
deep
work
of
grace
upon
thy
soul
,
it
will
never
hold
out
,
Mat.
13.21
.
the
seed
that
grew
hopefully
miscarried
,
because
it
had
no
rooting
:
and
the
house
upon
the
sandy
foundation
fell
,
because
the
builder
digged
not
deep
enough
:
Hence
the
promise
of
regeneration
is
,
Ier.
31.33
.
to
put
the
Law
of
God
into
their
inward
parts
:
therefore
grace
is
called
the
inwa●d
man
,
the
hidden
man
of
the
heart
:
If
therefore
thy
repentance
hath
been
deep
enough
?
If
thy
faith
,
and
love
be
rooted
?
the
gates
of
hell
shall
never
prevail
against
thee
.
Thirdly
,
good
beginnings
will
end
well
when
we
professe
Christ
out
of
love
to
Christ
,
and
sincere
intentions
,
not
from
sinister
and
worldly
respects
:
The
wolf
will
at
last
discover
himself
for
all
his
sheeps
cloathing
:
as
we
see
in
Judas
.
To
follow
Christ
for
the
loaves
,
or
to
know
him
only
after
the
flesh
,
will
never
endure
.
Jehu
begins
with
zeal
as
hot
as
fire
,
yet
his
latter
end
was
like
Jeroboams
,
and
all
because
his
ends
were
not
pure
.
Observe
therefore
thy
heart
diligently
in
the
motions
and
intentions
of
it
.
Is
it
to
get
applause
?
to
be
reputed
of
?
to
compasse
great
things
for
thy self
?
If
so
the
time
will
come
that
,
thy
building
will
fall
,
though
so
many
did
admire
it
.
Fourthly
,
thy
beginnings
will
end
coldly
,
when
thy
judgement
is
not
well
instructed
,
and
informed
in
the
truth
.
Hot
affections
,
but
a
weak
judgement
will
quickly
stagger
,
and
is
apt
to
be
carried
up
and
down
with
every
winde
of
doctrine
;
Christ
therefore
prayeth
,
John
17.17
.
that
they
may
be
sanctified
through
the
truth
:
Hymenaeus
and
Philetus
,
when
they
made
shipwrack
of
the
faith
,
they
then
cast
away
a
good
conscience
:
so
that
a
sound
mind
and
judgement
is
a
special
help
to
perseverance
:
they
which
are
tossed
up
and
down
with
every
new
doct●ine
,
are
called
children
,
Ephes.
4.14
.
because
their
understandings
are
weak
.
Fifthly
,
they
that
will
persevere
must
be
well
advised
about
the
nature
of
grace
,
&
how
dear
it
wil
cost
them
to
be
Disciples
of
Christ
?
what
they
must
do
and
suffer
for
his
Name
:
This
Christ
expresseth
under
two
Parables
:
One
of
a
King
going
to
war
:
the
other
of
a
man
undertaking
a
great
building
,
Luke
14.31
.
&c.
so
think
thou
with
thy self
:
shall
I
joyn
my self
to
those
that
fear
God
?
am
I
fit
for
such
a
great
work
?
Am
I
mortified
to
all
sin
?
Can
I
endure
to
lose
all
for
Christ
?
Do
I
love
him
better
then
my
relations
,
then
my
life
it self
?
&c.
Mr.
Burges
on
Joh.
17.
p.
383.
Sixthly
,
if
thou
wouldst
not
Apostatize
,
practice
so
much
as
thou
knowest
,
and
the
more
thou
practisest
,
the
more
thou
knowest
,
and
the
more
thou
knowest
thus
,
the
more
thou
lovest
,
and
the
surer
doest
thou
bind
it
upon
thy self
,
and
this
is
the
surest
hold
,
John
7.17
.
Seventhly
,
call
no
grounds
of
Divine
truth
into
question
:
suspect
not
that
which
thou
canst
not
reach
,
but
rather
accuse
thy
own
weaknesse
,
and
ignorance
:
Our
first
Parents
by
questioning
the
truth
of
Gods
threatning
,
lost
Gods
image
,
which
consisted
in
truth
as
well
as
holinesse
.
Eighthly
,
beware
of
indifferency
in
the
matters
of
God
;
many
think
it
better
to
be
like
the
flexible
willow
,
then
the
sturdy
Oke
,
or
as
wax
,
to
take
all
forms
of
Religion
:
These
can
never
hold
out
when
trials
come
.
Dr.
Taylor
on
Tit.
CHAP.
XIII
.
Questions
,
and
Cases
of
Conscience
about
Apparel
.
Quest.
HOw
are
we
to
use
Apparel
?
Answ.
Men
and
Women
are
to
cover
their
bodies
with
decent
and
comely
Apparel
,
and
so
to
atti●e
themselves
,
as
that
in
their
Apparel
they
do
expresse
the
vertues
of
their
mindes
,
and
the
graces
that
be
in
their
hearts
,
especially
modesty
,
shamefastnesse
and
frugality
.
Quest.
Wherein
stands
d●cency
and
comelinesse
of
Apparel
?
Answ.
First
,
in
covering
the
whole
body
with
it
,
except
such
parts
as
are
left
bare
for
necessities
sake
,
as
the
face
,
and
hands
,
Gen.
3.10
,
21.
By
sin
came
shame
upon
the
whole
body
,
and
the
Lord
made
and
appointed
the
wearing
of
garments
,
for
the
covering
of
the
deformity
of
our
naked
bodies
,
Deut.
28.48
.
Nakednesse
is
threatned
as
a
curse
,
therefore
affected
nakednesse
is
monstrous
and
vile
.
Secondly
,
in
the
fashion
making
our
garments
in
a
decent
manner
,
which
is
,
1
▪
When
its
fitted
for
the
sex
,
Deut.
22.5
.
2.
According
to
the
condition
,
office
and
calling
we
are
in
,
and
according
to
our
estate
,
and
after
the
ancient
customes
of
the
Countrey
,
and
place
we
live
in
,
and
to
the
example
of
the
most
grave
,
godly
,
and
sober
men
and
women
of
our
own
rank
,
Mat.
11.8
.
Zeph.
1.8
.
1
Cor.
11.14
,
15.
Phil.
4.8
.
1
Pet.
3.3
,
4
,
5.
Quest.
May
not
ornaments
of
gold
,
silver
,
pearles
,
precious
stones
,
lace
,
silk
,
sattins
,
velvets
,
&c.
be
used
?
Answ.
Yea
,
some
necessary
cautions
in
using
them
being
observed
,
as
may
be
proved
,
Gen.
24.22
,
47.
and
41.42
.
Exod.
32.3
.
Psal.
45.13
,
14.
Mat.
6.29
.
Ob.
But
the
Prophets
seem
to
condemn
and
threaten
such
ornaments
,
Isa.
3
18
,
&c.
Answ.
Some
of
those
ornaments
were
indeed
meer
vanities
,
and
therefore
not
to
be
used
.
Others
were
in
themselves
lawful
,
and
are
not
simply
condemned
,
but
only
in
the
abuse
of
them
as
they
were
made
instruments
and
ensignes
of
pride
,
wantonnesse
,
and
the
lightnesse
of
the
women
,
as
appears
,
v.
16.
Ob.
But
1
Tim.
2.9
.
1
Pet.
3.3
.
the
Apostles
forbid
the
wearing
of
gold
,
or
costly
Apparel
?
Answ.
In
these
texts
the
Apostles
do
not
simply
forbid
the
wearing
of
such
things
,
but
the
abuse
of
them
in
riot
and
excesse
,
directing
their
speeches
to
women
,
who
it
seems
were
excessive
in
adorning
their
outward
man
,
and
neglected
the
inward
ornaments
of
modesty
and
humility
,
the
chief
ornaments
of
Christians
.
Hence
1
Tim.
2.9
,
10.
1
Pet.
3.4
.
the
latter
are
chiefly
commended
.
Quest.
What
are
those
cautions
to
be
observed
in
using
these
ornaments
?
Answ.
First
,
they
must
be
used
sparingly
,
and
with
moderation
,
according
to
the
rank
,
place
and
calling
wherein
God
hath
set
us
,
and
the
example
of
the
gravest
and
godly
persons
of
our
own
rank
and
place
,
Dan.
5.16
,
17
,
29.
with
Mat.
11.8
.
Secondly
,
they
must
not
be
used
alwayes
alike
;
but
according
to
the
times
and
seasons
,
Jer.
2.32
.
Luke
16.19
.
It
was
the
rich
mans
fault
to
weare
them
every
day
.
Thirdly
,
they
must
be
used
to
a
right
end
;
not
to
get
honour
and
esteem
amongst
men
:
much
lesse
to
inveigle
others
,
(
as
the
harlot
did
,
Prov.
7.10
,
16.
)
but
to
the
honouring
of
the
body
,
that
therein
God
may
be
honoured
,
G●n.
24.15
.
1
Cor.
12.23
.
1
Thes.
4.4
.
Quest.
How
do
men
and
women
sin
in
their
Apparel
?
A●s
.
First
,
When
they
weare
strange
fashions
and
guises
:
threatened
even
in
Kings
children
,
Zeph.
1.8
.
the
general
rule
is
,
whatsoever
things
are
of
good
report
,
these
do
,
Phil.
4.8
.
Secondly
,
When
with
their
Apparel
,
they
cover
not
their
nakednesse
,
but
as
having
put
off
all
shame
,
they
discover
those
parts
which
modesty
requires
to
be
covered
.
Thirdly
,
when
they
have
their
Apparel
so
made
,
as
disfits
them
for
employment
,
and
makes
them
like
pictures
in
a
frame
,
you
cannot
stir
one
part
except
you
stir
all
:
they
can
scarce
feed
themselves
:
Solomons
good
Huswife
was
not
so
clothed
,
Prov.
31.13
,
&c.
Fourthly
,
when
by
their
Apparel
they
confound
Sexes
:
forbidden
,
Deut·
22.5
.
Fifthly
,
when
they
weare
any
garment
in
religious
or
civil
employments
to
the
scandal
and
offence
of
their
brethren
.
Sixthly
,
when
they
prank
up
themselves
beyond
their
calling
,
estate
,
and
degree
.
Seventhly
,
when
they
distinguish
not
between
times
of
mourning
and
rejoycing
:
whereas
the
like
garments
are
not
fit
for
all
seasons
.
Quest.
What
are
the
proper
uses
of
Apparel
?
Answ.
First
,
to
cover
our
nakednesse
,
and
to
hide
our
corporal
shame
and
defects
.
Secondly
,
to
defend
our
bodies
from
the
injury
of
winde
and
weather
,
both
of
the
Summers
heat
,
and
the
Winters
cold
.
Hence
Garments
,
quasi
Gardments
.
Thirdly
,
to
preserve
and
cherish
natural
heat
and
life
,
which
otherwise
would
spend
too
fast
,
What
shall
we
say
then
to
those
that
make
them
the
ensignes
of
vanity
,
and
incentives
to
lust
and
luxury
?
whence
else
are
those
bushes
of
haire
and
periwigs
,
those
frizlings
,
crispings
,
curlings
,
powdrings
,
paintings
,
patchings
and
spottings
,
especially
of
womens
faces
?
What
are
the
toyes
they
call
fancies
?
Are
they
not
such
as
an
old
Writer
calls
Satanae
ingenia
,
the
devils
fancies
?
whereas
there
is
nothing
more
foolish
,
did
we
rightly
consider
it
,
then
to
shew
pride
in
garments
,
which
are
indeed
the
ensignes
of
our
shame
;
as
if
the
Thief
should
be
proud
of
his
halter
:
They
are
called
by
a
word
in
the
Hebrew
,
which
signifies
perfidiousnesse
,
as
being
tokens
of
our
perfidious
dealing
with
God
:
when
as
at
first
man
was
naked
,
and
yet
not
ashamed
:
They
are
but
coverings
of
this
vile
body
,
,
Phil.
3.21
.
or
as
it
is
in
the
Greek
,
The
Body
of
our
Humiliation
:
such
as
we
cannot
think
of
without
humbling
our
soules
for
the
intemperance
,
and
uncleannesse
of
it
.
And
must
our
pride
break
forth
in
decking
such
a
body
?
The
Apostle
saith
,
Rom.
8.10
.
the
body
is
dead
because
of
sin
:
sure
then
a
course
hair-cloth
may
best
become
a
dead
Corpse
See
Elton
on
the
Commandments
.
Quest.
What
is
further
to
be
considered
in
the
use
of
Apparel
?
Answ.
First
,
the
preparation
of
it
to
be
worne
.
Secondly
,
the
wearing
of
it
when
it
is
prepared
.
Quest.
What
Rules
are
to
be
observed
in
the
preparing
of
it
?
Answ.
Our
care
for
apparel
and
bodily
ornaments
is
to
be
very
moderate
,
Mat.
6.28
,
&c.
1
Tim.
6.8
.
Quest.
How
shall
we
know
what
is
necessary
?
Answ.
A
thing
is
necessary
two
wayes
.
First
,
in
respect
of
nature
,
for
the
preservation
of
life
and
health
.
Secondly
,
in
respect
of
our
place
,
calling
and
condition
,
for
upholding
the
credit
of
it
.
Now
that
s
necessary
raiment
which
is
necessary
both
these
wayes
.
Quest.
Who
shall
judge
what
is
n●cessary
for
persons
of
every
condition
?
Answ.
First
,
vain
and
curious
persons
are
not
competent
Judges
:
but
the
examples
of
grave
,
modest
,
and
frugal
persons
in
every
order
and
estate
,
who
by
their
knowledge
and
experience
are
best
able
to
determine
it
.
Secondly
,
though
we
must
not
seek
for
more
then
necessary
Apparel
,
yet
if
God
of
his
goodnesse
give
us
more
,
we
must
receive
it
thankfully
,
and
use
it
to
the
good
example
of
others
.
Ob.
But
John
Baptist
saith
,
we
must
not
have
above
one
coat
?
Answ.
His
meaning
must
needs
be
,
that
he
that
hath
not
only
necessary
raiment
but
superfluity
;
must
give
of
his
abundance
unto
them
that
want
.
Christ
himself
had
two
coats
,
and
St.
Paul
a
coat
and
a
cloak
.
2.
Rule
:
All
Apparel
must
be
fitted
to
the
body
,
in
a
comely
and
decent
manner
,
as
becomes
holinesse
,
Tit.
2.3
.
Quest.
How
shall
this
be
done
?
Answ.
By
observing
these
five
rules
.
First
,
it
must
be
according
to
the
sex
both
for
men
and
women
,
Deut.
22.5
.
which
is
not
a
ceremonial
Law
,
but
grounded
upon
the
Law
of
nature
,
and
common
honesty
.
Secondly
,
our
Apparel
must
be
suited
to
our
callings
,
that
it
may
not
hinder
nor
disable
us
in
the
performance
of
the
duties
thereof
.
This
justly
condemns
the
Apparel
,
(
especially
of
women
and
maid-servants
)
which
sets
them
,
as
it
were
,
in
a
frame
,
that
they
cannot
with
ease
and
conveniency
do
their
businesses
whilest
they
have
it
on
.
Thirdly
,
our
Apparel
must
be
suited
to
our
meanes
,
that
so
we
may
be
able
to
maintain
our
families
,
and
relieve
the
poor
.
Fourthly
,
it
must
be
answerable
to
our
estate
,
and
dignity
,
for
distinction
of
order
,
and
degrees
in
the
society
of
men
,
when
Joseph
was
set
over
the
land
of
Egypt
,
he
was
arrayed
in
fine
linnen
with
a
chain
of
gold
about
his
neck
,
Gen.
41.42
.
So
Judg.
5.30
.
Mat.
11.8
.
the
contrary
brings
great
confusion
,
and
overthrows
the
order
which
God
hath
set
in
the
states
and
conditions
of
men
.
Fifthly
,
it
must
be
fitted
according
to
the
ancient
and
laudable
custom
of
the
Countrey
wherein
we
dwell
.
Quest.
But
if
we
see
a
fashion
used
in
other
Countreys
that
we
like
,
may
we
not
take
it
up
?
Answ.
No
,
for
God
hath
threatned
to
visit
all
such
,
Zeph.
1.
●
.
Paul
taxes
it
as
a
great
disorder
in
the
Corinthians
,
that
men
wore
long
haire
,
and
women
went
uncovered
,
1
Cor.
11.13
,
14.
Sixthly
,
our
garments
must
be
such
as
may
expresse
the
vertues
of
our
mindes
,
especially
of
modesty
,
shamefastnesse
and
frugality
,
1
Tim.
2.9
,
10.
Mat.
5.16
.
Quest.
What
spiritual
use
are
we
to
make
of
our
Apparel
?
Answ.
First
,
we
must
take
occasion
thereby
to
be
humbled
for
our
nakednesse
,
in
regard
of
grace
,
and
of
Gods
favour
by
reason
of
original
sin
:
They
that
are
proud
of
their
Apparel
,
are
proud
of
their
shame
.
It
s
as
if
a
thief
should
be
proud
of
his
bolts
or
halter
.
Garments
are
the
cover
of
our
shame
,
and
the
signes
of
our
sins
.
Secondly
,
by
putting
on
our
garments
we
are
to
be
minded
to
put
on
Christ
,
Rom.
13.14
.
which
is
done
when
by
prayer
we
come
to
God
,
and
entreat
him
to
make
the
active
and
passive
obedience
of
Christ
a
covering
for
us
,
and
that
Christ
may
be
made
to
us
wisdom
,
righteousnesse
,
&c.
and
that
we
may
be
made
conformable
to
him
both
in
life
and
death
in
all
moral
duties
,
and
that
we
may
have
the
same
minde
,
affection
and
conversation
that
he
had
.
Thirdly
by
putting
off
our
clothes
,
we
are
to
put
off
the
old
man
,
i.
e.
the
masse
and
body
of
sinful
corruption
;
and
that
s
done
when
we
hate
sin
,
and
firmly
resolve
against
it
.
Fourthly
,
when
we
cloath
and
gird
our selves
,
we
are
taught
to
gird
up
the
loines
of
our
mindes
,
to
have
our
lamps
burning
,
to
prepare
our selves
to
meet
Christ
,
whether
at
death
or
the
last
judgement
.
Quest.
Why
must
we
take
heed
of
pride
in
Apparel
?
Answ.
First
,
because
hereby
we
waste
that
that
should
be
better
employed
,
as
for
the
good
of
the
Church
,
Common-wealth
,
our
families
,
and
especially
for
the
relief
of
the
poor
.
Secondly
,
hereby
precious
time
is
abused
,
when
we
spend
so
much
time
in
adorning
our
bodies
,
that
we
want
leisure
to
adorne
and
beautifie
our
soules
.
Thirdly
,
hereby
our
attire
it self
is
abused
,
being
made
a
signe
of
the
vanity
of
our
mindes
,
and
the
wantonnesse
of
our
hearts
,
which
should
shew
the
Religion
of
our
hearts
.
Fourthly
,
it
confounds
order
in
the
societies
of
men
:
It
coming
hereby
to
passe
,
that
there
is
little
or
no
difference
between
inferiours
and
superiours
.
Fifthly
,
great
judgements
are
threatned
against
pride
in
apparel
,
Isa.
2.11
,
12.
and
3.16
,
&c.
Zeph.
3.11
.
Mr.
Perkins
,
Vol.
2.
p.
135.
Quest.
What
further
Reasons
may
be
rendred
against
excesse
in
Apparel
?
Answ.
First
,
God
hath
forbidden
garishnesse
and
excesse
in
Apparel
,
and
therefore
except
we
will
shew
our selves
not
to
regard
his
word
,
we
must
take
heed
of
it
,
1
Pet.
3.3
,
4.
1
Tim.
2.9
,
10.
Secondly
,
consider
the
coming
in
of
Apparel
,
and
we
shall
see
that
we
have
little
cause
to
be
proud
of
it
:
For
we
had
none
in
the
state
of
innocency
,
nor
needed
none
;
we
were
naked
,
and
not
ashamed
:
at
which
time
Apparel
would
have
been
to
mans
body
as
a
cloud
to
the
Sun
,
not
to
deck
but
to
darken
it
:
but
when
by
sin
we
had
wounded
our selves
,
God
was
faine
to
cover
it
with
a
plaister
.
Our
Apparel
then
is
a
badge
of
our
sin
,
and
ought
to
humble
us
,
and
who
is
proud
of
a
plaister
that
covers
a
filthy
sore
.
Thirdly
,
it
s
a
most
unseemly
thing
for
Christians
to
put
excellency
in
Appatel
,
and
to
be
so
careful
about
these
outward
toyes
.
It
becomes
the
world
well
enough
that
know
no
better
clothing
,
neither
looking
for
grace
here
,
nor
glory
hereafter
:
but
Christians
should
think
themselves
most
beautiful
,
when
they
are
most
modestly
attired
;
when
they
are
arrayed
with
grace
.
We
professe
our selves
to
be
Pilgrims
here
,
and
therefore
should
not
fashion
our selves
to
the
world
,
&c.
Rom.
12.2
.
1
Pet.
1.14
.
Fourthly
,
its
absurd
to
place
excellency
in
such
a
thing
as
Apparel
,
for
we
borrow
it
of
poor
c●eatures
that
are
far
inferiour
to
our selves
.
The
best
silk
is
the
excrements
of
a
crawling
worme
▪
and
the
finest
cloth
is
but
the
fleece
of
a
silly
sheep
.
And
when
all
is
done
,
we
are
not
so
fine
as
the
●ilie
of
the
field
,
Mat.
6.28
,
29.
Fifthly
,
when
the
outside
is
most
decked
,
commonly
the
inside
is
most
neglected
,
whereas
the
body
is
but
the
case
of
the
soul
,
and
apparel
the
case
of
the
body
,
and
we
use
not
to
make
the
case
of
a
thing
so
good
,
as
that
we
put
therein
.
Such
are
like
a
poor
Jade
with
a
velvet
Saddle
,
and
guilded
trappings
.
Sixthly
,
whereas
such
as
are
so
careful
to
get
brave
apparel
,
do
it
to
get
honour
and
esteem
,
God
notably
crosses
them
;
some
laugh
at
them
and
flout
them
for
it
,
others
envie
them
,
and
others
are
angry
at
them
for
it
:
So
that
whereas
they
thou●ht
to
please
all
,
they
please
none
,
neither
God
nor
●an
.
Seventhly
,
it
makes
none
better
that
wear
it
,
whether
they
are
beautiful
or
deformed
,
vertuous
o●
vicious
.
If
beauti●ul
,
what
needs
such
a
deal
of
sti●
,
which
yet
doth
but
hinder
their
native
beauty
?
If
deformed
it
usually
makes
it
but
more
known
and
taken
notice
of
.
If
they
be
vertuous
it
s
not
their
gay
cloaths
,
but
their
vertue
that
adorns
them
:
If
vicious
,
every
one
will
say
,
that
its
cost
ill
bestowed
,
and
it
will
but
encrease
their
vices
.
Eighthly
,
they
that
affect
costly
apparel
sin
,
1.
Against
God
by
abusing
his
creatures
to
pride
,
and
neglecting
his
Worship
publick
or
private
,
or
by
coming
unprepared
thereto
,
whilest
they
spend
so
much
time
in
adorning
themselves
,
dressing
themselves
by
the
houre
,
and
praying
by
the
minute
.
2.
Against
themselves
by
neglecting
the
inward
clothing
of
their
soules
,
and
procuring
much
envie
,
and
ill
speech
,
and
many
censures
from
others
.
3.
Against
their
neighbours
by
provoking
them
to
imitate
their
bad
example
:
For
when
some
begin
,
others
will
follow
,
and
Pride
spreads
quickly
,
especially
where
Religion
keeps
it
not
down
.
Ninthly
,
it
s
not
only
a
sin
,
but
the
cause
and
encreaser
of
much
sin
.
It
comes
from
pride
,
and
is
a
great
encreaser
of
pride
.
It
hinders
the
service
of
God
,
and
the
good
of
our
own
soules
.
It
breaks
the
neck
of
Hospitality
,
destroys
Charity
,
causeth
racking
of
rents
in
the
Countrey
,
and
falshood
and
deceit
amongst
Tradesmen
to
maintain
it
.
It
causeth
lust
in
the
wearers
,
and
provokes
it
in
others
.
Ob.
But
though
we
weare
such
Apparel
,
we
are
not
proud
of
it
,
but
as
humble
as
others
?
Answ.
How
shall
we
judge
of
that
which
is
within
,
but
by
the
outward
fruits
.
Our
light
should
shine
outwardly
that
others
may
behold
it
,
Mat.
5.16
.
we
should
keep
a
conscience
void
of
offence
both
towards
God
and
man
,
Acts
24.16
.
Ob.
We
do
it
to
please
our
husbands
,
they
will
have
it
so
?
Answ.
Many
pretend
this
,
when
indeed
they
do
it
to
please
their
own
vain
mindes
.
But
if
any
have
such
phantastical
husbands
,
they
must
yet
take
heed
of
going
too
farre
lest
they
displease
God
.
Let
them
rather
please
their
husbands
by
their
humble
subjection
,
and
modest
and
sober
carriage
.
Ob.
We
do
but
what
most
do
?
Answ.
We
must
not
follow
a
multitude
to
do
evil
:
Exodus
23.2
.
Ob.
We
could
be
content
to
lay
it
aside
,
if
others
would
do
so
?
Answ.
We
ought
not
to
tarry
for
others
,
but
rather
to
begin
and
give
them
a
good
example
.
Mr.
Rogers
on
Peter
.
Tenthly
,
cost
and
curiosity
is
against
the
first
Institution
of
Apparel
:
God
clothed
our
first
Parents
in
beasts
skins
,
and
we
are
not
better
then
they
.
He
attired
them
in
an
habit
becoming
sorrow
,
and
the
state
of
banished
persons
.
Eleventhly
,
Our
bodies
are
but
houses
of
clay
,
and
therefore
we
should
not
be
too
solicitous
to
adorn
them
.
Twelfthly
,
because
of
the
absence
of
the
Bridegroom
Christ
.
A
chaste
Spouse
is
not
much
taken
up
in
adorning
her selfe
,
when
her
husband
is
from
home
.
Thirteenthly
,
such
as
were
most
curious
herein
,
are
branded
in
Scripture
to
be
most
notoriously
wicked
persons
,
as
Thamar
,
Jezabel
the
whore
,
Rev.
17.3
.
Isa.
3.16
,
&c.
Dives
,
Luke
16.19
.
Mr.
Byfield
on
Peter
.
Quest.
If
there
be
any
deformity
in
the
body
,
may
we
not
labour
to
cover
it
?
Answ.
Yes
:
but
we
may
not
set
a
new
forme
on
the
face
:
Dissembling
is
condemned
as
well
in
deed
as
in
word
,
every
one
should
be
content
with
their
own
natural
favour
,
and
complexion
that
God
hath
given
them
,
and
account
of
it
as
a
precious
thing
,
be
it
better
or
worse
.
For
the
outward
forme
and
favour
that
a
man
hath
,
is
the
work
of
God
himself
proportioned
,
and
fitted
to
him
by
his
special
Providence
.
Being
therefore
the
Lords
own
work
,
and
his
Will
thus
to
frame
it
rather
then
otherwise
,
there
is
great
reason
that
we
should
rest
contented
with
the
same
.
They
therefore
that
devise
,
and
use
artificial
formes
,
and
favours
to
set
upon
their
bodies
and
faces
by
painting
,
and
colouring
,
that
they
may
seem
such
as
indeed
they
are
not
,
are
condemned
by
the
light
of
nature
,
and
much
more
by
the
light
of
Gods
Word
,
wherein
we
have
but
one
only
example
thereof
,
and
that
is
of
wicked
Jezabel
,
2
Kings
9.30
.
who
by
this
mark
is
noted
for
a
notorious
strumpet
,
in
that
she
painted
her
face
.
For
what
is
this
but
to
finde
fault
with
Gods
own
Workmanship
?
and
to
seek
to
correct
the
same
by
a
counterfeit
work
of
our
own
devising
,
which
cannot
but
be
highly
derogatory
to
his
wisdome
,
and
displeasing
to
his
Majesty
.
Quest.
What
Arguments
may
be
brought
against
womens
painting
their
faces
?
Answ.
It
is
not
only
evil
in
regard
of
the
abuse
,
but
utterly
unlawful
and
abominable
in
its
own
nature
,
and
in
the
general
practice
of
it
,
as
offending
not
only
against
the
Law
of
God
,
but
the
very
light
of
nature
,
such
as
have
no
spark
of
grace
branding
it
with
a
note
of
reproach
wheresoever
they
discover
it
:
Yea
,
even
those
that
practise
it
do
condemn
it
in
their
own
consciences
,
and
are
ashamed
to
be
taken
with
the
fact
:
But
that
all
Christians
may
abhorre
it
,
Let
them
consider
,
1.
That
God
is
not
the
Author
of
this
beauty
,
but
the
devil
himself
,
who
brings
the
works
of
God
into
disgrace
,
not
only
by
counterfeiting
them
,
but
by
labouring
to
excel
them
.
Saint
Cyprian
thinks
,
that
when
wicked
Angels
,
professing
love
to
lewd
women
,
that
they
might
destroy
them
,
abused
their
bodies
to
filthinesse
,
as
a
reward
of
their
wickednesse
,
they
taught
them
this
Art
of
painting
;
whence
he
inferreth
,
Haec
non
sunt
membra
quae
Deus
fecit
,
sed
quae
Diabolus
infecit
.
These
painted
parts
are
not
of
Gods
making
,
but
of
the
Devils
corrupting
.
Now
what
impiety
is
it
to
Professors
of
Christianity
,
being
formed
by
God
to
seek
to
be
reformed
,
and
bettered
by
the
Devil
.
Hence
Tertullian
saith
,
The
Devil
hath
certainly
devised
this
Art
,
that
he
might
oppose
himselfe
against
God
:
For
that
is
Gods
work
which
is
natural
,
and
that
the
Devils
which
is
counterfeited
:
And
what
hellish
wickednesse
(
saith
he
)
is
it
to
adde
to
Gods
work
,
the
Devils
Art
?
&c.
Secondly
,
as
it
hath
an
evil
Author
,
so
it
is
in
it self
evil
,
as
springing
from
sinful
roots
,
and
bringing
forth
abundance
of
cursed
fruits
.
1.
The
root
from
which
it
springs
is
sometimes
Pride
,
which
moves
them
,
when
they
cannot
match
others
in
natural
beauty
,
to
use
these
Artificial
helps
,
that
they
may
excel
them
in
that
which
is
counterfeit
.
Somtimes
it
springs
from
lust
,
and
inward
uncleannesse
,
which
moves
them
to
use
these
inveigling
Arts
,
that
by
seeming
more
beautiful
then
they
are
,
they
may
ensnare
the
affections
of
those
that
look
upon
them
.
2.
The
cursed
fruits
which
it
produceth
,
are
either
against
God
,
others
,
or
themselves
.
1.
Against
God
they
offend
,
by
presuming
to
adulterate
his
works
,
and
by
taking
upon
them
to
mend
that
which
(
as
they
suppose
)
he
hath
made
amisse
.
Hence
St.
Cyprian
,
God
made
man
according
to
his
own
Image
,
and
dare
any
presume
to
change
that
which
God
hath
made
?
In
so
doing
they
offer
wrong
to
God
,
when
they
strive
to
reform
and
transform
that
which
he
hath
formed
.
For
that
which
is
natural
is
the
Work
of
God
,
but
the
alteration
of
it
is
the
work
of
the
Devil
,
&c.
2.
They
offend
against
men
by
deceiving
and
abusing
them
,
making
them
to
admire
a
painted
Statue
in
stead
of
Gods
work
.
Again
,
they
much
more
sin
against
them
,
whilest
by
these
devilish
Arts
,
and
counterfeit
beauty
,
they
enflame
their
hearts
with
filthy
and
unlawful
lusts
.
Hence
St.
Jerome
calls
it
;
the
fire
of
youth
,
the
fuel
of
lust
,
and
the
signe
which
shews
where
an
unchaste
heart
dwells
.
3.
They
most
of
all
sin
against
themselves
,
yea
,
against
both
their
bodies
and
soules
.
For
it
shews
that
they
are
ashamed
of
themselves
in
their
native
colour
,
and
therefore
being
displeased
therewith
,
like
Players
,
they
come
disguised
in
the
likenesse
of
other
persons
,
and
for
want
of
a
better
,
they
act
their
parts
in
the
habit
of
an
harlot
.
Now
what
is
this
but
unnaturally
to
deny
themselves
?
what
is
it
but
to
make
themselves
counterfeit
idols
,
that
unto
them
lust
may
offer
the
sacrifice
of
uncleannesse
?
what
is
it
but
to
expose
themselves
to
the
scorne
and
laughter
of
those
,
who
seeing
their
counterfeit
beauty
,
shall
afterwards
happen
to
see
them
in
their
own
complexion
,
and
natural
foulnesse
.
Again
,
whilest
they
labour
to
attain
to
this
counterfeit
beauty
,
they
lose
that
true
complexion
which
they
have
by
nature
:
For
with
their
medicines
and
minerals
which
they
use
for
this
purpose
,
they
make
their
colour
pale
,
they
wrinkle
their
faces
,
yea
,
oft-times
poison
their
skin
,
and
make
dim
their
eye-sight
,
and
so
over-greedily
seeking
false
beauty
,
they
finde
true
deformity
,
and
make
themselves
lothsome
indeed
,
that
they
may
appear
beautiful
in
shew
.
4.
They
sin
against
their
good
name
,
whilest
following
the
practice
of
Harlots
,
they
deservedly
get
the
reputation
of
being
Harlots
.
For
this
outward
painting
of
these
earthly
houses
,
makes
men
think
that
they
are
to
be
let
,
and
by
hanging
out
this
signe
of
Lust
,
they
invite
Customers
,
seeming
to
offer
their
honesty
to
sale
at
easie
rates
:
whereas
Christians
should
not
only
avoid
sin
,
but
the
very
appearance
thereof
.
And
concerning
such
St.
Ambrose
passeth
this
sentence
:
Having
adulterated
their
faces
,
they
will
soon
after
think
of
adulterating
their
chastity
,
and
defiling
their
bodies
.
5.
They
disgrace
their
Profession
of
Religion
,
whilest
professing
themselves
the
members
of
Christ
,
they
behave
themselves
like
the
limbs
of
Satan
.
The
best
beauty
of
a
Christian
woman
is
modesty
and
shamefastnesse
,
and
the
best
ornament
is
simplicity
and
humility
:
but
how
farre
are
they
from
simplicity
and
truth
,
who
lie
and
dissemble
,
even
when
they
say
nothing
,
speaking
falshood
and
dissimulation
with
their
very
faces
,
to
as
many
as
look
upon
them
?
unlesse
they
think
that
only
verbal
untruth
is
forbidden
,
and
actual
falshood
permitted
.
Or
that
it
is
a
greater
fault
to
dissemble
in
speeches
,
then
to
deceive
in
deeds
and
actions
.
Ob.
For
our selves
we
take
no
great
pleasure
in
it
,
but
we
must
do
it
to
please
our
husbands
,
that
we
may
gain
their
love
,
and
keep
them
from
lusting
after
strange
women
?
Answ.
But
you
ought
not
by
pleasing
men
to
displease
God
:
therefore
if
it
could
be
imagined
that
any
man
is
so
void
of
understanding
,
as
that
he
would
have
his
wife
,
whom
he
desires
to
keep
honest
,
to
use
the
qualities
and
practice
of
an
Harlot
,
yet
she
ought
not
to
content
him
by
burdening
her
soul
with
a
known
sin
.
Neither
can
it
be
imagined
,
that
women
hereby
can
wind
themselves
into
their
husbands
love
,
or
preserve
him
from
unlawful
lusts
:
For
if
neither
the
fea●e
of
Gods
judgements
,
threatning
the
Lawes
of
men
,
and
the
danger
of
falling
hereby
into
innumerable
evils
,
will
deter
him
from
following
such
base
courses
:
nor
the
love
of
God
and
his
sweet
Promises
will
allure
him
to
the
performance
of
his
duty
,
how
can
it
be
imagined
that
he
will
be
drawn
by
a
painted
vizard
to
embrace
this
Conjugal
love
,
or
be
preserved
from
strange
lusts
with
a
counterfeit
beauty
?
Yea
,
rather
such
wives
make
themselves
loathsom
to
their
Husbands
,
whilest
these
artificial
supplies
puts
them
in
minde
of
their
natural
defect
,
and
this
counterfeit
beauty
,
of
that
●eal
deformity
which
it
hideth
.
If
then
you
would
have
your
husbands
love
you
,
observe
rather
a
sober
gravity
,
then
affect
a
counterfeit
beauty
,
and
deck
your
mindes
with
ornaments
of
vertue
,
as
with
meeknesse
,
humility
,
chastity
,
&c.
which
being
permanent
and
unchangable
,
will
make
his
love
constant
and
perpetual
.
Mr.
Downhams
Warfare
.
CHAP.
XIV
.
Questions
,
and
Cases
of
Conscience
about
Assurance
.
Quest.
WHat
is
Assurance
?
Answ.
It
is
a
reflect
act
of
the
soul
,
by
which
a
Christian
clearly
sees
that
he
is
for
the
present
in
the
state
of
grace
,
and
so
an
heire
apparent
to
glory
.
Quest.
What
are
the
kindes
,
or
degrees
of
this
Assurance
?
Answ.
First
,
an
Assurance
,
or
certainty
of
adherence
,
and
application
,
when
we
certainly
apply
,
and
adhere
to
the
promise
,
and
to
Christ
therein
;
peremptorily
divolving
,
and
casting
our selves
upon
him
for
salvation
,
though
perhaps
without
evident
and
sensible
comforts
:
Called
a
receiving
of
Christ
,
John
1.12
.
A
cleaving
to
the
Lord
with
full
purpose
of
heart
.
Acts
11.23
.
so
that
if
we
must
perish
,
we
will
perish
believing
:
This
is
the
lowest
step
of
assurance
which
every
true
Beleever
hath
.
Secondly
,
a
certainty
of
evidence
or
experience
:
when
by
the
reflection
of
conscience
,
or
faith
upon
our selves
,
and
our
own
acts
,
or
by
the
testimony
of
the
Spirit
of
God
,
we
evidently
see
that
we
are
in
the
state
of
grace
,
experimentally
discerning
what
God
hath
done
for
us
,
and
that
upon
such
and
such
grounds
,
effects
of
grace
,
or
other
discoveries
,
as
being
a
new
creature
,
2
Cor.
5.17
.
walking
in
the
light
,
1
John
1.7
.
walking
after
the
Spirit
,
not
after
the
flesh
,
Rom.
8.1
.
loving
the
brethren
,
1
John
3.14
.
This
assurance
is
usually
attended
with
much
comfort
,
and
joy
;
yet
every
Christian
attaines
not
to
it
,
but
should
labour
hard
for
it
:
It
belongs
rather
to
the
well-being
,
then
to
the
being
of
a
Christian.
Thirdly
,
an
unstaggering
certainty
,
or
full
assurance
,
when
there
is
such
a
full
perswasion
as
overcomes
all
doubts
,
feares
,
and
unbelief
:
such
was
Abrahams
,
Romans
4.17
,
&c.
This
is
the
highest
pitch
of
Assurance
attainable
in
this
life
,
and
next
to
celestial
enjoyment
,
which
few
attaine
unto
.
Quest.
How
may
the
truth
of
assurance
be
discerned
?
seeing
some
that
have
it
,
think
they
have
it
not
,
and
others
that
have
it
not
,
think
they
have
it
.
Answ.
First
,
try
it
by
the
qualifications
of
the
persons
assured
;
as
,
1.
Hast
thou
been
troubled
in
conscience
with
feares
about
thy
natural
condition
,
and
thy
soul
kindly
humbled
in
thee
:
The
spirit
of
bondage
goes
before
the
spirit
of
Adoption
,
Rom.
8.15
,
16.
with
Matth.
11.28
.
Esay
61.1
,
2.
2.
Hath
thy
humbled
b●oken
heart
been
furnished
with
saving
faith
.
First
we
beleeve
,
and
then
we
are
sealed
with
the
holy
Spirit
of
promise
,
Ephes.
1.13
.
3.
Hath
the
Spirit
been
given
to
thee
?
we
must
first
have
the
Spirit
,
before
we
can
know
the
things
that
are
given
us
of
God
,
1
Cor.
2.12
.
Secondly
,
by
the
grounds
and
causes
of
assurance
,
which
are
1.
Divine
testimony
by
audible
voice
,
as
Christ
assured
those
,
Mat.
9.2
,
5
,
6.
Luke
5.20
,
23.
and
7.47
,
48.
and
23.42
,
43.
But
this
was
extraordinary
,
and
is
not
now
to
be
expected
.
2.
The
lively
exercise
of
faith
,
reflecting
on
its
own
acts
,
and
seeing
it selfe
beleeving
:
and
these
acts
are
,
1.
Direct
:
and
these
again
,
either
receptive
of
Christ
:
as
,
Joh.
1.12
.
or
operative
from
,
and
by
Christ
received
,
as
Acts
15.9
.
Rom.
5.1
.
Gal.
5.6
.
2.
Reflexive
,
when
faith
looks
back
upon
its
own
acts
thus
receiving
Christ
,
and
thus
acting
.
So
Paul
knew
whom
he
had
beleeved
,
2
Tim.
1.12
.
3.
The
testimony
of
our
own
renewed
and
sanctified
conscience
,
according
to
the
Word
of
God
,
witnessing
our
good
estate
:
The
spirit
of
man
is
the
candle
of
the
Lord
,
&c.
Prov.
20.27
.
Tells
us
what
's
in
us
,
1
Corinth.
2.10
,
11
,
12.
4.
The
testimony
of
the
Spirit
of
God
purposely
given
us
to
this
end
,
1
Joh.
3.24
.
and
4.13
.
1
Cor.
2.12
.
the
Spirit
is
the
authour
of
our
assurance
:
1.
As
a
seal
,
Eph●s
.
1.13
.
sealing
us
after
we
believe
,
as
v.
14.
2.
As
an
earnest
of
our
inheritance
,
Ephes.
1.14
.
3.
As
a
joynt
witnesse
with
our
spirits
,
Rom.
8.16
.
clearing
up
our
spiritual
evidences
,
and
enabling
us
to
discern
them
,
as
1
Cor.
2.9
.
&c.
1
Joh.
2.27
.
Thirdly
,
by
the
fruits
,
and
effects
of
it
whereby
it
s
distinguished
from
presumption
:
as
1.
True
assurance
mightily
provokes
to
self-purifying
,
to
holinesse
in
heart
and
life
;
as
,
1
John
3.2
,
3.
whereas
presumption
emboldens
in
sinne
.
2.
It
stirres
up
fervent
desires
,
and
longs
after
the
Gospel
of
Christ
;
they
long
for
the
sincere
milk
of
the
word
,
1
Pet.
2.2
,
3.
But
presumption
breeds
disaffection
to
it
,
Psalme
50.16
,
17.
such
either
desire
it
not
at
all
,
or
not
the
sincere
milke
of
the
word
,
or
not
in
reference
to
growth
.
3.
It
makes
the
soule
incomparably
to
desire
communion
with
God
and
Jesus
Christ
,
as
we
see
in
the
Church
,
Cant.
2.6
,
7
,
16
,
17.
with
Cant.
3.1
.
to
6.
and
5.2
.
and
6.4
.
How
doth
David
mourn
for
want
of
the
sense
hereof
?
and
pray
for
it
?
Psal.
51.8
,
12.
But
presumption
knows
not
what
communion
with
Christ
means
.
4.
It
notably
engageth
those
that
have
it
to
serve
,
and
honour
God
in
their
places
to
the
uttermost
.
God
assures
Joshuah
,
that
he
will
never
leave
him
nor
forsake
him
,
Josh.
1.5
,
6.
and
Joshuah
resolves
,
that
whatever
others
do
,
he
,
and
his
house
will
serve
the
Lord
,
Josh.
24.15
.
so
in
Paul
,
1
Cor.
5.14
,
15.
and
in
David
,
Psalme
118.28
.
But
presumption
contemnes
God
,
Job
21.14
,
15.
5.
True
assurance
singularly
supports
and
comforts
the
heart
in
deepest
tribulations
:
as
we
see
in
Job
,
chap.
19.25
,
&c.
and
Paul
,
2
Corinth
.
1.12
.
But
presumption
in
such
cases
is
a
miserable
comforter
.
6.
It
fills
us
with
joy
in
hope
of
glory
when
tribulation
hath
done
its
worst
,
Rom.
5.1
,
2
,
&c.
But
presumption
hath
no
true
hope
of
another
life
,
Ephes.
2.12
.
Quest.
How
may
this
assurance
be
attained
and
retained
?
Answ.
First
,
be
much
in
self-examination
that
we
may
finde
where
our
evidence
clearly
lies
,
2
Cor.
13.5
.
Secondly
,
quench
not
,
grieve
not
the
Spirit
,
1
Thes.
5.19
.
Eph.
4.30
.
by
any
known
sinne
,
for
the
Spirit
is
given
us
that
we
might
be
assured
,
and
know
the
things
that
are
given
us
of
God
,
1
Cor.
2.10
,
&c.
and
he
assures
us
convincingly
,
clearly
and
satisfactorily
,
Rom.
8.16
.
Eph.
1.13
,
14.
with
1
Joh.
3.24
.
and
4.13
.
Thirdly
,
cherish
and
improve
all
our
graces
;
for
every
grace
hath
evidence
in
it
,
especially
assuring
graces
;
as
knowledge
,
Col.
2.2
.
Faith
,
Heb.
10.22
.
and
Hope
,
Heb.
6.11
,
18
,
19.
Fourthly
,
constantly
exercise
our selves
herein
to
have
a
conscience
void
of
offence
towards
God
and
man
,
in
all
parts
of
well-doing
.
Acts
23.1
.
and
24.16
.
Rom.
8.16
.
1
Joh.
3.18
,
19
,
&c.
2
Cor.
1.12
.
Isa.
32.17
.
Prov.
14.26
.
Psalme
50.23
.
Joh.
14.21
.
Fifthly
,
Remember
former
experiences
of
assurance
.
So
Psal.
77.7
,
8
,
9
,
10.
and
61.2
,
3.
and
71.5
,
6
,
20.
Sixthly
,
labour
to
get
out
of
those
conditions
which
are
prejudicial
,
and
obstructive
to
assurance
;
which
are
1.
The
infancy
of
grace
:
such
have
not
their
senses
exercised
to
discerne
their
condition
,
Heb.
5.13
,
14.
Labour
to
be
grown
men
,
1
Cor.
14.20
.
2
Pet.
3.18
.
2.
The
spiritual
slumber
,
or
sleep
of
security
:
then
our
evidences
sleep
with
us
;
as
,
Cant.
3.1
,
2.
and
5.2
,
3
,
6.
3.
The
spiritual
swoon
of
desertions
.
For
when
God
withdraws
the
light
of
his
countenance
,
we
discerne
not
our
spiritual
life
,
Psalm
22.1
.
and
77.7
,
&c.
and
88.14
,
&c.
Labour
therefore
to
remove
desertions
,
the
conflicts
of
tentations
,
and
other
soul-distempers
.
Seventhly
,
diligently
,
and
skillfully
improve
those
notable
assuring
Ordinances
,
the
Word
,
the
Lords
Supper
,
and
Prayer
.
For
,
1.
The
Word
was
written
that
beleevers
might
know
that
they
have
eternal
life
,
1
Joh.
5.13
.
Joh.
15.11
.
1
John
1.4
.
Let
it
therefore
dwell
richly
in
us
,
Col.
3.16
.
2.
The
Lords
Supper
seals
up
remission
of
sins
,
Mat.
26.27
,
28.
Communion
with
Christ
,
1
Cor.
10.16
,
17.
and
interest
in
the
new
Covenant
,
1
Cor.
11.24
,
25.
3.
Prayer
,
which
pierceth
heaven
,
creeps
into
the
bosome
of
God
,
and
often
furnisheth
the
doubting
soul
with
assurance
,
Joh.
16.24
.
David
oft
began
his
prayers
with
doubting
,
but
concludes
with
assurance
:
as
Psalme
6.1
,
&c.
8.9
▪
and
31.21
,
22.
and
13.1
,
2
,
5
,
6.
Quest.
What
Motives
may
stirre
us
up
to
labour
for
assurance
?
Answ.
First
,
the
want
of
it
exposeth
the
deare
children
of
God
to
many
miseries
;
As
,
1.
It
argues
great
weakness
of
grace
:
and
that
they
want
the
anointing
of
the
spirit
,
1
Joh.
2.27
.
1
Cor.
2.11
.
but
we
should
not
be
alwayes
●bes
,
1
Cor.
14.20
.
Eph.
4.12
&c.
2
Pet.
3.18
.
2.
It
argues
strength
and
prevalency
of
corruptions
,
and
tentations
,
as
in
David
,
Psal.
51.8
,
12.
3.
Or
spiritual
desertions
,
the
Lord
having
for
a
time
forsaken
the
soule
,
and
withdrawn
himself
,
as
in
the
case
of
David
,
Psal.
22.1
.
Heman
,
Psal.
88.14
,
&c.
As●ph
,
Psal.
77.7
,
&c.
the
Church
,
Cant.
3.1
,
2.
and
5.6
,
7
,
8.
Secondly
,
the
want
of
it
is
a
great
cause
of
Christians
dejectedness
,
and
uncomfortableness
:
For
till
we
know
that
we
are
in
the
state
of
grace
,
we
want
comfort
:
as
it
was
with
Hagar
when
she
saw
not
the
fountain
,
Gen.
21.16
,
19.
and
with
the
Disciples
,
whilest
their
eyes
were
holden
that
they
knew
not
Christ
,
Luke
24.14
,
15.
and
with
Mary
Magdalen
,
when
she
knew
not
of
Christs
resurrection
,
Joh.
20.14
,
15.
So
if
we
be
close
by
the
well
of
grace
;
if
Christ
be
present
with
us
,
yea
,
in
us
,
if
we
know
it
not
,
we
are
full
of
tears
and
sorrow
.
Though
Nathan
told
David
,
2
Sam.
12.13
.
that
God
had
put
away
his
si●
,
yet
because
he
had
not
the
sense
of
it
,
he
wanted
the
joys
of
Gods
salvation
,
Psalme
51.8.12
.
Thirdly
,
God
hath
often
commanded
us
to
labour
for
this
assurance
,
as
,
2
Pet.
1
10.
2
Cor.
13.5
.
H●b.
10.22
.
and
6.11
.
Fourthly
,
it
's
possible
,
if
we
will
take
pains
,
that
we
may
attain
to
this
assurance
:
Proved
,
1.
From
the
many
Scriptures
intimating
it
,
Joh.
14.21
.
Rev.
2.17
.
1
Cor.
2.9
,
10
,
13.
1
Joh.
2.3
,
5.
and
3.2
,
14
,
19.
and
4.13
.
and
5.13
,
19.
2.
The
nature
of
Knowledge
,
Faith
,
and
Hope
tend
to
it
,
Col.
2.2
.
Heb.
2.1
,
15.
and
6.11
.
3.
Many
of
Gods
people
have
attained
to
it
,
as
Job
19.25
,
26
,
27.
David
▪
implied
,
Psal.
51.8
,
12.
Hezekiah
,
2
King
.
20.3
.
Thomas
,
John
20.28
.
Peter
,
John
21.15
,
&c.
Paul
,
2
Tim.
1.12
.
the
Church
,
Cam.
2.16
.
and
7.10
.
Fifthly
,
it
's
richly
worth
all
our
best
endeavours
.
It
's
a
jewel
of
great
price
,
and
no
stranger
shall
entermeddle
with
their
joy
,
Prov.
14.10
.
Quest.
But
how
will
you
prove
that
a
Christian
may
be
assured
of
his
salvation
?
Answ.
First
,
●here
is
scarce
any
eminent
Christian
in
the
whole
book
of
God
,
but
hath
set
his
seal
to
this
truth
by
his
own
particular
experience
,
and
it
is
confirmed
by
the
present
experience
of
many
thousands
,
1
John
5.13
.
the
drift
of
Saint
Johns
Epistle
is
,
that
Christians
might
have
assurance
:
Besides
,
the
meanes
whereby
they
attained
to
assurance
are
common
to
all
Christians
;
they
have
the
spirit
dwelling
in
them
;
they
have
the
fruits
of
the
Spirit
,
and
a
sweet
testimony
of
their
own
spirits
:
Peter
also
exhorts
all
to
give
diligence
to
make
their
calling
,
and
election
sure
,
2
Pet.
1.10
.
therefore
if
it
came
onely
by
extraordinary
Revelation
,
to
what
end
were
our
diligence
?
Secondly
,
if
we
search
into
the
nature
of
faith
,
we
shall
see
that
it
tends
much
to
assurance
.
For
there
is
a
double
act
of
faith
.
1.
Actus
primus
,
the
first
act
,
whereby
I
beleeve
in
Christ
for
the
remissiom
of
my
sinnes
,
and
justifying
of
my
person
,
which
is
properly
justifying
faith
.
2.
Actus
ex
fide
emanans
,
an
act
flowing
from
faith
,
by
which
I
beleeve
that
my
sins
are
remitted
,
Rom.
5.1
.
Assurance
is
nothing
but
Apex
fidei
,
the
highest
degree
of
faith
.
The
hand
of
faith
lays
hold
on
Christ
,
and
knows
that
it
receives
him
:
and
the
want
of
assurance
comes
from
the
imbecility
of
faith
.
Thirdly
,
from
the
nature
of
the
promises
:
for
this
is
the
drift
of
them
,
as
it
is
,
Heb.
6.18
.
that
the
heirs
of
promise
might
have
strong
consolation
.
But
what
sweetness
can
a
Christian
draw
from
a
promise
till
he
knows
that
it
belongs
to
him
?
will
it
enrich
a
man
to
know
that
there
are
Pearles
,
and
Diamonds
in
the
world
?
Nay
it
's
rather
a
vexation
to
know
that
there
are
spiritual
dainties
,
but
they
belong
not
to
me
.
God
hath
given
his
Word
,
his
Oath
,
his
Seal
,
his
Earnest
,
and
all
to
this
very
end
that
a
poore
Christian
may
be
assured
of
his
salvation
,
and
that
he
might
have
strong
,
and
vigorous
consolation
.
Fourthly
,
from
the
nature
of
Christian
hope
,
which
is
certaine
,
and
infallible
:
It
looks
upon
good
as
to
come
,
and
as
certain
to
come
.
That
good
which
Faith
sees
,
Hope
waits
for
.
Faith
eyes
it
as
present
,
but
yet
at
a
distance
,
and
Hope
tarries
for
it
till
it
come
,
Heb.
6.19
.
which
Hope
we
have
as
an
Anchor
of
the
soul
,
both
sure
and
stedfast
.
Hope
were
but
a
poor
Anchor
if
it
should
leave
the
soul
to
uncertainties
,
to
the
courtesie
of
a
wave
;
to
the
clemency
of
a
Rock
,
to
the
disposing
of
a
storme
.
But
this
Anchor
pierces
within
the
vaile
,
it
will
be
sure
to
have
fast
hold
,
it
will
fix
upon
Heaven
it self
,
&c.
Again
,
Rom.
5.2
.
we
glory
in
hope
,
&c.
But
it
s
a
poor
glory
to
triumph
in
uncertainties
,
and
before
the
victory
:
there
s
little
cause
of
joy
till
the
soul
be
provided
for
eternity
,
and
till
it
know
it selfe
to
be
in
this
safe
condition
.
A
probable
hope
indeed
will
beare
up
,
and
support
the
soul
;
but
it
will
not
quiet
and
satisfie
the
soul.
Christian
hope
,
when
it
is
in
its
full
vigour
,
is
all
one
with
assurance
,
Rom.
5.5
.
Hope
makes
not
ashamed
:
but
if
hope
could
be
frustrated
,
it
might
make
ashamed
.
Quest.
What
is
the
manner
how
Christians
are
assured
of
their
salvation
?
or
how
shall
we
know
that
our
graces
are
true
,
and
not
counterfeit
?
Answ.
Many
characters
of
true
grace
might
here
be
given
:
as
that
it
must
flow
from
a
principle
of
sincerity
,
from
a
principle
of
love
:
that
it
must
be
conformable
to
the
grace
of
Christ
.
But
all
this
will
not
satisfie
the
soul
,
which
will
still
question
,
how
shall
I
know
that
my
graces
are
such
?
so
then
that
which
we
must
ultimately
resolve
it
into
is
that
double
Testimony
,
Rom.
8.16
.
The
same
Spirit
beareth
witnesse
with
our
spirits
that
we
are
the
sons
of
God
:
both
these
witnesses
do
fully
agree
,
and
make
up
one
entire
testimony
,
so
that
the
soul
may
say
here
,
as
Paul
doth
,
Rom.
9.1
.
I
speak
the
truth
,
I
lie
not
,
my
conscience
bearing
me
witnesse
by
the
Holy
Ghost
.
So
that
the
whole
work
of
assurance
is
summed
up
in
this
Practical
Syllogisme
.
Whosoever
believes
shall
be
saved
;
but
I
believe
,
therefore
I
shall
certainly
be
saved
.
The
Assumption
is
put
out
of
doubt
:
For
,
1.
Conscience
comes
in
with
a
full
Testimony
which
is
better
then
a
thousand
witnesses
,
1
John
3.10
.
He
that
believes
hath
a
witnesse
in
himself
.
So
1
John
3.21
.
If
our
heart
condemn
us
not
,
then
have
we
confidence
towards
God
.
Ob.
But
Jer.
17.9
.
the
heart
is
deceitful
above
all
things
,
how
then
can
we
trust
it
?
Answ.
First
,
some
understand
it
of
the
unregenerate
heart
:
of
which
it
is
said
,
All
the
imaginations
of
the
thoughts
of
mans
heart
,
are
altogether
evil
.
Secondly
,
the
drift
of
the
text
is
to
shew
the
deceitfulnesse
of
mens
hearts
in
respect
of
others
:
for
it
s
brought
in
by
way
of
Objection
,
thus
:
the
Jews
●an
delude
the
Prophets
,
and
so
think
to
evade
the
curse
?
No
,
I
the
Lord
search
the
hearts
;
all
is
naked
in
my
sight
,
Jer.
17.10
.
Heb.
4.13
.
Thirdly
,
its
true
,
the
sincerest
heart
is
very
deceitful
.
So
was
Davids
.
Psa.
19.12
.
Who
can
know
the
errour
of
his
wayes
?
No
man
can
be
acquainted
with
every
turning
and
winding
of
his
heart
:
But
this
hinders
not
but
that
he
may
know
the
general
frame
and
bent
of
his
heart
.
The
soul
knowes
which
way
its
faculties
stream
with
most
vehemency
.
Conscience
cannot
be
bribed
,
it
will
give
in
true
judgement
,
especially
an
enlightned
conscience
.
There
is
none
,
but
if
he
search
and
examine
his
soul
in
a
strict
,
and
impartial
manner
,
may
know
whether
he
be
sincere
or
no
,
1
Cor.
2.11
.
Who
knows
the
things
of
a
man
,
but
the
spirit
of
a
man
that
is
in
him
.
Else
why
are
we
so
often
enjoyned
,
to
search
,
and
try
,
and
examine
our
hearts
,
&c.
if
after
all
our
diligence
we
may
be
deceived
.
Ob.
If
by
the
testimony
of
conscience
,
men
may
know
the
frame
of
their
spirits
,
whether
they
be
upright
or
no
,
why
then
are
not
all
true
Christians
assured
of
their
salvation
?
have
they
not
their
hearts
and
consciences
about
them
?
Answ.
First
,
many
are
not
so
well
acquainted
with
their
own
hearts
as
they
should
:
they
do
not
search
and
try
their
ways
:
they
have
a
treasure
,
but
know
it
not
.
Secondly
,
eternity
doth
so
amaze
and
swallow
up
their
thoughts
when
they
think
of
it
,
that
they
are
ready
to
tremble
,
though
they
be
secure
;
as
a
man
on
an
High
Tower
knows
that
he
is
safe
,
&
yet
when
he
looks
down
he
is
afraid
of
falling
.
Thirdly
,
conscience
sometimes
gives
in
a
dark
and
cloudy
evidence
when
it
s
disquieted
,
and
lies
under
new
guilt
,
so
that
then
the
soul
cannot
so
clearly
reade
its
own
evidences
.
It
may
be
it
hath
dealt
hypocritically
in
some
one
particular
,
and
therefore
begins
to
question
all
its
sincerity
.
The
conscience
indeed
doth
not
alwayes
give
in
a
clear
and
full
Testimony
,
but
sometimes
it
doth
,
and
that
with
absolute
certainty
.
Come
we
then
to
the
second
Testimony
,
the
great
and
the
supream
witnesse
of
the
Spirit
,
not
only
the
gifts
and
graces
of
the
Spirit
,
but
the
Spirit
it self
.
Ob.
This
seems
to
be
the
same
with
the
former
:
for
we
cannot
know
our
sincerity
till
the
Spirit
reveal
us
to
our selves
:
The
soul
cannot
see
its
own
face
,
till
the
Spirit
unmask
it
?
Answ.
We
grant
that
to
the
least
motion
in
spirituals
there
is
necessarily
required
the
concurrence
of
the
Holy
Ghost
,
but
yet
there
is
a
great
difference
between
the
working
of
the
Spirit
,
and
the
witnesse
of
the
Spirit
;
there
is
an
efficacious
work
of
the
Spirit
when
faith
is
wrought
in
the
soul
:
but
yet
there
is
not
the
Testimony
of
the
Spirit
,
for
then
every
believer
should
be
presently
sealed
.
So
that
thou●h
the
Testimony
of
our
own
spirit
cannot
be
without
the
assistance
of
Gods
Spirit
,
yet
it
s
clearly
distinct
from
the
Testimony
of
the
Spirit
:
For
here
the
Spirit
enables
the
soul
to
see
its
graces
by
the
soules
light
:
But
when
it
comes
with
a
testimony
,
then
it
brings
a
new
light
of
its
own
,
and
lends
the
soul
some
auxili●y
beams
for
the
more
clear
revealing
of
it
.
Quest.
What
kinde
of
testimony
is
that
of
the
Spirit
?
Answ.
First
,
it
s
a
clear
testimony
,
a
full
and
satisfying
light
which
scatters
all
clouds
and
doubts
,
1
John
3.24
.
By
this
we
know
that
he
dwells
in
us
,
by
the
Spirit
which
he
hath
given
us
.
If
an
Angel
should
tell
us
so
,
there
might
be
some
doubt
about
it
:
but
the
inward
Testimony
of
the
Spirit
is
more
powerful
,
then
if
it
were
by
an
outward
voice
.
Secondly
,
a
sure
Testimony
:
For
it
s
the
witnesse
of
the
Spirit
,
that
can
neither
deceive
,
nor
be
deceived
,
1.
He
cannot
deceive
,
for
he
is
truth
it selfe
.
2.
He
cannot
be
deceived
,
for
he
is
all
eye
,
Omniscience
it self
.
He
dwells
in
the
bosome
of
God
,
and
is
fully
acquainted
with
the
minde
of
God
:
It
s
such
a
certainty
as
makes
them
cry
Abba
Father
,
and
that
with
confidence
.
It
s
opposed
to
the
spirit
of
bondage
,
and
therefore
takes
away
all
doubtings
,
yea
,
the
very
end
why
the
Holy
Ghost
comes
to
the
soul
,
is
to
make
all
sure
,
and
therefore
he
is
called
a
Seal
,
and
an
●arnest
.
Now
he
assures
the
soul.
1.
By
a
powerful
application
of
the
promise
:
For
as
faith
appropriates
the
promise
on
our
part
,
so
the
Spirit
applies
it
on
Gods
part
.
This
spirit
of
adoption
seeks
love
,
and
peace
,
and
pardon
;
and
that
by
a
particular
application
of
the
promise
to
us
:
as
when
the
promise
of
pardon
of
sin
,
and
life
everlasting
is
generally
propounded
in
the
Ministry
of
the
Word
,
the
Holy
Ghost
doth
particularly
apply
it
to
the
heart
,
and
so
seals
up
the
promise
to
the
soul.
2.
By
a
bright
irradiation
or
enlightning
of
the
soul
,
clearing
its
evidences
,
discovering
its
graces
,
and
shewing
them
to
be
true
,
and
not
counterfeit
,
1
Cor.
2.12
.
We
have
received
the
Spirit
,
which
is
of
God
,
that
we
might
know
the
things
which
are
freely
given
us
of
God
.
Ob.
But
many
think
they
have
the
Spirit
when
they
have
not
:
Satan
transforms
himself
into
an
Angel
of
light
?
Answ.
First
,
one
mans
self-deceit
doth
not
prejudice
anothets
certainty
.
A
man
in
a
dream
,
thinks
himself
awake
when
he
is
not
:
yet
for
all
this
,
a
man
that
is
awake
may
certainly
know
that
he
is
so
.
Secondly
,
the
Spirit
comes
with
a
convincing
light
,
and
gives
a
full
manifestation
of
his
own
presence
:
so
that
we
may
sooner
take
a
Glow-worme
for
the
Sun
,
then
an
experienced
Christian
can
take
a
false
delusion
for
the
light
of
the
Spirit
.
Thirdly
,
the
Spirit
of
God
witnesseth
according
as
the
Word
witnesseth
:
Try
the
spirits
:
To
the
Law
,
and
to
the
Testimonies
,
&c.
the
Scripture
was
endited
by
the
Spirit
,
and
the
Spirit
cannot
contradict
himself
:
so
that
whosoever
rebels
against
the
light
of
the
Word
,
shall
never
have
the
light
of
the
Spirit
.
Quest.
Seeing
,
as
the
Spirit
breaths
when
it
pleases
,
so
it
shines
when
it
pleases
,
whether
then
may
a
Christian
that
hath
but
the
single
Testimony
of
his
own
Spirit
,
be
assured
of
his
salvation
?
Answ.
The
witnesse
of
our
own
spirit
is
a
true
assurance
,
though
it
be
not
so
clear
an
assurance
.
I
may
see
a
thing
certainly
by
the
light
of
a
Candle
,
yet
I
may
see
it
more
clearly
by
the
light
of
the
Sun
.
The
light
of
the
Spirit
may
and
doth
often
withdraw
it self
,
and
leave
us
only
the
witnesse
of
our
own
spirit
,
and
yet
then
the
soul
hath
assurance
.
Quest.
But
what
if
I
have
not
the
witnesse
of
Gods
Spirit
,
nor●
of
my
own
neither
?
Answ.
Have
recourse
to
former
assurance
.
Doest
thou
remember
that
once
thou
hadst
a
sweet
serenity
of
soul
?
that
an
enlightned
conscience
upon
good
grounds
did
speak
peace
to
thee
?
Didst
thou
never
see
the
light
of
the
Spirit
crowning
thy
soul
with
satisfying
beams
?
then
be
sure
that
thou
art
still
in
the
same
condition
;
for
there
is
no
total
falling
from
grace
:
Gods
love
like
himself
is
immutable
.
The
Spirits
testimony
is
of
eternal
truth
.
So
did
David
,
when
his
joy
was
extinguished
,
and
he
would
faine
have
it
lighted
again
,
Psal.
51.12
.
Restore
unto
me
the
joy
of
thy
salvation
,
and
uphold
me
with
thy
free
Spirit
;
whence
are
implied
,
1.
That
for
the
present
it
was
taken
away
.
2.
That
he
had
it
.
3.
He
remembred
that
he
had
it
,
and
therefore
prayes
to
have
it
restored
.
Davids
own
spirit
was
now
very
unquiet
,
and
Gods
Spirit
had
withdrawn
it self
,
and
now
his
best
refreshing
was
his
former
assurance
.
Remember
this
,
that
the
least
drop
of
true
grace
shall
never
be
exhausted
:
the
least
spark
of
true
joy
shall
never
be
extinguished
.
Quest.
But
suppose
we
have
neither
the
Testimony
of
Gods
Spirit
,
nor
of
our
own
,
nor
can
recal
former
assurance
,
what
shall
the
soul
do
then
?
Answ.
In
such
a
time
look
to
the
beginnings
of
grace
:
Look
now
to
the
soules
prizing
of
a
Christ
:
to
the
whimperings
after
the
breast
:
to
the
longings
and
breathings
after
its
beloved
,
thoughts
upon
him
,
desires
after
him
,
endeavours
for
him
:
there
s
much
comfort
and
sweetnesse
in
these
:
I
,
and
some
kinde
of
Assurance
.
For
,
First
,
God
that
hath
begun
this
great
and
good
work
in
thee
,
will
never
give
it
over
till
it
be
full
and
compleat
;
He
uses
not
to
leave
his
works
imperfect
:
The
very
first
motions
are
of
his
own
planting
,
and
shall
lack
no
watering
for
encrease
.
Secondly
,
the
least
seed
of
grace
,
as
its
choice
and
precious
,
so
its
vigorous
and
active
:
it
will
never
leave
working
till
Christ
be
formed
in
thee
:
Who
hath
despised
the
day
of
small
things
?
Zach.
4.10
.
He
that
is
richest
in
grace
began
with
a
small
stock
:
Improve
but
present
strength
,
and
God
will
send
thee
in
fresh
supplies
,
that
thou
mayest
walk
from
strength
to
strength
.
Thirdlie
,
if
thou
canst
not
spie
out
any
grace
in
thy self
,
borrow
light
of
another
:
Lay
open
thy
soul
to
an
Interpreter
,
one
of
a
thousand
,
that
may
explain
thy
condition
better
then
thou
canst
thy self
,
Job
33.23
.
He
'll
shew
thee
,
here
is
grace
,
and
there
is
grace
,
and
there
s
an
evidence
,
&c.
Quest.
But
what
if
after
all
this
,
there
is
a
total
eclipse
,
all
clouds
and
blacknesse
and
darknesse
,
and
the
very
valley
of
the
shadow
of
death
?
Answ.
First
,
when
there
is
no
certainty
of
evidence
,
yet
even
then
have
a
certainty
of
Adherence
and
Recumbency
.
Now
graspe
a
Promise
:
roll
thy self
upon
the
free
grace
of
God
in
Christ
.
Say
,
If
I
perish
,
I
perish
,
and
though
thou
kill
me
,
yet
will
I
trust
in
thee
.
Like
men
ready
to
be
drowned
,
take
fast
hold
,
Cast
Anchor
,
though
in
the
dark
.
Secondly
,
Study
self-denial
:
Though
thou
long
and
breath
after
assurance
,
yet
resigne
up
thy self
wholly
to
Gods
Will
,
and
be
content
to
want
it
if
he
see
it
best
for
thee
.
Take
heed
of
murmuring
.
Throw
thy self
at
Gods
feet
,
and
say
,
O
my
God
,
I
'le
blesse
thee
for
those
eternal
treasures
of
sweetnesse
that
are
in
thee
,
though
I
should
never
taste
of
them
.
I
'le
blesse
thee
for
those
smiles
of
thy
face
which
thou
bestowest
upon
others
,
though
thou
wilt
not
cast
one
gracious
look
upon
my
soul
:
I
'le
blesse
thee
for
those
rich
offers
of
grace
thou
makest
to
me
,
though
I
have
not
a
heart
to
lay
hold
of
them
.
Thirdly
,
put
thy
soul
into
a
waiting
posture
,
and
stay
till
he
please
to
display
some
of
himself
to
thee
:
The
patient
expectation
of
the
poor
shall
not
perish
for
●ver
,
Psal.
9.18
.
One
beame
of
his
countenance
is
worth
waiting
for
all
thy
life-time
:
yet
wait
upon
him
in
Prayer
,
in
his
Ordinances
,
where
the
Spirit
breaths
,
and
God
shews
his
face
:
Thus
wait
upon
him
in
his
own
way
:
yea
,
and
in
his
own
time
too
:
think
not
time
tedious
;
He
that
believes
makes
not
haste
,
Isa.
28.16
.
Consider
that
God
is
all
this
while
preparing
thee
,
and
making
thee
more
capable
of
his
love
:
yea
,
suppose
the
worst
,
that
thou
shouldest
die
under
a
cloud
,
as
Christ
did
,
yet
thy
condition
is
safe
:
thou
shalt
then
come
to
a
full
assurance
,
nay
,
to
a
full
possession
of
thine
inheritance
.
Quest.
What
are
the
special
sealing
times
wherein
Christians
have
this
Assurance
?
Answ.
First
,
sometimes
at
their
first
Conversion
:
when
the
spirit
of
bondage
hath
past
upon
the
soul
,
and
by
a
strong
conviction
hath
applied
particularly
guilt
and
wrath
unto
it
:
then
the
Gospel
brings
welcome
newes
of
a
pardon
,
and
the
Spirit
of
Adoption
applies
grace
and
mercy
to
the
soul
,
this
makes
strong
impressions
of
joy
,
and
causeth
them
to
cry
out
,
I
am
my
Beloveds
,
and
my
Beloved
is
mine
,
Cant.
2.16
.
Hos.
11.1
.
When
Israel
was
a
childe
,
then
I
loved
him
.
I
taught
Ephraim
also
to
go
,
taking
him
by
the
armes
,
&c.
God
hath
a
special
care
of
tender
plants
,
and
Christ
doth
the
rather
reveale
his
love
to
young
Converts
for
their
encouragement
in
the
wayes
of
grace
:
He
oiles
the
wheels
of
the
soul
:
and
imprints
the
sense
of
his
love
,
which
constrains
them
to
obedience
:
And
hence
it
is
,
that
young
Converts
are
usually
so
active
in
the
wayes
of
Religion
;
so
forward
and
vehement
.
Secondly
,
Sacrament-times
are
sealing
times
:
For
in
the
Lords
Supper
we
have
the
New
Covenant
sealed
up
to
the
soul
:
the
soul
hath
not
only
his
graces
encreased
,
but
they
are
printed
clearer
:
there
we
have
plain
and
visible
demonstrations
of
the
love
of
a
Saviour
,
and
have
the
sense
of
this
love
given
into
our
hearts
:
we
feed
not
only
upon
Sacramental
bread
,
but
upon
hidden
Manna
too
;
Here
's
a
feast
of
fat
things
;
the
soul
is
satisfied
as
with
marrow
and
fatnesse
.
For
the
two
great
ends
of
this
Sacrament
to
a
Christian
are
,
1.
Growth
in
grace
.
2.
Sense
of
grace
.
Christians
come
hither
,
ad
corroborandum
Titulum
,
to
confirm
their
Title
;
and
yet
we
must
not
think
that
every
true
Christian
that
comes
to
the
Sacrament
,
must
needs
have
assurance
:
For
-
1.
Believers
themselves
may
receive
unworthily
:
as
the
Corinthians
came
together
for
the
worse
,
and
not
for
the
better
,
and
therefore
were
chastened
of
the
Lord
,
&c.
1
Cor.
11.32
.
-
2.
Many
that
have
much
joy
and
sweetnesse
from
the
Sacrament
,
yet
may
not
have
it
in
so
high
a
measure
as
to
amount
to
Assurance
:
All
that
truly
partake
of
these
heavenly
dainties
,
do
not
go
away
equally
satisfied
;
Some
have
but
a
taste
to
cherish
them
,
others
have
a
full
draught
,
which
doth
mightily
cheer
them
.
Thirdly
,
times
of
employment
are
sealing
times
:
when
God
intends
us
for
some
great
and
eminent
service
:
he
first
sheds
some
of
his
love
into
their
hearts
,
which
constrains
them
to
obedience
,
and
encourageth
them
in
it
.
Moses
would
not
stir
without
assurance
of
Gods
presence
.
So
God
calls
Joshua
to
an
honourable
emploiment
,
and
prepares
him
for
so
great
a
work
,
with
a
promise
of
himself
and
his
love
:
Fear
not
,
be
of
good
courage
,
I
am
with
thee
.
I
will
never
faile
th●e
,
nor
forsake
thee
.
So
when
God
called
Abraham
to
that
great
work
of
sacrificing
his
son
,
he
first
warmes
his
heart
with
his
love
,
and
seales
up
the
Covenant
of
grace
to
him
,
and
tells
him
,
I
am
God
alsufficient
:
I
am
thy
Buckler
,
and
thy
exceeding
great
reward
.
And
thus
he
dealt
with
the
Prophets
and
Apostles
,
when
he
sent
them
upon
great
and
dangerous
messages
:
he
assures
them
that
his
directing
and
protecting
mercy
shall
accompany
them
,
and
this
made
them
so
undaunted
.
Fourthly
,
praying
times
are
sealing
times
:
the
same
Spirit
that
endites
the
prayer
,
seales
it
up
.
When
Hannah
had
prayed
,
1
Sam.
1.18
.
the
text
saith
,
that
her
countenance
was
no
more
sad
.
As
its
priviledge
of
Assurance
,
that
then
we
may
with
confidence
cry
Abba
,
Father
,
so
also
it
s
a
great
means
to
get
assurance
;
Besides
,
we
may
pray
for
assurance
,
and
be
importunate
for
one
smile
of
his
face
,
and
his
bowels
will
not
let
him
deny
us
:
Hence
such
as
are
most
frequent
and
powerful
in
Prayer
,
are
most
blest
with
assurance
.
Fifthly
,
times
of
outward
exigencies
are
s●aling
times
,
2
Cor.
4.16
.
Though
our
outward
man
decay
,
yet
our
inward
man
is
renewed
daily
:
when
all
provision
failed
the
Israelites
,
then
Mannah
was
rained
down
:
so
is
this
hidden
Mannah
provided
for
sad
and
cloudy
times
:
except
in
the
case
of
total
desertion
,
when
the
soul
hath
not
the
least
glimpse
shining
upon
it
:
But
in
outward
and
temporal
distresses
God
uses
to
reveal
himself
more
immediately
unto
them
:
and
though
the
creature
frown
,
yet
he
smiles
upon
them
.
Believers
are
Gods
friends
,
and
it
is
not
the
part
of
a
friend
to
forsake
them
in
the
saddest
times
.
When
Saint
John
was
banished
into
the
Isle
of
Pa●mos
,
God
shews
him
that
glorious
Revelation
;
Paul
and
Silas
,
when
in
prison
,
are
full
of
joy
:
and
so
with
Hezekiah
.
Sixthly
,
times
of
victory
and
conquest
over
lusts
and
tentations
,
are
sealing
times
:
God
after
such
victories
will
give
his
people
a
triumph
,
Rev.
2
17.
To
him
that
overcomes
will
I
give
to
eat
of
the
hidden
Manna
:
Thus
when
Paul
was
conquering
that
great
tentation
,
2
Cor.
12.9
.
God
then
strengthens
him
with
this
,
My
grace
is
sufficient
for
thee
:
So
it
was
with
that
noble
Marquess
of
Vico
:
He
never
had
such
joy
at
Naples
as
he
had
at
Geneva
,
when
he
had
conquered
all
tentations
,
and
had
trampled
upon
all
relations
for
a
Saviour
.
So
the
Mourners
in
Ezekiel
,
that
would
not
yield
to
the
abominations
of
the
times
,
must
have
a
seale
set
on
them
.
So
that
Virgin-company
in
the
Revelations
,
Ezek.
9.4
.
Rev.
7.3
.
Quest.
What
use
must
Christians
make
of
Assurance
,
when
God
gives
it
in
to
them
?
Answ.
First
,
Times
of
assurance
should
be
times
of
humility
and
dependance
upon
God
;
when
Moses
had
been
so
long
conversing
with
God
on
the
Mount
,
presently
at
the
foot
of
the
Mount
he
meets
with
matter
of
humiliation
:
the
people
having
made
them
a
golden
Calfe
.
When
Paul
had
been
in
the
third
Heavens
,
then
comes
a
Messenger
of
Satan
to
buffet
him
,
lest
he
should
be
exalted
a●ove
measure
.
Pride
,
as
it
twines
about
the
sweetest
graces
,
so
it
devoures
the
sweetest
comforts
.
Yet
there
is
nothing
that
tends
more
to
self-abasement
,
then
the
beholding
Gods
face
,
and
the
seeing
of
his
glory
,
this
will
make
the
soul
abhor
it self
in
dust
and
ashes
.
None
here
ever
saw
more
of
Gods
face
then
Moses
and
Paul
,
and
there
were
none
that
ever
had
lower
apprehensions
of
themselves
.
Secondly
,
Times
of
assurance
should
be
times
of
trampling
upon
the
creature
,
and
scorning
of
things
below
:
we
should
not
take
care
for
corne
,
and
wine
,
and
oile
,
when
God
lifts
up
the
light
of
his
countenance
upon
us
:
when
we
are
in
our
Fathers
house
,
and
the
fatted
Calfe
is
slain
,
we
should
not
still
feed
upon
husks
:
when
we
are
clothed
with
the
Sun
,
we
should
trample
the
Moon
under
our
feet
:
and
let
others
scramble
for
the
world
,
who
have
nothing
else
to
live
on
.
Thirdly
,
Times
of
assurance
should
be
times
of
more
watchfulnesse
,
and
accurate
walking
with
God
.
To
sin
against
revealed
love
is
a
killing
aggravation
.
To
sin
against
light
is
too
much
,
but
to
sin
against
love
is
a
great
deal
more
:
This
aggravated
Solomons
Idolatry
,
1
Kings
11.9
.
that
he
turned
from
the
God
of
Israel
that
had
app●ared
to
him
twice
.
To
provoke
God
in
a
wildernesse
,
is
not
so
much
as
to
provoke
him
in
a
Paradise
.
Take
heed
therefore
of
turning
the
grace
of
God
into
wantonnesse
:
but
if
God
give
thee
a
sense
of
his
love
,
walk
mo●e
stedfastly
and
accurately
before
him
.
Fourthly
,
Times
of
assurance
should
be
times
of
inviting
and
encouraging
others
in
the
wayes
of
grace
,
as
David
did
.
Psal.
34.8
.
O
taste
and
see
how
gracious
God
is
.
Men
look
upon
Religion
as
a
rigid
and
austere
thing
,
that
comes
to
rob
them
of
their
joy
:
but
thou
canst
tell
them
of
the
sweetnesse
that
is
in
the
wayes
of
grace
:
thou
canst
assure
them
that
all
the
wayes
of
wisdome
are
pleasantnesse
:
Thou
canst
shew
them
the
goodly
fruits
of
Canaan
,
that
were
cut
down
at
the
brook
Esh●l
.
Thou
canst
assure
them
that
there
is
no
such
joy
to
be
found
in
the
wayes
of
sin
:
that
spiritual
joy
is
the
most
clarified
joy
:
that
its
solid
joy
,
and
lasting
joy
.
All
the
creatures
make
but
a
blaze
:
but
the
least
spark
of
this
is
immortal
.
Fifthly
,
Times
of
assurance
should
be
times
of
storing
up
comforts
against
times
of
scarcity
:
Now
treasure
up
beams
,
heap
up
light
,
store
up
hidden
Manna
:
though
kept
,
it
will
not
breed
wormes
:
storing
up
of
former
evidences
is
a
good
provision
against
a
cloudy
day
.
Sixthly
,
Times
of
assurance
should
be
times
of
breathing
after
full
possession
.
The
espoused
soul
should
long
after
the
Nuptials
:
for
the
full
consummation
of
its
joy
:
Say
,
Is
there
such
sweetnesse
in
one
cluster
of
Canaan
,
what
shall
there
be
in
the
full
Vintage
?
Is
there
such
glory
in
one
beam
of
Gods
face
,
what
shall
there
be
in
an
eternal
Sunshine
?
Quest.
Who
are
the
great
enemies
to
this
doctrine
of
Assurance
?
Answ.
Principally
,
the
Papists
and
Arminians
.
Quest.
Upon
what
account
do
they
so
oppose
it
?
Answ.
First
,
the
Papists
lay
too
much
stresse
upon
good
works
:
Now
assurance
is
too
goodlie
a
structure
to
be
built
upon
such
a
foundation
:
they
part
stakes
between
grace
and
merit
,
and
so
leave
the
soul
in
a
tottering
condition
.
For
they
that
would
build
their
hopes
upon
their
own
good
meanings
,
and
their
own
good
wishes
,
and
good
resolutions
,
and
good
works
,
when
they
have
done
all
,
they
have
built
but
the
house
of
the
Spider
.
But
if
men
would
but
look
to
the
ebbings
and
flowings
of
their
own
spirits
,
to
the
waxings
and
wainings
of
their
own
performances
,
surely
they
would
acknowledge
that
they
cannot
fetch
a
Plerophory
out
of
these
.
Assurance
cannot
be
founded
on
a
bubble
;
It
must
be
built
upon
the
free
love
of
God
in
Christ
;
upon
his
royal
word
and
oath
:
upon
the
witnesse
of
the
Holy
Ghost
,
and
seale
of
God
himself
,
or
it
can
never
be
had
.
Hence
dying
Bellarmine
was
forced
to
acknowledge
that
the
nearest
way
to
Assurance
was
only
to
rest
upon
the
free
grace
of
God
in
Christ
.
Secondly
,
they
take
away
the
clasping
and
closing
power
of
faith
it self
:
by
which
it
should
sweetly
and
strongly
embrace
its
own
object
;
they
would
have
the
soul
dwell
in
generals
,
they
resolve
all
the
sweetnesse
of
the
Gospel
either
into
this
universal
,
Whosoever
believes
shall
be
saved
,
or
into
this
conditional
,
If
thou
believest
thou
shalt
be
saved
.
Now
this
is
so
farre
from
Assurance
,
that
the
devils
themselves
do
thus
beleeve
,
and
yet
tremble
.
They
will
not
allow
the
soul
to
break
the
shell
of
a
Promise
,
so
as
to
come
to
the
kernel
;
They
allow
not
faith
to
say
,
My
Lord
,
and
my
God
.
Thirdly
,
they
deny
Perseverance
,
and
therefore
must
needs
deny
Assurance
.
Yet
the
Arminians
would
reconcile
Assurance
and
non-Perseverance
.
They
allow
a
man
a
little
brief
Assurance
for
a
moment
:
a
br●ve
fulgur
:
a
little
shining
of
joy
,
that
only
shews
it self
that
it
may
vanish
:
their
meaning
amounts
to
thus
much
:
For
that
moment
that
thou
art
in
the
state
of
grace
,
thou
mayest
be
sure
of
it
:
but
thou
canst
not
be
sure
that
the
next
moment
thou
shalt
be
in
the
state
of
grace
:
and
thus
they
think
the
grace
of
God
to
be
as
mutable
and
inconstant
as
themselves
are
:
whereas
all
Gods
children
are
preserved
by
the
Power
of
God
through
faith
unto
salvation
:
and
many
of
them
can
say
with
Paul
,
Rom.
8.
ult.
I
am
perswaded
that
neither
life
,
nor
death
,
nor
Angels
,
&c.
Fourthly
,
they
never
had
any
assurance
themselves
,
and
so
deny
it
unto
others
.
Thus
the
fool
saith
in
his
heart
there
is
no
God
,
because
he
never
had
communion
with
him
:
A
blinde
man
saith
there
is
no
Sun
,
because
he
hath
not
eyes
to
see
it
.
A
deaf
man
believes
not
that
there
is
such
sweetnesse
in
Musick
.
Upon
this
account
Mr.
Baxter
denies
assurance
,
because
he
never
met
with
any
,
nor
can
hear
by
others
of
any
that
have
it
,
except
some
melancholy
women
that
pretend
to
it
,
and
that
for
a
moment
only
:
But
if
he
reade
the
life
of
Mr.
Ignatius
Jordan
of
Excester
,
and
of
Mr.
John
Bruen
of
Bruen
Stapleford
,
he
shall
finde
that
they
not
only
had
assurance
,
but
maintained
it
for
many
yeares
without
interruption
:
the
like
he
may
finde
of
many
others
in
my
first
Part
of
Lives
:
and
in
my
Mirrour
or
Looking-glasse
.
Ob.
But
Solomon
saith
,
Eccl.
7.1
.
No
man
knows
love
or
hatred
,
therefore
no
man
can
be
assured
of
his
salvation
?
Answ.
They
leave
out
the
latter
words
,
by
all
that
is
before
him
,
which
shew
Solomons
meaning
to
be
this
,
that
no
man
can
know
whether
God
loves
him
,
or
hates
him
by
any
outward
thing
,
as
by
prosperity
or
adversity
,
by
health
or
sicknesse
,
&c.
wherein
all
things
fall
alike
to
all
,
good
and
bad
.
Ob.
But
he
saith
again
,
Prov.
28.14
.
Blessed
is
the
man
that
feareth
always
.
and
if
we
must
alwayes
feare
,
then
we
cannot
be
assured
of
our
salvation
?
Answ.
First
,
we
must
distinguish
of
feare
:
It
is
either
filial
or
servile
:
the
former
is
here
meant
,
and
so
a
childe
may
feare
his
fathers
anger
,
though
he
feare
not
to
be
cast
off
by
him
.
This
child-like
feare
abolisheth
not
confidence
,
but
confirmes
it
.
Secondly
,
though
we
must
feare
our selves
,
and
our
own
weaknesse
,
to
provoke
us
unto
watchfulnesse
,
yet
withal
we
may
feare
to
offend
God
for
his
goodnesse
,
which
strengthens
our
confidence
.
Ob.
But
Saint
Paul
saith
,
Rom.
11.39
.
Who
knowes
the
minde
of
the
Lord
?
or
who
was
his
Counsellour
?
therefore
we
cannot
know
that
we
shall
be
saved
?
Answ.
First
,
his
meaning
is
,
that
we
cannot
know
the
minde
of
God
à
priori
,
before
he
hath
revealed
it
,
but
then
we
may
:
Thus
we
know
our
election
by
our
vocation
,
2
Pet.
1.10
.
Secondly
,
Or
thus
:
we
know
not
the
reasons
of
many
of
Gods
actions
and
dispensations
,
neither
are
they
curiously
to
be
searched
into
,
as
David
professeth
for
himself
,
Psal.
131.1
.
But
ā
posteriori
we
may
,
as
the
cause
may
be
proved
by
the
effect
,
the
Sun
by
its
beams
,
the
fire
by
heat
,
&c.
Ob.
But
Psal.
19.13
.
David
prayes
that
presumptuous
sins
might
not
prevail
over
him
:
therefore
he
feared
they
might
,
and
so
had
no
assurance
?
Answ.
First
,
David
was
not
in
doubt
because
he
prayed
so
,
but
rather
certain
of
the
contrary
,
because
of
this
prayer
of
faith
,
as
1
John
5.14
,
15.
This
is
the
confidence
that
we
have
in
him
,
that
if
we
ask
any
thing
according
to
his
Will
,
he
heareth
us
:
and
if
we
know
that
he
heareth
us
,
whatsoever
we
ask
,
we
know
that
we
have
the
Petitions
that
we
desired
of
him
.
Secondly
,
Prayer
is
a
meanes
of
certainty
,
no
signe
of
uncertainty
:
we
pray
for
pardon
of
sin
,
and
yet
believe
it
.
Ob.
But
Saint
Paul
saith
,
1
Cor.
4.4
.
I
know
nothing
by
my selfe
,
yet
am
I
not
hereby
justified
;
but
he
that
judges
me
is
the
Lord
,
therefore
he
had
not
assurance
?
Answ.
First
,
Paul
was
not
justified
by
any
good
thing
in
himself
,
had
he
therefore
no
assurance
?
Can
a
man
say
,
I
know
that
I
live
not
by
stones
,
therefore
I
cannot
know
that
I
live
:
this
is
a
non
sequitur
.
Secondly
,
though
he
was
not
justified
by
his
own
righteousnesse
,
yet
he
was
assured
of
Gods
grace
,
and
of
his
Justification
by
faith
,
as
appears
,
Rom.
8.38
.
Gal.
2.16
,
20.
Phil.
3.8
,
9.
Ob.
How
can
a
childe
of
God
be
assured
of
his
salvation
,
being
conscious
to
himself
,
of
so
many
and
great
sins
?
Answ.
First
,
all
sins
are
remitted
to
those
who
are
in
Christ
,
and
therefore
there
is
no
condemnation
to
them
,
Rom.
8.1
.
Secondly
,
only
reigning
sinnes
hinder
assurance
,
not
the
remaining
of
sinne
.
Thirdly
,
God
hath
punished
all
the
sins
of
his
Elect
in
their
Surety
Christ
,
and
therefore
cannot
again
punish
it
in
them
,
Rom.
3.25
.
and
4.25
.
Ob.
But
I
have
so
many
doubts
and
feares
,
that
I
cannot
have
assurance
?
Answ.
First
,
doubts
exercise
faith
,
but
do
not
extinguish
it
:
Christs
disciples
had
many
doubts
.
Secondly
,
a
trembling
hand
may
receive
a
Gift
from
a
Prince
,
and
know
it
hath
it
,
though
it
holds
it
but
weakly
.
3.
Endeavour
to
beleeve
more
firmly
,
and
strive
against
doubtings
,
and
God
will
accept
it
as
perfect
in
Christ
.
Ob.
But
Ezek.
18.24
.
A
righteous
man
may
fall
from
his
righteousnesse
,
and
therefore
can
have
no
assurance
?
Answ.
First
,
Suppositions
are
no
positions
:
he
doth
not
say
that
a
righteous
man
may
fall
from
his
righteousnesse
.
but
if
he
do
fall
,
&c.
Secondly
,
we
must
distinguish
of
a
righteous
man
;
Some
are
righteous
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
appearance
only
,
and
in
the
judgement
of
charity
,
and
these
may
fall
away
from
their
righteousnesse
,
and
die
in
their
sins
:
others
are
righteous
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
deed
,
and
in
truth
:
now
there
is
a
righteousnesse
of
Profession
that
may
be
lost
,
of
which
this
text
speaks
:
but
the
righteousnesse
which
is
by
faith
in
Christ
it
can
never
be
lost
:
An
Argument
from
appearance
to
being
is
not
true
.
Thirdly
,
if
it
be
meant
of
a
truly
righteous
man
,
then
I
answer
,
that
such
a
righteous
man
may
fall
from
the
acts
of
grace
,
but
not
from
the
habits
:
from
some
degrees
of
grace
,
but
not
from
the
seed
of
it
.
Quest.
But
how
can
assurance
stand
with
the
humble
,
and
base
esteem
which
a
Christian
should
have
of
himself
.
Answ.
First
,
humility
fights
not
with
certainty
,
being
an
effect
of
it
,
Psal.
130.4
.
Secondly
,
Gods
children
have
two
eyes
,
with
one
they
look
upon
themselves
,
and
are
humbled
;
with
the
other
they
look
upon
Christ
and
free
grace
,
and
are
assured
;
with
the
first
,
Paul
looking
upon
himself
,
cries
out
that
he
was
the
least
of
Saints
,
and
chiefest
of
sinners
;
with
the
other
he
looks
upward
,
and
triumphs
with
assurance
,
Rom.
8.38.39
.
Ob.
But
this
is
a
doctrine
of
liberty
.
If
men
may
be
assured
that
they
shall
be
saved
,
then
they
may
live
as
they
lust
.
Answ.
First
,
no
such
matter
,
for
God
will
not
put
new
wine
into
old
bottles
;
God
never
prints
his
love
upon
the
heart
till
it
be
renewed
,
and
prepared
with
Evangelical
meltings
,
and
the
same
seale
that
prints
his
love
,
prints
his
Image
also
:
A
flinty
heart
will
not
take
the
seale
of
the
Spirit
;
The
white
stone
with
the
new
name
is
never
given
,
till
the
heart
of
stone
be
taken
away
.
The
soul
must
first
become
an
Ark
of
the
Covenant
before
the
Pot
of
hidden
Manna
shall
be
put
into
it
.
Indeed
if
God
should
seal
up
his
love
to
an
unregenerate
man
,
whilest
he
hankers
after
his
lusts
,
he
would
make
such
an
ill
use
of
it
,
as
to
turn
the
grace
of
God
into
wantonnesse
:
when
the
Sun
shines
upon
dunghils
,
they
send
forth
the
greater
stink
:
but
when
it
shines
on
sweet
herbs
and
flowers
,
they
send
forth
a
more
fragrant
smell
.
God
sets
his
seal
on
none
,
but
such
as
have
an
happy
conformity
to
him
,
and
a
full
compliance
with
him
:
Such
as
have
the
same
interests
,
and
the
same
glorious
ends
with
himself
:
such
as
delight
in
his
Law
,
and
feed
upon
his
Precepts
as
upon
an
honey-combe
:
such
as
have
an
antipathy
against
sin
,
yea
,
against
the
very
appearance
of
it
:
such
as
are
ready
to
pull
out
their
right
eyes
,
and
cut
off
their
right
hands
for
him
:
and
therefore
there
is
no
danger
that
such
will
abuse
their
assurance
to
liberty
.
Secondly
,
Sons
of
God
that
have
this
assurance
,
are
led
by
the
Spirit
of
God
,
Rom.
8.14
.
and
therefore
cannot
walk
after
the
flesh
,
Rom.
8.1
.
They
are
borne
of
God
and
cannot
sin
,
i.
e.
wittingly
,
and
wilfully
as
wicked
men
do
,
1
John
3.9
.
they
hate
it
as
God
hates
it
:
they
hate
it
more
then
hell
,
and
therefore
there
is
no
danger
that
they
will
abuse
mercy
to
liberty
.
Thirdly
,
nothing
is
more
industrious
then
saving
faith
.
It
looks
so
to
the
end
[
Salvation
]
as
withal
its
most
industrious
in
the
use
of
meanes
to
attain
it
:
as
reading
,
hearing
,
meditating
,
praying
,
innocent
walking
,
patient
bearing
of
crosses
,
holy
living
,
conversing
with
the
godlie
,
shunning
the
society
of
the
wicked
,
&c.
Fourthly
,
love
is
a
sweeter
,
surer
,
and
stronger
principle
of
obedience
then
feare
.
The
Law
indeed
is
an
hammer
to
break
the
heart
;
but
the
Gospel
is
a
Key
to
open
hearts
.
A
soul
assured
of
Gods
love
,
how
will
it
twine
about
a
Precept
:
suck
sweetnesse
out
of
a
command
,
catch
at
an
opportunity
,
long
for
a
duty
!
How
doth
it
go
like
a
Bee
from
flower
to
flower
,
from
duty
to
duty
,
from
ordinance
to
ordinance
,
and
extracts
the
very
spirits
and
quintessence
of
all
:
such
a
soul
will
send
back
the
streams
of
its
affections
into
the
Ocean
:
Indeed
such
as
are
frighted
into
obedience
by
feare
,
would
soon
abuse
such
love
.
But
love
returnes
love
,
and
the
love
of
Christ
will
constrain
such
to
obedience
,
2
Cor.
5.14
.
Fifthly
,
Experience
manifesteth
that
none
walk
more
exactly
and
closely
with
God
:
then
such
as
are
most
assured
of
his
love
;
If
we
look
into
Heaven
,
there
we
may
see
the
glorious
Angels
,
and
glorified
Saints
,
that
have
not
only
a
full
assurance
,
but
a
full
possession
of
the
love
of
their
God
:
and
yet
where
hath
God
more
universal
and
cheerful
obedience
then
from
these
?
Hence
we
pray
,
Thy
Will
be
done
in
earth
as
it
is
in
Heaven
:
and
whereas
they
say
,
there
is
more
danger
in
fraile
men
that
dwell
in
houses
of
clay
;
we
answer
,
1.
They
should
entertain
more
honourable
thoughts
of
the
excellent
ones
of
the
earth
,
whom
God
now
steeps
in
his
own
nature
,
and
love
,
to
prepare
them
gradually
for
Heaven
.
2
,
Though
there
may
be
some
unworthy
dealing
by
them
with
their
God
,
yet
these
flow
only
from
those
reliques
of
slavish
principles
that
remain
in
them
,
from
some
fragments
of
the
old
leaven
that
was
not
purged
out
,
not
by
vertue
of
a
Gospel
Plerophorie
.
Doth
the
knowing
that
we
are
the
sons
of
light
dispose
us
to
works
of
darknesse
?
'T
is
true
,
the
sons
of
God
may
provoke
him
,
but
must
they
therefore
needs
do
it
under
this
very
notion
,
because
they
know
that
they
are
sons
?
nay
,
must
they
do
it
the
more
for
this
?
Truly
this
were
greater
malice
then
the
devils
themselves
are
capable
of
;
it
involves
also
a
flat
contradiction
:
because
they
know
that
they
are
friends
,
therefore
they
will
deal
like
enemies
:
and
because
they
know
they
are
sons
,
therefore
they
will
deal
like
slaves
.
But
if
they
yet
doubt
whether
assurance
doth
advance
obedience
,
let
them
compare
men
assured
of
their
salvation
.
1.
With
others
in
the
state
of
grace
that
want
assurance
,
and
then
tell
us
whether
they
do
not
differ
as
much
as
a
bruised
Reed
from
a
stately
Cedar
.
What
faintings
and
palenesse
is
there
in
the
one
?
what
vigour
and
livelinesse
in
the
soul
of
the
other
?
one
is
left
to
the
pleasure
of
a
wave
,
when
the
other
lies
safe
at
Anchor
.
2.
Compare
them
with
men
in
an
unregenerate
condition
,
what
a
vast
difference
is
betwixt
them
?
sure
you
do
not
question
whether
God
hath
more
service
from
the
Israelites
that
feed
upon
hidden
Manna
?
Or
from
Egyptians
,
that
feed
upon
Garlick
and
Onions
?
Wicked
men
by
feares
and
terrours
of
the
Law
may
be
restrained
,
and
may
spend
a
few
sighes
,
and
drop
a
few
teares
sometimes
,
but
when
they
are
thus
wash't
,
they
soon
return
to
their
wallowing
in
the
mire
:
whereas
they
that
are
assured
of
their
salvation
are
constant
and
cheerful
,
and
uniforme
in
their
obedience
.
3.
That
God
hath
other
Rods
enow
to
awaken
them
out
of
a
sinful
security
,
though
he
do
not
disinherit
them
.
Remember
what
God
speaks
to
David
,
Psal.
89.31
,
32.
If
his
children
break
my
statutes
,
and
keep
not
my
Commandments
,
then
will
I
visit
their
transgressions
with
the
Rod
,
and
their
iniquity
with
stripes
,
&c.
God
will
make
them
know
what
a
bitter
thing
it
is
for
them
to
depart
from
him
,
and
forsake
their
first
love
.
For
1.
They
may
fall
from
assurance
:
though
they
cannot
lose
the
seed
and
root
of
grace
,
yet
they
may
lose
the
flourishing
and
fragrancy
of
it
:
Though
the
foundation
of
God
remain
sure
,
yet
they
may
lose
their
comfort
.
Though
they
be
built
on
a
rock
,
they
may
be
dashed
with
waves
:
Though
the
seal
of
God
remaines
sure
,
yet
they
may
deface
the
Print
of
it
,
so
as
that
it
may
not
be
visible
to
their
eye
:
Now
we
may
easily
conceive
what
a
sad
alteration
this
will
be
.
2.
They
may
fall
into
a
total
desertion
even
so
as
to
look
upon
God
as
an
enemy
,
and
instead
of
a
Filial
Plerophory
,
may
have
a
fearful
expectation
of
the
fierce
wrath
of
God
;
God
may
dip
his
pen
in
gall
,
and
write
bitter
things
against
them
,
and
his
envenomed
arrows
may
stick
fast
in
them
:
so
that
they
may
be
excommunicated
from
that
happy
and
heavenly
entercourse
that
once
they
had
with
God
.
Quest.
What
diligence
is
required
of
us
about
this
assurance
?
Answ.
First
,
we
must
use
diligence
to
get
this
assurance
.
For
1.
There
are
but
few
that
have
any
right
to
the
love
of
God
in
Christ
.
It
's
a
principle
in
morality
that
intimate
friendship
cannot
be
extended
to
many
.
Friends
usually
go
by
pairs
.
Now
though
God
be
of
vast
and
boundless
love
,
yet
he
chooseth
to
concentricate
it
all
in
a
few
pickt
out
of
the
world
that
he
might
engage
them
the
more
unto
himself
.
2.
Of
those
few
whom
he
loves
,
all
are
not
assured
of
it
:
Though
he
loved
them
with
an
everlasting
love
,
yet
he
manifested
it
in
time
:
not
before
they
had
a
being
;
nor
whilest
they
were
in
the
state
of
nature
;
nor
when
they
were
new
born
children
:
For
babes
in
Christ
cannot
presently
cry
Abba
Father
.
They
are
not
assured
,
nor
sealed
till
the
Spirit
comes
,
and
stamps
a
clear
impression
of
Gods
love
upon
their
softened
and
melted
spirits
.
2.
We
must
use
diligence
to
keep
assurance
:
It
's
a
jewel
that
deserves
our
best
care
.
Take
heed
of
loosing
the
White-stone
:
Take
heed
of
forgetting
the
new
Name
?
Art
thou
weary
of
the
Sun-shine
,
and
wouldst
thou
cool
thy self
in
the
shade
?
Doest
thou
begin
to
loath
thy
Manna
,
and
wouldest
thou
returne
to
the
Garlick
,
and
Onions
of
Egypt
?
O
remember
thou
didest
not
so
soone
obtaine
assurance
,
and
wilt
thou
so
soone
lose
it
?
Thirdly
,
give
diligence
to
recover
assurance
if
thou
hast
lost
it
.
O
when
will
the
Winter
be
past
that
the
flowers
may
appear
,
and
the
time
of
singing
may
come
?
Say
with
the
Church
,
Awake
O
South
winde
,
and
with
thy
gentle
breathings
blow
upon
the
garden
that
the
spices
thereof
may
flow
out
.
Never
leave
till
thou
findest
thy
Spouse
again
:
Tell
him
that
thou
art
sick
of
love
:
that
thou
longest
for
a
cluster
of
Canaan
:
that
thou
art
even
famished
for
want
of
hidden
Manna
.
Lay
thy
heart
before
him
,
and
tell
him
that
thou
desirest
new
stamps
and
impressions
of
his
love
:
Tell
him
that
thou
hast
lost
the
print
,
yet
he
hath
not
lost
the
seale
:
Tell
him
that
thou
wouldst
now
more
prize
his
love
then
ever
thou
didst
,
or
couldest
before
:
Give
him
no
rest
till
he
give
thy
soule
rest
,
and
fill
it
with
himself
:
O
desire
him
to
shine
out
upon
thee
a
little
before
thou
goest
hence
,
and
beest
no
more
seene
.
Quest.
Why
doth
assurance
require
such
diligence
?
Answ.
First
,
because
of
the
deceitfulness
of
the
heart
that
is
so
apt
to
please
it self
with
shadows
,
and
to
flatter
it self
into
an
imaginary
happinesse
▪
Most
men
are
so
confident
of
heaven
as
if
they
had
been
born
heirs
apparent
to
the
Crown
of
glory
:
As
if
this
new
name
had
been
given
them
at
their
baptism
,
or
as
if
they
had
been
born
with
this
hidden
Manna
in
their
mouths
.
They
never
knew
what
a
scruple
was
,
and
wonder
that
others
trouble
themselves
with
them
.
These
have
a
key
to
heaven
of
their
own
making
,
and
think
they
can
go
to
it
when
they
please
.
Thus
do
vaine
men
cheat
their
own
soules
:
whereas
it
were
their
wiser
way
rather
to
commune
with
their
own
spirits
,
to
see
what
a
false
print
they
are
of
:
what
corruptions
and
degenerations
from
the
Original
:
what
are
the
genuine
,
and
what
are
the
spurious
works
of
the
Spirit
.
Secondly
,
we
have
diligent
enemies
that
would
faigne
quench
our
joy
,
and
keep
it
from
flaming
into
assurance
:
He
would
have
broken
thee
when
thou
wast
a
bruised
Reed
,
how
will
he
triumph
in
thy
fall
now
thou
art
a
stately
Cedar
?
Satan
being
fallen
himself
,
not
only
from
heaven
and
happinesse
,
but
from
a
possibility
of
recovering
the
same
againe
,
and
now
he
labours
to
involve
us
in
the
same
condition
:
and
seeing
he
cannot
possibly
do
this
,
he
endeavours
to
damp
their
joy
;
to
raise
stormes
and
tempests
in
their
souls
:
Yet
our
comfort
is
,
we
may
frustrate
him
by
a
strong
and
clasping
hand
of
faith
,
whereby
we
may
lay
such
fast
hold
of
God
in
Christ
,
that
we
may
thereby
make
the
Devil
give
over
as
despairing
to
prevaile
.
So
then
the
more
frequent
his
assaults
are
,
the
more
should
Christians
stand
upon
their
watch
,
and
fortifie
themselves
,
and
run
in
times
of
danger
to
the
Name
of
the
Lord
which
is
a
strong
Tower
,
Prov.
Thirdly
,
give
diligence
,
because
it
's
a
matter
of
such
great
consequence
,
and
to
be
deceived
herein
will
prove
the
most
stinging
aggravation
of
misery
that
can
be
:
the
house
that
was
built
upon
the
sand
,
great
was
the
fall
of
it
.
There
is
a
counterfeit
assurance
,
called
presumption
that
great
devourer
of
souls
that
slays
its
ten
thousands
:
O
what
misery
is
it
for
a
man
to
take
himself
to
be
in
the
ready
way
to
heaven
,
when
he
is
dropping
into
hell
:
To
expect
no
lesse
then
a
crown
of
glory
,
when
he
can
find
nothing
but
chains
of
darkness
,
and
a
gnawing
worme
.
Quest.
But
what
kinde
of
diligence
is
required
to
get
assurance
?
Answ.
First
,
be
diligent
in
self
reflexion
:
A
clean
heart
chews
the
cud
,
and
ruminates
upon
its
own
actions
:
Try
thy
graces
by
a
Scripture
Sun-beame
:
Compel
thy
thoughts
to
come
in
that
they
may
drink
sweetnesse
out
of
their
own
fountaine
,
and
that
they
may
be
satisfied
as
with
marrow
and
fatnesse
.
Assurance
consists
in
a
reflex
act
,
and
by
such
workings
it
is
maintained
.
Secondly
,
be
diligent
in
prayer
:
Assurance
comes
not
with
weak
wishes
,
and
vellieties
that
are
so
frequent
in
the
mouths
of
many
:
O
that
I
were
sure
of
heaven
and
happinesse
,
&c.
But
this
great
blessing
deserves
a
fervent
prayer
:
The
white
stone
is
given
to
none
but
conquerours
:
As
assurance
doth
mightily
enliven
prayer
,
so
prayer
cherishes
and
maintaines
assurance
.
Go
then
to
God
:
Be
importunate
with
him
:
beg
a
smile
,
a
beame
of
his
face
:
Desire
him
to
take
all
thy
worldly
things
again
,
unlesse
he
will
sweeten
them
with
his
love
.
Tell
him
thou
canst
live
no
longer
on
husks
,
and
therfore
desire
him
to
give
thee
something
that
its
fit
for
a
soul
to
live
on
.
Thirdly
,
be
diligent
and
fervent
in
communion
with
thy
God
:
sweet
and
familiar
entercourse
with
God
,
puts
thee
into
the
number
of
his
friends
,
and
friendship
brings
assurance
:
surely
he
would
not
kiss
thee
with
the
kisses
of
his
mouth
if
he
did
not
love
thee
:
He
would
not
tell
thee
so
much
of
his
mind
if
his
heart
were
not
with
thee
:
He
would
not
accept
of
thy
prayers
,
thy
spiritual
sacrifices
,
if
he
meant
to
destroy
thee
:
Communion
with
God
is
that
which
gives
an
heavenly
,
and
eternal
Plerophory
.
Quest.
Why
doth
assurance
deserve
our
best
diligence
?
Answ.
First
,
hereby
the
soul
is
provided
for
eternity
:
Thou
mayest
then
say
,
Thy
lot
is
fallen
unto
thee
in
●
good
ground
,
thou
hast
a
pleasant
heritage
.
Thou
canst
desire
no
more
then
to
be
assured
that
thou
shalt
be
for
ever
happy
:
What
would
the
damned
in
Hell
give
for
a
possibility
of
happiness
?
What
would
some
wounded
spirits
give
but
for
hopes
and
probabilities
of
it
?
Secondly
,
it
will
sweeten
all
present
conditions
to
us
:
We
may
eat
our
bread
with
joy
,
and
drink
our
wine
with
a
merry
heart
when
we
know
God
accepts
our
person
,
and
smells
a
sweet
odour
in
our
sacrifice
.
We
may
lay
claim
to
all
the
pearles
in
the
Gospel
,
and
to
all
its
priviledges
:
If
God
bestow
temporals
upon
us
,
we
may
know
that
he
first
dips
them
in
love
:
yea
,
thou
hast
a
happy
protection
in
all
thy
ways
:
For
,
1.
Thou
art
secure
against
the
frowns
of
the
world
,
for
heaven
smiles
upon
thee
.
Thou
mayest
laugh
at
the
slanders
and
reproaches
of
men
:
For
when
the
world
brands
thee
,
the
Spirit
seals
thee
,
&c.
2.
Thou
art
secure
in
times
of
judgement
.
For
judgements
are
intended
for
the
sweeping
away
of
Spiders
webs
,
not
for
the
sweeping
away
of
Gods
own
jewels
:
Or
if
thou
beest
involved
in
the
common
calamity
,
yet
how
is
this
pill
rowled
up
in
sweetnesse
to
thee
,
when
others
can
tast
nothing
but
gall
,
and
wormwood
.
Thy
body
may
be
tossed
in
the
world
,
but
thy
soul
lies
safe
at
Anchor
.
3.
Thou
art
secure
in
the
houre
of
death
:
Thou
knowest
that
providence
onely
means
to
break
the
shell
that
it
may
have
the
kernel
.
Let
such
tremble
at
the
approaches
of
death
that
know
not
what
shall
become
of
their
precious
souls
,
but
thou
mayest
safely
trample
upon
the
Adder
,
&c.
This
made
the
Martyrs
embrace
the
flames
,
&c.
Assurance
of
the
love
of
God
in
Christ
,
and
nothing
else
pulls
out
the
sting
of
death
:
Indeed
death
hath
lost
its
sting
in
respect
of
all
that
are
in
Christ
;
but
yet
such
as
know
not
that
they
are
in
Christ
,
fear
death
still
as
if
it
had
a
sting
:
Only
an
assured
Christian
triumphs
over
it
,
and
saith
with
Saint
Paul
,
O
death
where
is
thy
sting
?
1
Cor.
15.55
.
4.
Assurance
fills
the
soul
with
praise
,
and
thankfulness
.
The
real
presence
of
a
mercy
is
not
enough
:
there
must
be
the
appearance
of
a
mercy
,
and
the
sense
of
it
before
it
fill
thy
heart
with
joy
,
and
thy
mouth
with
praise
:
A
doubting
Christian
is
like
a
bird
in
a
snare
▪
the
soul
hath
not
its
comfort
,
nor
God
his
praise
:
An
assured
Christian
is
like
a
bird
at
liberty
that
flies
aloft
,
and
sings
chearfully
,
&c.
See
Mr.
Culverwels
White-stone
,
and
Dr.
Taylor
.
Quest.
How
may
it
be
proved
by
Scripture
that
a
man
may
be
assured
of
his
salvation
?
Answ.
First
,
By
Rom.
8.16
.
The
Spirit
of
God
testifies
with
our
spirits
that
we
are
the
sons
of
God
.
Quest.
But
how
can
Gods
Spirit
give
witnesse
,
seeing
now
there
are
no
revelations
?
Answ.
First
,
indeed
extraordinary
revelations
are
ceased
:
yet
Gods
Spirit
may
,
and
doth
in
,
and
by
the
Word
reveal
some
things
to
men
,
whence
he
is
called
the
spirit
of
revelation
,
Eph.
3.5
.
Secondly
,
Gods
Spirit
gives
testimony
by
applying
the
promises
for
the
remission
of
sins
,
and
life
everlasting
by
Christ
,
particularly
to
the
hearts
of
man
,
when
it
s
generally
propounded
in
the
Ministry
of
the
Word
:
and
this
witness
of
the
Spirit
,
may
be
discerned
from
presumption
by
-
1.
The
means
:
For
it
's
ordinarily
wrought
by
hearing
,
reading
,
meditation
,
prayer
,
&c.
but
presumption
ariseth
in
the
brain
,
either
without
such
means
,
or
if
by
them
,
yet
with
want
of
Gods
blessing
concurring
with
them
.
-
2.
The
effects
and
fruits
of
the
Spirit
:
For
it
stirs
up
the
heart
to
prayer
,
Zach.
12.10
.
and
that
with
sighs
and
groans
,
Rom.
8.26
.
arising
from
the
sense
of
our
miserable
condition
.
The
second
testimony
is
our
spirit
,
i.
e.
our
conscience
sanctified
,
and
renewed
by
the
Holy
Ghost
;
and
this
is
known
-
1.
By
a
grief
of
heart
for
offending
God
,
called
godly
sorrow
,
1
Cor.
7.10
.
-
2.
By
a
resolution
,
and
full
purpose
,
and
endeavour
to
obey
God
in
all
things
.
-
3.
By
savouring
the
things
of
the
Spirit
,
Rom.
8.5
.
i.
e.
by
doing
the
works
of
the
Spirit
with
joy
and
chearfulnesse
of
heart
,
as
in
the
presence
of
God
.
Quest.
But
what
if
both
these
testimonies
are
wanting
,
what
must
we
do
then
?
Answ.
Have
recourse
to
the
first
beginnings
of
sanctification
,
which
are
these
.
-
1.
To
feel
our
inward
corruptions
.
-
2.
To
be
displeased
with
our selves
for
them
.
-
3.
To
begin
to
hate
sin
.
-
4.
To
grieve
so
oft
as
by
sin
we
offend
God
.
-
5.
To
avoid
the
occasions
of
sin
.
-
6.
To
endeavour
to
do
our
duty
,
and
to
use
good
means
diligently
.
-
7.
To
desire
to
sin
no
more
.
-
8.
To
pray
to
God
for
his
grace
.
Secondly
,
by
Psal.
15.1
,
&c.
where
the
question
is
propounded
,
who
of
the
members
of
the
Church
shall
have
his
habitation
in
heaven
?
and
the
answer
is
,
He
that
walks
uprightly
before
God
,
deals
justly
with
men
,
speaks
the
truth
from
his
heart
,
&c.
Thirdly
,
by
1
Joh.
5.13
.
where
three
things
are
evinced
.
1.
That
he
that
hath
communion
and
fellowship
with
God
in
Christ
may
be
undoubtedly
assured
of
his
salvation
:
which
the
apostle
tells
was
the
end
of
preaching
the
Gospel
to
them
,
chap.
1.3
,
4.
where
also
he
gives
foure
infallible
notes
of
salvation
.
-
1.
By
remission
of
sins
through
the
blood
of
Christ
,
v.
7.
Object
.
But
how
may
this
pardon
of
sin
be
known
?
Answ.
He
answers
.
First
,
by
our
humble
and
hearty
confession
of
them
to
God
,
v.
9.
Secondly
,
if
our
consciences
are
pacified
by
the
blood
of
Christ
,
Rom.
5.1
.
1
Joh.
3.21
.
-
2.
By
the
sanctifying
spirit
whereby
we
are
renewed
in
holiness
and
righteousnesse
,
1
Joh.
3.24
.
-
3.
By
holiness
,
and
uprightnesse
of
heart
,
and
life
,
1
John
1.6
,
7.
-
4.
By
perseverance
in
the
knowledge
,
and
obedience
to
the
Gospel
,
1
John
2.24
.
2.
He
that
is
the
adopted
Son
of
God
shall
be
undoubtedly
saved
,
1
John
3.2
.
Rom.
8.17
.
Object
.
But
how
shall
we
know
our
Adoption
?
Answ.
By
these
signs
.
-
1.
If
thou
truly
beleevest
in
the
Sonne
of
God
,
Gal.
3.26
.
1
John
3.23
.
-
2.
By
a
hearty
desire
,
and
earnest
endeavour
to
be
cleansed
from
thy
corruptions
,
1
Joh.
3.3
.
-
3.
By
the
love
of
a
Christian
,
because
he
is
a
Christian
,
1
John
3.10
,
11
,
12
,
&c.
3.
They
that
are
assured
of
the
love
of
God
to
them
in
particular
,
may
also
be
assured
of
their
salvation
,
1
John
4.9
.
and
Gods
love
to
us
may
be
known
,
-
1.
By
our
love
to
the
brethren
,
1
Joh.
4.20
,
21.
-
2.
By
our
love
to
God
,
1
Joh.
4.19
.
which
is
also
known
by
two
signes
.
-
1.
By
our
conformity
to
him
in
holinesse
:
A
child
that
loves
his
father
will
tread
in
his
steps
,
1
Joh.
4.17
.
not
in
equality
and
perfection
,
but
in
similitude
,
and
conformity
.
-
2.
By
the
weanedness
of
our
affections
from
the
things
of
the
world
,
1
John
2.15
.
Fourthly
,
by
2
Tim.
2.19
.
the
foundation
of
God
remains
sure
,
having
this
seal
,
The
Lord
knoweth
who
are
his
,
&c.
i.
e.
the
decree
of
Gods
election
stands
firm
,
and
sure
:
So
that
they
which
are
elected
shall
never
totally
and
finally
fall
away
.
Quest.
But
how
shall
I
know
that
I
am
elected
?
Answ.
Paul
answereth
:
By
the
spirit
of
prayer
and
invocation
:
and
by
a
care
to
forsake
all
sin
:
Let
every
one
that
cals
upon
the
Name
of
the
Lord
depart
from
iniquity
.
Fifthly
,
by
2
Pet.
1.10
.
Give
all
diligence
to
make
your
calling
and
election
sure
,
&c.
and
this
he
tells
may
be
done
by
getting
and
exercising
those
graces
mentioned
,
v.
5
,
6
,
7.
Mr.
Perkins
2.
Vol.
p.
18
,
&c.
Is
there
any
good
to
be
gotten
by
departing
from
Christ
?
by
leaving
our
first
love
?
by
quenching
the
spirit
?
and
making
Apostasie
from
former
degrees
of
grace
and
holinesse
?
can
any
son
of
Iesse
do
for
us
as
Christ
can
?
Or
do
we
think
to
mend
our selves
by
running
out
of
Gods
blessing
into
the
worlds
warm
Sun
?
as
D●mas
did
.
O
call
me
not
Naomi
(
may
such
say
)
but
call
me
Marah
:
for
I
went
out
full
,
but
come
home
empty
:
For
indeed
so
do
revolted
Christians
,
when
they
come
from
the
act
of
sinning
:
when
they
have
been
seeking
after
their
sweet-hearts
:
they
went
with
their
hearts
full
of
peace
,
and
hands
full
of
plenty
,
and
meeting
with
a
bargain
of
sinning
,
they
thought
to
seek
out
their
happinesse
,
and
make
it
fuller
(
as
Solomon
did
)
but
they
come
home
empty
:
empty
of
comforts
,
but
laden
with
crosses
;
they
have
lost
their
evidences
,
are
excommunicated
from
the
power
of
Ordinances
;
are
under
the
terrour
of
wounded
spirits
,
are
buffetted
by
Satan
:
are
out
of
hope
of
ever
recovering
the
radiancy
of
their
graces
;
have
their
back-burden
of
their
afflictions
,
so
that
they
are
enforced
to
confess
it
to
be
the
greatest
madnesse
in
the
world
to
buy
the
sweetest
,
and
profitablest
sin
at
so
dear
a
rate
.
So
David
found
it
,
and
the
Sulamite
,
Cant.
5.1
,
2.
Quest.
Wherein
stands
the
difference
betweene
assurance
and
presumption
?
Answ.
First
,
assurance
is
built
upon
the
righteousness
of
Christ
,
the
grace
of
God
,
the
Word
of
God
,
and
the
true
knowledge
of
sin
,
and
of
our selves
:
what
we
are
by
nature
,
and
what
by
grace
,
This
was
one
principle
of
Pauls
assurance
,
1
Cor.
15.10
.
By
the
grace
of
God
I
am
that
I
am
;
But
presumption
is
built
,
1.
Upon
self-ignorance
:
men
know
not
what
themselves
are
,
not
what
sin
is
:
Hence
they
think
themselves
righteous
when
they
are
great
sinners
,
Rom.
7.9
.
Luke
18.9
,
&c.
so
Rev
,
3.17
.
2.
Upon
self-love
:
which
is
that
false
glass
that
most
look
themselves
in
,
which
makes
all
seeme
good
that
they
are
,
have
,
or
do
.
Hence
,
Prov.
16.2
.
and
30.12
.
3.
Upon
self-righteousness
,
which
flows
from
the
two
former
.
4.
Upon
ignorance
and
mistakes
about
the
nature
of
grace
,
or
upon
false
principles
:
such
as
these
,
-
1.
That
shews
are
substance
:
or
that
to
seem
religious
is
to
be
so
.
So
Mat.
23.28
.
-
2.
That
common
gifts
are
special
grace
:
that
Parts
are
Piety
:
or
that
a
civil
and
moral
conversation
is
a
regenerate
condition
.
This
will
be
discovered
to
be
the
presumption
of
many
at
the
last
day
,
Mat.
7.22
,
23.
-
3.
That
profession
is
practice
:
that
trimming
of
Lamps
is
having
of
oyle
.
So
Matth.
25.6
,
7.
and
that
the
forme
of
godliness
is
the
power
thereof
:
and
outwards
performances
the
substance
of
Piety
,
whereas
,
2
Tim.
3.5
.
-
4.
That
restraint
of
sinne
is
mortification
,
or
putting
off
the
old
man
:
or
that
cutting
off
the
branches
of
sinne
,
is
plucking
it
up
by
the
root
:
That
outward
cleansing
is
inward
purifying
.
So
Math.
23.25
.
-
5.
That
mens
hearts
may
be
good
,
though
their
tongues
,
hands
and
lives
be
bad
.
5.
It
's
sometimes
built
upon
outward
prosperity
:
They
hope
God
loves
them
,
and
will
save
them
,
because
he
hath
given
them
so
many
good
things
,
all
these
bottomes
are
like
the
house
built
upon
the
sands
,
Mat.
7.27
.
Secondly
,
they
differ
in
the
means
by
which
they
are
obtained
,
and
maintained
.
For
assurance
is
obtained
by
,
1.
Godly
sorrow
for
sin
.
For
Christ
gives
rest
to
such
,
Matth.
11.28
.
so
Luke
7.38
,
48.
2.
Soul-searching
and
self-examination
:
or
by
a
frequent
comparing
our
hearts
with
Gods
Word
,
and
communing
with
them
about
the
proper
effects
of
grace
,
and
fruits
of
the
Spirit
in
us
.
3.
By
the
illumination
and
testimony
of
Adoption
.
4.
By
the
Ordinances
of
the
Word
,
Sacraments
,
prayer
,
and
a
holy
and
constant
use
of
them
,
1
Job
.
5.13
.
5.
By
conflicts
with
doubts
,
and
by
resistance
of
unbelief
:
as
Mark
9.24
.
so
that
assurance
is
not
ordinarily
obtained
without
much
paines
.
Hence
,
2
Pet.
1.10
.
But
presumption
is
gotten
without
means
or
paines
:
without
sorrow
for
sin
,
self-examination
,
&c.
sponte
nascitur
:
It
grows
up
of
its
own
accord
,
which
is
a
signe
that
its
a
weed
,
and
not
an
herb
of
grace
.
Again
,
as
assurance
is
bred
,
so
it
's
fed
,
and
maintained
by
meanes
,
viz.
the
constant
exercise
and
discovery
of
grace
:
the
careful
performance
of
duties
,
avoiding
sin
,
maintaining
communion
with
God
,
&c.
whereas
presumption
,
as
it
s
gotten
,
so
it
's
maintained
without
care
,
or
cost
.
Thirdly
,
they
differ
in
their
effects
,
which
are
seven
.
1.
Assurance
endears
God
to
the
soul
to
love
him
,
delight
in
him
,
long
after
him
,
and
fear
to
offend
him
,
and
to
be
careful
to
serve
and
please
him
,
Eph.
4.29
,
30.31
.
but
presumption
stirs
up
no
affections
to
God
,
such
,
love
him
no
better
,
fear
him
no
more
:
leave
not
sin
,
not
amend
their
wayes
.
2.
It
makes
men
jealous
of
themselves
,
and
fearful
least
they
should
miscarry
:
They
are
assured
they
shall
stand
,
yet
take
heed
lest
they
fall
:
that
they
shall
be
saved
,
yet
wo●k
it
out
with
fear
and
trembling
,
Psal.
2.11
.
Phil.
2.12
.
But
presumption
makes
men
fool-hardy
,
and
unsuspitious
that
they
shall
either
fail
or
fall
.
3.
Assurance
humbles
the
heart
in
sight
,
and
sense
of
Gods
great
goodness
,
and
of
its
own
unworthiness
.
The
higher
a
soul
is
lifted
up
by
assurance
,
the
lower
it
is
in
its
own
eye
,
magnifying
God
and
debasing
it self
.
It
compassionates
and
pities
others
,
and
prayes
for
them
,
but
presumption
makes
men
proud
,
and
well-conceited
of
their
own
worth
,
and
despisers
of
others
.
So
Luk.
18.11
.
I
am
not
as
other
men
,
&c.
4.
Assu●ance
grows
by
degrees
to
a
plerophory
,
it
comes
not
all
at
once
:
But
presumption
is
at
its
full
strength
at
first
.
5.
Assurance
bears
up
the
heart
from
sinking
under
greatest
afflictions
:
as
it
supported
Christ
in
the
height
of
his
Passion
,
Matth.
27.46
.
so
it
did
Davids
at
Ziglag
,
1
Sam.
20.6
.
But
presumption
suffers
the
heart
to
faint
at
such
times
;
and
it
becomes
like
Nabals
,
1
Sam.
25.37
.
when
carnal
hopes
fail
,
the
heart
fails
,
and
such
soon
fall
into
despaire
.
6.
Assurance
joyns
means
and
end
together
:
and
makes
us
as
careful
to
use
means
,
as
confidently
to
expect
the
end
of
our
faith
,
the
salvation
of
our
souls
:
As
to
wait
upon
God
in
all
his
Ordinances
,
to
walk
universally
in
all
his
ways
,
&c.
But
presumption
divides
between
the
end
and
the
means
,
and
feeds
a
man
with
vain
hopes
,
as
-
1.
That
he
may
go
to
heaven
though
he
live
in
sin
.
-
2.
That
he
may
come
to
heaven
,
though
he
use
no
means
,
&c.
7.
Assurance
fears
not
,
nor
flies
trial
,
but
desires
it
for
discovery
whether
it
be
found
or
no
:
but
presumption
shuns
examination
,
and
cannot
endure
to
be
tried
.
Like
counterfeit
coine
that
cannot
endure
the
touch-stone
,
or
false
wares
that
decline
the
light
.
Fourthly
,
they
differ
in
the
adversaries
to
them
.
For
,
Assurance
is
much
assaulted
by
Satans
tentations
,
by
natural
unbelief
,
doubts
,
fears
:
It
s
disturbed
and
weakened
by
sin
,
especially
if
it
be
indulged
,
and
by
the
neglect
of
holy
duties
,
yea
,
of
lukewarmness
in
them
:
But
presumption
is
troubled
with
none
of
these
.
Mr.
Reyers
Precepts
.
Quest.
By
what
further
arguments
may
it
be
proved
that
this
assurance
may
be
attained
?
Answ.
First
,
Because
God
bids
us
make
it
sure
,
2
Pet.
1.10
.
2
Cor.
13.5
.
therefore
it
may
be
done
.
Secondly
,
If
a
man
may
know
that
he
believes
,
then
he
may
be
assured
of
his
salvation
:
but
a
man
may
know
that
,
1
Joh.
2.3
.
Thirdly
,
If
a
man
may
know
that
he
is
sanctified
,
then
he
may
be
assured
that
he
shall
be
saved
:
for
those
are
inseparable
,
Rom.
8.30
.
therefore
,
Fourthly
,
If
we
may
have
peace
towards
God
:
yea
that
peace
that
passeth
all
understanding
,
and
joy
unspeakable
,
and
full
of
glory
in
believing
,
as
Rom.
15.13
.
then
we
may
be
assured
of
our
salvation
.
Fifthly
,
If
we
have
entrance
with
confidence
into
Gods
presence
,
Ephes.
3.12
.
then
we
may
be
assured
.
Obj.
But
its
pride
and
presumption
?
Answ.
Yea
,
if
we
look
for
salvation
by
any
thing
in
our selves
:
but
we
are
assured
of
it
only
for
Gods
free
mercy
,
and
Christs
merits
:
besides
God
requires
it
of
us
,
and
its
pride
to
disobey
God
.
Obj.
No
mans
name
is
in
the
Scripture
?
Answ.
But
there
is
better
,
for
there
is
the
beleevers
nature
and
properties
.
Obj.
But
the
promises
are
set
down
generally
,
or
indefinitely
,
not
particularly
to
me
?
Answ.
We
may
by
a
true
,
and
sound
reasoning
make
it
good
to
our selves
:
Thus
we
do
from
the
general
propositions
of
the
Law
,
infer
particular
conclusions
:
For
how
know
you
,
that
you
have
deserved
Gods
wrath
,
and
damnation
?
But
because
the
Scripture
curses
all
the
transgressors
of
the
Law
,
Deut.
27.26
.
but
I
have
broken
the
Law
,
saith
my
conscience
:
therefore
you
conclude
that
you
are
under
the
curse
:
so
may
we
do
from
the
Gospel
.
Who
so
believes
in
Christ
shall
be
saved
:
but
I
believe
in
Christ
,
therefore
I
shall
be
saved
:
The
weary
,
lost
and
laden
shall
have
mercy
;
but
so
am
I
,
therefore
I
shall
have
mercy
.
Obj.
But
we
are
bidden
to
work
out
our
salvation
with
fear
and
trembling
?
Answ.
Not
with
a
slavish
fear
:
For
we
must
serve
God
without
fear
all
our
dayes
,
Luke
1.74
.
but
with
a
godly
fear
of
offending
,
which
stands
well
with
Assurance
.
Mr.
Rogers
on
Faith
.
CHAP.
XV.
Questions
,
and
Cases
of
Conscience
about
Astrology
,
and
Seekers
to
Astrologers
.
Quest.
WHo
are
Astrologers
?
Answ.
Such
as
gaze
on
the
Heavens
to
reade
the
fates
and
fortunes
(
as
they
terme
them
)
of
men
and
States
,
persons
and
people
in
them
,
and
to
foretel
from
thence
what
good
or
evil
shall
befal
them
.
Such
were
of
old
held
in
high
esteem
with
the
Babylonians
,
Dan.
1.
●0
.
and
2.2
and
4.7
.
and
5.7
,
11
,
15.
Also
with
other
Nations
,
Dan.
2.10
.
and
with
the
ungodly
Jewes
,
Isa.
47.13
,
14
,
15.
with
whom
they
did
consult
about
their
wei●hty
affaires
,
because
they
took
upon
them
to
foretel
things
to
come
.
They
are
called
Star-gazers
,
and
monethly
Prognosticators
,
Isa.
47.13
.
They
are
joyned
with
Magicians
,
Sorcerers
,
Chaldeans
,
Dan.
2.2
,
10.
Soothsayers
,
Dan.
4.7
.
Wisemen
,
Dan.
5.15
.
Quest.
How
may
it
be
proved
that
this
kinde
of
Divination
is
unlawfull
?
Answ.
First
,
that
which
the
Word
of
God
condemnes
as
a
grand
offence
,
is
not
to
be
practised
,
countenanced
or
tolerated
:
But
divining
by
the
stars
is
condemned
by
Gods
Word
:
as
Deut.
18.10
,
11.
There
shall
not
be
found
amongst
you
any
one
that
useth
Divination
,
or
an
Observer
of
times
,
or
an
Enchanter
,
or
a
Witch
,
or
a
Charmer
,
or
a
Consulter
with
familiar
spirits
,
or
a
Wizard
,
or
a
Necromancer
:
for
all
that
do
these
things
are
an
abomination
to
the
Lord
.
And
the
looking
after
them
is
expressed
by
going
a
whoring
after
them
,
Lev.
20.6
.
So
Isa
2.6
.
Thou
hast
forsaken
thy
p●ople
the
house
of
Jacob
,
because
they
are
replenished
from
the
East
,
and
are
Soothsayers
like
the
Philistines
.
And
Isa.
47.13
,
14.
Thou
art
wearied
in
thy
couns●ls
:
Let
now
the
Astrologers
,
the
Star-gazers
,
the
monethly
Prognosticators
stand
up
,
and
save
thee
from
those
things
that
shall
come
upon
thee
:
Behold
,
they
shall
be
as
stubble
,
the
fire
shall
burn
them
:
God
forbids
his
people
to
learn
these
Arts
,
Jer.
10.2
.
Thus
saith
the
Lord
,
Learne
not
the
way
of
the
Heath●n
,
and
be
not
dismayed
at
them
.
They
are
called
liars
,
Isa.
44.25
.
That
frustrateth
the
tokens
of
the
Lyars
,
and
makes
the
Diviners
madd
.
Such
are
reckoned
up
with
other
Diabolical
Arts
,
as
being
of
the
same
kinde
,
Dan.
2.2
.
and
Acts
19.18
,
19
,
20.
—
Many
which
used
curious
Arts
(
such
as
this
is
)
brought
their
books
,
and
burned
them
before
all
men
,
and
counted
the
price
of
them
,
and
found
it
fifty
thousand
pieces
of
silver
,
&c.
and
this
is
ascribed
to
the
power
of
the
Gospel
,
v.
20.
Secondly
,
that
Art
whereby
men
assume
to
themselves
what
is
peculiar
〈◊〉
God
,
must
needs
be
sinful
,
neither
to
be
practised
,
countenanced
,
not
tollerated
:
But
this
is
done
by
such
as
take
upon
them
to
divine
of
events
to
persons
,
and
Nations
by
the
stars
:
therefore
,
the
Major
is
clear
from
Isa.
41.22.23
.
Shew
things
to
come
hereafter
,
that
we
may
know
that
ye
are
gods
▪
where
we
see
that
knowing
,
and
declaring
things
to
come
is
as
peculiar
a
prerogative
of
God
as
to
know
mens
hearts
.
Thirdly
,
that
which
with-draws
the
heart
from
God
the
Father
,
and
Christ
the
Son
:
from
considering
the
works
of
the
one
,
and
heeding
the
words
of
the
other
,
is
an
evil
not
to
be
practised
,
countenanced
,
or
tollerated
:
But
Astrological
predictions
draws
from
God
and
Christ
.
Therefore
,
the
Major
is
evident
:
Not
to
consider
Gods
works
is
a
sinful
omission
condemned
,
Isa.
5.12
.
and
the
Apostle
is
as
severe
against
every
one
that
withdraws
from
Christ
,
Col.
2.8
,
18
▪
19.
Now
that
these
Prognosticators
withdraw
mens
mindes
from
Christ
,
may
be
gathered
from
that
opposition
that
is
put
between
them
by
Moses
,
Deut.
18.10
,
to
16.
where
they
must
not
hearken
to
Sorcerers
that
they
may
hearken
to
Christ
:
and
whilest
men
ascribe
successes
good
or
bad
to
the
stars
,
they
withdraw
their
mindes
from
beholding
God
in
his
works
.
Fourthly
,
that
which
is
false
,
d●lusive
,
and
uncertaine
is
not
to
be
practised
,
countenanced
,
or
tolerated
:
but
such
is
foretelling
things
by
the
stars
:
therefore
that
they
are
false
is
clear
.
Isai
44.15
.
that
frustrateth
the
tokens
of
the
Lyars
,
and
makes
the
Diviners
mad
.
If
they
speak
true
at
any
time
,
it
's
more
by
hap
than
any
skill
.
For
though
Eclipses
of
the
Sun
,
and
Moon
,
and
Conjunctions
of
other
Planets
may
be
certainly
fo●eknown
:
yet
there
is
no
such
certainty
of
the
effects
that
we
may
divine
thereby
,
for
they
are
but
general
,
partial
,
and
remote
Causes
of
Events
in
States
,
and
affairs
of
men
:
and
there
is
no
certain
connexion
between
Causes
general
,
partial
,
and
remote
,
and
their
Effects
.
Besides
,
those
Effects
which
depend
on
other
Causes
,
upon
which
the
Heavens
have
either
none
,
or
no
direct
power
,
cannot
be
certainly
known
by
the
Positions
of
the
Heavens
:
but
so
it
is
with
humane
affairs
:
therefore
the
affairs
of
men
depend
principally
on
Gods
Providence
,
and
under
him
on
the
wills
and
mindes
of
men
.
That
Gods
Providence
ordereth
things
concerning
Men
and
States
is
proved
:
Ephes.
1.11
.
He
worketh
all
things
after
the
counsel
of
his
own
will
;
and
that
not
always
according
to
the
ordinary
disposition
of
second
Causes
:
but
turning
and
over-ruling
things
in
a
secret
way
beyond
the
intentions
of
men
,
and
the
ordinary
virtue
of
second
Causes
:
so
we
see
in
Rehoboam's
folly
.
2
Chron.
10.15
.
Amaziah's
frowardness
.
2
Chron.
25.10
.
Hence
Eccles.
9.11
.
The
race
is
not
to
the
swift
,
&c.
and
Psal.
75
,
4
,
&c.
Promotion
cometh
neither
from
the
East
,
&c.
But
God
is
Judg
:
he
pulls
down
one
,
and
sets
up
another
.
Again
,
the
Stars
have
no
power
over
mens
souls
,
and
mindes
:
the
Heathen
could
say
:
Sapiens
dominabitur
Astris
.
A
wise
man
will
rule
over
the
stars
.
At
the
most
,
that
which
they
have
,
is
but
by
way
of
inclination
,
which
grace
,
education
,
civil
wisdom
,
and
many
other
things
may
oversway
.
Besides
,
the
affairs
of
men
,
and
Nations
are
prospered
,
and
blasted
,
not
according
to
the
use
of
natural
means
,
but
according
to
their
carriage
towards
God
,
as
they
are
〈◊〉
or
obedient
,
penient
or
impenitent
;
and
men
act
in
these
moral
performances
as
they
are
assisted
,
or
deserted
by
God
:
for
which
see
,
Isai
6.9
,
&c.
Ezek.
36.25
,
26
,
33
,
34.
Object
.
But
though
they
be
not
certain
Causes
,
may
they
not
be
certain
Signs
of
things
to
come
?
Answ.
No
:
for
if
they
be
signs
fore-shewing
events
,
they
must
either
be
so
by
nature
,
as
smoak
is
a
sign
of
fire
:
or
by
institution
,
as
an
Ivy-bush
is
a
sign
of
Wine
to
be
sold
:
but
they
are
so
in
neither
of
these
senses
:
therefore
they
cannot
be
natural
signs
,
because
there
is
no
natural
connexion
between
the
Constellations
,
and
humane
Events
:
and
whereas
it
's
said
,
Gen.
1.14
.
Let
them
be
for
signs
,
and
for
seasons
;
for
days
,
and
for
yeers
:
the
meaning
is
,
they
are
signs
for
the
things
which
they
cause
,
as
the
seasons
of
the
year
which
they
do
both
make
,
and
signifie
:
or
if
they
should
be
granted
in
general
to
be
signs
yet
could
we
not
certainly
prognosticate
any
thing
by
them
except
we
had
particular
Comments
on
them
to
declare
what
they
signifie
,
either
by
divine
revelation
,
or
by
solid
experience
:
but
no
such
Comment
is
to
be
had
,
and
therefore
we
have
no
certain
fore-knowledg
by
them
.
Divine
revelation
is
not
pretended
to
,
and
a
certain
experience
we
have
not
:
for
experience
arises
from
often
observing
the
same
thing
,
as
a
Physician
knows
by
experience
that
Rubarb
purges
Choller
,
because
he
hath
often
tried
it
,
and
ever
findes
it
so
:
but
we
can
have
no
such
experience
of
the
effect
of
the
Stars
:
1.
Because
the
Heavens
do
scarce
ever
return
to
the
same
Position
:
for
though
some
great
Conjunctions
be
the
same
,
yet
there
are
infinite
numbers
of
Stars
(
which
also
have
their
influences
)
that
agree
not
with
,
and
so
may
vary
the
effects
of
the
other
.
2.
When
Events
follow
these
Conjunctions
it
cannot
certainly
be
known
that
they
are
the
effects
of
them
,
for
that
many
things
fall
out
together
accidentally
without
connexion
,
or
dependance
one
upon
another
.
3.
We
see
experiences
uncertain
,
for
that
Twins
born
under
the
same
constellation
differ
extreamly
in
disposition
,
and
event
,
as
we
see
in
Esau
and
Jacob
,
and
whereas
they
say
,
that
by
reason
of
the
swift
motions
of
the
Heavens
,
a
little
time
makes
a
great
difference
in
their
Position
.
Saint
Austin
answers
,
that
yet
their
conceptions
were
both
in
an
instant
,
though
their
birth
differed
a
little
:
and
Ludovicus
vives
adds
,
that
this
overthrows
all
certainty
of
divining
by
the
stars
,
because
by
reason
of
the
swiftnnesse
of
their
motion
,
they
suddenly
alter
their
positions
,
so
that
a
man
can
never
give
an
exact
judgement
of
any
birth
,
because
he
cannot
exactly
know
the
minute
of
his
nativity
.
5.
Identity
of
effects
doth
not
onely
depend
upon
the
efficient
,
but
the
matter
also
:
so
that
if
we
could
be
sure
that
the
Position
of
the
Heavens
were
the
same
as
they
were
a
hundred
years
ago
,
yet
the
same
events
will
not
follow
,
because
of
the
difference
of
men
in
divers
ages
and
climates
,
of
divers
tempers
,
educations
,
moral
,
and
intellectual
principles
,
&c.
and
why
may
not
the
influence
of
the
stars
produce
divers
effects
upon
men
of
divers
dispositions
,
as
we
see
a
hen
sometimes
hatches
chickens
,
other
times
ducks
,
partridges
,
&c.
because
of
different
eggs
set
under
her
.
5.
Arg.
That
which
nourisheth
vaine
,
and
forbidden
hopes
,
and
fears
is
not
to
be
practised
,
countenanced
,
or
tollerated
:
but
so
do
Astrological
predictions
:
therefore
,
fear
,
and
hope
by
reason
of
the
signes
of
heaven
is
forbidden
,
Jer.
10.2
.
Learn
not
the
way
of
the
Heathen
,
neither
be
dismayed
at
the
signs
of
heaven
,
for
the
Heathen
are
dismayed
at
them
.
Object
.
But
Astrologers
oft
hit
right
in
their
predictions
,
therefore
it
seems
there
is
certainty
in
their
Art
?
Answ.
First
,
Doe
Astrologers
tell
right
some
times
?
So
do
Witches
,
yet
all
confess
that
it
is
by
the
help
of
the
Devil
,
and
therefore
unlawful
.
Secondly
,
Astrologers
do
also
many
times
misse
in
their
predictions
.
For
Isa.
44.25
.
the
tokens
of
these
liars
are
frustrated
.
Only
this
favour
they
finde
amongst
the
multitude
,
that
their
mistakes
are
not
regarded
though
they
be
many
:
their
predictions
that
fall
out
right
,
are
observed
,
and
remembred
though
they
be
few
.
Thirdly
,
more
is
ascribed
to
Astrologers
in
point
of
truth
from
some
tricks
they
use
,
then
indeed
they
deserve
:
For
,
as
the
Devil
used
of
old
in
his
Oracles
,
so
they
use
ambiguous
expressions
which
admit
of
a
double
construction
,
and
men
interpret
them
according
to
their
events
:
they
add
also
many
ifs
,
and
cautions
to
their
predictions
,
whereby
if
the
event
answer
not
their
prediction
,
they
do
with
the
vulgar
avoid
the
shame
of
it
;
but
if
it
fall
out
right
,
they
go
away
with
credit
.
Fourthly
,
it
's
the
opinion
of
judicious
Divines
,
that
much
of
that
truth
that
is
in
their
predictions
is
from
the
assistance
of
the
Devil
,
who
either
by
an
open
contract
,
or
else
in
a
voluntary
secret
way
insinuates
himself
to
draw
on
a
league
,
and
assists
them
with
his
knowledge
,
and
guesses
,
which
exceed
any
mans
.
Hence
Saint
Augustine
,
Master
Perkins
,
and
others
tell
us
of
consciencious
men
who
have
beene
glad
to
leave
off
this
study
,
because
of
the
uncertainty
they
have
found
in
the
Rules
of
it
.
And
Satan
may
help
curious
heads
in
this
way
,
because
besides
his
own
knowledge
,
which
enables
him
oft-times
to
guesse
shrewdly
,
he
may
be
permitted
by
God
in
a
judiciary
way
to
be
a
true
Spirit
in
the
mouth
of
liars
,
as
he
was
a
lying
spirit
in
the
mouth
of
Ahabs
prophets
.
See
for
it
,
Deuter.
13.1
,
2
,
3
,
4
,
5.
Object
.
But
it
's
said
,
Moses
was
learned
in
all
the
wisdome
of
the
Egyptians
,
Acts
7.22
.
and
Daniel
of
the
Chaldeans
,
Dan.
1.17
,
20.
and
Astrology
was
part
of
that
learning
,
and
therefore
either
its
lawful
,
or
they
learned
an
unlawful
Art
?
Answ.
There
be
two
things
in
Astrology
.
1.
The
Theory
.
2.
The
Practise
:
Now
many
have
studied
the
Theory
,
that
have
renounced
the
practise
,
finding
that
nothing
could
be
done
by
it
in
a
natural
way
.
And
it
's
very
probable
that
all
the
learning
that
these
holy
men
had
in
this
Art
(
if
they
had
any
)
was
but
in
a
Theoretical
way
:
there
is
no
footstep
of
their
practice
of
it
in
all
their
stories
,
but
of
the
contrary
.
For
we
read
in
the
second
,
fourth
,
and
fifth
chapters
of
Daniel
,
that
he
was
never
called
in
with
the
Magicians
,
but
after
them
,
which
shews
that
he
was
not
of
their
society
:
Also
when
he
went
about
searching
out
secrets
,
he
went
not
to
his
books
but
to
his
prayers
:
not
to
consult
with
the
stars
,
but
with
God
,
as
Dan.
2
,
17
,
&c.
Object
.
But
are
not
the
starres
very
powerful
,
and
causes
of
many
strange
effects
?
and
are
not
effects
known
by
their
causes
?
why
then
may
we
not
divine
by
them
?
Answ.
Though
they
have
a
great
influence
upon
inferiour
bodies
,
yet
we
cannot
divine
by
them
touching
humane
affairs
;
For
,
1.
They
cannot
act
but
within
their
own
spheare
,
which
is
in
corporeal
things
:
but
humane
affaires
,
though
acted
by
mens
bodies
,
yet
they
are
guided
by
their
spirits
,
which
in
nature
are
out
of
the
sphere
of
the
Heavens
operation
:
and
their
successes
and
miscarriages
are
from
divine
providence
:
therefore
whatever
may
be
prognosticated
by
them
concerning
elementary
bodies
;
yet
for
men
,
their
virtue
is
so
short
in
working
on
them
,
that
it
can
give
no
light
to
judge
of
their
future
affairs
.
2.
Where
the
power
of
working
is
acknowledged
,
yet
our
knowledge
of
their
virtues
,
and
operations
is
so
dim
that
we
cannot
divine
by
it
:
For
the
influences
of
all
,
or
most
of
the
stars
are
unknown
to
us
;
and
when
all
of
them
have
their
influences
conjoyned
,
who
can
say
this
effect
is
from
the
virtue
of
this
star
,
and
not
from
another
.
A
sixth
Argument
to
prove
that
Astrological
predictions
ought
neither
to
be
practised
,
countenanced
,
or
tollerated
,
is
this
.
That
which
most
godly
and
learned
men
upon
experience
have
renounced
,
and
repented
of
,
that
is
neither
to
be
practised
,
countenanced
,
nor
tollerated
:
But
godly
men
have
renounced
and
repented
of
their
study
of
Astrology
:
therefore
,
the
Minor
is
thus
proved
.
St.
Augustine
,
the
glory
of
his
age
for
piety
,
learning
,
and
solid
judgement
;
confesses
that
he
had
been
addicted
to
these
vain
studies
:
But
by
the
grace
of
God
he
afterward
renounced
them
as
an
art
condemned
by
true
piety
,
affirming
that
it
was
a
great
errour
,
a
great
madness
,
and
a
suspition
that
might
easily
be
refelled
:
He
also
mentions
another
on
Psa.
63.
that
repented
of
,
and
renounced
this
wicked
Art
,
as
being
as
bad
as
Paganisme
,
and
Judaisme
.
Aug.
de
Doct.
Christ
.
l.
2.
c.
21.
So
saith
holy
Master
Perkins
.
I
long
studied
this
Art
,
and
was
never
quiet
till
I
had
seen
all
the
secrets
of
it
:
But
at
length
it
pleased
God
to
lay
before
me
the
prophanesse
of
it
,
nay
,
I
dare
boldly
say
,
Idolatry
,
although
it
be
covered
with
fair
and
golden
shews
:
therefore
that
which
I
speak
with
grief
,
I
desire
thee
to
note
with
some
attention
.
Mr.
Briggs
also
,
sometimes
Geometry
Reader
at
Oxford
:
a
man
eminent
for
piety
,
and
his
skill
in
the
Mathematicks
,
upon
a
question
moved
to
him
by
my
Authour
,
touching
judicial
Astrology
,
told
him
,
that
when
he
went
first
to
Cambridge
,
he
thought
it
a
brave
thing
to
be
of
Gods
counsel
,
to
forsee
,
and
foretel
secrets
,
resolving
to
attain
to
that
skill
whatever
labour
it
cost
him
:
so
accordingly
after
a
while
he
fell
upon
the
study
of
the
Mathematicks
,
laying
good
foundation
by
going
through
Arithmetick
,
Geometry
,
and
Astronomy
,
not
resting
till
he
had
attained
exactness
therein
:
Then
he
fell
upon
judicial
Astrology
:
But
there
he
found
his
expectation
wholly
frustrate
,
for
there
was
no
certainty
in
the
Rules
of
it
:
Having
therefore
tired
both
body
and
wits
in
vain
,
he
at
last
repaired
to
a
man
in
Cambridge
,
famous
in
that
Art
,
and
a
maker
of
Prognostications
,
to
whom
he
bemoaned
himself
:
for
that
he
had
bestowed
so
much
pains
to
be
an
expert
Astrologer
,
but
the
uncertainty
of
its
Rules
did
now
deceive
his
hopes
:
whereto
the
Astrologer
replyed
,
that
the
rules
of
that
Art
were
uncertain
indeed
,
neither
were
there
any
cure
for
it
.
Whereupon
Mr.
Briggs
left
that
study
.
Yea
,
he
affirmed
that
he
would
undertake
to
the
skilfullest
Astrologer
in
the
world
,
that
let
him
set
down
any
conclusion
touching
either
man
or
State
,
yea
,
or
weather
,
and
he
would
prove
that
it
would
fall
out
so
,
and
that
it
would
not
fall
out
so
from
their
own
Rules
and
Principles
:
He
said
also
that
his
opinion
was
,
that
they
that
addicted
themselves
to
the
practise
of
Divining
Astrology
,
the
Devil
did
at
first
lend
his
secret
assistance
,
and
at
length
by
degrees
,
if
God
prevented
not
,
entise
them
into
a
contract
.
Quest.
But
who
may
be
said
to
practise
this
unlawful
Art
?
Answ.
First
,
all
such
as
calculate
mens
nativities
,
and
thereby
divine
what
their
condition
shall
be
,
whether
good
or
bad
:
such
also
as
by
the
stars
take
upon
them
to
foretel
the
successe
of
particular
enterprises
:
such
also
as
erect
figures
to
find
out
things
lost
:
And
such
Almanack-makers
as
take
upon
them
to
foretel
future
contingents
,
as
what
weather
it
will
be
every
day
,
&c.
Quest.
Who
be
the
countenancers
of
this
unlawful
Art
?
Answ.
First
,
such
as
go
to
them
to
have
their
Nativities
calculated
,
to
know
their
Fortunes
,
as
they
call
it
:
or
that
seek
to
them
for
things
lost
,
&c.
Secondly
,
such
as
buy
or
read
their
books
,
unlesse
it
be
with
a
purpose
to
confute
them
.
This
is
to
go
a
whoring
after
them
,
forbidden
,
Lev.
20.6
.
Thirdly
,
such
as
believe
their
predictions
,
and
are
affected
with
joy
,
or
sorrow
as
they
prognosticate
good
or
bad
.
Fourthly
,
such
as
talk
of
their
predictions
as
things
that
have
something
in
them
,
and
that
they
are
not
to
be
contemned
.
Fifthly
,
by
applauding
their
predictions
,
and
applying
them
to
other
events
.
Quest.
How
and
when
are
Astrologers
tollerated
?
Answ.
First
,
when
their
books
are
licensed
,
or
not
prohibited
:
when
they
are
suffered
to
go
abroad
,
and
not
suppressed
.
Secondly
,
when
the
Astrologers
themselves
are
suffered
to
go
unpunished
,
who
do
so
cheat
and
delude
the
people
.
When
Ministers
hold
their
tongues
,
and
preach
not
against
them
,
nor
confute
their
lying
vanities
:
and
when
Magistrates
hold
their
hands
,
and
punish
them
not
.
Or
when
there
are
no
Laws
made
against
them
,
or
if
made
,
yet
not
executed
.
Gerees
Astrologo-mastix
.
Quest.
How
many
sorts
of
foretelling
things
are
there
?
Answ.
Three
,
1.
Divine
:
such
as
are
by
God
himself
,
or
by
the
Prophets
inspired
by
him
.
Secondly
,
humane
,
and
natural
,
which
are
from
natural
causes
to
their
natural
effects
.
Thus
the
Astronomer
may
foretel
the
eclipses
:
The
Phisician
the
effects
of
some
diseases
:
Of
which
sort
are
politick
predictions
,
which
wise
men
can
sometimes
presage
about
Common
wealths
:
Though
indeed
these
are
but
conjectures
.
Thirdly
,
Diabolical
,
which
are
by
Gods
just
judgement
suffered
to
be
upon
a
people
:
and
these
are
either
by
the
Devil
,
or
by
his
Instruments
,
as
Witches
,
Sorc●rers
▪
Astrologers
,
&c.
Quest.
Are
these
diabolical
predictions
lawful
?
Answ.
No.
For
,
1.
It
is
only
the
property
of
God
,
and
of
the
Scriptures
to
foretell
things
to
come
:
and
therefore
such
Astrologers
as
take
upon
them
to
foretell
things
,
not
natural
but
voluntary
,
and
such
as
are
meerly
subject
to
mens
wills
,
do
not
only
undertake
a
vain
,
rash
,
and
false
thing
,
but
that
also
which
is
very
abominable
and
wicked
.
Secondly
,
it
hath
been
the
Devils
way
always
to
disturb
the
Church
,
and
to
endeavour
the
damnation
of
many
mens
souls
by
making
them
credulous
in
these
things
.
And
as
Christ
hath
set
in
his
Church
Pastors
,
and
Teachers
to
instruct
them
in
the
way
to
heaven
:
So
the
Devil
hath
raised
his
Witches
,
Sorcerers
,
Sooth-sayers
,
and
Astrologers
to
seduce
the
world
out
of
the
right
way
.
As
Cardan
,
who
rose
to
that
height
of
impiety
,
as
to
calculate
Christs
birth
,
and
made
his
power
to
work
miracles
to
flow
from
the
influence
of
the
stars
under
which
he
was
borne
.
Others
have
been
bad
,
though
not
so
bad
,
as
Petrus
de
Aliaco
,
who
thought
that
the
time
of
Christs
birth
might
have
been
foretold
by
the
stars
:
and
Kepler
contends
,
that
those
Wise-men
by
the
Rules
of
Astrology
might
have
presaged
,
not
only
some
strange
event
,
but
the
birth
of
some
great
Monarch
:
As
if
Christ
were
not
born
after
an
extraordinary
,
and
miraculous
manner
.
I
deny
not
but
that
the
Heavens
have
influences
upon
mens
bodies
:
hence
that
man
possessed
with
a
Devil
was
said
to
be
Lunatick
,
probably
because
the
Devill
took
the
opportunity
at
that
time
of
the
Moone
,
wherein
humours
do
most
abound
,
then
to
disturb
and
distract
him
:
but
the
Heavens
were
never
made
for
books
to
reveal
what
should
come
to
passe
.
Thirdly
,
Witches
Sorcerers
,
and
Astrologers
are
oft
condemned
in
Scripture
,
as
,
Lev.
19.26
.
and
20.27
.
Deut.
10.11
,
&c.
Isa.
45.12
,
&c.
Besides
,
all
the
Fathers
speak
with
much
vehemency
against
them
:
Many
Counsels
have
condemned
them
:
yea
,
divers
of
the
wiser
sort
of
Heathens
have
cried
out
upon
them
.
Ptolomy
himself
acknowledgeth
that
no
certain
truth
can
be
foretold
by
them
.
Tully
wrote
several
books
de
Divinatione
,
condemning
such
Diviners
.
Instancing
that
before
a
great
battel
the
Mice
had
gnawen
the
buckler
of
a
souldier
,
whereupon
the
Soothsayer
concluded
that
that
war
should
be
fatal
and
unlucky
:
as
if
(
faith
Tully
)
because
mice
did
gnaw
some
books
that
I
have
of
Plato's
De
Republica
,
therefore
I
should
conclude
that
our
Common-wealth
shall
be
destroyed
.
And
we
reade
Acts
19.19
.
of
many
who
being
converted
▪
brought
their
books
about
such
curious
Arts
,
and
burnt
them
.
We
may
reade
more
hereof
in
Pererius
,
Spanhemius
,
Zanchy
,
and
others
.
Fourthly
,
if
the
Heavens
were
true
,
and
proper
causes
,
or
necessary
signes
,
yet
no
man
could
certainly
prognosticate
any
thing
by
them
;
because
no
man
knows
the
number
,
nor
the
vertue
,
and
efficacie
of
the
stars
.
The
Scripture
makes
it
peculiar
to
God
only
to
know
the
stars
,
and
to
call
them
by
their
names
;
but
if
any
man
could
certainly
divine
by
the
stars
,
he
must
know
their
number
,
activity
and
influence
,
yea
,
and
the
degree
of
their
activity
,
without
which
they
cannot
but
grossely
erre
.
Fifthly
,
if
the
Heavens
be
causes
,
yet
they
are
only
universal
causes
:
now
from
a
universal
indeterminate
cause
,
there
cannot
be
any
special
particular
effect
foretold
:
For
besides
universal
causes
,
all
particular
inferiour
causes
,
which
are
many
and
uncertain
,
must
be
known
also
.
Sixthly
,
if
Astrological
Predictions
were
allowed
,
it
would
bring
in
a
contempt
of
God
,
and
flat
Atheisme
into
the
world
.
The
Scripture
carries
us
out
to
God
in
all
things
,
to
his
Wisdom
,
Power
,
Justice
,
&c.
But
these
would
binde
us
to
the
Planets
:
yea
,
by
this
means
also
the
Scripture
would
be
despised
,
and
laid
aside
,
and
all
prophanenesse
would
be
introduced
thereby
:
yea
,
and
every
one
would
excuse
his
vices
,
with
How
could
I
help
it
,
seeing
I
am
borne
under
such
a
starre
:
As
Saint
Augustine
tells
us
of
a
servant
of
a
certain
Astrolo●er
,
who
having
robbed
his
Master
,
his
Master
went
about
to
correct
him
for
it
wherupon
he
cried
out
that
he
could
not
help
it
,
for
that
he
was
borne
under
Mercury
,
(
and
the
Astrologers
say
that
such
as
are
borne
under
that
Planet
,
are
given
to
stealing
)
and
thus
he
silenced
his
Master
by
the
Rules
of
his
owne
Art
.
Ob.
But
we
see
that
many
times
they
foretel
the
truth
?
Answ.
First
,
and
many
more
prove
false
and
untrue
:
and
if
one
thing
fall
out
true
,
it
s
more
observed
then
a
hundred
things
that
prove
false
:
Besides
,
when
they
foretel
many
things
,
its
hard
if
some
one
at
least
prove
not
true
.
A
blinde
man
that
shoots
many
Arrows
,
may
chance
with
one
to
hit
the
mark
.
Secondly
,
if
such
things
as
they
foretel
do
come
to
passe
,
it
s
either
from
their
expresse
,
or
vertual
contract
with
the
devil
.
And
if
not
so
,
yet
as
Saint
Augustine
observes
,
it
s
a
just
judgment
of
God
upon
thee
,
that
thou
shouldest
have
wherwith
to
stumble
and
fall
,
and
undo
thy self
,
as
Deuteron.
13.1
,
&c.
Thus
a
wicked
Prophet
may
foretel
that
which
comes
to
passe
:
and
why
?
God
doth
it
to
prove
and
try
you
?
See
Mr.
An.
Burges
on
John
.
p.
396.
Quest.
What
use
may
we
make
of
this
which
hath
been
said
?
Answ.
First
,
let
all
be
perswaded
to
flie
the
study
,
and
to
abandon
the
practice
of
this
black
Art
.
The
Scripture
condemns
it
as
abomination
to
the
Lord
,
Reason
witnesses
against
it
as
being
irration●l
and
uncertain
.
There
is
vanity
in
it
,
danger
by
it
.
Satan
is
a
subtile
Serpent
,
and
insinuates
into
many
this
way
before
they
be
aware
.
Finde
you
pleasure
in
it
?
It
s
but
a
sweet
poison
.
Think
you
to
get
honour
by
it
?
you
may
be
applauded
by
vain
men
,
but
are
disallowed
by
God
:
Perki●s
reckons
it
up
amongst
the
kindes
of
witchcraft
:
Saint
Austin
counts
it
ungodly
dotage
,
and
inconsistent
with
Christianity
.
Doth
profit
entice
you
?
It
s
but
Balaams
gain
,
the
wages
of
iniquity
,
money
that
will
perish
with
you
.
Secondly
,
if
notwithstanding
all
that
can
be
said
,
Astrologers
will
persist
in
their
wicked
practice
,
all
should
take
heed
of
countenancing
them
,
lest
partaking
in
their
sins
they
partake
in
their
plagues
:
Have
therefore
no
fellowship
with
these
unfruitful
works
of
darknesse
:
abhorre
all
commerce
with
,
and
resort
to
such
persons
:
Flie
from
them
,
as
from
the
devil
himself
:
Thou
breakest
thy
Baptismal
Vow
if
thou
renouncest
not
such
Diabolical
practices
.
Shall
we
countenance
what
God
abominates
,
and
strengthen
men
in
that
which
makes
both
them
,
and
the
land
liable
to
wrath
?
Let
them
not
have
the
countenance
of
thy
cost
to
buy
them
,
nor
of
thy
time
to
reade
them
,
nor
of
thy
tongue
to
mention
or
applaud
them
,
nor
of
thy
affections
to
fear
,
hope
,
or
rejoyce
in
any
thing
they
say
.
Forbidden
,
Jer.
10.2
,
3.
If
there
were
no
buyers
of
such
Almanacks
,
there
would
be
no
Sellers
,
and
if
rhere
were
no
Sellers
,
there
would
be
no
Makers
,
at
least
no
Publishers
of
such
lying
vanities
;
and
truly
if
the
Astrologer
be
guilty
,
the
Buyer
and
Reader
cannot
be
innocent
.
God
hath
forbidden
seeking
to
such
under
a
grievous
penalty
,
Lev.
20.6
.
—
I
will
even
set
my
face
against
that
soul
,
and
will
cut
him
off
from
amongst
my
people
.
Indeed
,
learned
men
have
observed
that
such
delusions
have
prevailed
amongst
Popish
and
Anabaptistical
spi●its
.
But
that
England
should
countenance
such
!
and
in
a
time
of
Reformation
!
Oh
let
us
blush
for
shame
,
&c.
How
often
(
said
Tully
)
did
I
hear
such
men
promise
Pompey
and
Caesar
,
that
they
should
live
long
,
and
die
a
peaceable
death
,
whereas
both
of
them
not
long
after
were
murdered
.
And
Cornelias
è
Lapide
the
Jesuite
,
in
his
Comment
on
Acts
19.
bewaileth
that
whilest
he
was
at
Rome
,
they
were
so
much
given
to
this
wickednesse
,
whilest
the
Astrologers
promised
to
some
long
life
,
to
others
a
Cardinalship
,
to
others
the
Popedome
,
and
yet
at
last
all
were
miserably
deluded
.
Thirdly
,
if
Astrologers
should
not
be
tolerated
,
then
they
which
are
in
authority
are
to
be
entreated
,
First
,
that
their
books
be
not
suffered
so
ordinarily
to
passe
the
P●esse
:
O
how
doth
the
world
dote
upon
them
;
I
have
been
credibly
informed
that
near
thirty
thousand
of
Lillies
Almanacks
have
been
vended
in
a
year
:
If
devout
men
burnt
their
own
Books
of
this
kinde
,
how
should
devout
Governours
see
to
the
burning
of
such
Books
?
Sure
if
those
Books
deserve
the
fire
which
derogate
from
the
honour
of
Princes
,
how
much
more
such
as
withdraw
the
mindes
and
hearts
of
men
from
God
.
It
were
well
,
if
Astrologers
were
put
into
the
some
Catalogue
with
other
Sorcerers
in
the
Statute
of
the
first
of
King
James
,
chap.
20.
and
to
suffer
the
same
punishment
with
the
other
:
For
the
Scripture
makes
them
birds
of
a
Feather
,
&c.
See
as
before
.
Quest.
But
may
we
not
use
Charmes
,
wherein
there
are
none
but
good
words
?
Answ.
No
;
It
s
the
usual
craft
of
Satan
to
present
things
,
and
wayes
in
themselves
indifferent
to
silly
mindes
,
which
consider
not
,
that
the
harme
doth
not
consist
in
using
such
words
or
actions
,
but
in
ascribing
to
them
an
unnatural
vertue
without
the
warrant
of
God
,
who
is
the
Master
of
nature
.
Quest.
Is
it
not
lawful
to
enquire
of
Astrologers
after
things
to
come
?
Answ.
Certainly
,
since
God
hath
hidden
the
future
time
from
us
,
to
go
about
to
lay
it
open
,
is
a
work
proper
to
the
profest
Undoer
of
Gods
Works
.
Quest.
Why
may
we
not
enquire
after
future
times
?
Answ.
Curiosity
to
know
the
future
,
carrieth
many
so
far
as
to
make
a
Covenant
with
the
devil
,
who
yet
stands
not
so
much
upon
his
points
,
as
to
refuse
to
be
consulted
with
,
by
those
that
have
made
no
covenant
with
him
:
No
doubt
but
his
pride
is
tickled
with
a
mischievous
delight
,
when
he
sees
men
seeking
to
him
for
that
which
is
proper
to
God
:
and
thereby
yielding
him
divine
service
.
Which
service
that
he
may
receive
in
an
hidden
way
from
the
finer
sort
of
wits
,
he
hath
devised
some
seeming
sublime
divinations
,
perswading
them
that
the
decree
of
God
about
humane
events
is
written
in
the
motions
,
and
several
aspects
of
the
starres
,
and
that
therefore
this
kinde
of
Divination
is
lawful
,
yea
,
Divine
.
Quest.
What
are
the
evils
that
proceed
from
hence
?
Answ.
First
,
they
are
innumerable
:
For
1.
That
silly
reverence
which
vulgar
pe●sons
give
to
these
Predictions
,
makes
them
wilde
,
and
sets
them
upon
the
fulfilling
of
them
,
because
they
esteem
them
unavoidable
.
Secondly
,
the
worst
evil
is
,
that
thereby
mans
minde
which
ought
to
dwell
at
home
,
is
transported
out
of
himself
,
and
in
stead
of
reposing
upon
the
wisdom
and
love
of
God
,
is
suspended
upon
the
Dragons
taile
,
and
the
Ascendant
of
an
Horoscope
.
Thirdly
,
it
cuts
in
sunder
the
very
sinews
of
industry
,
and
makes
men
idle
,
greedy
,
and
inconsiderate
.
The
Histories
of
the
Greek
Emperours
,
Alexius
and
Manuel
,
are
lamentable
examples
how
credulous
persons
are
undone
by
the
Impostures
of
Astrologers
,
when
they
expect
from
the
stars
those
successes
which
should
have
been
wrought
out
by
Piety
,
Prudence
,
and
Valour
.
Quest.
What
further
reason
is
there
against
these
Astrological
Predistions
?
Answ.
Consider
that
all
affirmation
is
grounded
either
upon
Reason
,
or
Authority
.
The
assertions
of
Judiciary
Astrology
are
of
the
last
kinde
:
For
no
reason
can
be
given
of
their
Maximes
.
Now
the
authority
upon
which
these
Maximes
are
grounded
,
must
either
be
Divine
,
or
Humane
,
or
Devilish
.
They
are
not
grounded
upon
Divine
Authority
,
but
are
expresly
forbidden
by
it
,
●er.
10.2
.
Isa.
47.13
.
And
humane
authority
in
this
case
is
of
no
weight
:
for
who
hath
given
power
to
men
to
dispose
of
the
several
Offices
,
and
Preheminences
of
coelestial
bodies
?
It
remains
then
that
these
Maximes
are
grounded
upon
Diabolical
authority
.
In
brief
,
since
they
are
not
grounded
upon
reason
,
either
they
are
forged
by
men
,
or
delivered
by
revelation
:
and
if
that
revelation
comes
not
from
God
,
it
must
needs
come
from
the
devil
.
Dr.
du
Moulin
of
Contentment
.
CHAP.
XVI
.
Questions
,
and
Cases
of
Conscience
about
Atheists
,
and
Atheisme
.
Quest.
HHow
many
sorts
of
Atheists
be
there
?
Answ.
Two
.
First
,
when
a
man
saith
,
or
at
least
thinks
that
there
is
no
God
at
all
:
or
denies
the
Attributes
of
God
,
Psal.
14.1
.
2
King
.
6.33
.
&
7.
2.
Mal.
2.17
.
&
3.14
.
Secondly
,
When
a
man
ownes
,
and
adores
a
false
God
instead
of
the
true
God
,
Ephes.
2.12
.
Quest.
How
doth
a
man
come
to
the
first
kind
of
Atheisme
?
Answ.
First
,
By
two
steps
or
degrees
.
1.
When
he
imagins
that
God
doth
not
see
,
or
not
regard
him
,
Psal.
10.11
.
Zeph.
1.12
.
Secondly
,
when
he
conceits
that
God
is
not
so
severe
,
and
rigorous
in
punishing
sinne
as
the
Scriptures
set
him
forth
to
be
,
Psalme
50.21
,
22.
Eccles.
8.11
.
Quest.
How
many
wayes
doth
a
man
set
up
a
false
instead
of
a
true
God
?
Answ.
First
,
when
a
man
worships
that
that
is
not
God
in
the
roome
of
the
true
God
:
as
the
Heathen
did
,
who
worshipped
the
Sun
,
Moon
,
and
Stars
,
&c.
for
their
gods
,
Act.
19.27
,
35.
Secondly
,
when
a
man
sets
some
other
thing
besides
the
true
God
to
be
his
chiefest
good
:
as
the
voluptuous
man
doth
his
pleasures
:
the
covetous
his
wealth
,
&c.
Phil.
3.19
.
Col.
3.5
.
Job
31.24
.
Quest.
How
are
men
made
Atheists
?
Answ.
First
,
by
giving
way
to
sin
:
For
sin
draws
towards
Atheisme
,
by
wiping
out
all
the
notions
of
a
Deity
as
much
as
it
can
:
And
when
we
have
sinned
,
we
must
either
get
out
by
repentance
,
or
else
we
will
be
willing
to
turne
Atheists
,
by
denying
that
there
is
either
heaven
or
Hell
,
and
believing
that
when
we
die
,
there
is
a
final
end
of
us
as
there
is
of
the
bruit
beasts
.
Secondly
,
Satan
doth
all
that
he
can
to
make
men
Atheists
,
because
when
there
is
no
fear
of
God
before
mens
eyes
,
they
will
commit
all
manner
of
sinnes
that
the
Devil
would
have
them
,
Psal.
14.1
,
2.
when
they
say
there
is
no
God
:
it
fol●ows
,
they
are
corrupt
,
they
have
don●
abominable
works
.
The
Devil
indeed
cannot
be
a
●at
Atheist
,
for
he
believes
and
trembles
,
yet
he
bears
a
good
will
to
Atheism
,
because
he
knows
that
that
sin
doth
much
advantage
his
Kingdom
.
He
knows
that
it
is
the
master-vein
in
our
original
lust
,
and
therefore
he
tempts
much
to
it
,
and
indeed
would
prevail
to
make
us
Atheists
,
but
that
God
hath
so
wrought
in
us
an
impression
of
a
Deity
,
being
the
main
Pillar
of
the
Law
of
Nature
▪
that
we
cannot
possib●y
,
nor
all
the
Devils
in
Hell
assisting
with
their
forces
,
utterly
extinguish
this
Law
out
of
our
hearts
:
Hence
we
finde
that
our
deepest
Atheists
in
the
world
,
when
they
are
in
extremity
,
and
put
to
it
with
some
sudden
affrightment
,
do
use
to
cry
,
O
God
,
O
Lord
,
and
therefore
this
corruption
and
temptation
is
with
the
more
ease
opposed
,
and
answered
.
For
a
man
hath
on
his
side
the
works
of
Nature
,
the
Law
of
Nature
,
the
stirrings
and
terrours
of
his
Conscience
fearing
,
and
trembling
at
wrath
to
come
:
but
when
all
is
done
,
that
which
must
,
and
one●y
will
hold
us
up
against
the
tentation
,
when
we
are
strongly
assaulted
by
Satan
,
is
to
sly
to
the
Word
of
God
.
The
Word
saith
that
there
is
a
God
,
and
therefore
I
will
believe
that
there
is
a
God
.
But
when
we
are
free
from
tentation
,
other
considerations
taken
from
the
nature
,
and
various
acts
of
Gods
providence
may
stop
the
mouth
of
our
lusts
which
would
not
have
God
in
all
our
thoughts
:
but
when
we
are
set
upon
by
some
fierce
tentation
,
the
safest
way
is
,
1.
Not
to
enter
into
disputes
with
our
own
reason
;
for
the
understanding
of
man
is
too
weak
to
reach
the
comprehension
of
a
Deity
.
He
that
muses
much
about
the
nature
,
and
infinite
being
of
God
,
shall
but
let
in
Satan
the
more
:
the
best
counsel
than
for
a
poor
Christian
is
in
any
hand
not
to
study
this
point
,
not
to
dispute
this
Argument
,
lest
at
length
he
say
in
his
heart
,
I
cannot
conceive
what
God
is
,
and
therefore
I
doubt
whether
there
be
such
a
being
or
no.
2.
Cleave
to
the
Word
,
and
say
:
Though
my
reason
cannot
tell
what
to
make
of
it
;
though
lust
in
me
say
that
there
is
no
God
at
all
:
though
Satan
say
there
is
no
God
,
and
most
men
live
as
if
there
were
no
God
;
yet
because
I
finde
it
in
the
Word
,
and
the
Scripture
saith
it
,
I
must
,
and
do
,
and
will
believe
it
:
Doubts
indeed
which
have
any
ground
must
be
disputed
and
answered
:
but
Atheism
is
the
denial
of
the
first
principle
of
all
Religion
,
and
therefore
the
best
way
is
to
begin
and
end
with
the
Word
,
and
to
know
that
such
a
principle
as
is
the
essence
and
existence
of
a
God
ought
not
to
be
so
much
as
questioned
:
and
therefore
put
off
such
thoughts
as
oft
as
they
come
,
as
not
fit
,
or
worthy
thy
consideration
:
and
thou
shalt
finde
by
often
rejecting
of
them
,
thy
conscience
will
be
better
settled
,
and
confirmed
,
than
by
going
about
by
reason
to
answer
them
.
Capel
on
Tentations
.
Quest.
In
whom
are
these
Atheistical
thoughts
that
there
is
no
God
?
Answ.
These
wicked
thoughts
are
not
onely
in
some
notorious
sinners
,
but
in
the
corrupt
minde
of
every
son
of
Adam
,
naturally
,
Psal.
10.4
.
and
14.1
.
where
Davids
fool
is
not
some
special
sinner
,
but
every
impenitent
sinner
,
how
civil
so
ever
his
life
be
;
though
his
tongue
be
ashamed
to
utter
it
,
yet
his
corrupt
nature
is
prone
to
think
it
,
that
there
is
no
God
.
So
Paul
insinuates
,
Rom.
3.9
,
&c.
Object
.
But
it
's
ingraffed
into
every
mans
heart
by
nature
that
there
is
a
God
?
Answ.
These
two
thoughts
,
that
there
is
a
God
,
and
that
there
is
no
God
,
may
be
,
and
are
both
in
one
and
the
same
heart
.
The
same
man
that
by
the
light
of
nature
thinks
there
is
a
God
,
may
by
that
corruption
and
darkness
of
minde
,
that
came
by
Adams
fall
,
think
that
there
is
no
God
:
as
heat
,
and
cold
may
be
in
the
same
body
in
remiss
degrees
.
Quest.
How
doth
a
man
by
thinking
deny
God
in
his
heart
?
Answ.
First
,
by
turning
the
true
God
into
an
idol
of
a
mans
brain
?
Secondly
,
by
placing
something
that
is
not
God
in
the
room
of
the
true
God
.
Every
man
naturally
,
without
further
light
from
Gods
Word
turns
the
true
God
into
an
idol
:
Hence
,
Gal.
2.8
.
Eph.
2.12
.
Psal.
96.5
.
1
Cor.
10.20
.
Quest.
How
doth
a
mans
mind
turn
the
true
God
into
an
idol
?
Answ.
By
three
notorious
thoughts
which
are
the
root
of
many
damnable
sinnes
;
as
1.
By
thinking
that
God
is
not
every
where
present
,
whereby
God
is
robbed
of
his
omni-presence
:
For
God
being
infinite
,
is
in
all
places
,
and
when
mans
heart
denies
this
,
it
turns
him
into
an
idol
.
So
Job
22.12
,
13.
Psal.
94.7
.
Isa.
29.15
.
2.
By
thinking
that
there
is
no
providence
of
God
,
whereby
he
orders
and
disposeth
of
all
things
particularly
.
So
Psal.
10.11
.
Zeph.
1.12
.
3.
By
thinking
that
there
is
no
justice
in
God
:
which
is
when
men
imagine
that
notwithstanding
their
sins
,
yet
God
will
not
punish
them
as
he
hath
threatned
in
his
Word
.
So
Deut.
29.19
,
20.
Amos
9.10
.
and
6.3
.
2.
A
man
denies
God
in
his
thought
by
placing
in
the
room
of
the
true
God
an
Idol
of
his
own
brain
,
which
is
done
by
thinking
some
other
thing
besides
the
true
God
to
be
their
chiefest
good
:
So
Epicures
make
their
belly
their
God
,
Phil
3.19
.
The
covetous
man
his
riches
,
Col.
3.9
.
For
what
a
man
thinks
to
be
the
best
thing
in
the
world
for
him
,
that
is
his
God
,
though
it
be
the
devil
him-himself
or
any
other
creature
.
Hence
,
2
Cor.
4
4.
Quest.
What
is
the
fruit
of
this
thought
that
there
is
no
God
?
Answ.
It
brings
forth
the
notoriousest
sins
that
can
be
,
even
Atheism
it self
,
which
is
twofold
.
1.
In
practise
.
2.
In
judgement
.
Quest.
What
is
Atheisme
in
practice
.
Answ.
It
's
that
sin
whereby
men
deny
God
in
their
deeds
,
lives
,
and
conversation
.
This
hath
three
special
branches
.
1.
Hypocrisie
▪
which
is
a
sin
whereby
men
worship
the
true
God
:
but
in
a
false
manner
,
giving
God
the
outward
action
but
with
holding
their
hearts
from
him
.
2.
Epicurisme
,
which
is
a
sin
whereby
men
contemn
God
,
and
give
themselves
wholly
to
their
pleasures
,
spending
their
time
in
eating
,
drinking
,
and
other
carnal
delights
,
not
seeking
,
nor
fearing
God
,
which
is
the
sin
of
many
rich
persons
.
3.
Witchcraft
or
Magick
,
which
is
that
sin
whereby
men
renounce
the
true
God
:
and
betake
themselves
to
the
aid
,
counsel
,
and
help
of
the
devil
,
either
by
himself
,
or
his
instruments
.
Quest.
What
is
Atheisme
in
judgement
?
Answ.
It
's
that
sin
whereby
in
opinion
and
perswasion
of
heart
men
deny
God
:
It
hath
three
degrees
.
1.
When
men
hold
,
and
accordingly
worship
the
true
God
:
but
yet
conceive
of
,
and
worship
him
otherwise
then
he
hath
revealed
himself
in
his
Word
:
as
the
Turks
,
Jews
,
and
Papists
do
.
2
,
When
men
place
some
Idol
in
the
room
of
the
true
God
,
holding
the
same
for
their
God
:
Thus
did
the
Gentiles
when
they
worshipped
the
Sunne
,
Moon
,
and
Stars
or
other
creatures
.
3.
When
a
man
doth
avouch
,
hold
and
maintain
that
there
is
no
God
at
all
:
and
this
is
the
highest
degree
of
Atheisme
,
and
such
deserve
to
be
put
to
death
for
treason
against
Heaven
,
if
he
shall
die
that
denies
his
lawful
Prince
.
Quest.
What
are
the
signs
whereby
Atheisme
may
be
discovered
?
Answ.
David
,
Psal.
14.
sets
down
three
signes
.
1.
A
disordered
life
,
v.
2
,
3.
2.
Not
calling
on
the
Name
of
God
by
prayer
,
v.
4.
3.
Contemning
of
them
that
put
their
trust
in
God
,
v.
6.
Quest.
What
other
signes
are
there
of
it
?
Cnsw
.
First
,
if
we
deny
the
omni●presence
of
God
;
and
are
more
afraid
to
sin
in
the
presence
of
a
mortal
man
,
then
in
the
presence
of
God
.
Secondly
,
if
we
think
that
God
regards
not
these
outward
things
:
Thus
such
as
use
oppression
,
injustice
,
deceit
,
and
lying
in
their
worldly
affairs
are
Atheists
.
Thirdly
,
if
we
say
,
God
is
merciful
,
I
will
hereafter
repent
,
and
so
escape
punishment
,
which
overturns
the
infinite
justice
of
God
,
and
makes
him
all
mercy
,
whereas
he
is
as
well
just
,
as
merciful
.
Quest.
What
other
damnable
thought
is
there
naturally
in
the
heart
of
man
concerning
God
?
Answ.
That
the
Word
of
God
is
foolishnesse
.
Thus
some
thought
the
Gospel
foolishnesse
.
1
Cor.
1.21
.
and
the
reason
is
rendred
,
1
Cor.
2.14
.
Others
have
the
like
thoughts
of
the
Law
,
when
they
judge
the
threats
of
the
Law
untrue
,
and
so
foolishnesse
.
Hence
,
Deut.
29.19
.
Isa.
5.19
.
2
Pet.
3.3
,
4.
Quest.
What
are
the
accursed
fruits
of
this
Atheisme
?
Answ.
First
,
hence
ariseth
that
cursed
,
and
damnable
opinion
of
many
that
hold
Religion
to
be
but
humane
Policy
to
keep
men
in
awe
,
and
so
use
it
as
a
politick
device
to
exercise
mens
brains
to
keep
them
from
sedition
,
and
rebellion
.
Secondly
,
hence
springs
all
Apostacy
,
and
departing
from
the
faith
,
Gal.
1.6
.
Quest.
What
other
cursed
thought
ariseth
from
Atheism
?
Answ.
First
,
that
seeing
the
Word
of
God
is
foolishnesse
,
therefore
they
will
not
yeeld
obedience
to
it
.
So
Job
21
14
,
15.
Jer.
6.18
.
Luke
19.14
.
And
very
many
are
guilty
hereof
.
Secondly
,
then
they
proceed
to
say
that
it
's
a
vain
thing
to
worship
God
.
So
,
Job
21.15
.
Mal.
3.14
.
It
was
in
David
himself
,
Psal.
73.13
.
Thirdly
,
a
thought
of
distrust
,
thus
,
God
doth
not
regard
me
,
will
not
help
me
,
nor
be
merciful
unto
me
.
This
was
Moses
his
sin
,
Numb.
20.12
,
6.
and
Davids
,
Psal.
31.21
.
and
116.12
.
and
of
the
Israelites
,
Psal.
78.19
,
20.
and
of
Peter
,
Mat.
14.30
,
●1
.
Quest.
When
do
these
thoughts
of
distrust
most
assault
us
?
Answ.
In
times
of
danger
,
affliction
,
tentation
,
and
especially
in
sicknesse
,
and
at
death
,
Job
7.20
.
and
16.12
,
&c.
so
Psal.
77.7
.
Quest.
What
is
the
danger
of
these
thoughts
?
Answ.
First
,
hence
ariseth
all
horror
,
and
terrours
of
conscience
:
all
feares
,
and
astonishments
of
heart
.
Secondly
,
hence
comes
desperation
it self
,
whereby
men
confidently
affirme
that
God
hath
forsaken
them
,
and
that
there
is
no
hope
,
&c.
Thirdly
,
this
weakens
the
foundation
of
our
salvation
,
which
stands
in
the
certainty
of
Gods
promises
:
this
thought
denying
the
credit
of
them
,
and
making
them
uncertain
.
Mr.
Perkins
of
mans
natural
imaginations
.
CHAP.
XVII
.
Questions
,
and
Cases
of
Conscience
about
Baptisme
.
Quest.
WHat
are
the
Principles
about
Baptism
?
Answ.
First
,
that
Baptisme
is
a
Sacrament
of
Regeneration
.
Secondly
,
that
the
outward
signes
in
Baptisme
is
water
:
the
inward
thing
or
substance
thereof
is
the
blood
of
Christ
.
Thirdly
,
that
the
pouring
or
sprinkling
water
upon
the
Party
baptized
,
setteth
out
the
inward
cleansing
of
the
Holy
Ghost
.
Fourthly
,
that
the
forme
of
Baptisme
is
,
In
the
Name
of
the
Father
,
Son
and
Holy
Ghost
.
Fifthly
,
that
Baptisme
is
to
be
administred
by
a
Minister
of
the
Word
.
Sixthly
,
That
they
that
professe
the
true
faith
are
to
be
baptized
.
Seventhly
,
that
the
children
also
of
such
are
to
be
baptized
.
Eightly
,
that
by
Baptisme
we
are
engrafted
into
Christs
mystical
body
.
Ninthly
,
that
Baptism
sets
out
both
our
dying
to
sin
,
and
also
our
rising
to
righteousnesse
.
Tenthly
,
that
Baptisme
is
but
once
to
be
administred
.
Eleventhly
,
that
the
force
and
efficacy
of
Baptisme
lasteth
as
long
as
we
live
.
Quest.
Can
any
Argument
for
the
baptizing
of
Infants
,
be
brought
from
Circumcision
under
the
Law
?
Answ.
Yes
:
for
there
is
the
same
extent
of
the
Sacrament
of
initiation
under
the
new
Covenant
,
as
was
under
the
old
.
If
Infants
might
partake
of
the
Sacrament
of
Initiation
and
Regeneration
,
before
Christ
was
exhibited
,
then
much
more
since
.
That
which
the
Apostle
saith
of
the
Ark
in
relation
to
Baptisme
,
1
Pet.
3.21
.
that
it
was
a
like
figure
,
may
be
said
of
Circumcision
:
All
their
Sacraments
were
like
Figures
,
not
types
of
ours
.
The
Apostle
maketh
an
expresse
Analogy
betwixt
Circumcision
and
Baptisme
,
Col.
2.11
,
12.
See
Dr.
Gouge
on
Heb.
Quest.
Where
the
Scripture
speaks
of
Baptizing
it
mentions
washing
with
water
,
how
then
can
sprinkling
s●rve
turne
?
Answ.
Sprinkling
is
sufficient
to
〈◊〉
the
use
of
water
.
The
party
baptized
is
not
brought
to
the
Font
to
have
his
face
,
or
any
other
part
of
his
body
made
cleane
,
but
to
have
assurance
of
the
inward
cleansing
of
his
soul.
Now
that
our
mindes
may
not
too
much
dote
on
the
outward
thing
done
,
but
be
wholly
raised
up
to
the
Mistery
,
the
outward
element
is
no
further
used
,
then
may
serve
to
put
us
in
minde
of
the
inward
thing
signified
thereby
.
Answerably
in
the
Lords
Supper
there
is
not
so
much
bread
and
wine
given
,
and
received
,
〈◊〉
would
satisfie
ones
appetite
,
or
slake
his
hunger
,
and
quench
his
thirst
,
but
onely
a
little
bit
of
bread
,
and
sup
of
wine
to
declare
the
use
of
bread
,
and
wine
,
and
so
to
draw
the
mindes
of
the
Communicants
to
a
consideration
of
their
spiritual
nourishment
by
the
body
and
blood
of
Jesus
Christ
.
Quest.
How
is
Baptisme
a
means
of
clean●ing
and
sanctifying
?
Answ.
Four
ways
.
First
,
in
that
it
doth
most
lively
represent
,
and
set
forth
even
to
the
outward
senses
the
inward
clean●●n●
of
our
souls
by
the
blood
of
Christ
,
and
sanctifying
us
by
the
Spirit
of
Christ
,
Rom.
6.4
,
&c.
Secondly
,
in
that
it
doth
truely
propound
,
and
make
tender
,
or
offer
of
the
grace
of
justification
,
and
sanctification
to
the
party
baptized
.
In
this
respect
it
's
called
,
Baptisme
of
Repentance
fo●
remission
of
sinnes
,
Luke
3.3
.
Acts
2.38
.
Thirdly
,
in
that
it
doth
really
exhibit
,
and
seal
up
to
the
conscience
of
him
that
is
baptized
▪
the
aforesaid
grace
,
whereby
he
is
assured
that
he
is
made
partaker
thereof
.
Thus
Abraham
received
the
sign
of
circumcision
as
a
seal
of
the
righteousnesse
of
〈◊〉
,
Rom.
4.11
.
The
Eunuch
and
others
rejoyced
when
they
were
baptized
,
Acts
8.
●9
.
an●
16.34
.
Fourthly
,
in
that
it
is
a
particular
,
and
peculiar
pledge
to
the
party
baptized
,
that
even
he
himself
is
made
a
partaker
of
the
said
graces
:
therefore
every
one
in
particular
is
baptized
for
himself
:
Yea
,
though
many
be
at
once
brought
to
the
Font
,
yet
every
one
by
name
is
baptized
.
Hence
,
Gal.
3.17
.
whosoever
are
baptized
into
Christ
,
have
put
on
Christ
;
and
Acts
22.16
.
Be
thou
baptized
and
wash
away
thy
sins
.
Object
.
But
many
that
are
baptized
receive
no
such
grace
?
are
neither
cleansed
,
nor
sanctified
?
Answ.
Such
are
onely
outwardly
washed
with
water
,
not
baptized
with
the
holy
Ghost
:
the
fault
is
not
because
no
grace
accompanies
the
Sacrament
,
but
in
that
they
receive
not
,
but
reject
the
grace
which
appertaineth
thereto
,
Rom.
3.3
.
What
if
some
believe
not
?
shall
their
unbelief
make
the
faith
of
God
of
none
effect
?
God
forbid
.
Object
.
Many
receive
the
aforesaid
graces
before
they
are
Baptized
.
As
Abraham
before
he
was
circumcised
,
Rom.
4.11
.
and
some
that
were
baptized
after
they
believed
.
How
then
is
baptism
a
means
thereof
.
Answ.
Their
spiritual
cleansing
is
more
fully
,
and
lively
manifested
by
baptisme
,
and
they
are
more
assured
thereof
.
Object
.
Many
who
live
long
in
grosse
sins
after
baptism
,
and
so
were
not
thereby
cleansed
and
sanctified
,
yet
many
years
after
have
beene
effectually
called
:
what
means
hath
baptisme
been
hereof
?
Answ.
The
use
and
efficacy
of
baptisme
is
not
as
the
act
thereof
,
transient
,
but
permanent
,
and
perpetual
,
so
long
as
the
baptized
person
lives
:
whensoever
a
sinner
unfeignedly
repenteth
,
and
faithfully
layeth
hold
on
the
promises
of
God
:
Baptisme
,
which
is
the
seal
thereof
,
is
as
powerful
and
effectual
as
it
could
have
been
when
it
was
first
administred
.
For
the
efficacy
of
Baptisme
consisteth
in
the
free
offer
of
grace
.
So
long
therefore
as
God
continueth
to
offer
grace
,
so
long
may
a
mans
baptisme
be
effectual
.
On
this
ground
we
are
but
once
baptized
;
and
as
the
Prophet
put
the
people
in
mind
of
their
circumcision
,
Jerem.
4.4
.
So
the
Apostles
of
their
Baptisme
long
after
it
was
administred
.
Yea
,
they
speak
of
it
(
though
the
act
were
long
before
past
)
as
if
it
were
in
doing
in
the
time
present
.
Baptisme
saveth
,
1
Pet.
3.21
.
Quest.
What
kinde
of
means
of
grace
is
baptisme
?
Answ.
Baptisme
is
no
Physical
,
or
natural
means
of
working
grace
,
as
if
the
grace
that
is
sealed
up
thereby
were
inherent
in
the
water
,
or
in
the
Ministers
act
of
sprinkling
it
(
as
in
medicines
,
salves
,
meats
,
&c.
there
is
an
inherent
virtue
which
proceedeth
from
the
use
of
them
;
and
being
applied
they
have
their
operation
whether
a
man
beleeve
it
or
no.
)
But
it
is
only
a
voluntary
instrument
,
which
Christ
useth
as
it
pleaseth
him
,
to
work
what
grace
,
or
what
measure
of
grace
seemeth
best
to
him
:
so
as
grace
is
only
assistant
to
it
,
not
included
in
it
:
Yet
in
the
right
use
thereof
,
Christ
by
his
Spirit
worketh
that
grace
which
is
received
by
it
,
in
which
respect
the
Minister
is
said
to
baptize
with
water
,
but
Christ
with
the
holy
Ghost
and
with
fire
,
Mat.
3.11
.
Quest.
Whether
is
baptisme
necessary
to
salvation
?
Answ.
A
meanes
of
working
a
thing
may
be
said
to
be
necessary
two
wayes
.
1.
Absolutely
,
so
as
the
thing
cannot
possibly
be
without
it
.
Thus
are
the
proper
causes
of
a
thing
absolutely
necessary
:
as
in
this
case
Gods
Covenant
:
Christs
blood
,
and
the
operation
of
the
Spirit
are
absolutely
necessary
for
the
obtaining
any
grace
.
Secondly
,
by
consequence
,
so
as
according
to
that
course
and
order
which
God
hath
set
down
,
things
cannot
be
without
them
.
Now
Baptisme
is
not
absolutely
necessary
as
a
cause
:
For
then
it
should
be
equal
to
Gods
Covenant
,
Christs
blood
,
and
the
work
of
the
Spirit
;
Yea
,
then
all
that
are
baptized
should
be
cleansed
.
But
it
s
necessary
by
consequence
,
and
that
in
a
double
respect
.
1.
In
regard
of
Gods
Ordinance
.
2.
In
regard
of
our
need
thereof
.
1.
God
having
ordained
this
Sacrament
to
be
used
,
its
necessary
it
should
be
used
,
if
for
no
other
end
,
yet
to
manifest
our
obedience
.
He
that
carelesly
neglects
,
or
wilfully
contemns
any
Sacrament
enjoyned
by
God
,
his
soul
shall
be
cut
off
,
Gen.
17.14
.
2.
Great
is
the
need
that
we
have
thereof
in
regard
of
our
dulnesse
in
conceiving
things
spiritual
,
and
of
our
weaknesse
in
beleeving
things
invisible
.
We
are
carnal
and
earthly
,
and
by
things
sensible
and
earthly
,
do
the
better
conceive
of
things
spiritual
and
heavenly
:
Therefore
God
hath
ordained
visible
elements
to
be
Sacraments
of
invisible
graces
.
Again
we
are
slow
to
believe
such
things
as
are
promised
in
the
Word
,
therefore
the
more
to
help
and
strengthen
our
faith
,
God
hath
added
to
his
Covenant
in
the
Word
,
his
seal
in
,
and
by
the
Sacraments
:
That
by
two
immutable
things
(
Gods
Covenant
,
and
Gods
seal
)
in
which
it
is
impossible
for
God
to
lie
,
we
might
have
strong
consolation
.
Besides
,
though
in
general
we
do
believe
the
truth
of
Gods
Word
,
yet
we
are
doubtful
to
apply
it
to
our selves
;
wherefore
for
the
better
applying
of
Gods
Covenant
to
our
own
soul
,
God
hath
added
his
Sacraments
to
his
Word
.
Quest.
Wherein
do
the
Papists
erre
about
this
Doctrine
of
Baptisme
?
Answ.
First
,
in
the
necessity
of
it
▪
they
making
it
so
absolutely
necessary
,
that
if
any
die
unbaptized
they
cannot
be
saved
,
which
doome
they
passe
upon
Infants
,
though
they
be
deprived
thereof
without
any
fault
of
their
own
,
or
of
their
parents
,
when
they
be
still
born
:
which
is
a
mercilesse
opinion
against
Gods
Word
,
and
against
the
order
which
he
hath
prescribed
.
For
he
hath
established
his
Covenant
,
and
promised
to
be
the
God
of
the
faithful
,
and
of
their
seed
.
Hence
,
Acts
2.39
.
the
promise
is
to
you
,
and
to
your
children
;
and
1
Cor.
7.14
.
Your
children
are
holy
.
If
these
promises
should
be
made
void
by
an
inevitable
want
of
baptisme
,
why
would
God
have
enjoyned
circumcision
(
which
to
the
Jews
was
as
baptisme
is
to
Christians
)
to
put
it
off
to
the
eighth
day
,
before
which
time
many
of
their
infants
died
?
Or
would
Moses
have
suffered
it
to
be
fo●born
all
the
time
that
the
Israelites
were
in
the
Wildernesse
?
If
they
say
that
baptisme
is
more
necessary
then
circumcision
,
I
answer
,
that
the
Scripture
layes
no
more
necessity
upon
it
:
and
if
it
were
so
necessary
as
they
make
it
,
then
the
virtue
of
Christs
death
were
lesse
effectual
since
he
was
actually
exhibited
then
before
.
For
before
it
was
effectual
for
Infants
without
a
Sacrament
,
but
belike
not
now
.
Secondly
they
add
such
efficacy
to
Baptisme
,
as
it
gives
grace
,
ex
opere
operato
,
or
the
wo●k
it self
:
wherein
they
make
it
equal
with
the
very
blood
of
Christ
,
and
take
away
the
peculiar
work
of
the
Spirit
,
&
the
use
of
faith
repentance
,
and
such
like
graces
.
Can
there
be
more
in
the
water
then
there
was
in
the
blood
of
beasts
offered
in
Sacrifices
?
But
it
is
not
possible
that
their
blood
should
take
away
sin
,
Heb.
10.4
.
they
themselves
attribute
no
such
vertue
to
the
Word
preached
,
and
yet
they
cannot
shew
where
the
holy
Ghost
hath
given
more
vertue
to
the
Sacrament
then
to
the
word
.
The
Apostle
,
1
Cor.
1.21
.
joynes
them
both
together
;
that
he
might
cleanse
it
with
the
washing
of
water
through
the
Word
.
What
can
be
more
said
of
it
then
of
the
Word
,
Rom.
1.16
.
It
pleased
God
by
preaching
to
save
them
that
believe
.
The
Gospel
is
the
power
of
God
to
salvation
.
Quest.
Wherein
do
the
Anabaptists
erre
about
this
Doctrine
of
Baptisme
?
Answ.
They
too
lightly
esteem
this
holy
and
necessary
Ordinance
of
God
in
that
they
make
it
onely
a
badge
of
our
profession
:
a
note
of
difference
between
the
true
and
false
Church
,
a
signe
of
mutual
fellowship
:
a
bare
signe
of
spiritual
grace
:
a
resemblance
of
mortification
,
regeneration
,
inscition
into
Christ
,
&c.
but
no
more
:
These
indeed
are
some
of
the
ends
,
and
uses
of
Baptisme
:
But
in
that
they
restraine
all
the
efficacy
thereof
hereunto
,
they
take
away
the
greatest
comfort
,
and
truest
benefit
which
the
Church
reapeth
thereby
as
is
above
said
.
Quest.
What
is
the
inward
washing
by
Baptisme
?
Answ.
In
that
whosoever
is
fully
baptized
is
cleansed
from
sinne
.
Fully
,
i.
e.
powerfully
and
effectually
,
as
well
inwardly
by
the
spirit
,
as
outwardly
by
the
Minister
:
Cleansed
,
i.
e.
both
from
the
guilt
of
sin
by
Christs
blood
,
and
from
the
power
of
sinne
by
the
work
of
his
Spirit
:
Hence
,
Rom.
6.3
,
4.
As
many
as
are
baptized
into
Christ
,
are
baptized
into
his
death
:
Buried
with
him
by
baptisme
:
Baptisme
saveth
us
,
1
Pet.
3.21
.
Quest.
Is
it
necessary
that
the
Word
and
Baptisme
go
together
?
Answ.
It
's
very
requisite
that
where
this
Sacrament
is
administred
,
the
Doctrine
thereof
be
truely
and
plainly
taught
,
so
as
the
nature
,
efficacy
,
and
use
thereof
may
be
made
known
,
and
the
Covenant
of
God
sealed
up
thereby
,
may
be
believed
.
Hence
,
Matth.
28.19
.
Teaching
and
baptizing
are
joyned
together
.
So
did
John
,
Luk.
3.3
.
and
the
Apostles
,
Acts
2.38
.
and
8.12
,
37.
and
16.15
,
33.
For
,
1.
A
Sacrament
without
the
Word
is
but
an
idle
Ceremony
.
Like
a
seale
without
a
Covenant
:
It
's
the
Word
that
makes
known
the
Covenant
of
God
.
2.
It
's
the
Word
which
makes
the
greatest
difference
between
the
Sacramental
washing
of
water
,
and
ordinary
common
washing
.
3.
By
the
Word
the
ordinary
creatures
we
use
are
sanctified
,
much
more
the
holy
Ordinances
of
Gods
worship
,
whereof
Baptisme
is
one
.
Quest.
Is
it
not
lawfull
to
Baptise
without
a
Sermon
?
Answ.
Though
it
be
both
commendable
,
and
honourable
to
administer
that
Sacrament
when
there
is
a
Sermon
,
yet
I
judge
it
not
unlawfull
to
doe
it
without
a
Sermon
:
Only
the
people
must
be
taught
by
the
Word
what
the
Covenant
is
that
Baptisme
sealeth
up
,
which
being
done
,
the
word
is
not
separated
from
that
Sacrament
though
at
that
time
there
be
no
Sermon
.
See
Dr.
Gouge
in
Domestick
Duties
.
Quest.
How
many
parts
be
there
of
a
Sacrament
,
and
so
consequently
of
Baptisme
?
Answ.
There
be
three
essentialls
parts
of
a
Sacrament
.
1.
The
Si●ne
.
2.
The
thing
signified
.
3.
The
Analogie
between
them
,
which
is
the
union
of
them
both
.
The
first
,
is
some
outward
,
and
visible
thing
:
the
second
,
inward
and
Spirituall
:
the
third
,
mixt
of
them
both
:
As
in
Baptisme
,
the
sign
is
water
,
the
thing
signified
is
the
blood
of
Christ
:
the
Analogie
or
union
stands
in
this
resemblance
,
that
as
the
former
outwardly
washeth
the
filthiness
of
the
body
,
so
the
latter
inwardly
purgeth
the
soul
of
all
sin
.
By
reason
of
which
relation
,
and
neere
affection
between
the
sign
,
and
thing
signified
,
it
is
usuall
by
an
improper
,
but
Sacramentall
speech
.
1.
To
call
the
signe
by
the
thing
signified
,
and
contrarily
.
So
Baptisme
is
called
the
washing
of
the
new
birth
▪
because
it
's
a
signe
,
seal
,
and
instrument
of
it
.
2.
To
ascribe
that
to
the
signe
which
is
proper
to
the
thing
signified
,
and
so
Baptisme
is
said
to
save
us
,
Tit.
3.5
.
1
Pet.
3.21
.
which
indeed
is
the
propriety
of
Christs
blood
,
1
Joh.
1.7
.
But
by
the
neere
affinity
of
these
two
in
the
Sacrament
it
is
said
so
to
do
.
1.
To
teach
us
not
to
conceive
the
Sacramental
elements
as
bare
,
and
naked
signs
,
so
as
to
grow
into
the
contempt
of
them
.
2.
As
we
may
not
conceive
them
idle
signes
,
so
neither
Idol
signes
by
insisting
in
them
as
though
they
were
the
whole
Sacrament
:
For
they
are
but
outward
,
whereas
the
principal
matter
of
a
Sacrament
is
spiritual
,
and
inward
.
3.
That
then
we
truliest
conceive
of
a
Sacrament
,
when
by
looking
at
one
of
these
we
see
both
:
by
the
signe
,
and
action
which
is
outward
to
be
led
to
those
which
are
spiritual
,
and
inward
.
Quest.
What
benefit
have
we
by
Baptisme
?
Answ.
God
in
Baptisme
doth
not
only
offer
,
and
signifie
,
but
truely
exhibiteth
grace
,
whereby
our
sins
are
washed
,
and
we
are
renewed
by
the
holy
Ghost
,
Acts
2.38
.
Quest.
Are
all
baptized
persons
then
regenerated
?
Answ.
No
:
For
,
First
,
this
effect
is
not
ascribed
to
the
work
wrought
,
as
the
Papists
teach
.
Secondly
,
neither
by
any
extraordinary
elevation
of
the
action
,
whereby
it
is
made
able
to
confer
the
benefit
of
renovation
:
For
this
would
make
every
Baptisme
a
kinde
of
miracle
,
as
also
it
would
encroach
upon
the
clause
following
,
in
Tit.
3.5
.
wherein
the
work
of
renewing
is
ascribed
to
the
Holy
Ghost
.
Thirdly
,
neither
hath
the
water
in
Baptisme
it self
any
inherent
power
,
or
force
to
wash
the
conscience
,
as
it
hath
to
wash
the
filth
of
the
body
.
Fourthly
,
neither
is
grace
tied
by
any
promise
,
or
means
to
the
action
,
so
as
God
(
who
is
most
free
in
his
gifts
)
cannot
either
otherwise
distribute
,
or
cannot
but
dispense
it
with
the
action
:
For
,
1.
Grace
is
not
tyed
to
the
Word
;
therefore
not
to
the
Sacraments
.
2.
They
were
separated
in
the
Ministry
of
John
the
Baptist
,
who
confest
that
though
he
baptized
with
water
,
yet
it
belonged
to
him
that
came
after
him
to
give
grace
.
3.
If
these
opinions
were
true
,
then
should
every
baptized
person
be
truely
converted
,
whereas
we
see
the
contrary
in
Simon
Magus
,
and
many
others
.
4.
Some
are
justified
before
Baptisme
,
as
Abraham
before
Circumcision
.
So
Cornelius
,
Acts
10.47
.
the
Eunuch
,
Acts
8.37
,
38.
some
after
,
as
numbers
daily
converted
.
5.
This
opinion
of
tying
grace
to
the
Sacrament
overthrows
-
1.
The
highest
,
and
most
proper
cause
of
our
salvation
,
which
is
Gods
free
Election
,
to
which
only
grace
is
tyed
.
-
2.
The
only
meritorious
cause
of
our
Regeneration
,
which
is
Christs
blood
that
properly
cleanseth
from
all
sin
.
-
3.
The
most
powerfull
,
next
,
and
applying
efficient
,
which
is
the
Holy
Ghost
,
and
to
whom
our
renewing
is
ascribed
.
Quest.
How
then
is
Baptisme
called
the
laver
of
regeneration
?
Answ.
First
,
as
it
is
an
institution
of
God
signifying
his
good
pleasure
for
the
pardoning
of
sinne
,
and
accepting
to
grace
in
Christ
.
Thus
the
Word
and
Sacraments
are
said
to
save
,
and
sanctifie
,
because
they
signifie
the
good
pleasure
of
God
in
saving
,
and
sanctifying
us
.
Thus
we
say
a
man
is
saved
by
the
Kings
pardon
,
not
that
the
pardon
properly
doth
it
,
but
because
it
's
the
ordinary
instrument
to
manifest
the
merciful
minde
of
the
King
in
pardoning
a
malefactor
.
Secondly
,
as
it
's
a
seal
and
pledge
of
our
sanctification
,
and
salvation
,
as
certainly
assuring
these
to
the
soul
of
the
believer
,
as
he
is
or
can
be
assured
of
the
other
:
As
a
man
having
a
bond
of
a
thousand
pounds
sealed
to
him
may
say
,
I
am
sure
of
this
thousand
pound
:
So
may
a
believing
party
baptized
,
say
of
his
Baptisme
;
here
's
my
regeneration
,
and
salvation
.
Thirdly
,
as
its
a
means
to
excite
and
provoke
the
faith
of
the
receiver
to
lay
hold
on
the
grace
of
the
Sacrament
,
and
to
apply
it
to
these
purposes
:
In
regard
it
may
as
truely
be
said
to
renew
as
faith
is
said
to
justifie
;
and
that
is
onely
as
it
is
a
meanes
to
lay
hold
on
Christ
our
righteousnesse
.
Fourthly
,
in
that
in
the
right
use
of
it
,
it
gives
and
exhibits
Christ
,
and
all
his
merits
to
the
fit
receiver
:
For
then
as
Gods
grace
puts
forth
it selfe
;
and
after
a
sort
conveys
it self
in
,
and
by
this
instrument
into
the
heart
of
the
worthy
receiver
.
Quest
,
To
whom
is
Baptisme
the
washing
of
the
new
Birth
?
Answ.
We
must
not
conceive
it
to
be
a
Laver
of
regeneration
to
every
person
baptized
:
but
to
such
as
have
the
grace
of
faith
to
receive
the
grace
offered
,
John
1.12
.
Ephes.
5.27
.
For
ungodly
and
unbelieving
persons
receive
nothing
in
the
Sacraments
but
the
the
elements
,
and
that
as
naked
signs
:
as
we
see
in
Judas
,
Simon
Magus
,
Ananias
and
Saphira
.
In
all
whom
neither
was
grace
conferred
,
nor
wickednesse
weakned
.
Quest.
How
then
can
children
be
baptized
,
in
whom
we
cannot
expect
faith
,
and
therefore
in
them
,
either
faith
is
not
required
,
or
their
baptisme
is
unprofitable
?
Answ.
I
will
lay
down
some
propositions
for
the
unfolding
of
this
difficulty
.
As
1.
We
must
distinguish
of
Infants
,
whereof
some
are
Elect
,
and
some
not
.
These
latter
receive
onely
the
element
,
but
are
not
inwardly
washed
:
the
former
in
the
right
use
of
the
Sacrament
receive
the
inward
grace
:
Not
that
thereby
we
tie
God
to
any
time
,
or
means
,
whose
Spirit
blows
when
,
and
where
it
listeth
;
as
some
are
sanctified
from
the
womb
,
and
some
after
baptisme
;
but
because
God
delights
to
present
himself
gracious
in
his
own
▪
Ordinance
,
therefore
in
the
right
use
of
the
Sacrament
he
ordinarily
accompanies
it
with
his
grace
:
Here
,
according
to
his
promise
we
may
expect
it
,
and
here
we
may
,
and
ought
to
send
forth
the
prayer
of
Faith
for
it
.
2.
Though
Infants
want
actual
faith
which
presupposeth
hearing
,
understanding
,
&c.
yet
they
want
not
all
faith
:
for
Christ
himself
reckons
them
amongst
beleevers
,
Matth.
18.6
.
Hence
circumcision
which
was
administred
to
Infants
,
is
called
a
seal
of
Faith
.
3.
The
faith
of
their
parents
is
so
farre
theirs
,
as
that
it
gives
them
right
to
the
Covenant
:
For
the
Covenant
was
made
to
Abraham
and
his
seed
:
and
every
believing
parent
layeth
hold
on
the
Covenant
for
himself
,
and
his
seed
,
thereby
entitling
his
children
to
the
right
of
the
Covenant
as
well
as
himself
;
as
in
temporal
things
he
can
purchase
land
for
himself
and
his
heirs
,
1
Cor.
7.14
.
If
the
root
be
holy
,
so
are
the
branches
:
and
one
parent
believing
,
the
children
are
holy
.
Object
.
But
the
just
shall
live
by
his
own
faith
?
An.
Elect
Infants
have
a
spirit
of
Faith
by
the
Spirit
of
God
working
inwardly
,
and
secretly
,
as
we
see
in
those
which
were
sanctified
from
the
womb
,
as
Jacob
,
Jeremy
,
John
Baptist
,
&c.
neither
doth
it
hinder
,
because
Infants
have
no
sence
of
any
such
thing
,
no
more
then
it
proves
them
nor
●o
live
,
because
they
know
not
that
they
do
so
.
Neither
is
Adams
corruption
more
effectuall
to
pollute
infants
,
then
Christs
blood
and
righteousness
is
to
sanctifie
them
,
and
this
we
ought
to
believe
,
or
else
we
must
deny
that
they
can
be
saved
.
Quest.
If
any
beleeve
before
baptisme
,
what
profit
then
have
they
by
Baptisme
?
Answ.
First
,
they
must
be
Baptized
in
obedience
to
the
command
of
God
;
as
Abraham
,
Cornelius
,
Paul
,
&c.
believing
,
obeyed
without
reasoning
,
and
so
manifested
their
faith
by
their
obedience
.
Secondly
,
such
as
are
invisibly
incorporated
into
Christs
body
,
must
also
be
visibly
incorporated
into
the
Church
by
Baptisme
.
Thirdly
,
that
the
grace
received
may
be
augmented
.
For
by
the
worthy
receiving
of
the
Sacraments
weak
graces
are
encreased
,
and
made
stronger
.
Fourthly
,
that
the
party
baptized
may
be
confirmed
and
strengthened
,
not
onely
in
his
graces
received
,
but
in
regard
of
that
grace
,
and
glory
which
he
expects
to
receive
in
the
resurrection
,
both
which
are
more
firmly
sealed
to
him
by
Baptisme
.
See
Dr.
Taitor
on
Tit.
Quest.
How
may
Parents
in
Faith
present
their
children
to
God
in
Baptisme
?
Answ.
The
dedication
of
a
child
to
God
is
a
work
of
singular
and
great
importance
,
one
of
the
weightiest
services
we
can
take
in
hand
,
though
considered
of
by
few
:
and
it
cannot
be
well
done
as
it
ought
except
it
be
done
in
faith
:
Now
the
acts
of
faith
in
this
,
are
1.
It
calleth
to
remembrance
the
free
and
gracious
Covenant
which
God
hath
made
with
believing
Parents
and
their
Posterity
,
expressed
,
Gen.
17.7
,
9.
Acts
2.39
.
which
Covenant
as
it
s
made
to
the
believing
Parent
,
and
his
seed
,
so
doth
the
faith
of
the
parent
apprehend
the
promise
of
the
Covenant
for
himself
and
his
seed
.
And
this
is
the
ground
of
that
tender
which
a
Christian
makes
of
his
children
to
holy
Baptism
:
For
by
natural
generation
children
of
believing
Parents
are
defiled
with
sin
,
and
so
under
wrath
:
but
they
are
holy
by
covenant
and
free
acceptation
,
the
believing
Parent
embracing
Gods
Promise
for
himself
and
his
posterity
.
Secondly
,
by
faith
believing
Parents
must
give
themselves
to
God
,
chusing
him
to
be
their
portion
,
&c.
For
he
that
would
give
his
children
to
God
,
must
first
give
himself
to
God
.
Thirdly
,
it
provokes
Parenrs
to
offer
their
children
to
God
by
fervent
and
faithful
Prayer
,
so
soon
as
ever
they
have
received
them
from
him
.
Gods
Promise
calleth
for
our
Prayer
,
as
2
Sam.
7.27
.
Fourthly
,
it
considereth
what
a
singular
Prerogative
it
is
to
be
actually
admitted
into
Covenant
with
God
,
received
into
his
family
,
and
have
his
name
put
upon
us
:
To
be
a
Partaker
of
the
seale
of
Regeneration
,
pardon
of
sins
,
adoption
,
and
everlasting
inheritance
:
Solemnly
to
be
made
free
of
the
society
of
Saints
,
and
to
weare
the
Lords
livery
,
and
what
an
high
and
incomprehensible
a
mercy
it
is
,
that
God
hath
promised
,
and
doth
vouchsafe
these
great
and
inestimable
blessings
,
not
only
to
himself
a
wretched
sinner
,
but
also
to
his
posterity
,
who
by
nature
are
enemies
to
God
dead
in
sin
,
and
in
bondage
under
the
curse
of
the
Law
.
Fifthly
,
it
stirs
up
hearty
rejoycing
in
the
Lord
,
that
he
hath
vouchsafed
in
tender
compassion
to
look
upon
them
and
their
posterity
,
and
thus
to
honour
and
advance
them
.
Sixthly
,
it
stirs
up
Parents
to
be
diligent
and
careful
to
bring
up
their
children
in
the
information
,
and
feare
of
the
Lord
;
being
instant
with
him
to
blesse
their
endeavours
for
the
good
of
their
children
,
and
the
glory
of
his
Name
.
For
the
same
conscience
that
moved
Parents
to
offer
their
children
to
God
in
Baptisme
,
will
quicken
them
to
endeavour
their
education
in
the
true
faith
,
and
service
of
God
.
Quest.
What
use
should
Christians
make
of
their
Baptisme
,
when
they
come
to
years
of
discretion
?
Answ.
They
should
remember
that
Baptisme
is
a
seale
of
the
Covenant
betwixt
God
and
them
,
of
Gods
Promise
,
that
he
will
be
their
God
,
and
of
their
Promise
,
that
they
will
be
his
people
,
repent
of
sin
,
believe
in
Christ
,
and
walk
before
him
in
sincere
obedience
:
and
that
the
signification
,
force
,
use
,
and
fruit
of
it
continueth
not
for
that
present
only
when
it
s
administred
,
but
for
the
whole
course
of
a
mans
life
:
for
as
its
the
seal
of
a
free
,
everlasting
,
and
unchangable
Covenant
,
so
is
the
force
and
use
of
it
perpetual
:
so
then
the
use
to
be
made
of
Baptisme
is
twofold
.
First
,
it
seems
to
be
a
pledge
and
token
of
Gods
favour
,
and
that
divers
wayes
.
1.
In
that
its
a
seale
of
our
Regeneration
by
the
Holy
Ghost
,
whereby
a
divine
quality
is
infused
into
us
in
the
room
,
and
place
of
original
corruption
:
Hence
it
s
called
the
Laver
of
Regeneration
,
Tit.
3.5
.
It
being
usual
to
call
the
principal
cause
,
and
the
instrument
by
the
same
name
.
2.
It
seales
and
confirmes
to
us
the
free
pardon
of
our
sins
,
Acts
2.38
.
and
22.16
.
3.
It
s
a
pledge
of
the
vertue
of
Christs
death
,
and
of
our
fellowship
therein
,
Rom.
6.3
.
4.
It
s
a
pledge
of
the
vertue
of
Christs
life
,
and
of
our
communion
with
him
therein
,
Rom.
6.5
.
Col.
2.12
.
5.
It
s
a
pledge
of
our
adoption
in
Jesus
Christ
.
For
when
God
puts
his
Name
upon
us
,
he
signifies
and
assures
that
we
are
his
sonnes
,
Gal.
3.26
,
27.
6.
It
s
a
solemn
testimony
of
our
communion
with
all
the
lively
members
of
Christ
Jesus
.
It
s
a
seale
of
the
bond
,
and
mutual
love
,
and
fellowship
,
both
of
Christ
with
his
members
,
and
of
his
members
one
with
another
,
1
Cor.
12.13
.
7.
It
s
a
seale
and
pledge
to
assure
us
,
that
God
will
provide
for
us
in
this
life
,
raise
up
our
bodies
to
life
at
the
last
day
,
and
bestow
upon
us
that
everlasting
Kingdom
and
Inheritance
which
he
hath
prepared
for
us
,
Mar.
16.16
.
Tit.
3.5
,
6
,
7.
1
Pet.
3.21
.
Secondly
,
it
s
a
seale
of
our
duty
promised
,
and
so
a
spurre
,
and
provocation
to
repentance
,
faith
,
new
obedience
,
brotherly
love
,
and
unity
,
and
that
as
1.
It
s
a
spurre
to
repentance
and
mortification
:
For
Baptisme
seales
remission
of
sins
to
them
only
that
repent
,
and
as
we
expect
the
blessing
,
we
must
see
that
we
perform
the
condition
.
2.
It
s
a
provocation
to
faith
,
and
a
pledge
thereof
.
We
have
Gods
Promise
under
his
hand
and
seale
,
that
he
will
wash
us
from
our
iniquities
,
receive
us
for
his
children
,
remember
our
necessities
,
and
bestow
upon
us
his
Kingdom
.
Now
we
much
dishonour
him
,
if
we
question
his
performance
of
that
which
he
hath
so
freely
promised
and
confirmed
by
Covenant
and
Seal
.
3.
It
s
an
incitement
to
new
obedience
,
and
a
pledge
thereof
,
Rom.
6.4
.
we
have
solemnly
sworn
to
fight
against
the
devil
,
the
world
,
and
the
flesh
:
and
having
taken
presse-money
of
Jesus
Christ
,
it
were
a
foule
fault
to
accept
of
a
truce
with
Satan
.
4.
It
s
a
pledge
or
pawne
of
love
and
unity
.
We
must
keep
the
unity
of
the
Spirit
in
the
bond
of
Peace
,
for
we
are
all
baptized
into
one
body
.
We
must
not
jarre
,
for
we
are
brethren
.
It
s
unnatural
that
the
members
of
this
mystical
body
should
be
divided
.
See
Ball
on
faith
,
p.
419.
Quest.
By
what
Arguments
may
the
lawfulnesse
of
Infant-Baptisme
be
proved
?
Answ.
First
,
the
Infants
of
believing
Parents
are
under
the
Covenant
of
grace
,
belonging
to
Christs
Body
,
Kingdome
,
Family
,
therefore
are
to
partake
of
the
seale
of
this
Covenant
,
or
the
distinguishing
badge
between
them
who
are
under
the
Covenant
of
grace
,
and
them
who
are
not
.
The
whole
Argument
will
be
cleared
by
these
five
Conclusions
.
1.
That
the
Covenant
of
grace
hath
alwayes
been
for
the
substance
one
and
the
same
.
2.
That
God
will
have
the
Infants
of
such
as
enter
into
Covenant
with
him
,
be
counted
his
as
well
as
their
Parents
.
3.
God
hath
ever
since
Abrahams
time
,
had
a
seale
to
be
applied
to
such
as
enter
into
Covenant
with
him
.
4.
By
Gods
own
order
the
seed
,
or
Infants
of
Covenanters
before
Christs
time
,
were
to
be
sealed
with
the
seal
of
admission
into
his
Covenant
,
as
well
as
their
Parents
.
5.
The
priviledges
of
such
as
are
in
Covenant
since
Chtists
time
,
are
as
honourable
,
large
and
comfortable
both
to
themselves
and
their
children
,
as
they
were
before
Christs
time
.
That
the
Covenant
was
the
same
for
substance
both
to
Jewes
and
Gentiles
▪
is
proved
,
Fi●st
,
by
the
Prophecies
,
where
the
same
things
are
promised
to
the
Gentiles
,
when
the
Gospel
should
be
preached
to
them
,
as
were
first
promised
to
Abraham
and
his
seed
.
So
Jer.
31.33
.
Isa.
59.21
.
Joel
2.32
.
But
more
fully
in
the
New
Testament
,
Luke
1.54
,
55
,
69
,
70
,
72
,
73.
Luke
2.31
,
32
▪
Mat.
21
.
4●
,
43.
Gal.
3.8
,
14
,
16.
Eph.
2.13
.
to
the
end
of
the
chap.
So
Gal.
3.16
▪
we
finde
three
sorts
of
Abrahams
seed
.
1.
Christ
,
the
root
of
the
rest
.
2.
All
true
believers
,
chap.
3.19
.
these
partake
of
the
spiritual
part
of
the
Covenant
.
3.
Such
as
were
only
circumcised
in
the
flesh
,
but
not
in
the
heart
,
Rom.
10.3
.
of
whom
Ishmael
and
Esau
were
types
,
Gal.
4.22
,
&c.
Such
as
are
only
holy
by
an
external
Profession
,
Gal.
4.29
.
That
God
will
have
the
Infants
of
such
as
enter
into
Covenant
with
him
to
be
counted
his
,
is
proved
.
Thus
it
was
in
the
time
of
the
Jewes
,
Gen.
17.9
,
&c.
and
so
it
is
still
,
Acts
2.38
,
39.
Luke
19.9
.
Rom.
11.10
,
&c.
1
Cor.
7.14
.
That
the
seale
of
initiation
is
to
be
administred
unto
them
who
enter
into
Covenant
with
God
is
clear
.
Circumcision
was
to
the
Jewes
Infants
,
and
therefore
Baptisme
is
,
both
of
them
being
the
same
Sacrament
for
the
spiritual
part
of
them
.
None
might
be
received
into
the
Communion
of
the
Church
of
the
Jews
till
circumcised
,
nor
of
the
Christians
till
baptized
,
that
Baptisme
succeeds
in
the
room
of
Circumcision
is
clear
,
Col.
2.11
,
12.
That
Infants
amongst
the
Jewes
were
to
be
initiated
,
and
sealed
with
the
signe
of
Circumcision
,
which
though
actually
applied
to
the
males
,
yet
the
females
were
virtually
circumcised
in
them
.
Hence
the
whole
Church
of
the
Iewes
are
called
the
Circumcision
.
And
Exod.
12.48
.
no
uncircumcised
person
might
eat
of
the
Passeover
,
whereof
women
did
eate
as
well
as
men
.
Ob.
But
Circumcision
was
not
a
seale
of
the
spiritual
part
of
the
Covenant
of
grace
,
but
of
some
temporal
and
earthly
blessings
,
as
of
their
right
to
Canaan
,
&c.
Answ.
That
Circumcision
was
a
signe
of
the
Covenant
of
grace
is
plain
,
Rom.
4.11
.
Abraham
received
Circumcision
for
a
signe
of
the
righteousnesse
of
faith
,
&c.
That
the
Priviledges
of
believers
under
the
Gospel
is
more
large
,
honourable
and
comfortable
,
appears
,
Heb.
8.6
.
2
Cor.
3.10
.
Gal.
4.1
,
&c.
Now
1.
How
uncomfortable
a
thing
is
it
to
Parents
,
to
take
away
the
very
ground
of
their
hope
for
the
salvation
of
their
Infants
.
For
we
have
no
ground
of
hope
for
any
particular
person
,
till
he
be
brought
under
the
Covenant
of
grace
.
2.
How
unwilling
also
must
Christian
Parents
be
to
part
with
their
childrens
right
,
to
the
seale
of
the
Covenant
,
this
their
right
to
the
Covenant
being
all
ground
of
hope
that
believing
Parents
have
that
their
Infants
that
die
in
their
Infancy
,
are
saved
,
rather
then
the
Infants
of
Turks
or
Pagans
.
Ob.
But
there
is
neither
Precept
,
President
,
nor
expresse
Institution
in
all
the
New
Testament
for
the
Baptisme
of
Infants
?
Answ.
I
deny
the
consequence
,
that
if
in
so
many
words
it
be
not
commanded
,
it
is
not
to
be
done
:
There
is
no
expresse
reviving
of
the
Lawes
in
the
New
Testament
,
concerning
the
forbidden
degrees
of
marriage
:
nor
against
Polygamie
:
or
for
the
celebration
of
a
weekly
Sabbath
:
nor
for
womens
receiving
the
Lords
Supper
.
No
expresse
command
for
believers
children
when
growne
up
,
to
be
baptized
,
nor
example
of
it
,
though
there
was
for
the
instructing
and
baptizing
Jewes
and
Heathens
:
But
we
have
virtually
,
and
by
undeniable
consequence
sufficient
evidence
for
the
Baptisme
of
children
,
both
commands
and
examples
.
As
Gods
command
to
Abraham
,
as
he
was
the
father
of
all
Covenanters
,
that
he
should
seale
his
children
with
the
seale
of
the
Covenant
.
Again
,
Mar.
16.15
.
Christ
commands
his
disciples
to
teach
all
things
what
he
had
commanded
them
,
i.
e.
the
whole
Gospel
containing
all
the
Promises
,
whereof
this
is
one
,
I
will
be
the
God
of
believers
,
and
of
their
seed
:
that
the
seed
of
believers
are
taken
into
Covenant
with
their
Parents
.
And
Mat.
28.
Teach
all
Nations
,
baptizing
them
,
&c.
Now
as
they
were
to
teach
the
aforesaid
Promises
,
so
they
were
to
baptize
them
:
the
persons
to
whom
they
were
to
do
this
,
were
all
Nations
,
whereas
before
the
Church
was
tied
to
the
Jewes
only
;
Now
we
know
that
when
the
Nation
of
the
Jewes
were
made
Disciples
,
and
circumcised
,
their
Infants
were
made
Disciples
and
circumcised
.
And
Gods
manner
is
,
when
Promises
or
Threatnings
are
denounced
against
Nations
,
to
include
Infants
,
which
are
a
great
part
of
every
Nation
;
except
they
be
particularly
excepted
,
as
they
were
,
Numb.
14.31
.
Ob.
But
Infants
are
not
capable
of
being
disciples
?
Answ.
First
,
they
are
as
capable
as
the
Infants
of
Jewes
and
Proselytes
were
,
when
they
were
made
Disciples
.
Secondly
,
they
are
devoted
to
be
disciples
.
Thirdly
,
th●y
are
capable
of
Gods
teaching
,
though
not
of
mans
.
Fourthly
,
they
belong
to
Christ
,
and
beare
the
Name
of
Christ
,
Mai.
10.42
.
Mar.
9.41
.
Mat.
18.5
.
and
therefore
are
his
disciples
,
as
appears
by
those
texts
if
compared
together
.
Fifthly
,
they
are
called
disciples
,
Act.
15.1
.
and
10.
compared
.
Another
command
by
good
consequence
for
the
baptizing
of
Infants
is
from
Acts
2.38
,
39.
because
the
Promise
was
made
to
them
and
their
children
,
which
proves
that
they
were
taken
into
Covenant
with
their
Parents
,
and
therefore
were
to
receive
the
seale
of
the
Covenant
.
For
examples
,
though
there
were
none
,
yet
there
is
no
Argument
in
it
;
yet
we
have
examples
by
good
consequence
:
For
the
Gospel
took
place
,
just
as
the
old
administration
▪
by
bringing
in
whole
families
together
.
When
Abraham
was
taken
in
,
his
whole
family
was
taken
in
together
with
him
:
So
of
the
Proselytes
.
Likewise
in
the
New
Testament
,
usually
if
the
Master
of
the
Family
turned
Christian
,
his
whole
Family
came
in
,
and
were
baptized
with
him
.
So
we
see
,
Acts
11.14
.
So
the
houshold
of
Stephanus
,
of
Aristobulus
,
of
Narcissus
,
of
Lidea
,
of
the
Jailor
,
&c.
2.
Argum.
To
whom
the
inward
grace
of
Baptism
doth
belong
,
to
them
belongs
the
outward
signe
:
But
the
Infants
of
Believers
,
even
whilest
Infants
are
made
partakers
of
the
inward
grace
of
Baptisme
:
therefore
they
may
,
and
ought
to
receive
the
outward
signe
of
Baptisme
.
The
major
Proposition
is
proved
,
Acts
10.47
.
Can
any
man
forbid
water
,
&c.
Act.
11.17
.
The
Minor
is
proved
,
Mark
10.14
.
to
such
belongs
the
Kingdom
of
God
.
And
1
Cor.
7.14
.
they
are
holy
.
Besides
,
there
is
nothing
belonging
to
the
Initiation
and
being
of
a
Christian
,
where
of
Baptisme
is
a
seale
,
which
Infants
are
not
as
capable
of
as
grown
men
.
For
they
are
capable
of
receiving
the
Holy
Ghost
,
of
union
with
Christ
,
of
Adoption
,
of
forgivenesse
of
sins
,
of
Regeneration
,
of
everlasting
life
,
all
which
are
signified
and
sealed
by
Baptisme
.
For
in
receiving
the
inward
grace
,
of
which
Baptisme
is
the
signe
and
seale
,
we
are
meer
passives
,
whereof
Infants
are
as
fit
subjects
as
growen
men
,
or
else
none
of
them
could
be
saved
.
Ob.
Though
they
are
capable
of
grace
,
and
may
be
saved
,
yet
we
may
not
baptize
them
,
because
by
preaching
they
are
to
be
made
disciples
,
before
they
may
be
baptized
,
Mat.
28.19
.
Answ.
This
is
not
the
first
Institution
of
Baptisme
,
but
the
enlargement
of
their
Commission
:
before
they
were
sent
only
to
the
lost
sheep
of
the
house
of
Israel
:
But
now
to
all
Nations
,
who
were
to
be
converted
to
Christ
;
but
before
were
out
of
the
Covenant
of
grace
,
and
therefore
their
children
had
no
right
to
Baptisme
:
But
when
once
themselves
were
instructed
and
baptized
,
then
their
children
were
capable
of
it
by
vertue
of
the
Covenant
.
Ob.
But
it
s
said
,
He
that
believes
and
is
baptized
shall
be
saved
:
therefore
Faith
must
precede
Baptisme
?
Answ.
First
,
if
this
Argument
hath
any
strength
against
the
Baptism
of
Infants
,
it
hath
much
more
against
the
salvation
of
Infants
:
and
however
they
can
evade
the
one
,
we
shall
much
more
strongly
evade
the
other
.
Secondly
,
it
s
no
where
said
,
unbelievers
,
or
rather
non-believers
,
may
not
be
baptized
:
It
s
said
indeed
,
He
that
believes
,
and
is
baptized
,
shall
be
saved
:
But
it
s
no
where
said
,
He
that
believes
not
may
not
be
baptized
:
Christ
excludes
Infants
,
neither
from
Baptisme
,
nor
from
Salvation
,
for
want
of
faith
,
but
positive
unbelievers
,
such
as
refuse
the
Gospel
,
he
excludes
from
both
.
Ob.
But
supposing
them
to
be
capable
of
the
inward
grace
of
Baptisme
;
yet
this
is
no
warrant
for
our
Baptizing
of
all
Infants
,
because
we
know
not
upon
whom
God
doth
this
work
?
Answ.
Our
knowledge
that
God
hath
effectually
wrought
the
thing
signified
,
is
not
the
condition
upon
which
we
are
to
apply
the
signe
:
God
no
where
requires
that
we
should
know
that
men
are
converted
before
we
baptize
them
.
The
Apostles
themselves
knew
it
not
,
as
we
see
in
Simon
Magus
,
Alexander
,
Hymenaeus
,
Ananias
,
and
Saphira
:
but
he
requires
that
we
should
know
that
they
have
in
them
that
condition
which
must
warrant
us
to
administer
the
signe
:
Fallible
conjecture
must
not
be
our
rule
in
administring
the
Sacraments
either
to
Infants
,
or
grown
men
:
but
a
known
rule
of
the
Word
:
the
Apostles
baptized
grown
men
,
not
because
they
judged
them
inwardly
sanctified
,
but
because
they
made
a
profession
of
faith
and
holinesse
,
and
such
Christ
would
have
to
be
received
into
the
communion
of
the
Church
:
though
it
may
be
they
were
never
received
into
communion
with
himself
:
And
in
this
the
rule
to
direct
our
knowledge
,
which
is
but
the
judgement
of
charity
,
is
as
plain
for
Infants
as
for
grown
men
.
Object
.
But
all
that
enter
into
Covenant
,
and
receive
the
seale
of
it
must
stipulate
for
their
parts
,
as
well
as
God
doth
for
his
,
which
Infants
cannot
do
?
Answ.
First
,
the
Infants
of
the
Jews
were
as
much
tied
to
this
as
the
Infants
of
Christians
are
:
Every
one
that
was
circumcised
was
bound
to
keep
the
Law
,
Gal.
5.5
.
Secondly
,
God
seales
to
them
presently
,
their
names
are
put
into
the
Deed
,
and
when
they
are
grown
up
,
they
in
their
own
persons
stand
obliged
to
the
performance
of
it
.
In
the
mean
time
Jesus
Christ
who
is
the
Mediatour
of
the
Covenant
,
and
the
Surety
of
all
Covenanters
,
is
pleased
to
be
their
Surety
.
We
know
that
persons
standing
obliged
in
the
same
bond
,
may
seal
at
several
times
,
and
yet
be
in
force
afterwards
together
:
So
here
,
God
of
his
infinite
mercy
is
pleased
to
seal
to
Infants
whilest
they
are
such
,
and
accepts
of
such
a
seal
on
their
parts
as
they
are
then
able
to
give
,
expecting
a
further
ratification
on
their
part
when
they
come
to
riper
yeares
,
in
the
mean
time
affording
them
the
favour
,
and
priviledge
of
being
in
Covenant
with
him
,
of
being
reckoned
to
be
of
his
Kingdom
,
and
not
of
the
Devils
:
If
they
refuse
to
stand
to
this
Covenant
when
they
are
grown
men
,
there
is
no
hurt
done
on
Gods
part
,
they
must
take
their
lot
for
the
time
to
come
.
Object
.
But
if
the
sealing
be
but
conditional
on
Gods
part
,
that
they
own
and
ratifie
it
when
they
come
to
ripe
age
,
were
it
not
better
to
deferre
it
till
then
,
to
see
whether
they
will
then
make
it
their
voluntary
act
,
yea
,
or
no
?
Answ.
First
,
This
objection
lay
as
strongly
against
Gods
wisdome
in
requiring
the
Jews
Infants
to
be
circumcised
,
and
therefore
argues
no
great
wisdome
,
and
modesty
in
those
who
thus
reason
with
God
against
his
administrations
.
Secondly
,
God
hath
other
ends
,
and
uses
of
applying
the
seal
of
the
Covenant
to
them
,
who
are
in
Covenant
with
him
,
then
their
present
gaine
:
It
's
an
homage
,
worship
,
and
honour
to
himself
:
and
it
behooves
us
even
in
that
respect
to
fulfill
all
righteousnesse
:
when
Christ
was
baptized
and
circumcised
,
he
was
as
unfit
for
the
Ordinance
through
his
perfection
,
as
children
are
through
their
imperfection
,
being
as
much
above
them
,
as
children
are
below
them
.
Thirdly
,
yet
the
fruit
and
benefit
of
it
at
the
present
is
very
much
both
to
Parents
,
and
Infants
.
1.
To
the
parents
whilest
God
doth
hereby
honour
them
to
have
their
children
counted
to
his
Church
,
to
his
Kingdome
,
and
family
,
and
so
under
his
wing
,
and
grace
whilest
all
other
Infants
in
the
world
have
their
visible
standing
in
the
Kingdome
of
Satan
:
and
so
whilest
others
have
no
hope
of
their
childrens
spiritual
welfare
,
till
they
are
called
out
of
that
condition
,
these
need
not
doubt
of
their
childrens
welfare
if
they
die
in
their
infancy
,
or
if
they
live
,
till
they
shew
signes
to
the
contrary
:
God
having
reckoned
them
to
his
people
,
and
given
them
all
the
means
of
salvation
,
which
thei●
infant
age
is
capable
of
▪
2.
To
the
children
,
when
as
(
besides
what
inward
secret
work
God
is
pleased
to
work
in
them
)
they
being
members
of
the
Church
of
Christ
have
their
share
in
the
communion
of
Saints
,
are
remembred
at
the
throne
of
grace
every
day
by
all
that
pray
for
the
welfare
of
the
Church
:
and
particularly
in
those
prayers
which
are
made
for
a
blessing
on
his
Ordinances
:
and
lastly
,
it
's
no
small
priviledge
to
have
that
seal
bestowed
upon
them
in
their
infancy
,
which
they
may
afterwards
plead
when
they
come
to
fulfil
the
condition
.
Object
.
But
if
their
being
capable
of
a
spiritual
part
,
entitles
them
to
the
outward
signe
,
why
are
they
not
admitted
to
the
Lords
Supper
,
which
is
a
seal
of
the
Covenant
of
Grace
as
well
as
this
?
For
(
say
they
)
the
Jews
Infants
did
eat
the
Passeover
:
then
if
our
Infants
have
as
large
priviledges
as
theirs
had
,
then
they
must
partake
of
the
Lords
Supper
?
Answ.
We
are
sure
that
Infants
are
capable
of
the
grace
of
Baptisme
,
but
we
are
not
sure
that
they
are
capable
of
the
grace
signed
,
and
sealed
in
the
Lords
Supper
:
For
though
both
are
seals
of
the
Covenant
of
grace
,
yet
it
's
with
some
difference
:
Baptisme
properly
seals
our
entrance
into
it
:
the
Lords
Supper
properly
our
growth
,
nourishment
,
and
augmentation
in
it
:
Baptisme
for
our
birth
,
the
Lords
Supper
for
our
food
:
Now
Infants
may
be
born
again
whilest
they
are
Infants
,
have
their
original
sin
pardoned
,
be
united
to
Christ
,
have
his
image
stampt
upon
them
;
but
concerning
the
exercises
of
these
graces
,
and
the
augmentation
of
them
in
Infants
,
the
Scripture
is
silent
.
Neither
is
there
any
mention
in
Scripture
that
the
Jews
Infants
did
eat
the
Passeover
:
Indeed
when
at
the
Passeover
their
Children
asked
them
the
meaning
of
that
service
,
they
were
to
instruct
them
therein
:
but
there
is
neither
precept
,
nor
president
for
their
eating
of
it
.
See
Mr.
Marshalls
Sermon
about
Infant
Baptism
.
Object
.
None
are
rightly
Baptised
,
but
those
that
are
dipped
?
Answ.
Though
dipping
may
be
used
where
the
Child
is
strong
,
and
the
weather
,
and
Climate
are
temperate
,
yet
it
is
not
necessary
,
or
essentiall
to
Baptism
,
as
is
proved
by
these
Arguments
.
That
which
Christ
the
Author
of
Baptisme
requireth
not
,
that
cannot
be
necessary
to
this
Sacrament
.
But
Christ
requireth
not
dipping
:
therefore
:
Hesychius
,
Stevens
,
Scapula
,
and
Budaeus
prove
by
many
instances
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
washing
,
which
may
be
done
without
dipping
.
2.
The
words
baptize
,
and
Baptisme
are
oft
used
in
Scripture
:
where
the
persons
or
things
said
to
be
baptized
were
not
dipt
,
as
Mat.
3.11
.
shall
Baptize
you
with
the
Holy
Ghost
,
and
with
fire
:
they
were
not
dipt
in
that
fire
which
came
down
from
heaven
upon
them
,
Acts
2.3
.
Mat.
20.23
.
yea
shall
be
baptized
with
the
Baptisme
that
I
am
baptized
with
;
yet
neither
Christ
,
nor
his
Disciples
that
we
reade
of
,
were
dipt
in
blood
,
Mark
7.48
.
Baptisme
of
Cups
,
Pots
,
Tables
,
or
Beds
:
Cups
,
and
pots
may
be
washed
,
by
pouring
water
in
them
without
dipping
:
and
Tables
and
Beds
were
not
dipped
,
1
Cor.
10.2
.
Baptised
in
the
cloud
,
which
only
rained
upon
them
,
&c.
3.
If
the
spiritual
grace
signified
by
Baptisme
is
sufficiently
expressed
without
dipping
,
then
dipping
is
not
necessary
:
But
it
is
:
Therefore
:
The
thing
signified
is
the
cleansing
of
the
soule
from
the
guilt
,
and
filth
of
sinne
,
which
is
sufficiently
expressed
by
washing
with
water
without
dipping
,
1
Pet.
3.21
.
4.
The
outward
act
of
Baptisme
signifying
the
inward
cleansing
of
the
soule
is
expressed
in
Scripture
by
sprinkling
;
as
Heb.
9.13
.
The
blood
of
Bulls
and
Goats
sprinkling
the
unclean
,
&c.
Heb.
10.22
.
Having
our
hearts
sprinkled
from
an
evil
conscience
,
1
Pet.
1.2
.
through
sanctification
of
the
Spirit
,
and
sprinkling
of
the
blood
of
Christ
;
Therefore
dipping
is
not
necessary
.
5.
It
may
sometimes
be
necessary
to
baptize
sick
,
and
weak
persons
;
but
such
cannot
be
dipt
without
apparent
hazard
to
their
lives
:
Therefore
it
s
not
necessary
.
6.
The
Sacraments
of
the
Church
may
,
and
ought
to
be
administred
without
giving
any
just
scandal
:
But
the
meeting
of
many
persons
,
men
and
women
,
and
going
naked
into
a
river
together
,
cannot
be
done
without
scandal
,
therefore
it
s
not
necessary
.
Object
.
But
the
word
baptize
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
dip
,
or
die
:
therefore
washing
,
or
sprinkling
is
not
baptizing
?
Answ.
First
,
we
are
not
so
much
to
respect
whence
words
are
derived
,
as
how
they
are
used
:
Derivative
words
are
oft
of
larger
extent
then
their
Primitives
:
As
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
properly
signifies
a
resounding
back
again
:
or
catechising
by
way
of
question
,
and
answer
:
yet
in
Scripture
it
s
oft
taken
in
a
larger
sence
for
instructing
grown
men
in
the
Doctrine
of
salvation
.
So
Luke
1.4
.
Acts
18.25
.
and
21.24
.
Rom.
14.19
.
Gal.
6.6
.
so
though
Baptisme
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
signifies
properly
washing
,
or
dipping
:
yet
it
s
taken
more
largely
,
as
was
shewed
before
in
several
Scriptures
:
)
for
any
kinde
of
washing
or
cleansing
where
there
is
no
dipping
.
Secondly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
whence
baptize
is
derived
,
signifies
as
well
to
Die
,
as
to
Dipp
,
and
probably
the
Holy
Ghost
hath
reference
to
that
signification
,
because
by
Baptisme
we
change
our
hiew
,
the
blood
of
Christ
washing
us
from
the
filth
of
sinne
,
and
making
our
souls
as
white
as
if
they
were
new
died
.
Object
.
But
Christ
,
and
John
,
and
Philip
,
and
the
Eunuch
are
said
to
go
down
into
the
water
,
therefore
washing
and
sprinkling
are
not
sufficient
,
without
dipping
?
Answ.
First
,
an
example
of
Christ
,
and
his
Apostles
without
a
precept
binde
not
in
all
things
:
For
Christ
washed
his
Disciples
feet
before
his
Supper
,
and
he
administred
it
at
night
,
and
only
to
twelve
men
,
&c.
yet
are
not
we
bound
hereunto
:
Likewise
the
first
Christians
sold
their
possessions
,
&c.
which
we
are
not
obliged
to
imitate
,
Acts
2.44
.
Secondly
,
the
reason
is
not
alike
:
At
first
Christians
had
no
Churches
,
nor
Fonts
,
and
multitudes
were
to
be
baptized
,
and
they
were
grown
men
and
women
,
and
so
were
better
able
to
endure
it
,
and
the
climate
was
hotter
:
but
now
we
have
Fonts
,
and
children
are
baptized
,
and
they
many
times
weak
and
infirme
,
and
our
climate
is
colder
,
and
there
would
be
danger
in
it
.
Thirdly
,
it
's
very
improbable
that
all
those
in
Act.
2.
that
were
converted
,
and
presently
baptized
upon
the
place
:
and
the
Jaylor
and
his
family
who
were
baptized
at
midnight
in
the
place
where
they
were
,
were
dipped
,
but
rather
washed
,
or
sprinkled
.
See
Dr.
Featlies
Dippers
Dipt
.
Quest.
How
is
Baptisme
necessary
?
Answ.
This
was
shewed
before
in
part
,
to
which
I
now
adde
that
it
's
necessary
.
1.
As
the
lawful
use
thereof
is
a
note
whereby
the
true
Church
of
God
is
distinguished
from
the
false
Church
:
Not
that
the
Church
of
God
cannot
be
a
Church
without
the
Sacrament
:
for
it
may
want
baptisme
for
a
time
,
and
yet
remain
a
true
Church
as
the
Church
of
the
Jews
wanted
Circumcision
for
fourty
years
in
the
Wildernesse
,
Jos.
5.6
.
2.
As
it
serves
for
necessary
uses
to
men
of
yeares
that
are
baptized
:
As
,
1.
To
testifie
to
the
Church
and
themselves
that
they
are
received
into
the
body
of
Christ
,
which
is
the
company
of
the
faithful
.
2.
To
testifie
their
obedience
to
Gods
command
,
and
their
subjection
to
his
Ordinance
,
which
is
appointed
for
their
good
.
3.
To
be
a
necessary
prop
to
uphold
their
weaknesse
,
a
seal
to
confirme
their
faith
in
the
Covenant
of
Grace
,
and
an
instrument
to
convey
Christ
to
them
with
all
his
benefits
.
3.
It
's
necessary
to
Infants
,
as
it
serves
to
admit
them
into
the
visible
Church
,
and
withal
to
signifie
their
interest
in
the
Covenant
of
Grace
,
and
consequently
their
interest
to
life
everlasting
.
Quest.
Are
all
then
that
die
without
it
in
the
state
of
damnation
?
Answ.
No
:
For.
First
,
Baptisme
is
appointed
by
God
to
be
no
more
then
a
seal
annexed
unto
,
and
depending
upon
the
Covenant
:
therefore
we
must
put
a
difference
between
it
,
and
the
Covenant
.
Indeed
the
Covenant
of
Grace
,
and
our
being
in
Christ
is
absolutely
necessary
:
For
none
can
be
saved
unlesse
they
have
God
for
their
God
:
But
the
signe
thereof
is
not
necessary
:
For
we
may
be
within
the
Covenant
of
Grace
though
we
have
not
received
the
signe
,
and
seal
thereof
in
Baptisme
.
Secondly
,
the
bare
want
of
Baptisme
where
it
cannot
be
had
,
is
pardonable
.
The
thief
on
the
crosse
was
saved
though
he
was
not
Baptized
:
and
so
were
many
of
the
Martyrs
in
the
Primitive
times
.
Yet
the
wilful
contempt
,
and
carelesse
neglect
of
this
Ordinance
when
it
may
conveniently
be
had
▪
is
dangerous
,
and
damnable
,
and
to
such
that
threat
belongs
,
Gen.
17.14
.
that
soule
shall
be
cut
off
.
Thirdly
,
the
grace
and
mercy
of
God
is
free
,
and
not
tied
to
the
outward
elements
,
Joh.
3.8
.
the
winde
blows
where
it
listeth
,
i.
e.
God
gives
grace
when
,
where
,
and
to
whom
he
pleaseth
.
Fourthly
,
Infants
borne
of
believing
parents
are
holy
before
Baptisme
,
and
Baptisme
is
but
a
seale
of
that
holinesse
,
1
Cor.
7.14
.
yea
,
to
them
belongs
the
Kingdom
of
heaven
,
Mark
10.14
.
Object
.
They
which
are
sanctified
have
faith
,
which
Infants
have
not
?
Answ.
God
saith
,
I
will
be
thy
God
,
and
the
God
of
thy
seed
:
By
virtue
of
which
promise
the
Parent
layes
hold
of
the
Covenant
for
himself
and
his
children
:
and
the
children
believes
because
the
Father
believes
.
Object
.
Infants
are
borne
in
Original
sinne
,
and
therefore
cannot
be
holy
?
Answ.
Every
beleeving
Parent
sustains
a
double
person
.
1.
As
descending
from
Adam
by
corrupted
seed
,
and
thus
both
himself
and
his
children
are
corrupted
.
2.
As
he
is
a
holy
,
and
believing
man
ingraffed
by
faith
into
Christ
,
the
second
Adam
;
and
thus
by
his
faith
,
his
children
comes
to
be
within
the
Covenant
,
and
partaker
of
the
benefits
and
priviledges
thereof
▪
and
by
the
same
faith
,
he
being
a
believer
,
the
guilt
of
original
corruption
in
the
Infant
is
not
imputed
to
him
to
condemnation
.
Object
.
Others
that
would
make
it
absolutely
necessary
object
,
John
3.5
.
Except
a
man
be
born
of
water
,
and
the
Holy
Ghost
,
he
cannot
enter
into
the
Kingdom
of
Heaven
?
Answ.
First
,
If
this
be
meant
of
Baptism
,
then
the
word
may
carry
one
of
these
two
sences
.
-
1.
Christ
directs
his
speech
principally
to
Nicodemus
,
who
was
a
timorous
professor
,
who
remained
ignorant
,
and
had
long
neglected
his
Baptisme
.
-
2.
That
the
Kingdom
of
heaven
is
not
here
put
for
everlasting
happinesse
,
but
to
signifie
the
visible
state
of
the
Church
under
the
New
Testament
,
and
then
the
meaning
is
,
that
none
can
be
admitted
into
the
Church
,
and
made
a
visible
member
thereof
but
by
Baptisme
:
nor
can
any
be
made
a
lively
member
of
Christ
,
but
by
the
Spirit
.
Secondly
,
or
this
place
is
not
be
understood
of
Baptisme
:
but
of
regeneration
,
wherein
Christ
alludes
to
Exod.
35.26
.
which
speaks
of
clean
water
,
and
then
the
meaning
is
,
thou
Nicodemus
art
a
Pharisee
,
and
usest
many
outward
washings
:
but
unlesse
thou
beest
washed
inwardly
by
clean
water
,
i.
e.
regenerated
by
the
Holy
Ghost
,
thou
canst
not
enter
into
heaven
.
Thirdly
,
or
the
necessity
of
salvation
lies
not
in
both
,
but
only
in
the
New
Birth
by
the
Holy
Ghost
.
Quest.
Whether
are
not
witnesses
,
commonly
called
God-fathers
,
and
God-mothers
necessary
?
Answ.
No.
First
,
For
in
the
Primitive
times
the
Parents
of
children
which
were
Heathens
and
newly
converted
to
the
Christian
Religion
,
were
either
ignorant
and
could
not
,
or
carelesse
and
would
not
bring
up
their
children
according
to
the
Word
of
God
,
and
true
Religion
which
they
newly
professed
:
therefore
persons
of
good
knowledge
and
life
were
called
to
witnesse
Baptisme
,
and
promised
to
take
care
of
the
childrens
education
:
But
now
parents
being
better
taught
and
qualified
,
the
other
is
not
necessary
.
Secondly
,
Christ
in
his
Word
hath
taught
all
things
that
are
fit
,
and
necessary
about
Baptisme
amongst
all
which
he
hath
not
appointed
the
use
of
Sureties
.
Thirdly
,
the
whole
Congregation
present
do
present
the
childe
to
the
Lord
,
and
are
witnesses
of
his
admission
into
the
Church
;
and
therefore
there
needs
no
other
.
Fourthly
,
that
which
is
required
of
them
to
promise
,
and
performe
,
may
,
and
ought
to
be
performed
by
the
Parents
of
the
Infant
baptized
,
who
by
Gods
command
ought
to
bring
up
their
children
in
the
knowledge
and
fear
of
God
;
therefore
the
other
are
not
necessary
.
Quest.
Whether
have
children
of
excommunicated
persons
right
to
Baptisme
?
Answ.
Before
this
question
be
answered
some
grounds
must
be
laid
down
;
As
,
1.
There
are
two
texts
principally
about
excommunication
,
Mat.
18.17
.
1
Cor.
5.5
.
the
scope
of
both
which
is
to
shew
that
the
excommunicated
person
is
debarred
the
Kingdome
of
heaven
.
For
he
is
not
to
be
held
a
true
member
of
the
Church
,
but
as
an
Heathen
and
Publican
.
2.
In
excommunication
there
are
three
judgements
to
be
considered
.
1.
Of
God
.
2.
Of
the
Church
.
3.
Again
of
God
.
The
first
is
when
God
holdeth
any
obstinate
sinner
guilty
of
the
offence
,
and
consequently
of
condemnation
except
he
repent
.
The
second
is
of
the
Church
,
which
follows
Gods
judgement
,
pronouncing
the
party
guilty
,
and
subject
to
condemnation
:
which
judgement
is
not
to
be
given
absolutely
,
but
with
condition
of
repentance
,
and
so
farre
forth
as
man
can
judge
by
the
fault
committed
,
as
also
by
the
Word
which
directs
how
to
discern
of
the
impenitency
of
the
sinner
.
The
third
again
is
Gods
judgement
,
whereby
he
confirms
that
in
heaven
which
the
Church
hath
done
on
earth
.
So
then
the
answer
may
be
,
1.
That
the
persons
excommunicate
are
in
some
respect
no
members
of
Christs
body
,
and
in
some
other
respects
they
are
.
Quest.
How
are
they
not
?
Answ.
First
,
in
that
they
are
cut
off
from
the
company
of
Beleevers
by
the
sentence
of
excommunication
;
and
so
have
no
participation
with
them
in
prayer
,
hearing
the
Word
,
or
receiving
the
Sacraments
:
and
that
because
the
action
of
the
Church
stands
in
force
,
God
ratifying
that
which
his
Church
hath
done
.
Secondly
,
because
by
their
sinne
they
have
(
as
much
as
in
them
lies
)
deprived
themselves
of
the
effectual
power
of
Gods
Spirit
,
which
should
rule
,
and
govern
them
.
Quest.
How
are
they
members
?
Answ.
First
,
some
are
members
,
not
actually
,
and
in
present
,
but
in
the
eternal
counsel
of
God
,
and
so
shall
be
in
time
,
when
they
are
called
.
Hence
Gal.
1.15
.
Paul
saith
,
God
had
separated
him
from
the
womb
,
and
called
him
by
his
grace
.
So
Rom.
5.20
.
when
we
were
enemies
,
we
were
reconciled
to
God
by
Christ
.
Secondly
,
some
are
members
onely
in
shew
,
and
appearance
;
as
hypocrites
.
Thirdly
,
some
are
lively
members
which
are
united
to
Christ
by
faith
,
&c.
Rom.
8.14
.
Fourthly
,
some
are
decayed
members
,
who
though
they
belong
to
Gods
Election
,
and
are
truly
ingraffed
into
Christ
,
yet
for
the
present
have
not
a
lively
sense
thereof
:
like
a
member
in
the
body
that
hath
the
dead
palsie
:
such
are
excommunicated
persons
:
For
in
regard
of
their
ingraffing
,
they
are
true
members
,
and
cannot
be
quite
cut
off
from
the
body
of
Christ
,
John
10.28
.
Yet
they
are
not
holden
so
to
be
in
three
respects
.
-
1.
In
regard
of
men
,
because
they
are
excluded
from
communion
with
the
faithful
by
the
censure
of
the
Church
.
-
2.
In
regard
of
God
,
because
what
the
Church
rightly
binds
on
earth
,
he
binds
in
heaven
.
-
3.
In
regard
of
themselves
,
because
for
a
time
they
want
the
power
and
efficacy
of
the
Spirit
,
till
by
true
repentance
they
recover
life
again
.
Now
though
in
these
respects
they
be
not
esteemed
members
,
yet
in
truth
they
are
not
wholly
cut
off
from
the
society
of
the
faithful
:
For
the
seed
of
faith
remains
in
them
that
knits
them
to
Christ
,
though
the
sense
thereof
be
lost
,
until
they
repent
:
Hence
the
answer
to
the
question
is
,
That
the
children
of
such
persons
as
are
excommunicated
,
are
to
be
baptized
;
because
they
are
indeed
,
and
in
the
judgement
of
charity
true
members
of
the
body
of
Christ
,
though
in
some
regards
they
are
not
for
the
present
esteemed
so
to
be
.
Quest.
What
reasons
may
be
rendred
for
this
?
Answ.
Children
of
Parents
that
are
professed
members
of
the
Church
(
though
cut
off
for
a
time
,
for
some
offence
)
have
right
to
Baptisme
;
First
,
because
it
's
not
in
mans
power
to
cut
them
off
from
Christ
,
though
they
are
excommunicated
.
Seconly
,
the
personal
sin
of
the
Parent
may
not
keep
the
blessing
from
the
childe
;
and
therefore
it
may
not
deprive
him
from
partaking
of
the
Ordinance
of
God
.
Thirdly
,
difference
must
be
made
between
them
which
do
not
make
separation
from
the
Church
,
and
yet
are
great
offenders
,
and
open
Apostates
that
joyn
themselves
with
the
enemies
of
the
Church
to
the
ruine
of
the
truth
of
the
Gospel
.
Fourthly
,
we
must
put
a
difference
between
those
that
have
given
up
their
names
to
Christ
,
though
fallen
grievously
,
and
Turks
,
and
Infidels
that
are
out
of
thr
Covenant
,
and
never
belonged
to
the
Church
.
Fifthly
,
If
Gods
mercy
enlargeth
it self
to
thousands
of
generations
,
men
should
not
be
so
hard-hearted
as
to
question
whether
such
Infants
belong
to
the
Covenant
,
and
thereupon
to
deny
them
the
Sacrament
of
Baptisme
.
Quest.
Whether
have
children
,
borne
in
fornication
,
right
to
Baptisme
?
Answ.
They
ought
not
to
denied
it
.
For
the
wickednesse
of
the
Parent
ought
not
prejudice
the
childe
in
things
that
belong
to
his
salvation
.
Quest.
Are
there
no
cautions
to
be
obs●rved
?
Answ.
Yea
:
First
,
that
the
Parent
be
one
that
holds
the
true
faith
,
and
Reli●ion
.
Secondly
,
that
the
Minister
exhort
him
to
true
,
and
unfeigned
repentance
for
his
sinne
committed
,
and
that
before
the
childe
be
baptized
.
Thirdly
,
that
there
be
some
appointed
to
answer
for
the
Infant
besides
the
parents
,
and
to
make
solemn
promise
to
the
Church
,
that
it
shall
be
carefully
brought
up
,
and
instructed
in
the
faith
.
The
same
also
is
to
be
done
before
the
baptizing
of
the
Children
of
Parents
that
are
excommunicated
.
Master
Perkins
,
Vol.
2.
p.
74.
Quest.
How
many
wayes
is
Baptisme
taken
in
Scripture
?
Answ.
First
,
it
signifies
the
superstitious
washing
of
the
Pharisees
,
who
bound
themselves
to
the
Baptismes
,
or
washings
of
Cups
,
and
Pots
,
Mark
7.4
.
Secondly
,
the
washings
appointed
by
God
in
the
Ceremonial
Law
,
H●b.
9.10
.
Thirdly
,
the
washing
by
water
which
serves
to
seal
the
Covenant
of
the
New
Testament
,
Mat.
28.19
.
Fou●thly
,
by
a
metaphor
,
it
signifies
any
grievous
crosse
and
calamity
:
Thus
Christs
passion
is
called
his
Baptism
,
Luk.
12.50
.
Fifthly
,
it
signifies
the
bestowing
of
extraordinary
gifts
of
the
Holy
Ghost
,
and
that
by
the
imposition
of
the
Apostles
hands
,
Acts
1.5
.
and
11.16
.
Sixthly
,
it
signifies
the
whole
Ecclesiastical
Ministry
.
Thus
Apollos
is
said
to
teach
the
way
of
the
Lord
knowing
onely
the
Baptisme
(
i.
e.
the
Doctrine
)
of
John
,
Acts
18.15
.
Quest.
What
is
considerable
●bout
the
matter
of
Baptisme
?
Answ.
Three
things
:
The
signe
;
the
thing
signified
;
and
the
Apology
of
both
?
Quest.
What
is
the
signe
in
Baptisme
?
Answ.
Partly
the
element
of
water
,
Act.
8.16
.
and
partly
the
right
by
divine
institution
appertaining
to
the
element
,
which
is
the
Sacramental
use
of
it
in
washing
of
the
body
;
and
these
two
,
water
,
and
external
washing
of
the
body
,
are
the
full
,
and
compleat
signe
of
Baptisme
.
Quest.
What
is
the
thing
signified
,
or
the
substance
of
Baptism
?
Answ.
Christ
himself
our
Mediatour
,
as
he
gave
himself
for
our
washing
,
and
cleansing
,
Eph.
5.6
.
Quest.
What
is
the
Analogy
and
proportion
of
both
?
Answ.
Water
resembles
Christ
crucified
,
with
all
his
merits
,
1
Joh.
1.7
.
the
blood
of
Christ
cleanseth
us
,
&c.
i.
e.
the
merit
and
efficacy
of
Christ
crucified
frees
us
from
our
sins
,
and
from
the
guilt
,
and
punishment
thereof
.
Quest.
What
is
it
to
baptize
in
the
Name
of
the
Father
,
the
Son
,
and
the
Holy
Ghost
?
Answ.
First
,
these
words
signifie
to
baptize
by
the
commandment
and
authority
of
the
Father
,
Son
,
and
Holy
Ghost
.
Secondly
,
to
baptize
by
,
and
with
the
invocation
of
the
Name
of
the
true
God
,
Col.
3.17
.
Thirdly
,
it
signifies
to
wash
with
water
,
in
token
that
the
party
baptized
hath
the
Name
of
God
named
upon
him
,
and
that
he
is
received
into
the
houshold
,
or
family
of
God
,
as
a
childe
of
God
a
member
of
Christ
,
and
the
Temple
of
the
Holy
Ghost
,
1
Cor.
1.13
.
Quest.
What
then
is
done
in
Baptism
?
Answ.
The
Covenant
of
Grace
is
solemnized
between
God
and
the
party
baptized
.
Quest.
What
actions
belong
to
God
in
this
Covenant
?
Answ.
First
,
his
making
promise
of
reconciliation
,
i.
e.
of
remission
of
sins
,
and
life
everlasting
to
them
that
are
baptized
and
believe
.
Secondly
,
the
obsignation
,
or
sealing
of
this
promise
;
and
that
is
either
outward
,
or
inward
.
1.
The
outward
seal
is
the
washing
by
water
:
which
washing
serves
not
to
seal
by
nature
,
but
by
the
institution
of
God
in
these
words
,
Baptize
them
,
&c.
Hence
,
Eph.
5.26
.
2.
The
inward
sealing
is
the
earnest
of
Gods
Spirit
,
Eph
1.13
.
Quest.
What
is
the
action
of
the
party
baptized
.
A●sw
.
A
certain
stipulation
,
or
obligation
whereby
he
bindes
himself
to
give
homage
to
the
Father
,
Sonne
,
and
Holy
Ghost
:
which
homage
stands
in
faith
,
whereby
all
Gods
promises
are
believed
,
and
in
obedience
to
all
Gods
Commandments
.
The
sign
of
this
obligation
is
,
in
that
the
party
willingly
yeelds
himself
to
be
washed
with
water
.
Quest.
Why
is
it
not
said
,
In
the
Name
of
God
,
but
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
.
Answ.
To
teach
us
the
right
way
to
know
and
acknowledge
the
true
God
.
Quest.
Wherein
stands
the
knowledge
of
this
true
God
?
Answ.
First
,
that
there
is
one
God
and
no
more
.
For
though
there
be
three
that
are
named
,
yet
there
is
but
one
in
authority
,
will
,
and
worship
:
Hence
some
are
said
to
be
baptized
in
the
Name
of
the
Lord
,
Act.
10.48
.
Secondly
that
this
one
true
God
is
the
Father
,
Son
,
and
Holy
Ghost
.
A
mystery
unsearchable
.
Thirdly
,
that
these
three
are
really
distinct
,
so
as
the
Father
is
first
in
order
,
the
Sonne
the
second
,
and
the
Holy
Ghost
,
not
the
first
,
nor
second
,
but
the
third
.
Fourthly
,
that
they
are
all
one
in
operation
,
John
5.19
.
and
especially
in
the
act
of
reconciliation
,
or
Covenant
making
.
For
the
Father
sends
the
Son
to
be
our
Redeemer
:
the
Son
works
in
his
own
person
the
work
of
redemption
:
and
the
Holy
Ghost
applies
the
same
by
his
efficacy
.
Fifthly
,
that
they
are
all
one
in
worship
.
For
the
Father
,
Son
,
and
Holy
Ghost
,
are
joyntly
to
be
worshipped
together
,
and
God
in
them
.
Sixthly
.
that
we
are
to
know
God
,
not
as
he
is
in
himself
,
but
as
he
hath
revealed
himself
to
us
in
the
Covenant
of
Grace
;
and
therfore
we
must
acknowledge
the
Father
to
be
our
Father
,
the
Son
to
be
our
Redeemer
,
the
Holy
Ghost
to
be
our
Comforter
,
seeking
to
grow
in
the
knowledge
,
and
experience
of
this
.
Quest
,
May
not
Baptisme
be
administred
in
Name
of
Christ
alone
,
or
in
the
Name
of
God
without
mentioning
the
three
persons
?
Answ.
No
:
For
the
true
forme
of
Baptism
is
prescribed
by
Christ
himself
;
from
which
we
may
not
presume
to
vary
.
Object
.
But
,
Acts
2.38
.
It
's
said
,
repent
and
be
baptized
in
the
Name
of
Christ
?
Answ.
Peters
intent
there
is
,
not
to
set
down
the
forme
of
Baptisme
,
but
the
end
and
scope
thereof
,
which
is
,
that
we
may
attain
to
true
fellowship
with
Christ
.
Quest.
What
are
the
ends
of
Baptisme
?
Answ.
First
,
Baptisme
seems
to
be
a
pledge
to
us
in
respect
of
our
weakness
,
of
all
the
graces
and
mercies
of
God
,
and
especially
of
our
union
with
Christ
,
or
remission
of
sins
,
and
of
mortification
.
Secondly
,
it
serves
to
be
a
signe
of
Christian
Profession
before
the
world
.
Hence
it
s
called
the
stipulation
,
or
Interrogation
of
a
good
conscience
,
1
Pet.
3.21
.
Thirdly
,
It
serves
to
be
a
means
of
our
first
entrance
,
or
admission
into
the
visible
Church
.
Fourthly
,
it
s
a
means
of
unity
.
So
it
s
urged
,
Eph.
4.5
.
1
Cor.
12.13
.
Quest.
Whether
doth
the
efficacy
of
Baptisme
extend
it self
to
all
sins
,
and
to
the
whole
life
of
man
?
Answ.
●he
use
of
Baptisme
enlargeth
it self
to
the
whole
life
of
a
man
,
and
it
takes
away
all
sins
past
,
present
,
and
to
come
;
only
with
this
caution
,
if
the
party
baptized
stand
to
the
order
of
Baptisme
,
viz.
to
turne
to
God
,
and
to
believe
in
Christ
,
and
so
to
continue
by
a
frequent
renual
of
Faith
and
Repentance
,
as
occasion
shall
be
offered
.
Quest.
How
may
this
be
proved
?
Answ.
First
,
because
the
Scripture
speaks
of
them
that
had
been
long
before
Baptized
:
and
that
in
the
time
present
Baptisme
saveth
,
1
Pet.
3.22
.
So
Rom.
6.4
.
and
in
the
future
tense
,
He
that
believes
,
and
is
baptized
,
shall
be
saved
:
And
Paul
,
Eph.
5.26
.
All
which
shews
that
Baptisme
hath
the
same
efficacy
after
,
which
it
had
before
the
administration
of
it
.
Secondly
,
the
Covenant
of
Grace
is
everlasting
,
Isa.
54.10
.
Hos.
2.19
.
But
the
Covenant
is
the
foundation
or
substance
of
Baptisme
:
therefore
Baptisme
is
not
to
be
limited
to
any
time
,
but
must
have
its
efficacie
so
long
as
the
Covenant
is
in
force
.
Thirdly
,
the
ancient
Church
of
Christ
hath
alwayes
taught
that
all
sins
are
done
away
,
even
sins
to
come
by
Baptisme
.
Quest.
Whether
doth
Baptisme
abolish
Original
sin
?
Answ.
The
perfect
and
entire
Baptisme
(
in
which
the
outward
and
inward
are
joyned
together
)
abolisheth
the
punishment
of
sin
,
and
the
guilt
,
and
the
fault
;
yet
not
simply
,
but
in
two
respects
.
First
,
in
respect
of
imputation
,
because
God
doth
not
impute
original
sin
to
them
that
are
in
Christ
.
Secondly
,
in
respect
of
dominion
;
because
original
sin
reignes
not
in
them
that
are
regenerate
;
yet
after
Baptisme
it
remains
,
and
is
still
,
and
that
properly
sin
,
Rom.
7.20
.
Col.
●
.
5
.
Evil
concupiscence
!
Eph.
4.22
.
therefore
some
portions
of
the
old
man
,
and
original
sinne
remain
after
Baptism
.
Quest.
If
persons
baptized
be
sinners
until
death
,
what
difference
is
there
between
the
godly
and
ungodly
?
Answ.
In
them
that
are
regenerate
there
is
a
sorrow
for
their
inward
corruption
,
and
for
their
sins
past
,
with
a
detestation
of
them
,
and
a
purpose
to
forsake
sin
,
to
which
is
joyned
an
endeavour
to
please
God
in
all
his
Commandments
.
This
is
not
in
an
ungodly
man
.
Quest.
How
doth
Baptism
confer
grace
?
Answ.
First
,
it
confers
grace
,
because
its
a
means
to
give
and
exhibit
to
the
believer
,
Christ
,
with
his
benefits
,
and
this
it
doth
by
its
signification
;
For
it
serves
as
a
peculiar
,
and
infallible
Certificate
to
assure
the
party
baptized
of
the
forgivenesse
of
his
sins
,
and
of
eternal
salvation
:
and
whereas
the
Minister
in
the
Name
of
God
applies
the
Promise
of
mercy
to
the
baptized
,
it
s
as
much
as
if
God
had
made
a
peculiar
Promise
to
him
.
Secondly
,
it
may
be
said
to
confer
grace
,
because
the
outward
washing
of
the
Body
is
a
token
or
pledge
of
the
Grace
of
God
,
and
by
this
pledge
faith
is
confirmed
,
which
is
an
instrument
to
receive
the
Grace
of
God
.
Ob.
A
Sacrament
is
not
only
a
signs
and
seale
,
but
also
an
instrument
to
convey
the
Grace
of
God
to
us
?
Answ.
It
s
not
an
instrument
having
the
grace
of
God
tied
to
it
,
or
shut
up
in
it
:
but
an
instrument
to
which
grace
is
present
by
assistance
in
the
right
use
therof
:
because
in
,
and
with
the
right
use
of
the
Sacrament
,
God
confers
Grace
,
so
that
its
a
moral
,
not
a
physical
instrument
.
Quest.
Wh●ther
doth
Baptisme
imprint
a
mark
or
character
upon
the
soul
,
which
is
never
blotted
out
.
Answ.
In
Scripture
there
is
a
twofold
mark
of
distinction
;
one
visible
,
the
other
invisible
.
Of
the
first
kinde
was
the
blood
of
the
Paschal
Lamb
in
the
first
Passeover
:
For
by
it
the
first
borne
of
the
Israelites
were
marked
,
when
the
first-borne
of
the
Egyptians
were
staine
:
of
this
kinde
is
Baptisme
;
for
by
it
Christians
are
distinguished
from
Jewes
,
Turks
,
&c.
The
invisible
mark
is
twofold
:
First
,
the
eternal
election
of
God
,
2
Tim.
2.19
by
vertue
of
this
Christ
saith
,
I
know
my
sheep
,
John
10.14
.
and
by
this
the
elect
of
all
Nations
are
marked
,
Rev.
7.
and
9.
Secondly
,
the
second
is
the
gift
of
Regeneration
,
which
is
nothing
else
but
the
imprinting
of
Gods
Image
upon
the
soul
:
by
which
believers
are
said
to
be
sealed
,
Eph.
1.13
.
2
Cor.
1.22
.
and
Baptisme
is
a
meanes
to
see
this
mark
in
us
,
because
its
the
Laver
of
Regeneration
.
Ob.
The
male
children
amongst
the
Jewes
that
were
not
circumcised
were
to
be
cut
off
?
Gen.
17.14
.
therefore
it
seemes
that
Baptisme
is
necessary
to
salvation
?
Answ.
It
s
meant
not
of
Infants
,
but
of
men
,
who
being
till
then
uncircumcised
,
despised
the
Ordinance
of
God
,
and
refused
to
be
circumcised
,
as
appears
by
the
words
following
:
For
h●
hath
made
my
Covenant
void
:
Now
Infants
do
not
this
,
but
their
Parents
,
or
men
of
yeares
.
Quest.
Whether
may
such
as
are
called
Lay-persons
,
or
private
men
,
administer
Baptism
?
Answ.
Ministers
of
the
Word
only
may
do
it
.
For
to
baptize
is
a
part
of
the
publick
Ministry
,
Mat.
28.18
.
where
preaching
and
baptizing
are
joyned
together
;
and
things
that
God
hath
joyned
may
no
man
separate
.
He
that
performes
any
part
of
the
publick
Ministry
must
have
a
lawful
Call
,
Rom.
10.14
.
Heb.
3.5
.
but
private
persons
have
no
Call
to
this
businesse
.
Again
,
whatsoever
is
not
of
faith
is
sin
:
Now
for
private
persons
to
baptize
,
is
not
of
faith
;
for
they
have
neither
Precept
nor
Example
for
it
in
the
Word
of
God
,
therefore
its
sin
.
Ob.
But
Zipporah
circumcised
her
childe
?
Exod.
4.28
.
Answ.
The
example
is
many
wayes
discommendable
:
For
she
did
it
in
the
presence
of
her
husband
when
there
was
no
need
.
She
did
it
in
haste
,
that
she
might
prevent
her
husband
.
She
did
it
in
anger
,
for
she
cast
the
foreskin
at
his
feet
;
and
it
seems
she
was
no
believer
but
a
meer
Midianit●
:
for
she
contemned
Circumcision
when
she
called
her
husband
a
man
of
blood
,
because
of
the
Circumcision
of
the
childe
,
v.
26.
and
in
this
respect
it
seems
Moses
either
sent
her
back
,
or
she
went
away
when
he
went
down
into
Egypt
.
Some
others
think
that
Moses
was
so
stricken
by
the
Angel
,
that
he
was
unable
to
do
it
,
yet
her
fact
was
not
justifiable
.
Ob.
A
private
person
may
teach
;
and
therefore
baptize
?
Answ.
Private
and
ministerial
teaching
are
distinct
in
kinde
,
as
the
authority
of
a
Magistrate
,
and
Master
of
a
family
are
distinct
authorities
.
A
private
person
,
as
a
Father
,
or
Master
,
may
instruct
his
children
and
servants
:
but
he
doth
it
by
the
right
of
a
Father
or
Master
,
being
so
commanded
by
the
Word
of
God
:
but
Ministers
do
it
authoritatively
by
vertue
of
their
Calling
and
Office
,
as
Ambassadors
in
the
stead
of
Christ
,
2
Cor.
5.21
.
Quest.
Wheth●r
is
Baptisme
administred
by
a
wicked
man
,
or
an
heretick
,
true
Baptisme
?
Answ.
If
the
said
Party
be
ordained
,
and
stands
in
the
room
of
a
true
Pastor
,
and
keeps
the
right
forme
according
to
the
institution
of
Christ
,
it
is
true
Baptisme
.
Christ
commands
the
Jewes
to
hear
the
Scribes
and
Pharisees
,
because
they
sat
in
Moses
chaire
,
Mat.
23.1
.
though
Hereticks
and
Apostates
,
because
they
taught
many
points
of
Moses
doctrine
:
but
not
only
such
.
Quest.
Who
are
the
persons
that
are
to
be
baptized
?
Answ.
All
such
as
be
in
the
Covenant
really
,
or
in
the
judgement
of
charity
,
and
they
are
of
two
sorts
.
First
,
persons
of
yeares
that
joyn
themselves
to
the
true
Church
:
yet
before
they
be
admitted
to
Baptisme
,
they
are
to
make
confession
of
their
faith
,
and
to
promise
amendment
of
life
,
Acts
2.38
.
and
10.38
.
and
thus
all
such
texts
of
Scripture
,
as
require
faith
and
amendment
of
life
in
them
that
are
baptized
,
are
to
be
understood
of
persons
of
years
.
Secondly
,
Infants
of
believing
Parents
.
This
was
proved
largely
before
:
but
because
this
doctrine
is
so
much
opposed
,
I
will
adde
something
more
briefly
.
Reasons
for
their
Baptisme
are
these
.
1.
The
Command
of
God
,
Mat.
28.18
.
Baptize
all
Nations
,
&c.
wherein
the
baptizing
of
Infants
is
prescribed
.
For
the
Apostles
by
vertue
of
this
Commission
baptized
whole
families
,
Acts
16.15
,
33.
1
Cor.
1.16
.
2.
Circumcizing
of
Infants
was
commanded
by
God
,
Gen.
17.14
but
Baptism
succeeds
in
the
room
of
Circumcision
,
Col.
2.11
.
therefore
baptizing
of
Infants
is
likewise
commanded
.
3.
Infants
of
believing
Parents
are
within
the
Covenant
of
grace
:
For
this
is
the
tenour
of
the
Covenant
.
I
will
be
thy
God
,
and
the
God
of
thy
seed
,
Gen.
17.7
.
therefore
they
are
to
be
baptized
.
Ob.
But
this
Promise
was
made
to
Abraham
,
as
the
father
of
the
faithfull
.
Answ.
It
belongs
to
all
believing
Parents
.
For
Exod.
20.6
.
God
promises
to
shew
mercy
unto
thousands
of
them
that
love
him
.
And
Acts
2.39
.
the
Promise
is
to
you
,
and
to
your
children
,
&c.
And
1
Cor.
7.14
.
your
children
are
holy
,
i.
e.
in
the
judgement
of
charity
they
are
to
be
esteemed
as
regenerate
,
and
sanctified
:
therefore
they
are
to
be
baptized
.
For
this
is
Peters
reason
,
Acts
2.38
,
39.
To
whom
the
Promises
belong
,
to
them
belongs
Baptisme
:
but
to
you
and
your
children
the
Promises
belong
,
therefore
you
and
your
children
are
to
be
baptized
.
Ob.
But
we
know
not
whether
Infants
are
the
children
of
God
or
no
,
and
therefore
we
may
not
baptize
them
?
Answ.
First
,
the
same
may
be
said
of
men
of
yeares
:
for
we
know
not
whether
they
be
Gods
children
or
no
,
how
fairly
soever
they
deport
themselves
;
so
that
by
the
like
reason
we
may
exclude
them
from
the
Sacraments
.
Secondly
,
we
are
to
presume
that
children
of
believing
Parents
,
are
also
Gods
children
,
and
belong
to
his
election
of
grace
,
God
ordinarily
manifesting
,
that
he
is
not
only
their
God
,
but
of
their
seed
also
.
Ob.
Infants
have
not
faith
,
and
so
their
Baptisme
is
unprofitable
.
Answ.
Some
think
that
they
have
faith
as
they
have
regeneration
,
viz.
in
the
beginning
,
and
seed
thereof
.
But
the
faith
of
their
Parents
is
their
faith
and
gives
them
right
to
Baptisme
,
because
the
Parents
receive
the
Promise
,
for
themselves
and
their
children
,
and
thus
to
be
borne
in
the
Church
of
believing
Parents
,
is
instead
of
the
Profession
of
faith
.
Ob.
Infants
know
not
what
is
done
when
they
are
baptized
?
Answ.
Yet
Baptisme
hath
its
use
in
them
.
For
its
a
seal
of
the
Covenant
,
and
a
means
to
admit
them
as
visible
members
into
the
Church
.
Quest.
Whether
are
the
children
of
Turks
and
Jews
to
be
baptized
?
Answ.
No
:
because
their
Parents
are
out
of
the
Covenant
of
grace
.
Quest.
Whether
are
children
of
profest
Papists
to
be
baptized
?
Answ.
Their
Parents
being
baptized
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
;
and
the
Church
of
Rome
,
or
Papacy
,
though
it
be
not
the
Church
of
God
:
yet
is
the
Church
of
God
hidden
in
the
Papacy
,
and
to
be
gathered
out
of
it
,
therefore
I
see
not
why
the
children
of
Papists
may
not
be
baptized
:
Only
with
these
two
cautions
.
1.
That
the
aforesaid
Parents
desire
this
Baptisme
for
their
children
.
2.
That
there
be
Sureties
who
will
undertake
for
their
training
up
in
the
true
faith
.
Quest.
Whether
may
children
of
p●ofane
Christians
that
live
scandalously
be
baptizes
?
Answ.
They
may
.
For
all
without
exception
that
were
borne
of
circumcised
Jewes
,
(
whereof
many
were
profane
)
were
circumcised
:
and
we
must
not
only
regard
the
next
Parents
,
but
the
Ancestors
,
of
whom
it
s
said
,
If
the
root
be
holy
,
so
are
the
branches
,
Rom.
11.16
.
and
there
is
no
reason
that
the
wickednesse
of
the
Parent
should
prejudice
the
children
in
things
pertaining
to
life
eternal
.
Quest.
How
oft
is
Baptisme
to
be
administred
?
Answ.
But
once
:
for
the
efficacy
of
Baptisme
extends
it self
to
the
whole
life
of
man
:
and
as
we
are
but
once
borne
,
and
once
ingrafted
into
Christ
:
So
we
must
be
but
once
baptized
?
Quest.
In
what
place
is
Baptisme
fittest
to
be
administred
?
Ans●
.
In
the
publick
Assembly
,
and
Congregation
of
Gods
people
,
and
that
for
the●e
reasons
.
First
,
Because
Baptisme
is
a
part
of
the
publick
Ministry
,
and
a
dependance
upon
preaching
the
Word
of
God
.
Secondly
,
the
whole
Congregation
may
be
edified
by
opening
the
institution
,
and
doctrine
of
Baptisme
.
Thirdly
,
the
whole
Congregation
is
by
prayer
to
present
the
Infant
to
God
,
and
to
beg
the
regeneration
and
salvation
of
it
,
the
prayers
of
many
being
the
mo●e
effectual
.
Fourthly
,
the
whole
Congregation
is
hereby
made
a
witnesse
of
the
Infant
visible
membership
.
Quest.
What
use
are
we
to
make
of
our
Baptisme
?
Answ.
First
,
our
Baptism
must
put
us
in
minde
that
we
are
admitted
,
and
received
into
the
family
of
God
,
and
therefore
we
must
carry
our selves
as
the
servants
of
God
in
all
holy
conversation
.
Secondly
,
Our
Baptism
in
the
Name
of
the
Father
,
Son
,
and
Holy
Ghost
,
teacheth
us
,
that
we
must
learn
to
know
and
acknowledge
God
aright
,
i.
e.
to
acknowledge
him
to
be
our
God
and
Father
in
Christ
:
To
acknowledge
his
Presence
,
and
therefore
alwayes
to
walk
as
before
him
:
To
acknowledge
his
Providence
,
and
therefore
to
cast
our
care
upon
him
:
To
acknowledge
his
goodnesse
and
mercy
,
in
the
free
pardon
and
forgivenesse
of
our
sins
.
Thirdly
,
our
Baptisme
must
be
to
us
as
a
storehouse
of
all
comfort
in
the
time
of
our
need
:
If
thou
beest
tempted
by
the
devil
,
oppose
against
him
thy
Baptisme
,
in
which
God
hath
promised
and
sealed
unto
thee
the
pardon
of
thy
sins
,
and
life
everlasting
.
If
thou
beest
troubled
with
doubtings
▪
and
weaknesse
of
faith
,
consider
that
God
hath
given
thee
an
earnest
,
and
pledge
of
his
loving
kindnesse
:
Often
look
upon
the
Will
of
thy
heavenly
Father
sealed
,
and
delivered
unto
thee
in
thy
Baptisme
,
and
thou
shalt
be
comforted
in
all
thy
doubts
.
If
thou
liest
under
any
Crosse
or
calamity
,
have
recourse
to
thy
Baptisme
,
in
which
God
promised
to
be
thy
God
,
and
of
this
Promise
he
will
not
faile
thee
,
&c.
Mr.
Perk.
Vol.
2.
p.
256
,
&c.
CHAP.
XVIII
.
Questions
,
and
Cases
of
Conscience
about
Blasphemy
.
Quest.
WHat
is
Blasphemy
?
Answ.
Blasphemy
in
the
usual
acceptation
of
the
wo●d
in
Greek
Authours
signifies
any
evil
speech
,
or
calumniation
(
as
Beza
notes
)
but
by
a
phrase
peculiar
to
sacred
Writers
,
the
penmen
of
the
Scriptures
,
it
imports
always
an
ungodly
speech
,
which
though
it
be
uttered
against
men
,
yet
it
reacheth
,
and
is
carried
to
the
contumely
of
God
himself
.
So
,
Matth.
9.3
.
Rom.
14.16
.
Tit.
●
.
2
.
and
it
s
either
against
men
,
or
God
.
For
,
1.
Every
reproachful
word
tending
to
the
hurt
,
or
disgrace
of
any
other
mans
name
,
and
credit
is
called
blasphemy
.
So
,
Tit.
3.2
.
1.
Peter
4.4
.
Mark
3.2
.
2.
All
such
injurious
,
slanderous
,
or
reproachful
words
as
are
uttered
to
the
disgrace
of
God
,
Religion
,
Gods
Word
,
Ordinances
,
Creatures
,
Works
,
Ministers
,
&c.
are
called
Blasphemy
:
Against
God
,
Rev.
13.6
.
His
Name
,
Rom.
2.24
.
His
Word
,
Tit.
2.5
.
Christ
,
Act.
26.11
.
Christians
,
Jam.
2.7
.
His
Doctrine
,
1
Tim.
6.1
.
Rom.
3.8
.
Christian
liberty
,
Rom.
14.16
.
Teachers
,
1
Cor.
4.13
.
Christians
,
for
abstaining
from
evil
,
1
Pet.
4.4
.
the
Holy
Ghost
,
or
his
work
,
Mat.
12.31
.
Quest.
What
is
blasphemy
against
〈◊〉
Holy
Ghost
?
Answ.
It
is
a
sin
,
not
in
deeds
,
and
actions
,
but
in
reproachful
words
(
Mark
3.30
.
)
uttered
,
not
out
of
fear
,
nor
〈◊〉
infirmity
,
as
〈◊〉
did
;
and
sick
,
and
frantick
persons
may
do
:
but
out
of
a
malicious
,
and
hateful
heart
,
1
Corinth.
16.22
.
Heb.
10.16
,
36.
Not
by
one
that
is
ignorant
of
Christ
,
as
Paul
was
when
a
blinde
Pharisee
:
but
by
one
enlight●d
through
the
Holy
Ghost
with
the
knowledge
of
the
Gospel
,
Heb.
6.4
.
Not
of
rashnesse
,
but
of
set
purpose
to
despite
the
known
Doctrine
and
Works
of
Christ
,
Heb.
10.29
.
being
accompanied
with
a
universal
defection
,
or
●lling
away
from
the
whole
truth
of
God
,
Heb.
6.6
.
as
also
with
a
general●
pollution
,
or
filthiness
of
life
,
Mat.
12.45
.
2
Pet
,
2.20
▪
and
being
irremissible
,
because
such
a●
commit
it
cannot
repent
,
Mat.
12.32
.
Heb.
6.6
.
Quest.
How
many
ways
doth
blasphemy
break
out
?
Answ.
The
Schoolmen
say
three
ways
.
1.
Cum
attribuitur
Deo
,
quod
ei
non
convenit
.
When
we
affirm
that
of
God
which
is
umbeseeming
his
Majesty
,
and
incompatible
with
his
holy
and
Divine
nature
▪
As
to
make
him
a
creature
,
or
a
liar
,
or
cruel
,
unjust
,
unmerciful
,
sinful
,
or
the
cause
of
sin
.
2.
Cum
a
Deo
removetur
,
quod
ei
convenit
,
when
we
deny
that
to
God
,
which
indeed
belongs
to
him
,
as
2
Chron.
32.17
.
3.
Cum
attribuitur
ereaturae
,
quod
Deo
appropriatur
.
When
we
put
that
upon
a
creature
which
is
proper
to
God
:
Thus
when
the
Israelites
had
made
a
golden
calf
,
and
said
,
This
is
thy
God
,
O
Israel
,
&c.
It
s
called
blasphemy
,
Neh.
9.18
.
they
commited
great
blasphemies
.
See
O.
Sedgwicks
Part.
Sermon
.
Quest.
What
meanes
may
we
use
to
prevent
,
and
cure
tentations
to
Blasphemy
?
Answ.
First
,
we
must
get
assurance
of
Gods
love
to
us
,
and
then
we
shall
love
him
,
and
love
alwayes
thinks
,
and
speaks
well
of
the
party
beloved
:
But
if
we
once
entertain
thoughts
that
God
hates
us
,
and
will
curse
us
,
then
we
will
hate
him
,
and
be
ready
to
curse
him
:
and
this
is
incident
to
us
when
under
some
great
affliction
,
as
we
see
in
Jobs
case
:
when
God
chastens
us
sore
,
and
worse
then
commonly
he
doth
others
,
and
when
we
finde
some
circumstances
for
which
we
cannot
finde
a
president
in
the
world
,
then
we
begin
to
apprehend
some
unkinde
dealing
from
God
,
and
concludes
that
he
hates
us
,
and
then
we
will
be
ready
to
hate
him
again
,
and
begin
to
enter
into
some
termes
of
blasphemy
,
to
prevent
and
cure
which
,
we
must
know
,
that
no
afflictions
,
be
they
never
so
great
,
unusual
,
or
unhard
of
,
are
any
certaine
signes
of
Gods
anger
,
much
lesse
of
his
hatred
.
Job
was
the
first
that
was
ever
used
as
he
was
,
and
his
foolish
wife
would
thence
conclude
that
God
hated
her
,
and
her
husband
.
Jonah
had
a
crosse
,
the
like
whereof
was
never
in
the
world
before
,
yet
was
it
no
fruit
of
Gods
hatred
:
Jacob
had
sore
,
and
heavy
afflictions
,
yet
was
it
ever
true
,
(
Jacob
have
I
loved
)
even
when
he
afflicted
him
:
and
Esau
had
great
outward
prosperity
,
and
yet
that
was
as
true
▪
Esau
have
I
hated
:
Be
then
convinced
that
God
loves
thee
,
and
all
the
devils
in
hell
,
and
all
the
lusts
in
Original
sin
cannot
make
thee
blaspheme
God
.
Secondly
,
we
must
get
our
sins
pardoned
,
repent
of
all
our
iniquities
,
and
then
the
crosse
can
never
wring
from
us
words
of
blasphemy
:
It
is
not
the
greatnesse
of
the
crosse
,
but
the
guilt
of
sin
working
with
the
sting
of
the
crosse
which
makes
men
in
tribulation
to
blasphem
,
Rev.
16.11
.
Thirdly
,
suppose
the
worst
:
have
we
blasphemed
?
yet
we
must
repent
of
our
blasphemy
,
and
hope
in
God
to
despair
is
to
make
us
uncapable
of
mercy
:
To
despair
by
reason
of
blasphemy
is
a
worse
sin
then
blasphemy
it self
:
they
are
both
against
the
goodnesse
of
God
:
but
despaire
is
against
his
goodnesse
,
mercy
,
and
truth
.
Indeed
it
s
an
horrible
crime
to
blaspheme
God
,
and
the
worse
,
because
it
s
somewhat
like
that
unpardonable
sinne
:
Besides
,
other
sinnes
are
against
God
in
his
greatnesse
,
government
,
&c.
but
this
is
against
his
goodness
,
and
God
as
he
is
represented
to
us
stands
more
upon
his
goodnesse
then
his
greatnesse
,
and
therefore
blasphemy
hath
always
been
held
amongst
the
greatest
of
sins
,
therefore
we
should
the
more
be
aware
of
it
,
and
we
may
the
better
avoid
it
,
because
it
's
against
that
natural
inbred
principle
of
a
Deity
;
so
that
nature
it self
is
afraid
of
it
.
Satan
indeed
is
a
great
blasphemer
,
and
labours
by
all
means
to
bring
us
to
it
,
but
we
must
set
the
Word
and
Spirit
of
God
against
it
,
yea
,
and
the
Law
of
nature
too
;
and
if
at
any
time
we
be
overtaken
with
it
,
yet
we
must
remember
that
its
pardonable
,
1
Tim.
1.13
.
I
was
(
saith
Paul
)
a
blasphemer
,
&c.
yea
,
which
worse
,
he
compelled
many
to
blaspheme
,
yet
(
saith
he
)
I
obtained
mercy
,
Mat.
12.31
.
Christ
tells
us
that
upon
repentance
it
shall
be
forgiven
.
The
Devil
would
perswade
us
that
all
blasphemy
is
the
sinne
against
the
Holy
Ghost
:
but
we
must
deny
it
,
and
our
reason
must
be
,
because
we
are
sorry
for
it
,
and
were
it
to
be
done
again
,
we
would
not
do
it
for
all
the
world
:
but
he
that
sins
against
the
Holy
Ghost
is
not
sorry
for
it
,
is
not
grieved
for
his
offence
:
would
have
all
others
to
commit
the
same
sinne
:
Is
desirous
to
have
Hell
as
full
as
he
can
:
wishes
that
wife
,
children
,
Parents
,
friends
,
neighbours
,
all
might
commit
the
sin
against
the
holy
Ghost
as
he
hath
done
.
See
Capell
on
Tentations
.
Quest.
How
doth
the
hainousness
of
this
sin
of
Blasphemy
appear
?
Answ.
First
,
It
s
one
of
the
most
horrid
sins
in
the
world
:
Some
sins
are
more
directly
and
immediately
against
mens
own
persons
:
as
idlenes
,
prodigality
,
&c.
Some
are
against
other
mens
persons
:
as
lying
,
slandering
,
&c.
but
the
blasphemer
fights
directly
against
God
:
other
sins
strike
at
God
,
but
this
pierceth
him
,
and
strikes
through
his
Name
with
execrations
,
&c.
and
therefore
such
were
to
be
put
to
death
,
Lev.
24.10
,
11.
Isa.
36
,
6.
Hab.
3.14
.
Secondly
,
It
s
an
high
contempt
of
God
,
a
desperate
flying
into
his
face
,
a
charging
him
with
folly
,
cruelty
,
and
tyranny
,
Job
.
1.
ult.
It
so
provokes
God
that
usually
he
cuts
them
off
sooner
then
other
sinners
,
as
those
that
are
ripe
for
destruction
.
Thirdly
,
It
argues
the
highest
ingratitude
in
the
world
:
for
a
man
like
a
mad
dogg
to
flie
into
the
face
of
his
master
who
keeps
and
feeds
him
:
to
use
that
heart
and
tongue
which
God
made
for
his
praise
to
the
disgrace
of
his
Creator
:
To
load
him
with
injuries
,
who
daily
loadeth
us
with
mercies
.
To
curse
him
who
blesseth
us
,
&c.
they
are
said
to
crucifie
Christ
afresh
,
Heb.
6.6
.
Magis
offendunt
qui
blasphemant
Christum
regnantem
in
coelis
,
quam
qui
crucifixerunt
ambulantem
in
terris
.
Aug.
they
are
worse
then
those
that
actually
crucified
him
.
Fourthly
,
it
exceedingly
debaseth
a
man
,
and
makes
him
viler
then
the
vilest
creature
;
for
they
in
their
kind
praise
God
,
and
shew
forth
the
wisdom
,
power
,
and
goodness
of
their
Creator
:
but
the
blasphemer
dishonours
him
in
all
his
attributes
.
Fifthly
,
it
is
a
most
unprofitable
sin
:
other
sins
have
some
seeming
pleasure
,
and
profit
to
allure
,
but
what
pleasure
,
or
profit
can
it
be
to
rage
against
the
just
,
and
great
God
.
Sixthly
,
such
are
guilty
of
the
most
pestilent
scandal
that
can
be
:
they
grieve
the
godly
,
harden
the
wicked
,
offend
the
weak
,
who
are
quickly
turned
out
of
the
way
:
they
become
an
evil
example
to
their
families
,
who
like
soft
wax
are
easily
cast
into
any
forme
.
Now
woe
be
to
them
by
whom
scandals
,
especially
blasphemous
scandals
come
,
Mat.
18.6
,
7.
Seventhly
,
it
's
a
sin
which
makes
men
most
like
the
damned
in
hell
.
As
the
Saints
in
heaven
being
filled
with
joy
,
shall
vocally
sing
the
praises
of
their
Redeemer
:
So
the
damned
in
hell
,
being
filled
with
the
wrath
of
God
,
shall
vocally
blaspheme
him
:
and
if
the
wicked
in
this
world
that
do
but
taste
of
the
cup
of
Gods
wrath
,
yet
blaspheme
him
for
their
torments
,
Rev.
16.9
.
how
will
they
be
filled
with
blasphemies
,
when
they
shall
be
filled
with
the
wrath
of
God
for
ever
.
Eighthly
,
as
its
the
greatest
sin
,
so
it
makes
men
liable
to
the
greatest
judgements
of
God
,
and
to
the
severest
punishments
of
the
Magistrate
.
When
a
man
shall
directly
and
purposely
speak
reproachfully
of
God
,
denying
him
in
his
Attributes
,
or
attributing
that
to
him
which
is
inconsistent
with
his
nature
,
this
is
called
direct
and
immediate
blasphemy
,
and
if
it
be
acted
,
not
out
of
infirmity
of
nature
,
the
person
not
being
distempered
by
sicknesse
,
melancholy
,
nor
madnesse
,
but
out
of
malice
,
deliberation
,
and
obstinacy
,
the
party
should
die
without
mercy
,
Lev.
24.13
,
14
,
15
,
16.
This
was
not
a
judicial
Law
belonging
to
the
Jews
onely
,
but
it
being
of
the
Law
of
Nature
,
is
a
universal
Law
for
all
Nations
:
Hence
wicked
●ezabel
,
that
she
might
stone
Naboth
to
death
,
proclaimes
him
a
blasphemer
,
1
Kings
21.11
,
14.
So
John
19.7
.
and
they
stoned
Stephen
for
this
pretended
cause
,
Act.
7.57
.
Nebuchad●ezzar
by
the
light
of
Nature
made
a
decree
,
that
whosoever
blasphemed
the
God
of
Heaven
,
&c.
should
be
cut
in
pieces
,
and
his
house
be
made
a
dung-hill
,
Dan.
3.29
.
How
much
more
should
Christian
Magistrates
make
severe
Laws
for
the
punishment
of
such
notorious
offenders
,
which
if
they
neglect
to
do
,
as
their
light
is
greater
,
so
their
punishment
shall
be
greater
:
They
punish
Thieves
,
and
Murtherers
with
death
:
They
punish
Traitors
that
seek
to
destroy
the
lives
of
Princes
,
or
that
speak
against
their
honour
and
dignity
with
death
,
and
shall
not
he
that
speaks
against
the
King
of
Kings
die
the
death
?
And
when
men
neglect
their
duty
in
this
kinde
,
God
takes
the
sword
into
his
own
hand
:
He
cut
off
blasphemous
Senacharib
,
and
his
Army
for
it
,
2
King
.
19.35
.
The
Syrians
blaspheming
God
,
and
calling
him
the
God
of
the
Mountaines
,
but
not
of
the
Valleys
,
many
thousands
of
them
lost
their
lives
for
it
,
1
King
.
20.29
,
30.
blasphemous
Arius
voided
his
bowels
,
and
died
miserable
.
See
many
more
Examples
of
Gods
judgments
upon
Blasphemers
,
and
blasphemous
Hereticks
in
my
Mirror
in
those
two
Chapters
.
Master
Hall
upon
2
Tim.
3.2
.
Quest.
How
comes
Satan
to
tempt
Gods
children
to
blasphemy
?
Answ.
When
he
cannot
overcharge
the
conscience
of
the
weak
Christians
,
by
ripping
up
,
and
aggravating
those
sins
which
he
hath
in
truth
committed
,
nor
cause
him
desperately
to
desist
from
going
forward
in
the
course
of
sanctification
,
then
he
suggests
into
his
minde
horrible
blasphemies
against
Gods
Majesty
,
and
continually
turmoils
him
with
most
impious
thoughts
,
that
thereby
he
may
distract
his
minde
from
holy
meditations
,
and
utterly
discourage
him
in
all
Christian
exercises
.
Quest.
Of
how
many
sorts
are
these
his
hellish
suggestions
?
A●sw
.
Of
two
sorts
.
1.
Such
as
seeme
to
have
some
ground
in
corrupted
reason
,
for
the
sugge●ting
whereof
he
oft-times
useth
our
sinful
flesh
as
his
wicked
instrument
:
and
these
arise
sometimes
from
our
over-great
prosperity
whereby
we
are
brought
to
forget
,
and
neglect
the
Lord
who
hath
been
so
bountiful
unto
us
:
sometimes
from
the
grievousnesse
of
afflictions
,
whereby
men
are
moved
to
murmur
against
God
,
and
to
repine
at
his
judgements
;
sometimes
from
some
offence
unjustly
taken
from
Gods
Word
,
or
works
:
As
from
the
plainnesse
of
the
Scriptures
,
the
unequal
dispensation
of
Gods
benefits
,
and
punishments
whence
arise
these
tentations
:
that
there
is
no
God
,
or
if
there
be
,
yet
no
particular
providence
:
that
he
hath
not
eyes
to
see
all
things
,
nor
power
to
rule
them
:
That
he
is
not
just
in
his
judgements
,
but
an
accepter
of
persons
:
That
his
Word
is
not
true
,
either
in
the
promises
or
threatnings
:
That
he
makes
little
account
of
vertue
to
reward
it
,
or
of
sin
to
punish
it
:
neither
yet
hath
provided
either
a
Heaven
for
the
godly
,
or
a
Hell
for
the
wicked
:
that
let
men
do
what
they
can
,
yet
in
the
end
either
all
,
or
none
shall
be
saved
,
&c.
Quest.
How
are
we
to
resist
these
blasphemous
suggestions
?
Answ.
First
,
we
should
▪
as
soone
as
they
are
suggested
,
reject
them
as
abominable
,
saying
to
our selves
,
God
forbid
that
I
should
entertaine
such
a
blasphemous
thought
of
the
most
Mighty
,
Wise
,
Just
,
and
gracious
God
:
especially
having
no
reason
for
it
but
the
false
suggestion
of
the
Devil
,
who
is
a
liar
from
the
beginning
,
and
by
his
lies
seeks
my
destruction
.
Secondly
,
then
(
if
we
cannot
be
th●s
rid
of
it
)
let
us
flie
unto
the
Lord
by
earnest
prayer
desiring
him
to
enlighten
our
mindes
by
his
Spirit
,
that
we
may
clearle
discerne
his
truth
,
and
the
falshood
of
Satan
,
and
that
he
will
encline
our
hearts
to
submit
our
judgements
to
his
truth
,
and
reject
Satans
damnable
lies
.
Thirdly
,
we
must
endeavour
to
enrich
our
mindes
with
such
a
measure
of
knowledge
as
may
enable
us
to
answer
all
Satans
cavils
;
especially
by
studying
the
Scriptures
,
which
are
able
to
make
us
wise
to
salvation
.
Fourthly
,
we
must
open
our
state
to
some
able
friend
,
who
may
teach
us
how
to
confute
these
tentations
:
and
by
all
meanes
we
must
take
heed
of
that
foolish
bashfulnesse
which
makes
men
keep
the
Devils
counsel
to
their
destruction
for
fear
of
shaming
themselves
:
whereas
it
s
no
shame
to
be
subject
to
these
tentations
which
the
dearest
of
Gods
children
are
not
freed
from
.
Quest.
What
is
the
other
kinde
of
blasphemous
tentations
?
Answ.
Such
as
are
without
all
shew
of
reason
,
or
appearance
of
truth
,
sencelesly
absurd
,
and
no
lesse
admirable
for
their
sottishnesse
,
then
for
their
hellish
impiety
;
and
these
cannot
without
trembling
be
thought
on
:
neither
doth
Satan
use
the
help
of
the
flesh
herein
as
he
doth
in
other
tentations
,
it
being
no
fit
instrument
for
this
employment
,
because
these
blasphemies
are
so
horribly
wicked
that
they
are
above
the
conceit
of
corrupt
nature
,
but
are
the
immediate
product
of
hell
,
Satan
casting
them
into
the
minde
like
wild-fire
with
great
swiftnesse
and
violence
.
Or
if
the
flesh
be
used
herein
,
yet
it
s
not
with
delight
,
but
with
fear
and
horrour
,
seeing
there
is
neither
pleasure
nor
profit
in
them
,
but
a
fearful
expectation
of
speedy
vengeance
if
we
swallow
them
with
consent
.
Quest.
What
is
Satans
chiefest
scope
in
these
tentations
?
Answ.
First
,
he
hath
no
hope
to
prevaile
with
a
Christian
to
approve
of
them
,
seeing
he
cannot
draw
a
profane
worldling
thus
far
with
all
his
power
and
skill
:
but
his
chiefest
aime
is
hereby
to
work
astonishment
in
them
that
they
shall
be
utterly
unfit
to
performe
any
holy
exercise
,
or
duty
which
they
owe
to
God
,
hoping
thereby
so
to
enfeeble
them
,
that
afterwards
he
shall
get
an
easie
victory
over
them
.
Secondly
,
he
labours
hereby
to
overthrow
their
faith
,
and
to
bring
them
to
utter
despaire
of
Gods
mercie
,
putting
them
out
of
all
hope
that
he
will
ever
pardon
such
outragious
sins
,
seeing
they
do
so
impiously
blaspheme
him
to
his
face
:
and
therefore
lest
they
should
multiply
these
horrible
sinnes
by
their
longer
abode
in
this
life
,
and
so
encrease
the
measure
of
their
just
condemnation
,
he
tempts
them
to
lay
violent
hands
upon
themselves
,
and
to
seek
to
mitigate
their
torments
by
hastening
their
death
.
Thirdly
,
when
by
manifold
experiences
he
hath
learned
that
by
these
suggestions
he
little
advanceth
these
cursed
ends
:
yet
such
is
his
inveterate
malice
towards
Gods
poor
Saints
that
he
will
not
surcease
to
pursue
them
with
these
suggestions
so
long
as
God
permits
him
,
that
he
may
at
least
turmoile
,
and
vex
those
whom
he
hath
no
hope
to
overcome
.
Quest.
How
may
we
comfort
and
strengthen
our
hearts
against
these
wicked
Blasphemies
?
Answ.
First
,
consider
that
they
are
not
our
own
thoughts
,
but
Satans
suggestions
,
and
therefore
they
shall
not
be
charged
upon
us
as
our
sinnes
,
but
shall
be
set
on
Satans
score
and
punished
upon
him
.
Quest.
How
shall
we
know
that
they
are
Satans
suggestions
,
and
not
our
own
thoughts
?
Answ.
Fir●
,
In
that
they
are
so
outragiously
wicked
,
that
even
nature
,
though
corrupted
,
is
not
capable
of
them
,
unlesse
by
long
custom
of
malicious
sinning
against
God
,
it
become
plainly
diabolical
.
How
much
losse
then
are
they
capable
of
them
who
have
received
some
measure
of
grace
,
and
in
the
uprightnesse
of
their
hearts
desire
to
fear
,
love
,
and
serve
the
Lord
.
Secondly
,
they
may
be
discerned
to
be
from
Satan
by
the
manner
of
their
injection
,
which
is
not
voluntary
and
upon
choice
;
but
sudden
,
as
a
flash
of
lightning
,
with
such
unavoidable
violence
that
they
cannot
be
prevented
,
and
that
continually
,
one
following
in
the
neck
of
another
.
Thirdly
,
whereas
a
mans
own
thoughts
being
natural
,
work
no
extraordinary
perturbation
in
the
mind
:
on
the
contrary
,
these
blasphemous
suggestions
strike
the
heart
with
such
horrour
and
feare
,
that
thereby
the
understanding
is
astonished
,
the
heart
quakes
,
the
minde
is
distracted
,
the
joynts
tremble
,
&c.
Secondly
,
consider
that
these
kindes
of
tentations
are
common
to
afflicted
Christians
:
yea
,
so
ordinarily
doth
Satan
fight
with
this
weapon
,
that
he
durst
therewith
assault
Christ
himself
,
the
unspotted
Lamb
of
God
in
whom
was
no
sinne
.
Thirdly
,
consider
that
it
s
no
sinne
to
be
tempted
to
these
blasphemies
,
if
they
be
resisted
:
as
it
s
no
fault
in
a
chaste
person
if
a
filthy
harlot
tempt
him
to
uncleannesse
so
long
as
he
yeelds
not
to
it
.
Quest.
But
how
shall
we
know
that
we
resist
these
blasphemies
?
Answ.
First
,
in
our
own
outward
man
we
resist
them
,
when
we
do
not
actually
yeeld
by
words
,
or
deeds
,
so
as
that
our
yeelding
is
subject
to
our
senses
.
Secondly
,
inwardly
we
resist
them
,
when
we
neither
approve
them
in
our
judgments
,
nor
embrace
them
with
our
wills
,
nor
incline
to
them
in
our
affections
with
liking
and
delight
.
Fourthly
,
consider
that
these
blasphemous
susigestions
,
are
not
evil
to
them
who
resist
them
:
or
if
evil
,
yet
only
our
crosses
,
and
evil
of
punishment
,
not
evil
of
sin
,
which
the
Lord
of
his
infinite
goodnesse
turns
to
the
good
of
his
children
.
Object
.
Yet
I
fear
that
I
have
so
much
revolved
these
blasphemous
tentations
in
my
mind
,
and
have
been
so
negligent
,
and
slow
in
rejecting
them
,
that
I
doubt
much
I
have
yeelded
some
liking
to
them
?
Answ.
First
,
there
is
nothing
more
common
then
for
an
afflicted
conscience
to
accuse
when
it
's
innocent
,
and
to
lay
a
heavy
burden
upon
it self
where
the
Lord
gives
a
discharge
.
Secondly
,
but
suppose
it
be
true
,
yet
there
is
no
cause
of
despair
;
and
that
1.
Because
this
sin
being
committed
through
infirmity
is
pardonable
,
and
therefore
if
thou
repent
and
bewaile
it
,
hate
and
abhor
it
,
strive
and
endeavour
to
mortifie
it
,
God
(
according
to
his
gracious
promise
)
will
freely
remit
it
.
2.
It
's
not
committed
by
the
Christian
man
,
if
we
speak
properly
,
but
by
the
flesh
,
and
unregenerate
part
,
and
therefore
it
shall
never
be
imputed
to
the
spiritual
man
,
who
resists
it
all
he
may
:
but
to
the
flesh
,
which
alone
shall
b●ar
the
punishment
,
God
using
to
that
end
not
only
the
hammer
of
his
Word
,
but
also
temporary
crosses
and
afflictions
.
3.
God
measures
not
our
sinnes
according
to
the
nature
,
and
matter
of
the
sins
themselves
,
but
rather
according
to
the
affection
of
the
sinner
,
which
gives
the
form
and
being
thereunto
:
in
regard
whereof
the
greatest
sin
being
entertained
by
the
concupiscence
only
,
and
there
crushed
and
choaked
,
is
esteemed
by
God
a
far
lesse
sin
,
then
the
least
degree
of
wickednesse
which
is
willingly
committed
,
nourished
,
or
defended
.
Quest.
By
what
means
may
we
be
freed
from
these
hellish
blasphemies
?
Answ.
First
,
we
must
have
recourse
to
God
by
fervent
prayer
,
entreating
him
to
rebuke
Satan
,
and
to
restrain
his
malice
,
either
that
he
may
not
cast
his
hellish
wild-fire
of
blasphemous
thoughts
into
our
minds
,
or
at
least
that
he
will
quench
them
at
their
first
entrance
that
they
may
not
enflame
our
concupiscence
with
the
least
liking
of
them
.
Secondly
,
when
Satan
terrifies
us
by
laying
these
blasphemies
to
our
charge
,
we
are
to
appeal
to
the
Lord
the
searcher
of
our
hearts
,
as
the
supream
Judge
,
and
having
the
testimony
of
our
consciences
to
bear
witnesse
with
us
,
we
are
to
protest
our
innocency
:
and
so
to
disavow
these
wicked
suggestions
,
and
to
protest
such
hatred
of
them
,
that
we
would
rather
die
a
thousand
deaths
then
yeeld
the
least
assent
to
them
.
Thirdly
,
we
are
not
to
make
such
account
of
these
suggestions
as
that
therby
our
understandings
should
be
dulled
,
our
minds
distracted
,
our
senses
astonished
,
and
our
hearts
discouraged
,
so
as
to
be
made
unfit
for
the
service
of
God
and
the
duties
of
charity
to
our
brethren
,
and
the
duties
of
our
particular
callings
.
Object
.
This
indeed
were
a
good
course
for
such
as
have
quiet
minds
:
but
I
am
so
distracted
in
every
holy
duty
,
with
these
blasphemous
suggestions
,
that
I
cannot
perform
them
with
und●rstanding
,
so
that
they
become
unprofitable
to
me
,
and
(
I
fear
)
they
are
turned
into
sin
?
Answ.
Though
thou
canst
not
perform
these
duties
as
thou
wouldst
,
yet
do
them
as
well
as
thou
canst
;
yea
the
more
thou
art
troubled
in
them
,
be
the
more
earnest
in
doing
of
them
;
for
they
are
the
best
weapons
to
repell
Satan
,
whereof
if
Satan
can
disarme
thee
he
will
be
sure
to
prevaile
.
They
are
Gods
Ordinances
,
and
therefore
though
thou
finde
no
present
good
by
them
,
yet
thou
must
do
them
in
obedience
to
Gods
command
:
And
so
in
the
end
thou
shalt
finde
that
God
accepts
thy
endeavours
,
and
will
pardon
thy
infirmities
,
and
give
such
a
blessing
to
them
by
his
Spirit
,
that
they
shall
bring
joy
and
comfort
to
thy
heart
.
Fourthly
,
we
must
not
revolve
these
blasphemous
suggestions
in
our
minds
,
nor
suffer
them
to
reside
in
our
thoughts
,
but
forcibly
withstand
them
when
we
find
them
first
entring
:
or
if
they
be
entred
before
we
be
aware
,
we
are
presently
to
reject
them
,
and
entertain
into
our
mindes
some
heavenly
meditations
,
which
will
keep
them
from
easie
re-entrance
.
Fifthly
,
we
must
have
a
special
care
to
avoid
idlenesse
,
and
solitarinesse
,
and
spend
all
our
time
either
in
holy
exercises
,
or
in
the
duties
of
our
lawful
callings
:
For
idlenesse
prepares
us
for
tentations
,
and
makes
our
hearts
,
like
unmanured
ground
,
fit
to
bring
forth
nothing
but
weeds
:
and
solitarinesse
brings
in
this
case
a
heavy
woe
with
it
,
Eccles.
4.10
.
giving
Satan
a
great
advantage
against
us
:
which
made
the
Devil
when
he
tempted
Christ
to
make
choice
of
the
wildernesse
,
having
by
manifold
experience
found
that
such
solitary
places
are
fittest
for
his
purpose
.
Sixthly
,
if
for
all
this
we
cannot
be
rid
of
them
,
we
must
not
too
earnestly
strive
against
them
,
or
be
overmuch
grieved
with
them
;
but
seeing
they
are
Satans
sins
,
and
not
ours
,
if
we
abhor
and
strive
against
them
,
we
must
constantly
go
on
in
our
course
of
godlinesse
,
and
righteousnesse
,
and
so
let
them
passe
as
they
come
without
being
dismaied
at
them
.
Mr.
Downams
Christian
Warfare
.
CHAP.
XIX
.
Questions
,
and
Cases
of
Conscience
about
our
Bodies
.
Quest.
WHat
is
the
condition
and
state
of
our
bodies
in
this
life
?
Answ.
They
are
vile
and
base
,
and
that
not
only
the
bodies
of
the
wicked
,
but
also
of
the
dearest
children
of
God
,
Phil.
3.21
.
Quest.
How
may
this
be
made
out
?
Answ.
Our
Original
is
base
,
we
are
dust
,
and
to
dust
we
must
return
.
Besides
,
our
continuance
is
full
of
changes
,
we
are
subject
to
sicknesse
,
sores
,
paine
,
hunger
,
&c.
and
base
we
are
,
because
we
are
upheld
by
inferiour
creatures
.
We
enter
into
the
world
one
way
,
and
then
go
out
a
thousand
:
somtimes
by
violent
,
sometimes
by
more
natural
deaths
:
Are
subject
to
divers
diseases
,
loathsom
to
the
eyes
and
noses
,
especially
when
we
are
nearest
our
end
:
then
our
countenances
wax
pale
,
our
members
tremble
,
and
all
our
beauty
is
gone
:
when
we
are
dead
,
our
carcasse
is
so
lothsom
,
that
it
must
be
had
out
of
sight
,
yea
,
though
of
Abraham
,
Gen.
23.4
.
For
as
mans
body
is
of
the
finest
temper
of
all
others
,
so
the
corruption
of
it
is
most
vile
.
Quest.
Is
there
then
no
glory
belonging
to
our
bodies
?
Answ.
Yea
▪
For
,
First
,
its
Gods
Workmanship
,
and
therefore
excellent
:
so
excellent
,
as
the
Heathen
Galen
being
stricken
into
admiration
at
the
admirable
frame
thereof
,
brake
out
into
an
Hymne
of
praise
to
the
Maker
of
it
:
and
David
cries
out
,
I
am
wonderfully
made
,
Psal.
139.
God
made
this
his
last
work
as
an
epitome
of
all
the
rest
.
Secondly
,
the
Scripture
teaches
us
that
we
owe
glory
to
our
bodies
,
and
therefore
it
forbids
us
to
wrong
our
bodies
,
and
speaks
infamously
of
self-murtherers
,
as
of
Saul
,
Achitophel
,
Judas
,
&c.
and
God
to
shew
the
respect
that
we
owe
to
our
bodies
hath
provided
pleasing
objects
for
every
sense
,
as
●ight
for
the
eyes
,
flowers
for
the
smell
,
and
musick
for
the
ears
,
&c.
Thirdly
,
these
bodies
of
ours
are
members
of
Christ
redeemed
,
and
sanctified
Temples
of
the
Holy
Ghost
,
indeed
as
it
keeps
the
soul
from
heaven
,
so
it
s
the
grave
of
the
soul
:
but
otherwise
it
s
the
House
,
Temple
,
and
instrument
of
the
soul.
Quest.
But
can
those
bodies
be
called
base
for
which
Christ
shed
his
precious
blood
?
Answ.
Whilest
Gods
children
live
here
,
their
bodies
are
in
no
better
a
condition
then
the
bodies
of
others
:
Hezekiah
is
sick
:
Lazarus
hath
his
sores
;
David
and
Job
are
troubled
with
loathsome
diseases
:
and
its
reason
it
should
be
so
.
For
,
1.
It
was
so
with
Christ
,
he
took
our
base
ragged
nature
on
him
:
He
hungred
,
thirsted
,
was
pained
,
yea
,
death
had
a
little
power
over
him
▪
and
shall
we
desire
a
better
condition
then
our
head
,
and
Master
had
?
It
s
〈◊〉
decree
that
we
must
returne
to
the
dust
as
all
〈◊〉
fellow
Saints
have
done
▪
〈◊〉
we
must
partake
with
〈…〉
mean
estate
▪
〈◊〉
we
will
partake
〈◊〉
his
glory
.
2.
Hereby
God
doth
exercise
our
faith
,
and
hope
,
causing
●s
to
expect
a
bettter
resurrection
;
and
by
this
meanes
our
desires
are
quickned
after
a
better
life
.
3.
As
yet
there
is
sinne
in
us
,
from
the
danger
whereof
,
though
we
are
delivered
,
yet
there
is
corruption
which
remains
behind
in
us
;
and
by
this
God
will
teach
us
to
see
the
contagion
of
sinne
,
and
how
the
devil
hath
deceived
us
,
when
he
promised
a
better
condition
.
4.
It
shews
Gods
wisdome
in
vanquishing
sin
by
death
,
which
is
the
child
of
sinne
:
For
be
it
we
shall
be
purged
from
sinne
,
and
from
corruption
both
of
body
and
minde
,
and
thus
is
our
base
estate
made
a
way
to
our
excellent
estate
hereafter
.
Quest.
Shall
these
vile
bodies
of
ours
be
raised
againe
at
the
last
day
?
Answ.
Yea
,
it
s
an
article
of
our
faith
:
it
was
typified
by
Aarons
dry
rod
budding
,
and
by
Jonas's
deliverance
out
of
the
belly
of
the
fish
,
where
he
had
been
three
days
,
and
three
nights
:
It
was
believed
of
all
the
Fathers
,
Heb.
11.13
.
It
s
a
grounded
truth
that
these
bodies
of
ours
that
are
sowne
in
corruption
,
shall
be
raised
in
incorruption
,
1
Corinth.
15
.
4●
.
And
for
our
further
security
,
Enoch
before
,
and
Elias
after
the
flood
,
were
taken
into
heaven
in
their
bodies
.
Again
,
it
s
not
contrary
to
reason
,
though
above
the
reach
of
reason
;
For
Christ
takes
care
that
the
dust
whereof
we
are
made
,
and
to
which
we
return
be
preserved
:
and
why
cannot
Christ
as
well
raise
a
body
out
of
the
dust
,
as
at
first
he
made
it
out
of
the
dust
,
especially
seeing
the
soul
is
preserved
in
heaven
to
this
end
,
to
be
joyned
again
to
it
.
Nay
,
it
is
not
contrary
to
the
course
of
nature
:
We
yearly
see
that
Summer
succeeds
Winter
,
Day
the
Night
,
Youth
comes
out
of
Infancy
,
Mans
age
out
of
Youth
,
and
1
Cor.
15.36
.
Thou
fool
,
the
corn
is
not
quickened
except
it
die
.
Nay
we
see
daily
strange
things
wrought
by
Art
,
and
shall
we
think
Gods
Almighty
power
cannot
work
more
strange
effects
.
Quest.
Who
shall
raise
up
our
bodies
at
the
last
day
?
Answ.
Christ
,
John
6.39
,
40.
For
he
is
our
Head
,
and
the
body
must
be
conformable
to
the
Head
:
Hence
,
Romans
8.11
.
If
the
Spirit
doth
dwell
in
us
that
dwelleth
in
Christ
,
the
Spirit
that
raised
him
up
,
will
raise
us
up
also
.
Secondly
,
Christ
is
a
whole
Saviour
,
and
therefore
will
raise
up
our
bodies
as
well
as
our
souls
:
For
he
is
a
Saviour
of
both
:
hath
delivered
both
from
hell
,
and
therefore
will
raise
up
both
to
heaven
.
Thirdly
,
Christ
is
the
second
Adam
:
as
we
did
beare
the
image
of
the
first
Adam
in
corruption
,
so
we
must
bear
the
image
of
the
second
Adam
in
glory
.
Fourthly
,
Christ
is
the
seed
of
the
woman
that
must
break
the
Serpents
head
,
and
therefore
he
must
work
this
change
.
Fifthly
,
Christ
changed
his
own
body
being
burdened
with
all
our
sins
:
and
therefore
as
an
exemplary
cause
,
shall
much
more
raise
us
up
.
For
sin
,
which
is
the
sting
of
death
being
once
overcome
,
what
can
keep
us
in
the
grave
?
Quest.
What
may
the
consideration
hereof
teach
us
?
Answ.
First
,
it
may
strengthen
our
faith
in
consideration
that
we
have
such
strong
Saviour
,
that
nothing
shall
be
able
to
separate
us
from
his
love
,
nor
take
us
out
of
his
hand
.
Secondly
,
it
may
direct
us
how
to
honour
our
bodies
,
not
making
them
instruments
of
sinne
against
him
,
but
so
to
use
them
,
that
we
may
with
comfort
,
and
joy
expect
,
and
desire
his
coming
to
change
these
our
vile
bodies
.
Thirdly
,
to
labour
to
assure
our selves
of
our
parts
in
this
change
at
our
resurrection
,
and
this
we
shall
know
.
1.
If
we
finde
Christs
Spirit
in
us
.
For
then
the
same
Spirit
that
raised
him
up
,
if
he
be
in
us
,
will
raise
us
up
also
,
Rom.
8.11
.
For
the
first
resurrection
is
an
argument
of
the
second
,
and
he
that
finds
his
understanding
enlightned
,
his
will
p●able
,
and
his
affections
set
upon
right
objects
,
will
easily
believe
the
resurrection
of
his
body
.
2.
If
we
hope
for
this
change
,
and
so
hope
,
that
we
are
stirred
up
thereby
to
fit
our selves
for
it
.
3.
If
we
grow
in
grace
,
2
Pet.
1.11
.
it
's
a
sign
that
we
have
an
entrance
into
Christs
Kingdome
:
For
God
doth
ever
honour
growth
with
assurance
of
a
blessed
estate
.
Fourthly
,
this
may
comfort
us
in
time
of
death
,
considering
that
we
lose
nothing
but
basenesse
,
and
our
bodies
are
but
sowen
in
the
earth
,
and
this
depositum
which
God
committeth
to
the
fire
,
aire
,
earth
,
water
,
&c.
must
be
rendred
up
again
pure
,
and
changed
by
Christ
.
Fifthly
,
it
may
comfort
us
also
at
the
death
,
and
departure
of
our
friends
,
knowing
that
they
are
not
lost
,
and
that
the
earth
is
but
an
house
,
and
hiding
place
for
them
to
sleep
in
,
and
that
God
will
not
forget
at
the
last
day
to
raise
them
up
with
the
rest
of
his
Saints
,
and
to
change
them
,
and
make
them
like
to
his
glorious
body
,
1
Thes.
4.18
.
Sixthly
,
to
pray
to
God
to
teach
us
to
number
our
days
so
that
we
may
apply
our
hearts
unto
wisdome
,
as
Psal.
90.12
.
Quest.
When
shall
the
time
of
this
blessed
change
be
?
Answ.
At
the
day
of
judgement
,
and
not
before
,
as
will
appeare
by
these
Reasons
.
1.
Because
all
are
then
to
be
gathered
together
:
even
those
that
were
buried
foure
thousand
years
ago
must
stay
till
the
number
be
fulfilled
:
And
it
will
make
for
the
honour
of
Christ
that
we
should
all
meet
together
to
attend
on
him
with
multitudes
of
Angels
,
so
that
they
cannot
be
perfected
without
,
or
before
us
,
and
we
shall
not
prevent
those
that
are
asleep
.
2.
This
makes
for
the
comfort
of
Christians
that
are
weak
,
that
the
Martyrs
,
and
constant
professors
of
Christ
should
be
pledges
of
their
rising
,
who
continually
●ry
,
How
long
Lord
?
3.
Gods
will
is
that
now
things
should
be
carried
in
a
cloud
,
and
that
the
last
day
should
be
the
day
of
revelation
,
which
could
not
be
,
if
this
change
should
be
before
.
Quest.
But
how
shall
our
bodies
be
fashioned
to
Christs
glorious
body
?
Answ.
First
,
as
he
is
immortal
never
to
die
againe
,
so
shall
we
,
we
shall
be
freed
then
from
all
sin
,
and
so
consequently
from
all
mortality
.
Secondly
,
we
shall
be
incorruptible
,
we
shall
neither
have
corruption
within
us
,
not
without
us
,
1
Cor.
15.53
.
we
shall
be
embalmed
with
the
Spirit
that
shall
cause
us
for
ever
to
be
incorruptible
.
Thirdly
,
we
shall
be
unchangable
:
alwayes
the
same
without
sicknesse
of
body
,
or
indisposednesse
of
mind
.
Fourthly
,
we
shall
be
in
perfect
strength
:
Here
we
contract
to
our selves
weaknesse
from
every
little
thing
,
as
alteration
of
aire
,
labour
,
&c.
but
there
the
body
shall
be
enabled
to
every
thing
,
whereas
here
we
are
weak
,
unfit
,
and
soone
weary
of
every
duty
:
Even
Moses
hands
must
be
supported
.
Fifthly
,
we
shall
have
beauty
and
comelinesse
:
the
most
lovely
complexion
and
proportion
of
parts
,
there
shall
be
no
dregs
in
our
body
;
all
wants
shall
be
supplied
:
what
is
misplaced
shall
be
reduced
into
right
order
.
If
we
lose
limbs
for
Christs
sake
he
will
not
be
indebted
to
us
,
but
will
restore
them
againe
.
Object
.
But
Christ
retained
wounds
after
his
resurrection
,
much
more
shall
we
be
imperfect
?
Answ.
This
was
a
voluntary
dispensation
for
a
time
for
the
strengthening
of
Thomas
his
faith
,
not
of
any
necessity
.
Sixthly
,
these
bodies
of
ours
shall
be
spiritual
,
1
Cor.
15.44
.
A
natural
body
is
upheld
by
natural
means
,
as
meat
,
drink
,
Physick
,
&c.
but
then
there
shall
be
no
●eed
of
such
things
.
Christ
shall
be
all
in
all
to
us
.
Seventhly
,
then
our
bodies
shall
obey
our
spirits
:
now
the
body
keepes
the
Spirit
in
slavery
,
but
then
it
shall
readily
yeeld
to
every
motion
of
the
spirit
.
The
ground
of
the
glory
of
these
our
bodies
shall
be
the
beatifical
vision
,
and
our
union
with
Christ
.
If
our
beholding
him
here
in
his
Ordinances
be
of
such
a
power
as
to
translate
us
from
glory
to
glory
,
2
Cor.
3.18
.
what
a
change
shal
be
wrought
in
us
,
when
we
shall
see
him
as
he
is
?
and
if
his
first
coming
had
that
power
in
it
to
make
all
things
new
,
2
Corinth.
5.17
.
much
more
when
he
comes
the
second
time
in
glory
shall
he
make
all
things
new
and
glorious
.
Quest.
What
lessons
may
the
consideration
hereof
teach
us
?
Answ.
First
,
in
all
cases
of
dismay
and
trouble
,
it
may
encourage
us
rather
to
lose
our
bodies
,
then
to
offend
God
,
knowing
that
if
we
give
them
for
God
,
we
shall
receive
them
againe
with
advantage
.
Secondly
,
labour
we
to
make
our
bodies
instruments
of
his
honour
,
and
let
us
honour
our
bodies
wherein
are
the
seeds
of
immortality
:
and
glory
in
so
using
them
,
as
that
they
be
carried
to
the
grave
with
honour
.
Thirdly
,
let
us
honour
the
bodies
of
the
deceased
Saints
of
God
,
and
the
places
of
their
sepulture
,
as
cabinets
wherein
the
precious
dust
of
the
holy
Saints
is
laid
up
in
keeping
.
Fourthly
,
when
we
die
we
should
not
trouble
our
mindes
with
the
discomfortable
thoughts
of
wormes
,
rottennesse
,
darknesse
,
&c.
but
with
the
eye
of
faith
let
us
look
beyond
these
upon
Heaven
,
whither
we
are
going
.
This
made
Job
,
though
covered
with
ulcers
,
chearfully
to
say
,
My
Redeemer
liveth
,
&c.
Fifthly
,
if
we
want
limbs
,
yet
to
comfort
our selves
,
the
resurrection
will
restore
all
.
Sixthly
,
let
us
serve
God
here
with
our
best
endeavours
:
It
s
but
a
while
and
our
labour
shall
not
be
in
vain
.
Is
it
not
better
by
doing
thus
to
partake
of
this
blessed
change
,
then
to
spare
this
vile
body
,
and
by
pampering
it
,
and
prostituting
our selves
to
vile
and
base
courses
,
thereby
to
disenable
our selves
in
the
resurrection
to
lift
up
our
heads
with
joy
,
because
our
redemption
draws
nigh
?
See
Dr.
Sibs
on
Phil.
3.21
.
Quest.
How
may
our
bodies
be
made
serviceable
to
our
minds
,
and
instrumental
to
Gods
glory
?
Answ.
They
must
be
maintained
with
great
care
,
but
not
with
much
tendernesse
:
For
we
should
use
them
to
be
content
with
a
little
,
and
with
things
easie
,
and
ordinary
,
looking
lesse
for
pleasure
,
then
for
health
,
which
yet
is
the
way
to
get
a
lasting
pleasure
.
Quest.
Why
should
we
be
so
careful
of
the
health
of
our
bodies
?
Answ.
Because
of
all
earthly
things
it
is
the
most
precious
:
without
health
of
the
body
the
minde
will
have
much
adoe
to
maintain
its
liberty
,
and
stability
:
the
disorder
of
the
humours
of
the
body
disturb
the
minde
,
and
make
i●
froward
;
yea
,
sometimes
reason
is
qui●e
overturned
by
reason
of
some
corporal
indisposition
.
Quest.
By
what
means
then
may
the
health
of
our
bodies
be
preserved
?
Answ.
Especially
by
these
〈◊〉
things
.
1.
Serenity
of
mind
.
2.
A
sober
di●
.
3.
Exercise
.
Quest.
How
is
serenity
of
minde
a
means
to
preserve
bodily
health
.
Answ.
Serenity
of
minde
,
and
health
of
the
body
preserve
one
another
:
But
the
minde
is
a
more
powerful
agent
upon
the
body
,
then
the
body
upon
the
mind
.
A
chearful
spirit
keeps
the
body
healthful
,
whereas
frequent
excessive
fits
of
choller
,
and
deep
sadnesse
,
sowre
the
whole
masse
of
blood
,
and
poison
the
fountain
of
animal
spirits
▪
whereby
the
body
loses
its
lively
colour
,
and
good
plight
,
and
droops
into
a
lingring
consumption
,
Prov.
12.25
.
Heavinesse
in
the
heart
makes
it
stoop
,
Prov.
15.13
.
By
sorrow
of
heart
the
spirit
is
broken
;
and
on
the
contrary
,
Prov.
17.22
.
A
merry
h●art
doth
good
lik●
a
medicine
;
and
to
get
this
mercy
heart
the
Wise
man
advises
us
to
keep
our
mindes
in
a
mild
temper
.
Prov.
11.17
.
The
merciful
man
doth
good
to
his
own
soul
,
but
he
that
is
cruel
troubles
his
own
flesh
:
And
the
body
thus
preserved
in
health
by
the
serenity
of
the
mind
,
pays
him
readily
for
that
good
office
:
for
the
minde
is
kept
in
tranquillity
by
the
good
constitution
of
the
body
.
Quest.
How
is
a
sober
diet
〈◊〉
meanes
to
preserve
the
health
of
the
body
?
Answ.
As
there
is
nothing
that
wears
the
body
,
and
sets
the
minde
out
of
frame
so
much
as
intemperance
in
diet
:
and
truely
not
only
such
as
glut
themselves
with
meat
and
drink
,
but
generally
all
that
live
plentifully
,
ea●
and
drink
too
much
,
and
confound
in
their
stomacks
too
many
various
ingredients
,
giving
to
nature
more
then
it
needs
,
and
more
then
it
can
dispense
with
;
which
superfluity
,
that
especially
of
the
third
concoction
,
turns
into
ill
humours
,
whence
various
diseases
are
bred
,
answerable
to
the
variety
of
our
dishes
,
as
in
the
Common-wealth
idle
persons
▪
and
uselesse
souldiers
are
they
that
stir
up
seditions
,
and
trouble
the
State
.
Then
natural
heat
,
which
serves
to
the
nutritive
faculty
,
being
put
to
an
over
great
labour
,
wears
away
before
the
time
;
and
the
spirits
serving
to
make
the
pot
boile
below
,
leave
the
intellectual
part
ill
served
in
the
upper
roome
:
and
that
overplus
of
nourishment
growing
to
pride
of
blood
,
breeds
no
better
effect
in
the
soul
then
to
swell
the
appetite
,
and
to
provoke
it
to
rebellion
against
the
reason
:
whereas
if
we
would
bring
our selves
to
a
more
simple
,
and
sparing
diet
,
both
our
bodies
and
mindes
would
enjoy
a
better
health
:
The
fewer
vapours
the
belly
sends
to
the
brains
,
besides
what
are
necessary
,
the
clearer
is
the
skie
in
that
upper
region
:
the
best
rule
therefore
for
such
as
feast
plentifully
,
is
to
fast
frequently
:
Most
sicknesses
in
their
beginnings
,
may
be
cured
by
this
abstinence
.
Quest.
But
what
should
they
do
that
use
sparing
diet
?
Answ
They
should
allow
themselves
some
seasons
for
good
cheere
.
Indeed
it
oppresseth
such
whose
ordinary
meales
are
so
many
feasts
:
but
it
renews
the
vigour
of
those
that
use
it
seldome
:
wine
is
given
by
God
to
make
glad
the
heart
of
man
,
Psal.
104.15
.
Prov.
31.6
.
It
's
of
singular
vertue
to
charm
cares
:
A
draught
or
two
extraordinary
,
when
the
mind
is
dejected
with
crosses
,
will
put
upon
a
mans
businesses
a
smoother
and
calmer
face
.
Quest.
How
doth
exercise
conduce
to
the
health
of
the
body
?
Answ.
Without
exercise
the
body
becomes
a●
unweildy
bag
of
corrupt
humours
:
Great
eaters
need
the
more
exercise
,
but
the
most
sober
need
some
:
the
naturallest
,
and
pleasantest
is
walking
,
to
which
they
that
use
a
sedentary
life
,
must
allow
sometime
:
But
if
one
be
shut
up
,
or
hath
lost
the
use
of
his
leggs
,
he
must
invent
some
other
way
instead
of
walking
to
exercise
his
body
,
and
prevent
sicknesse
,
and
if
he
cannot
use
exercise
,
he
must
eat
and
drink
the
lesse
.
It
's
a
wise
course
to
harden
the
bodies
of
children
,
and
young
men
especially
,
against
cold
,
which
is
the
cause
of
most
diseases
in
aged
persons
:
But
when
one
hath
been
tenderly
brought
up
,
it
's
imprudence
to
go
about
to
inure
his
body
to
hardnesse
in
his
declining
age
,
which
is
more
then
it
can
beare
.
Quest.
These
are
good
rules
to
preserve
bodily
health
,
but
how
shall
we
mend
it
when
it
s
impaired
?
Answ.
First
,
Physicians
must
be
consulted
withal
,
and
remedies
used
;
about
which
two
rules
should
be
observed
.
1.
Let
it
be
betimes
,
before
sicknesse
hath
taken
root
.
2.
Let
it
be
seldom
:
For
two
many
remedies
are
worse
then
the
disease
.
Physick
,
and
Physicians
should
be
used
for
necessity
,
not
for
wantonnesse
:
the
chief
use
of
that
Art
is
to
prevent
diseases
.
But
every
man
ought
to
have
enough
of
it
to
know
his
own
body
,
and
to
keep
off
the
indispositions
to
which
he
is
obnoxious
,
and
not
to
wear
out
his
bodie
with
drugs
without
great
necessity
:
There
are
certaine
simple
,
and
easie
helps
which
being
used
betimes
would
prevent
great
inconveniences
;
and
what
wise
man
would
not
keep
himself
from
painful
diseases
,
if
the
use
of
a
little
Sage
,
or
Juniper
berries
would
do
it
,
whatsoever
remedies
are
used
for
the
prevention
of
sicknesses
,
it
's
certaine
that
the
abstinence
from
unwholsome
things
is
better
then
the
use
of
wholsome
.
Secondly
,
let
the
body
be
well
clad
,
for
commodity
,
not
for
shew
,
neither
curiously
affecting
the
mode
,
nor
opposing
it
with
a
fantastical
singularity
.
Let
all
that
we
weare
be
cleanly
and
wholsome
,
not
to
please
other
mens
eyes
but
our
own
:
For
he
that
is
slovenly
in
his
attire
,
will
thereby
grow
sad
and
dejected
before
he
be
aware
.
Why
should
a
man
make
himself
contemptible
to
the
world
,
and
displeasing
to
himself
by
a
wilful
lazie
neglect
of
his
person
?
Thirdly
,
let
there
be
order
,
and
sutablenesse
in
our
houshold
furniture
,
though
it
be
never
so
course
.
Let
not
any
thing
want
his
proper
place
,
though
never
so
little
.
Confusion
is
offensive
to
the
minde
,
but
order
gives
a
secret
delight
.
Fourthly
,
let
our
habitations
be
lightsom
if
it
be
possible
,
in
a
free
aire
,
and
neer
a
garden
.
Gardening
is
an
innocent
delight
:
it
was
the
trade
of
man
in
the
state
of
innocency
.
Fifthly
,
for
exercises
,
such
should
be
chosen
that
bring
a
publick
utility
,
as
the
hunting
of
such
beasts
as
are
an
annoiance
to
the
Countrey
,
as
Foxes
,
Badgers
,
Wolves
,
&c.
Or
the
use
of
military
pastimes
which
fit
men
to
serve
their
countrey
.
It
's
a
double
content
to
a
generous
and
well
disposed
nature
,
when
he
doth
good
for
his
pleasure
;
whereas
Games
of
hazard
do
very
much
discompose
the
minde
:
they
accustom
it
to
hang
upon
the
future
,
and
to
depend
on
fortune
(
as
they
call
it
)
to
which
every
wise
man
will
give
as
little
power
over
him
as
he
can
.
They
also
provoke
passion
,
and
cause
much
disturbance
in
the
soul
for
things
of
nothing
.
Games
that
consist
in
dexterity
of
body
,
or
mind
are
much
to
be
preferred
before
these
.
Chess
will
sharpen
the
wit
,
but
buzie
it
overmuch
,
and
toile
the
spirits
instead
of
recreating
them
,
which
is
the
proper
use
of
play
.
Of
all
Gaming
the
lesse
the
better
;
and
when
it
disorders
the
passion
,
the
least
is
too
much
.
He
that
ventures
much
money
at
play
,
ventures
with
it
,
not
only
the
tranquillity
of
his
minde
,
but
makes
a
certain
loss
of
it
,
whatsoever
becomes
of
the
money
:
this
bold
venturing
proceeds
not
from
a
contempt
of
this
worlds
goods
(
as
such
Gamesters
pretend
)
but
out
of
an
insatiable
greedinesse
to
gaine
much
in
a
short
time
:
wherefore
to
them
that
have
but
a
little
money
,
and
to
great
lovers
of
it
,
great
losses
at
play
are
very
smarting
:
and
yet
the
gain
is
more
hurtfull
then
the
losse
:
for
it
enflames
Covetousnesse
,
and
sets
the
heart
upon
a
wicked
labour
to
grow
rich
by
the
ruine
of
others
:
Hereby
also
the
Fountain
of
Charity
is
dryed
up
,
and
so
the
streams
of
charitable
deeds
:
squand●ing
away
of
money
in
play
,
is
not
the
way
to
make
friends
of
that
un●ighteous
Mammon
,
that
receive
a
man
into
everlasting
habitations
,
but
an
enemy
rather
,
that
will
turn
him
out
of
his
temporall
habitation
.
It
is
the
way
to
lose
both
Earth
and
Heaven
.
When
we
have
an
undoubted
right
to
our
money
,
and
the
present
possession
of
it
,
what
a
mad
part
is
it
to
call
that
into
question
whether
it
must
be
ours
or
anothers
,
and
decide
that
question
with
the
cast
of
a
Die
?
And
what
ungratefulnesse
is
it
to
the
great
giver
of
all
good
gifts
,
to
play
those
gifts
away
,
which
he
hath
afforded
us
of
his
bounteous
liberality
,
and
which
have
been
acquired
for
us
by
the
sweat
and
hard
labour
of
others
:
and
though
the
pa●ties
at
play
be
consenting
to
that
strange
way
of
acquisition
,
yet
that
consent
makes
it
not
lawful
,
neither
of
them
being
owner
of
those
goods
which
he
calls
his
,
but
only
Stewards
,
who
must
give
an
account
to
their
master
.
So
then
,
whether
we
winne
,
or
lose
we
commit
robbery
:
For
if
we
rob
not
our
adversary
▪
we
rob
our selves
,
our
families
,
and
God
:
and
herein
are
worse
then
that
ill
servant
that
hid
his
talent
in
a
napkin
:
for
the
Gamester
if
he
be
a
looser
hath
made
away
his
talent
wherewith
God
had
intrusted
him
:
and
though
he
be
a
gainer
,
yet
he
makes
himself
uncapable
of
giving
a
good
account
of
his
talent
to
his
Lord
,
seeing
he
hath
put
it
to
an
unrighteous
bank
.
Dr.
Du
Moulin
upon
Contentment
.
Quest.
Why
is
just
honour
due
to
our
bodies
?
Answ.
As
they
are
necessary
instruments
of
the
soul
to
work
by
:
As
they
are
Temples
of
the
holy
Ghost
,
and
as
they
are
members
of
Christs
body
.
Quest.
How
manifold
is
the
care
of
our
bodies
?
Ans.
The
one
Evil
,
and
forbidden
,
which
tends
to
the
fulfilling
of
the
lusts
of
the
flesh
,
Rom.
13.14
.
the
other
good
,
and
lawful
which
tends
to
the
preservation
of
our
life
,
and
health
,
that
so
we
may
be
the
better
fitted
and
enabled
to
the
duties
of
our
callings
,
general
,
and
special
.
CHAP.
XX.
Questions
,
and
Cases
of
Conscience
about
Borrowing
,
and
Lending
.
Quest.
WHat
rule
is
the
Borrower
to
observe
towards
the
Lender
?
Answ.
That
he
do
nothing
to
the
hurt
,
and
hinderance
of
him
in
his
outward
estate
.
Quest.
How
may
the
Borrower
hurt
the
Lender
in
his
outward
estate
?
Atsw
.
First
,
when
the
borrower
doth
not
returne
,
or
restore
the
thing
borrowed
at
all
to
the
lender
,
if
he
can
retain
it
;
contrary
to
2
Kings
6.5
.
Psal.
37.21
.
Rom.
13.8
.
Secondly
,
if
he
return
or
restore
not
the
thing
borrowed
to
the
lender
in
due
time
at
the
time
appointed
,
but
keeps
it
longer
without
the
consent
of
the
lender
,
and
it
may
be
forceth
the
lender
to
recover
that
by
Law
which
was
lent
in
love
.
By
the
Law
of
the
Jews
,
if
the
debtor
deferred
to
pay
his
debt
,
he
was
to
be
sould
,
and
his
wife
,
and
children
,
&c.
as
appeares
,
2
Kings
4.1
.
Hence
,
Prov.
3.28
.
Thirdly
,
when
borrowing
things
that
are
spent
in
the
use
,
as
Bread
,
Bear
,
Wine
,
Flesh
,
&c.
he
restores
not
as
much
,
and
every
way
as
good
as
that
which
was
lent
him
,
or
things
not
spent
in
the
use
,
as
Horse
,
Oxe
,
Garments
,
&c.
when
he
restores
them
not
as
good
as
they
were
lent
,
but
either
lesse
,
or
worse
then
was
lent
,
and
that
wittingly
and
willingly
.
Of
this
sort
are
such
Tradsmen
as
break
,
that
they
may
escape
by
paying
half
,
or
a
quarter
of
their
debt
.
Hence
that
Law
,
Exod.
22.14
.
and
2
King
.
4.7
.
Quest.
Vpon
what
ground
is
the
borrower
to
restore
the
thing
borrowed
as
good
as
it
came
to
his
hands
?
Or
if
it
be
hurt
or
spoiled
through
his
negligence
,
or
want
of
care
,
or
good
usage
,
he
is
bound
to
make
satisfaction
for
the
damage
?
Answ.
Upon
this
ground
of
Equity
:
Because
the
borrower
onely
receives
benefit
by
the
thing
lent
,
so
long
as
he
hath
the
use
of
it
,
therefore
he
is
bound
to
make
it
good
,
if
any
hurt
come
to
it
through
his
want
of
care
and
good
usage
.
Quest.
What
if
the
borrower
of
money
,
or
other
things
by
the
immediate
hand
of
God
,
and
not
by
any
negligence
,
or
default
of
his
own
,
is
disenabled
to
restore
it
,
what
must
he
do
in
such
a
case
?
Answ.
He
is
then
to
humble
himself
to
the
lender
requesting
his
favour
,
and
to
purpose
restitution
,
and
to
promise
payment
whensoever
God
shall
enable
him
,
and
if
God
doth
make
him
able
,
to
performe
it
,
Prov.
6.3
.
Matth.
18.26
.
Quest.
What
if
the
lender
be
dead
,
and
none
left
to
require
the
thing
lent
,
what
must
the
borrower
then
do
?
Answ.
He
is
to
restote
it
to
the
childe
of
the
lender
if
he
have
any
;
or
if
none
,
then
to
his
next
of
kinne
,
or
for
want
of
such
,
or
if
none
can
be
found
,
then
he
must
restore
it
to
the
Church
,
or
to
the
poor
,
Numb.
5.7
,
8.
Dan.
4.24
.
Luke
19.8
.
Quest.
How
else
may
the
borrower
sin
in
borrowing
?
Answ.
When
he
borrows
any
thing
of
his
neighbour
,
especially
money
for
ill
ends
and
purposes
:
as
to
maintain
his
pride
,
riot
,
and
excesse
:
Or
when
he
borrows
,
that
by
the
thing
borrowed
he
may
hurt
another
in
his
person
,
or
outward
estate
:
Or
when
one
having
a
sufficient
stock
of
his
own
to
manage
his
trade
,
and
live
comfortably
,
yet
he
borrows
to
enable
him
to
engrosse
and
monopolize
all
,
or
most
of
a
commodity
into
his
own
hands
to
the
great
hurt
and
prejudice
of
others
:
This
is
an
evil
eye
,
Prov.
28.22
.
So
,
Isa.
5.8
.
Hab.
2.6
,
9
,
10.
Quest.
How
may
the
lender
sin
by
lending
?
Answ.
First
,
when
he
lends
to
such
persons
as
he
knows
borrow
for
ill
ends
,
and
purposes
,
as
to
maintain
pride
,
luxury
,
&c.
or
to
wrong
,
hurt
,
vex
,
&
trouble
others
:
whereas
lending
being
an
act
of
charity
,
properly
should
be
done
to
the
poore
,
Psal.
112.5
.
Exod.
22.15
.
Secondly
,
when
he
lends
upon
usury
to
his
poor
brother
:
forbidden
,
Exod.
22.25
.
Thirdly
,
when
the
lender
requires
the
thing
lent
too
greedily
,
as
either
before
the
time
appointed
for
the
returning
of
it
,
having
no
extraordinary
need
,
or
at
an
unseasonable
time
,
as
on
a
Sabbath
day
,
&c.
Deut.
24.10
,
11.
Fourthly
,
when
he
requires
the
thing
lent
with
rigour
,
and
extream
hard
usage
of
the
borrower
,
disenabled
by
God
for
the
present
to
repay
him
,
and
that
by
casting
him
into
prison
,
&c.
Exod.
22.26
,
27.
Isa.
58.6
.
Mat.
18.29
,
30.
Quest.
What
if
the
borrower
dissembled
when
he
borrowed
,
pretending
that
he
was
able
to
pay
when
he
knew
he
was
not
:
or
being
able
refuses
to
pay
,
as
many
bankrupts
do
:
may
not
rigour
be
used
to
such
?
Answ.
Yea
,
the
lender
may
lawfully
cast
such
an
one
into
prison
,
and
so
make
him
bear
the
burden
of
his
pride
,
dissimulation
,
and
injustice
,
Prov.
20.16
.
and
22.27
.
No
pity
is
to
be
shewed
to
rash
and
foolish
Sureties
:
nor
to
dissembling
borrowers
.
See
Elton
on
the
Commandments
.
Quest.
whether
is
it
lawful
to
put
money
out
to
usury
?
Answ.
Before
this
can
be
answered
,
we
must
consider
,
1.
Who
it
is
that
borrows
,
whether
a
poor
brother
that
is
constrained
to
it
by
need
:
or
a
rich
tradesman
that
takes
it
up
to
enlarge
his
trade
:
or
a
rich
man
that
lays
it
out
upon
superfluous
occasions
.
Now
you
may
not
receive
profit
from
him
that
borrows
out
of
necessity
.
To
the
poorest
of
all
you
must
give
and
not
lend
:
To
the
next
rank
of
poor
you
must
lend
freely
;
but
if
a
man
will
borrow
that
money
which
you
could
improve
your self
for
enriching
of
him
,
or
that
will
wantonly
lay
it
out
for
his
meere
pleasure
,
the
case
is
very
different
:
For
God
hath
not
commanded
me
to
love
any
man
more
then
my self
:
neither
is
there
any
reason
that
I
should
deny
my
own
advantage
to
maintaine
another
mans
excesse
.
2.
Upon
what
termes
do
you
lend
?
whether
upon
an
absolute
contract
for
a
set
profit
,
whatever
becomes
of
the
principal
,
or
upon
a
friendly
trust
to
a
voluntary
satisfaction
according
to
the
good
improvement
of
the
summe
lent
.
The
former
is
not
safe
:
for
where
there
hath
been
an
honest
endeavour
to
make
an
advantage
,
which
yet
hath
been
disappointed
by
an
unavoidable
casualty
,
or
force
,
there
to
require
interest
,
cannot
be
without
oppression
.
But
the
latter
is
undoubtedly
lawful
,
and
such
as
are
conscionable
will
think
themselves
as
strongly
bound
to
it
by
the
Law
of
gratitude
,
as
by
any
bond
whatsoever
.
3.
If
you
make
an
absolute
contract
?
Is
it
upon
a
certainty
,
or
upon
an
adventure
?
For
if
you
are
willing
to
hazard
the
principal
,
there
can
be
no
reason
why
you
may
not
take
part
of
the
advantage
.
4.
Where
the
trade
is
ordinarily
certain
,
there
are
yet
further
considerations
to
be
had
:
For
the
clearing
whereof
these
grounds
may
be
laid
down
.
1.
That
the
value
of
monies
,
or
other
commodities
is
arbitrable
according
to
the
Sovereign
authority
,
and
use
of
several
Kingdoms
,
and
Countreys
.
2.
That
whatsoever
commodity
may
be
sold
,
is
capable
of
profit
in
the
loane
of
it
:
therefore
a
horse
,
or
an
oxe
,
&c.
seeing
it
may
be
sold
,
it
may
be
let
out
for
profit
.
3.
That
money
it self
is
not
only
the
price
of
all
commodities
in
all
civil
Nations
,
but
in
some
cases
is
a
traffickable
commodity
,
the
price
whereof
rises
and
falls
in
several
countreys
upon
divers
occasions
,
and
yeelds
either
profit
or
losse
in
the
exchange
of
it
.
There
can
be
no
doubt
therefore
but
that
mony
thus
considered
,
being
as
it
were
turned
into
Merchandise
,
may
be
bought
,
and
sould
,
and
thereby
improved
to
a
just
profit
.
Quest.
But
whether
may
money
meerly
considered
as
the
price
of
all
other
commodities
be
let
forth
to
profit
?
Answ.
All
usury
,
which
is
an
absolute
contract
for
meere
loane
of
money
,
is
unlawful
,
both
by
Law
natural
,
and
positive
:
both
divine
and
humane
;
and
that
for
these
reasons
.
1.
Because
nature
teaches
us
that
mony
is
not
capable
of
supersaetation
,
or
encrease
.
2.
That
no
man
ought
to
set
a
price
on
that
which
is
not
his
own
.
3.
That
the
use
of
the
stock
once
received
,
is
not
the
lenders
but
the
borrowers
:
for
the
power
of
disposing
of
it
,
is
for
the
time
transferred
by
contract
into
the
borrowers
hands
:
If
the
lender
then
by
vertue
of
such
a
contract
takes
interest
,
he
doth
but
in
a
legal
way
rob
the
borrower
.
That
the
Scripture
forbids
this
practice
,
appears
,
Exod.
22.25
.
Lev.
25.36
,
37.
Deut.
23.19
,
20.
Neh
,
5.7
.
Psal.
15.5
.
Prov.
28.8
.
Ezek.
18.8
.
Many
Heathen
Nations
have
also
condemned
such
contracts
.
It
hath
been
condemned
by
the
Council
of
Vienna
,
and
other
Ecclesiastical
Laws
.
Yet
,
though
it
be
unlawful
to
covenant
for
a
certain
profit
for
the
meer
loane
of
money
,
there
are
other
circumstances
about
it
,
which
allows
the
lender
lawful
liberty
to
take
use
for
his
money
,
especially
in
these
two
cases
.
1.
If
he
sustains
losse
,
and
misses
of
gain
by
want
of
his
money
lent
:
for
why
should
I
hurt
my self
to
pleasure
another
,
and
enrich
another
by
mine
own
losse
?
2.
If
I
shall
incur
a
real
losse
,
or
forfeiture
by
the
delayed
payment
of
the
sum
lent
,
I
may
justly
look
for
satisfaction
from
the
borrower
:
yea
,
if
there
be
an
apparent
danger
of
losse
to
me
at
the
time
of
the
contract
,
nothing
hinders
but
that
I
may
secure
such
a
sum
as
may
be
sufficient
for
my
indemnity
.
And
if
I
see
an
opportunity
of
an
apparent
profit
that
I
could
make
by
disbursing
such
a
sum
of
money
,
and
another
that
hath
a
more
gainful
bargain
in
chase
,
shall
desire
to
borrow
my
money
for
his
greater
advantage
,
there
is
no
reason
why
I
should
have
greater
respect
to
his
profit
then
mine
own
,
and
therefore
upon
contract
I
may
secure
to
my self
such
a
moderate
sum
,
as
may
be
somewhat
answerable
to
the
gaine
,
which
I
willingly
forgo
for
his
greater
profit
.
In
brief
,
to
guid
us
in
borrowing
,
and
lending
,
our
only
rule
is
charity
:
For
in
all
humane
,
and
civil
acts
of
commerce
,
it
s
a
sure
rule
:
that
whatsoever
is
not
a
violation
of
charitie
is
lawful
.
And
what
is
not
agreeable
to
charity
is
sinful
.
And
as
charity
must
be
our
rule
,
so
our selves
must
be
the
rule
of
our
charity
.
Look
what
you
could
wish
to
be
done
to
you
by
others
,
do
you
the
same
to
them
,
and
so
you
cannot
be
guilty
of
the
breach
of
charity
;
that
will
tell
you
that
if
you
can
finde
out
a
way
whether
by
loane
,
or
sale
to
advance
your
stock
,
that
is
free
from
oppression
,
and
beneficial
to
others
as
well
as
to
your selves
,
you
need
not
fear
to
walk
in
it
with
all
honest
security
.
B.
Halls
Cas.
of
Conscience
.
CHAP.
XXI
.
Questions
,
and
Cases
of
Conscience
about
Brethren
,
and
brotherly
love
amongst
Christians
.
Quest.
ARe
all
Gods
children
brethren
?
Answ.
Yes
,
as
is
proved
,
Col.
1.2
.
1
Tim.
6.2
.
Mat.
23.8
.
Quest.
Why
are
they
brethren
?
Answ.
First
,
because
they
are
borne
of
the
same
womb
,
1
Pet.
1.23
.
Secondly
,
they
are
adopted
of
the
same
Father
,
Eph.
4.5
.
Thirdly
,
they
are
brought
up
in
the
same
family
,
Eph.
3.17
.
Fourthly
,
they
are
estated
in
the
same
inheritance
,
Rom.
8.17
.
Fifthly
,
they
are
written
amongst
the
living
in
the
same
City
,
Isa.
4.3
.
Sixthly
,
they
execute
the
same
Office
of
Prophets
and
Priests
to
God
,
Rev.
1.7
.
Quest.
What
comfort
may
the
consideration
hereof
afford
them
?
Answ.
That
though
they
are
despised
in
the
world
,
yet
they
are
a
people
of
a
great
kindred
:
the
meanest
Christian
hath
as
good
friends
as
the
greatest
Potentate
.
Grace
works
,
as
it
were
,
a
consanguinity
with
all
the
Saints
.
Quest.
What
duties
may
the
consideration
hereof
teach
them
?
Answ.
First
,
to
live
familiarly
together
,
to
visit
them
,
and
not
to
be
strangers
one
to
another
,
Acts
15.36
.
Secondly
,
to
do
all
things
faithfully
each
to
other
,
3
John
5.
Thirdly
,
to
defend
each
other
by
words
and
deeds
:
Let
not
a
brother
be
wronged
if
thou
canst
help
it
.
Fourthly
,
to
supply
their
wants
with
brotherly
affection
,
James
1.15
.
1
Joh.
3.17
.
Fifthly
,
to
love
them
without
dissimulation
,
Rom.
12.9
,
10.
and
13.8
.
Col.
3.
14.
Eph.
4.16
.
1
Joh.
3.11
.
and
4.21
.
Quest.
What
evils
must
they
avoid
upon
this
consideration
?
Answ.
First
,
they
must
take
heed
of
contention
,
Gen.
13.8
.
and
that
-
1.
By
publick
suits
at
Law
,
1
Cor.
6.1
,
&c.
-
2.
By
private
quarrels
,
or
discords
.
Object
.
But
they
do
me
wrong
.
Answ.
1.
Admonish
them
of
it
,
Lev.
19.17
.
Mat.
18.18
.
2.
Be
not
rashly
angry
with
them
,
Mat.
5.22
.
3.
If
they
repent
,
forgive
them
to
seventy
seven
times
,
Mat.
18.21
.
and
be
quickly
reconciled
,
Mat.
5.23
,
24.
Secondly
,
speak
not
evil
one
of
another
,
Rom.
14.10
.
Jam.
5.9
.
and
4.11
.
It
's
the
Devils
property
to
accuse
the
brethren
,
Rev.
12.10
.
Thirdly
,
be
not
ashamed
of
them
:
for
Christ
is
not
ashamed
to
own
them
as
brethren
,
Heb.
2.10
.
Fourthly
,
have
them
not
in
respect
of
persons
:
for
the
poor
are
brethren
as
well
as
the
rich
,
Jam.
2.1
,
&c.
though
they
be
in
tribulation
,
yet
are
they
companions
in
the
Kingdom
of
God
with
us
,
Rev.
1.9
.
Fifthly
,
all
superiours
must
take
heed
of
tyranny
:
For
they
rule
over
their
brethren
.
Quest.
How
shall
I
know
who
are
Gods
children
,
and
so
my
Brethren
?
Answ.
First
,
by
their
innocency
:
they
bear
their
fathers
image
.
Secondly
,
by
their
love
to
Gods
House
and
his
Word
.
Thirdly
,
by
their
language
,
1
Joh.
4.5
.
Fourthly
,
by
the
opposition
of
the
world
to
them
.
Quest.
What
good
shall
I
get
by
them
?
Answ.
First
,
by
associating
thy self
with
them
,
thou
mayest
escape
many
judgements
.
Sodom
had
been
spared
for
ten
righteous
persons
:
and
get
much
good
.
Potiphars
House
is
blessed
for
Josephs
sake
,
and
Labans
for
Jacobs
.
Secondly
,
thou
mayest
learn
their
ways
.
Thirdly
,
thou
mayest
be
better
acquainted
with
the
Father
,
by
living
amongst
his
children
.
Quest.
Why
should
we
be
so
careful
to
love
the
brethren
?
Answ.
First
,
because
it
much
commends
us
to
God
.
Secondly
,
it
shews
that
we
are
translated
from
death
to
life
,
1
Joh.
3.14
.
Thirdly
,
that
we
are
of
the
truth
,
1
Joh.
3.19
.
Fourthly
,
that
we
are
born
of
God
,
1
Joh.
4.7
.
Fifthly
,
that
God
dwells
in
us
,
1
Joh.
4.11
.
Sixthly
,
that
all
we
do
for
them
shall
be
fully
rewarded
,
Mat.
11.41
.
Seventhly
,
it
will
give
us
boldnesse
at
the
day
of
judgement
,
1
Joh.
4.17
.
Quest.
How
may
I
know
whether
my
love
to
them
be
unfeigned
?
Answ.
First
,
if
thou
beest
as
willing
to
do
them
good
as
to
proffer
it
,
1
John
3.18
.
Secondly
,
if
thou
seek'st
not
thy
own
things
:
but
canst
love
them
against
profit
,
credit
,
&c.
Phil.
2.3
.
Thirdly
,
if
thou
lovest
all
as
well
as
some
,
the
meanest
as
well
as
the
greatest
,
Eph.
1.15
.
Fourthly
,
if
thou
canst
go
to
God
for
them
in
secret
.
Fifthly
,
if
thou
canst
love
them
constantly
.
Sixthly
,
if
thou
canst
reprove
,
as
well
as
flatter
and
praise
them
.
Seventhly
,
if
thou
canst
propose
them
as
patterns
for
thy
imitation
.
Eighthly
,
if
thy
sorting
with
them
makes
thee
more
holy
,
and
humble
.
Ninthly
,
if
thou
doest
to
them
as
thou
wouldst
be
done
by
.
Quest.
What
are
the
impediments
of
brotherly
love
?
Answ.
Either
ignorance
will
blind
thee
,
or
envy
will
corrupt
thee
;
or
pride
,
and
inequality
of
gifts
and
place
will
swell
thee
;
or
infirmities
will
dull
thee
;
or
forgetfulnesse
will
disappoint
thee
;
or
objections
and
excuses
will
deceive
thee
;
or
trespasses
will
alienate
thee
;
or
the
scorns
of
the
world
will
discourage
thee
.
Quest.
How
may
the
ferventnesse
of
our
love
to
the
brethren
be
known
?
Answ.
First
,
if
thou
accountest
it
thy
greatest
felicity
on
earth
,
next
to
the
enjoyment
of
Gods
favour
,
to
have
delightful
fellowship
with
the
brethren
,
Psalm
16.3
.
Secondly
,
if
thou
hast
enflamed
desires
after
their
fellowship
.
Thirdly
,
if
thou
canst
cover
a
multitude
of
faults
in
them
,
1
Pet.
4.8
.
Fourthly
,
if
thou
canst
be
at
pains
for
them
:
Love
is
laborious
.
Fifthly
,
if
thou
art
speedy
in
doing
them
good
,
Prov.
3.28
.
Sixthly
,
if
thou
lamentest
thy
absence
from
them
as
a
bitter
crosse
.
Seventhly
,
if
thou
doest
daily
and
heartily
pray
for
them
,
and
give
thanks
without
ceasing
.
●uest
.
What
may
nourish
affections
amongst
Godly
brethren
?
Answ.
First
,
remember
often
Gods
love
to
thee
in
Christ
,
1
Joh.
4.9
,
10
,
11.
Eph.
5.1
,
2.
Secondly
,
think
much
of
Gods
command
for
it
,
and
his
acceptation
of
it
,
Eph.
5.1
,
2.
1
Pet.
1.22
.
Thirdly
,
meditate
often
of
our
dwelling
together
in
heaven
,
Jam.
2.5
.
1
Pet.
4.8
.
Fourthly
,
converse
much
together
,
have
fellowship
in
Gospel
duties
.
Fifthly
,
consider
the
promises
made
hereunto
,
Eph.
4.15
,
16.
2
Pet.
1.9
,
10
,
11.
Phil.
2.1
.
Quest.
With
what
kinde
of
love
must
we
love
the
brethren
?
Answ.
First
,
it
must
be
a
natural
love
,
even
such
an
one
as
ariseth
out
of
our
dispositions
,
as
we
are
made
new
creatures
in
Jesus
Christ
,
2
Cor.
8.8
.
Secondly
,
it
must
be
a
sincere
love
,
without
dissimulation
,
Rom.
12.10
.
not
in
word
,
but
in
deed
,
1
Joh.
3.18
.
Thirdly
,
it
must
be
a
fervent
love
:
they
must
be
loved
above
all
other
people
,
1
Pet.
4
8.
2
Pet.
1.7
.
Fourthly
,
it
must
be
a
pure
love
,
that
comes
from
a
pure
heart
,
1
Tim.
1.5
.
A
love
in
the
spirit
,
Col.
1.8
.
Fifthly
,
it
must
be
a
diligent
love
that
will
expresse
it self
upon
all
occasions
:
A
labouring
and
working
love
,
1
Thes.
1.3
.
Heb.
6.10
.
Sixthly
,
it
must
be
a
speedy
love
,
Prov.
3.28
.
Seventhly
,
it
must
be
an
humble
love
,
a
love
that
would
ever
serve
the
brethren
,
Gal.
5.13
.
Eph.
1.15
.
and
4.2
.
Prov.
19.7
.
Eighthly
,
it
must
be
a
constant
love
,
Gal.
4.18
.
Ninthly
,
it
must
be
a
growing
love
,
Phil.
1.9
.
1
Thes.
4.10
.
Quest.
What
rules
are
we
to
observe
that
brotherly
love
may
continue
amongst
us
?
Answ.
First
,
some
things
are
to
be
avoided
:
as
1.
We
must
not
fashion
our selves
according
to
this
world
,
but
avoid
all
needlesse
conversation
with
wicked
men
,
Rom.
12.1
,
2.
2.
We
must
take
heed
of
,
and
avoid
such
as
low
discord
,
or
cause
divisions
amongst
men
:
whether
such
as
go
about
to
seduce
men
into
opinions
,
Rom.
16.19
.
Gal.
5.12
.
2
Pet.
3.16
.
or
such
as
make
contention
in
practise
.
3.
Take
heed
of
being
insnared
with
vain-glorious
desires
after
worldly
greatnesse
,
either
in
Church
or
Common-wealth
,
Mat.
23.8
.
Gal.
5.
ult.
4.
Take
heed
of
conceitednesse
,
or
willfulnesse
in
judgement
:
we
must
not
be
wise
in
our
own
eyes
,
but
rather
in
lowlinesse
of
minde
esteem
other
mens
gifts
,
and
judgements
better
then
our
own
,
Phil.
2.3
.
Rom.
12.10
,
16.
Prov.
12.15
.
5.
Take
heed
of
worldlinesse
,
and
self-love
,
and
minding
of
our
own
things
,
and
studying
our
own
ends
in
conversing
with
others
,
1
Cor.
13.5
.
Phil.
2.4
.
6.
Take
heed
of
overmuch
retirednesse
,
and
neglecting
comfortable
fellowship
with
our
brethren
,
Heb.
10.25
.
Phil.
1.6
.
Psal.
133.1
.
Secondly
,
some
things
are
to
be
practised
:
as
,
1.
We
must
provoke
one
another
to
love
,
both
by
words
,
and
actions
which
must
be
without
flattery
,
and
dissimulation
,
Heb.
10.24
.
2.
We
must
strive
without
complement
to
shew
the
sound
proofe
of
our
love
in
all
our
actions
:
and
by
the
fruits
of
it
in
all
well-doing
,
strive
to
approve
our selves
to
God
and
before
men
in
this
thing
,
2
Cor.
8.24
.
3.
In
all
that
we
do
to
,
or
for
the
brethren
,
we
should
do
them
in
a
loving
and
respectful
manner
,
1
Cor.
16.14
.
4.
We
must
strive
to
be
rightly
ordered
towards
our
brethren
,
in
case
of
sin
against
God
,
or
trespasse
against
us
.
Quest.
How
may
this
be
done
?
Answ.
First
,
if
we
know
a
fault
in
our
brother
,
and
finde
that
it
tempts
us
to
alienation
from
him
,
we
must
follow
Gods
counsel
,
Lev.
19.17
.
Reprove
him
plainly
.
Secondly
,
we
should
be
convinced
that
there
are
infirmities
in
the
best
,
though
we
know
them
not
,
and
therfore
so
to
look
for
it
,
that
when
they
do
break
out
,
we
should
be
ready
to
bear
with
their
infirmities
,
and
forbear
them
if
they
be
meer
frailties
,
choosing
rather
to
crosse
our selves
,
then
to
provoke
them
in
their
weaknesse
,
Rom.
15.1
,
2.
Thirdly
,
if
our
brother
trespasse
against
us
,
we
should
shew
our selves
to
be
easie
to
be
intreated
,
and
forgive
to
seventy
seven
times
,
if
he
say
he
repenteth
,
Mat.
18.21
.
Fourthly
,
if
we
have
done
wrong
,
we
should
make
haste
to
be
reconciled
,
and
seek
it
,
with
willing
acknowledgement
,
and
readinesse
to
make
satisfaction
,
Mat.
5.23
,
24.
Mr.
Byfield
on
Peter
.
CHAP.
XXII
.
Questions
,
and
Cases
of
Conscience
about
Buying
,
and
selling
.
Quest.
WHat
Rule
is
the
Buyer
to
observe
in
Buying
?
Answ.
That
therein
he
doe
nothing
that
may
tend
to
the
hurt
,
and
prejudice
of
his
neighbour
in
his
outward
welfare
and
estate
.
Quest.
How
may
the
Buyer
sin
in
buying
?
Answ.
First
,
When
the
Buyer
debaseth
the
Commodity
which
he
would
buy
,
dispraising
it
above
measure
,
and
that
against
his
own
knowledge
and
conscience
:
Or
sets
another
to
unde●bid
for
the
Commodity
,
that
he
may
get
it
the
better
cheap
,
Prov.
20
4.
Isa.
5.20
.
Matth.
7.12
.
Secondly
,
When
he
takes
advantage
of
the
Sellers
simplicity
,
or
present
necessity
to
buy
his
Commodity
for
less
then
its
worth
,
whereas
Gen.
23.9
,
13.
Abraham
would
give
the
full
price
,
and
Levit.
25.14
,
15
,
16.
Object
.
Esau's
present
need
to
buy
his
Birth-right
of
him
for
a
mess
of
pottage
?
Answ.
This
fact
of
Jacobs
was
extraordinary
,
and
therefore
is
no
rule
for
us
to
walk
by
:
besides
he
was
informed
by
his
Mother
that
Gods
purpose
was
to
deny
the
blessing
to
him
,
and
therefore
he
took
this
opportunity
of
buying
the
Birth-right
,
being
(
probably
)
moved
thereto
by
the
Spirit
of
God
.
Thirdly
,
When
the
Buyer
makes
bad
payment
for
the
commodity
he
buyes
:
as
when
he
either
paies
not
at
all
,
or
payes
less
then
was
agreed
for
,
or
delaies
payment
after
the
time
appointed
,
or
willingly
and
wittingly
,
pays
counterfeit
coyn
,
or
bad
Commodities
,
or
mi●ells
the
money
:
Thus
did
not
Abraham
,
Gen.
23.16
.
Quest.
What
rule
must
the
Seller
observe
in
selling
?
Answ.
He
must
not
hurt
,
or
prejudice
his
neighbour
in
his
outward
estate
thereby
?
Quest.
How
is
this
done
?
Answ.
First
▪
By
praising
and
extolling
the
thing
he
sells
above
the
known
worth
,
and
goodness
of
it
:
or
affirms
it
is
worth
so
much
,
or
stood
him
in
so
much
,
and
he
was
bidden
so
much
for
it
:
it
may
be
by
his
own
Wife
,
or
friend
under
a
pretence
only
that
he
may
sell
it
the
dearer
,
contrary
to
Psal.
15.2
.
His
tongue
speaking
that
which
his
heart
and
conscience
tells
him
is
false
.
Secondly
by
taking
advantage
of
the
Buyers
simplicity
,
or
present
necessity
thereby
to
take
more
for
his
commodity
then
it
is
worth
:
or
when
the
seller
knoweth
that
the
buyer
cannot
make
present
payment
,
but
must
take
it
upon
〈◊〉
,
he
thereupon
raiseth
the
price
unreasonably
,
Gen.
●
.
15
.
Lev.
〈…〉
Amos
8.5
.
Thirdly
,
in
selling
and
delivering
that
which
he
knows
to
be
bad
〈◊〉
in
the
substance
of
it
,
for
good
,
and
at
the
price
of
good
:
As
when
a
man
sells
●and
to
which
he
hath
not
a
good
title
,
or
which
he
hath
formerly
sold
or
〈…〉
without
acquainting
the
buyer
with
the
morgage
:
Or
in
ware
,
when
〈…〉
bad
for
good
,
as
copper
for
gold
,
&c.
Fourthly
,
in
selling
and
delivering
that
which
he
knows
to
be
bad
and
faulty
in
the
quality
of
it
,
for
good
,
and
at
the
price
of
good
,
as
lame
,
and
unsound
cattel
for
sound
,
rotten
flesh
for
wholesome
:
rotten
wares
for
sound
:
using
false
lights
,
&c.
Amos
8.6
.
Fifthly
,
Deceiving
the
buyer
in
number
,
weight
,
or
measure
,
and
yet
taking
the
full
price
:
Forbidden
,
Lev.
19.35
,
36.
Deut.
25.13
,
14
,
15.
Ezek.
45.10
.
Mic.
6.10
,
11.
Prov.
11.1
.
and
20.10
.
Quest.
How
else
doth
the
seller
sinne
by
hurting
his
neighbour
in
his
outward
estate
?
Answ.
By
raising
the
just
price
of
things
,
or
wracking
them
to
so
unmeasurable
a
rate
,
as
that
thereby
he
oppresseth
his
neighbour
.
Forbidden
,
Lev.
25.14
,
15
,
16.
1
Thes.
4.6
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
significat
modum
excedere
in
augendis
rerum
preciis
.
Object
.
May
I
not
make
the
best
of
mine
own
?
Answ.
No
,
he
may
not
make
what
he
can
of
his
own
to
the
hu●
,
wrong
,
and
oppression
of
another
,
it
being
against
Christs
rule
,
(
Mat.
7.12
.
)
and
that
Gal.
5.15
.
Quest.
How
then
are
we
to
prize
the
commodities
which
we
sell
?
Answ.
Not
according
to
our
own
greedy
minde
,
but
according
to
the
rule
of
equity
,
i.
e.
according
to
the
true
value
of
the
thing
,
and
the
benefit
its
like
to
yeeld
to
the
buyer
,
Lev.
25.14
,
&c.
Sixthly
,
the
buying
and
selling
things
unprofitable
,
and
hurtful
,
as
Cards
,
Dice
,
&c.
Or
things
that
tend
meerly
to
maintain
pride
,
and
vanity
:
as
painting
,
complexion
,
patches
,
&c.
or
tending
meerly
to
maintaine
superstition
,
as
Beads
,
Crosses
,
Crucifixes
,
&c.
Isa.
55.2
.
Acts
19.24
.
See
Elton
on
the
Commandments
.
Quest.
Whether
may
a
man
sell
his
wares
as
dear
as
he
can
,
and
get
what
he
can
of
every
buyer
?
Answ.
For
answer
hereunto
I
lay
down
these
Propositions
.
1.
There
is
a
due
price
to
be
set
upon
every
saleable
commodity
,
else
commerce
amongst
men
would
be
destroyed
:
For
if
every
man
might
set
what
rate
he
pleaseth
upon
his
land
or
goods
,
where
should
he
finde
a
buyer
?
surely
nothing
would
follow
but
confusion
,
and
want
:
for
then
meerly
extremity
must
both
make
the
market
,
and
regulate
it
.
2.
The
due
price
is
that
which
cuts
equally
,
and
indifferently
betwixt
the
buyer
,
and
seller
,
so
that
the
seller
may
have
a
moderate
gaine
,
and
the
buyer
a
just
penny-worth
.
3.
In
those
countreys
where
there
is
a
price
set
,
by
publick
authority
,
upon
marketable
commodities
,
the
way
of
commerce
is
easie
,
and
its
fit
that
every
one
should
be
kept
close
to
that
rule
.
4.
Where
all
things
are
left
arbitrary
there
were
no
living
,
if
some
limits
were
not
set
to
the
sellers
demands
.
5.
These
limits
must
be
the
ordinary
price
used
in
the
several
Countreys
wherein
they
are
sold
;
and
the
judgement
of
wise
,
experienced
,
and
unconcerned
persons
:
and
the
well-stated
conscience
of
the
seller
.
6.
If
men
shall
wilfully
runne
beyond
these
bounds
,
and
take
advantage
of
the
rarenesse
of
the
commoditie
,
or
the
●aucity
,
and
necessity
of
the
buyers
,
to
enhance
the
price
,
to
an
unreasonable
height
,
they
are
guilty
of
the
b●each
of
charity
,
and
by
making
a
sinful
bargaine
procure
to
themselves
a
cu●se
.
7.
Yet
is
not
a
man
so
strictly
tyed
to
any
others
valuation
as
that
he
may
not
upon
any
occasion
,
ask
or
receive
more
then
the
common
price
:
or
that
if
the
market
rise
he
is
bound
to
sit
still
.
For
there
may
be
a
just
reason
upon
a
general
mortality
of
cattel
to
set
his
beasts
unsold
,
at
a
higher
rate
,
or
upon
a
dearth
of
corn
,
or
other
commodities
to
heighten
the
price
:
But
in
such
cases
we
must
observe
these
rules
.
-
1.
We
must
grudge
our selves
our
own
gain
.
-
2.
We
must
not
be
of
the
first
that
enhance
the
price
:
but
must
rather
be
the
lowest
in
our
valuation
,
and
labour
what
we
may
to
bring
down
the
market
,
always
putting
our selves
in
the
buyers
room
,
and
think
how
we
should
wish
to
be
dealt
with
if
we
were
in
his
case
.
8.
It
's
lawful
for
the
sel●er
in
his
price
to
have
regard
not
to
his
disbursments
only
,
but
to
his
labour
,
cost
,
delay
of
benefit
,
to
his
losse
in
managing
,
to
his
hazard
,
or
difficulty
in
conveyance
:
but
yet
in
all
these
with
such
moderation
,
as
that
he
may
be
a
just
gainer
by
the
bargaine
:
not
reckoning
the
buyer
,
nor
hasting
to
be
rich
by
the
secret
spoiles
of
an
oppressed
neighbour
.
9.
Those
things
whose
onely
end
is
pleasure
,
or
ornament
,
as
a
jewel
,
a
hauk
,
a
hound
,
&c.
can
admit
of
no
certaine
value
:
The
owners
affection
must
estimate
it
,
and
the
buyers
desire
must
make
up
an
unbounded
bargaine
:
yet
in
these
,
and
all
other
things
not
necessary
,
conscience
will
tell
us
that
we
must
so
sell
as
we
would
be
content
to
buy
.
Quest.
What
follows
from
the
consideration
of
all
this
?
Answ.
First
,
that
those
common
maximes
amongst
tradsmen
:
That
things
are
so
much
worth
as
they
can
be
sold
for
.
That
men
who
are
masters
of
their
wares
may
heighten
their
prizes
at
their
pleasure
,
and
get
what
they
can
of
the
buyers
:
and
that
whatsoever
they
get
by
the
simplicity
,
or
nenecessity
of
the
buyer
,
is
lawful
price
,
are
damnably
uncharitable
,
and
unjust
.
Quest.
Whether
is
the
seller
bound
to
make
known
to
the
buyer
the
faults
of
that
which
he
is
about
to
sell
?
Answ.
For
answer
hereunto
consideration
must
be
had
of
divers
circumstances
.
As
1.
What
the
nature
,
and
quality
of
the
fault
is
,
whether
it
be
small
,
or
such
as
makes
the
thing
unuseful
or
dangerous
to
the
buyer
.
Or
whether
the
fault
be
apparent
or
secret
:
Now
concerning
those
,
small
faults
may
be
concealed
without
injustice
:
main
,
and
important
must
be
revealed
.
Again
,
if
apparent
faults
be
not
discerned
by
the
buyer
,
he
may
thank
himself
:
But
secret
faults
known
onely
to
the
seller
(
if
they
be
such
as
may
be
prejudicial
to
the
buyer
)
ought
not
to
be
concealed
:
or
if
the
seller
do
conceal
them
,
when
as
the
buyer
pays
as
if
they
were
sound
and
perfect
,
the
seller
is
bound
in
conscience
,
either
to
void
the
bargain
,
or
give
just
satisfaction
.
2.
It
must
be
considered
whether
the
buyer
before
the
bargain
concluded
,
hath
desired
the
seller
to
discover
the
faults
,
and
out
of
a
reliance
upon
his
fidelity
,
and
warrant
hath
made
up
the
match
?
or
whether
in
confidence
of
his
own
skill
he
made
up
the
bargain
without
moving
any
question
?
If
the
former
,
a
double
bond
lies
upon
the
seller
to
deal
faithfully
,
that
so
the
buyer
may
either
cease
:
or
if
he
shall
see
that
notwithstanding
that
defect
it
may
serve
his
turn
,
he
may
proportion
the
price
accordingly
:
But
if
the
buyer
do
peremptorily
rely
upon
his
own
judgement
,
hoping
to
make
a
gaine
by
his
bargain
,
because
the
seller
out
of
conscience
of
the
imperfection
,
sets
it
(
as
he
ought
)
at
the
lower
rate
,
and
thereupon
makes
up
the
match
,
and
will
stand
to
all
hazards
,
I
see
no
reason
why
the
seller
may
not
receive
his
full
price
:
But
if
it
be
dangerous
to
the
buyer
(
as
if
the
horse
be
subject
to
perillous
starting
,
or
stumbling
:
or
if
the
land
be
liable
to
a
litigious
claime
,
&c.
)
the
seller
is
bound
in
conscience
at
least
after
the
bargain
)
to
reveale
it
,
that
the
buyer
may
provide
to
prevent
the
mischief
as
much
as
may
be
.
But
if
the
seller
shall
use
art
to
cover
the
defects
of
his
commodity
,
or
shall
mixe
faulty
wares
with
sound
that
they
may
passe
undiscovered
,
he
is
more
faulty
then
his
wares
,
and
makes
an
ill
bargain
for
his
soul.
Quest.
What
general
rules
are
to
be
observed
in
buying
and
selling
?
Answ.
First
,
that
it
's
not
lawful
for
a
Christian
Chapman
to
thrive
by
fraud
.
Secondly
,
that
he
may
not
sell
upon
other
tearmes
then
he
would
wish
to
buy
.
Thirdly
,
that
his
profit
must
be
regulated
by
his
conscience
,
not
his
conscience
by
his
profit
.
Fourthly
,
that
he
is
bound
to
prevent
the
buyers
wrong
,
or
if
heedlesly
done
to
satisfie
it
.
Fifthly
,
that
he
ought
to
affect
rather
to
be
honest
then
rich
.
Sixthly
,
that
being
a
member
of
a
community
both
civil
,
and
Christian
,
he
ought
to
be
tender
of
another
mans
indemnity
no
lesse
then
of
his
own
.
Quest.
Whether
may
a
man
sell
his
Commodities
the
dearer
for
giving
dayes
of
payment
?
Answ.
For
answer
hereunto
we
must
remember
that
there
are
(
according
to
the
Casuists
)
three
strages
of
prices
.
1.
The
highest
,
which
they
call
Rigorous
.
2.
The
mean
.
3.
The
lowest
.
If
these
keep
within
due
bounds
,
though
the
highest
be
hard
,
yet
it
is
not
unjust
,
and
if
the
lowest
be
favourable
,
yet
it
is
not
always
necessary
.
If
rhen
you
proportion
but
a
just
price
to
the
time
,
and
worth
of
your
bargain
,
so
that
the
present
shall
passe
at
the
easiest
price
:
Some
short
time
for
the
mean
,
and
the
longer
delay
for
the
highest
,
I
see
not
wherein
you
do
offend
.
Quest.
What
reason
may
be
rendred
to
prove
this
lawful
?
Answ.
It
is
not
meere
time
which
is
here
set
to
s●le
,
which
were
odious
in
any
Christian
to
bargain
for
:
but
there
are
two
other
considerations
which
render
it
lawful
.
1.
The
hazard
of
money
agreed
upon
,
which
often
comes
short
in
the
payment
,
whilest
inferiour
Chapmen
,
into
whose
hands
the
commodity
is
scattered
,
prove●
bankrupts
:
so
as
much
losse
hereby
comes
many
times
to
the
confident
seller
,
whence
is
that
proverb
,
A
bird
in
the
hand
is
worth
two
in
the
bush
.
2.
The
cessation
of
that
gain
which
the
Merchant
might
have
made
of
his
money
in
the
mean
time
,
which
probably
might
have
been
greater
then
the
proportion
of
the
raised
price
can
amount
to
.
Quest.
What
if
the
seller
be
occasioned
to
call
for
his
money
,
being
driven
to
it
by
some
emergent
necessity
,
or
drawn
by
the
opportunity
of
a
more
gainful
bargain
,
before
the
time
wherein
it
is
due
?
Answ.
He
ought
then
to
make
an
abatement
proportionable
to
that
time
prevented
,
and
that
by
reason
of
the
inconvenience
,
or
losse
which
the
buyer
sustaines
,
who
may
hereby
be
put
upon
straits
,
and
inconveniences
in
getting
in
the
money
before
the
time
appointed
.
But
what
quantity
is
to
be
allowed
on
the
one
part
;
or
defalked
on
the
other
,
is
only
to
be
moderated
by
Christian
Charity
,
and
that
universal
rule
of
doing
what
we
would
be
willing
to
suffer
.
Quest.
Whether
,
and
how
far
doth
a
fraudulent
bargain
bind
men
in
conscience
to
performance
?
Answ.
Is
the
fraud
actively
yours
,
done
by
you
to
another
?
or
passively
put
by
another
upon
you
:
If
the
former
?
you
must
repent
and
make
satisfaction
,
either
by
annuling
the
match
,
or
making
amends
for
the
injury
.
If
the
latter
:
wherein
did
the
fraud
lie
?
If
in
the
main
substance
of
the
thing
sold
?
the
bargain
is
void
,
both
by
the
Law
of
nature
,
and
of
conscience
:
As
if
a
man
hath
sold
copper
for
gold-lace
:
or
alchymie
for
silver
;
the
reason
given
by
the
Casuists
,
is
,
because
there
is
no
bargain
without
consent
.
but
here
is
no
consent
at
all
whilest
both
parties
pitch
not
upon
the
same
subject
:
The
buyer
propounds
to
himself
gold
,
&c.
the
seller
obtrudes
copper
,
&c.
the
one
therefore
not
buying
what
the
other
pretended
to
sell
,
here
is
no
bargain
,
but
a
meer
act
of
cousenage
,
liable
to
punishment
both
by
the
Laws
of
God
and
man
.
But
if
the
fraud
were
onely
in
some
circumstances
,
as
in
some
faulty
condition
of
the
thing
sold
not
before
discerned
,
or
in
the
overprizing
the
commodity
bought
,
the
old
rule
is
,
Cavearemptor
.
You
must
hold
to
your
bargain
:
But
if
the
fault
be
so
great
that
it
mars
the
commodity
,
the
seller
(
being
conscious
to
the
fault
)
is
bound
to
make
satisfaction
.
In
the
matters
of
contract
we
must
distinguish
betwixt
a
willing
deceit
,
and
an
unvoluntary
wrong
.
If
a
man
shall
sell
a
horse
which
he
knows
to
have
a
secret
and
incurable
disease
,
to
another
for
a
sound
one
:
and
that
other
,
believing
the
sellers
protestation
,
shall
upon
the
same
price
put
him
off
to
me
:
I
am
injured
,
but
whither
shall
I
go
for
amends
?
Not
to
the
immediate
seller
,
for
he
deceived
me
not
:
nor
to
the
deceiver
,
for
he
dealt
not
with
me
:
In
this
case
,
though
the
Law
will
not
help
me
,
yet
the
first
seller
is
bound
in
conscience
to
give
me
,
by
his
hands
that
sold
me
this
injurious
bargaine
,
due
satisfaction
.
There
may
be
no
lesse
fraud
in
buying
also
:
whether
in
unjust
payment
in
false
coine
:
or
in
buying
by
weights
,
or
measures
above
allowance
:
or
by
wrong
valuation
of
the
substance
and
quality
of
the
commodity
,
not
known
by
the
seller
:
As
for
example
:
A
simple
countrey
man
findes
a
quantity
of
Ambergreece
cast
upon
the
shore
,
and
not
knowing
it
,
greaseth
his
shoes
,
&c.
with
it
:
A
crafty
Merchant
that
knows
the
worth
of
it
,
buys
it
for
a
small
matter
,
and
makes
a
great
gain
by
it
:
The
bargain
is
fraudulent
,
and
requires
a
just
recompence
to
the
ignorant
seller
,
into
whose
hands
providence
had
cast
so
rich
a
booty
.
Quest.
Whether
may
a
man
lawfully
buy
those
goods
which
he
knows
,
or
strongly
suspects
to
be
stollen
?
Or
if
he
hath
ignorantly
bought
such
goods
,
whether
may
he
lawfully
,
after
the
knowledge
of
the
owner
,
keepe
them
?
Answ.
To
buy
such
goods
as
you
know
,
or
have
just
cause
to
suspect
that
they
are
stollen
,
makes
you
accessary
to
the
theft
:
For
if
there
were
no
receivers
,
there
would
be
no
thieves
:
But
if
,
making
use
of
Saint
Pauls
rule
concerning
meats
,
you
extend
your
liberty
to
whatsoever
is
sold
in
the
market
,
and
shall
in
the
exercise
of
that
freedom
upon
a
just
,
and
valuable
consideration
ignorantly
buy
those
goods
,
which
you
afterwards
hear
,
and
know
to
be
anothers
,
your
contract
is
faultlesse
,
since
your
invincible
want
of
knowledge
acquits
you
from
any
guilt
of
consent
:
yet
withal
,
you
are
bound
to
acquaint
the
true
owner
with
the
matter
,
and
to
proffer
your selves
ready
to
joyne
with
him
in
the
prosecution
of
the
Law
upon
the
offender
,
and
upon
an
equal
satisfaction
to
tender
him
his
own
.
B.
Halls
Cas.
of
Conscience
.
Quest.
What
are
the
general
rules
that
Christians
should
observe
in
all
their
dealings
with
others
?
Answ.
That
we
carry
and
behave
our selves
simply
and
uprightly
,
honestly
,
and
with
a
good
conscience
as
in
the
sight
of
God
,
who
sees
not
only
our
outward
actions
,
but
the
inwards
thoughts
of
our
hearts
:
and
therefore
they
should
do
as
Paul
,
Heb.
13.18
.
We
trust
that
we
have
a
good
conscience
in
all
things
,
willing
to
live
honestly
;
and
on
the
the
contrary
,
in
all
our
contracts
we
must
shun
all
guile
,
and
deceit
,
and
all
double
dealing
tending
to
the
undermining
and
circumventing
our
neighbours
,
as
Paul
exhorts
,
1
Thes.
4.6
.
Let
no
man
go
beyond
,
or
defraud
his
brother
,
&c.
and
David
tells
us
,
Psal.
5.6
.
that
God
abhors
the
deceitful
man
.
Quest.
What
particular
rules
are
to
be
observed
?
Answ.
First
,
in
all
our
dealings
we
must
observe
truth
in
all
our
words
,
and
not
only
speak
it
from
our
lips
,
but
from
our
hearts
,
hating
,
and
avoiding
all
subtil
equivocations
,
and
mental
reservations
tending
to
deceive
those
with
whom
we
deal
,
Zac.
8.16
.
Secondly
,
we
must
use
fidelity
in
all
our
promises
,
performing
them
though
it
be
to
our
own
hindrance
,
unlesse
he
to
whom
we
make
them
do
release
us
,
Psal.
15.2
,
4.
Thirdly
,
justice
in
all
our
actions
,
giving
every
man
his
due
,
and
dealing
with
others
as
we
would
have
them
deal
with
us
.
Fourthly
,
charity
and
compassion
in
remitting
our
right
in
whole
,
or
in
part
when
the
bargain
proves
hard
,
and
to
the
hindrance
of
our
poor
neighbour
who
is
not
able
to
bear
it
.
Fifthly
,
patience
,
and
contentednesse
when
we
sustain
damage
,
or
be
otherwise
crossed
,
or
overreached
in
any
of
our
contracts
,
either
purposely
by
those
with
whom
we
deal
,
or
by
some
casualty
which
could
not
be
foreseen
.
Quest.
What
evils
are
to
be
avoided
in
our
dealings
with
others
?
Answ.
First
,
lying
,
and
equivocation
which
is
as
bad
,
Prov.
21.6
.
Getting
treasures
by
a
lying
tongue
is
a
vanity
,
&c.
Prou.
13.11
.
wealth
gotten
by
vanity
shall
be
diminished
,
&c.
yea
,
though
a
man
could
get
the
whole
world
by
it
,
what
would
it
profit
him
seeing
thereby
he
loses
his
soule
,
Rev.
22.15
.
and
21.8
.
Secondly
,
all
perfideousnesse
,
and
breach
of
promise
,
though
it
tend
to
our
great
advantage
,
seeing
God
will
never
blesse
goods
gotten
by
such
meanes
:
Or
if
we
should
thrive
by
it
,
our
worldly
gaine
will
never
recompence
our
spiritual
losse
,
Prov.
10.2
.
Treasures
of
wickednesse
profit
nothing
,
&c.
Thirdly
,
uncharitablenesse
,
raising
our
gain
out
of
our
neighbours
losse
,
whereas
,
as
fellow
members
,
we
should
labour
to
thrive
together
.
Fourthly
,
we
must
not
through
impatience
fret
,
and
murmur
when
we
meet
with
crosses
and
losses
in
our
contracts
,
but
be
content
sometimes
to
lose
as
well
as
to
gain
,
For
which
end
we
must
not
look
so
much
to
inferiour
means
,
which
oft
are
exceeding
faulty
,
but
fix
our
eyes
upon
the
wise
providence
of
our
good
God
,
who
governs
all
things
,
even
such
as
seeme
most
contingent
,
to
his
own
glory
,
and
the
spiritual
,
and
eternal
good
of
them
that
love
and
fear
him
.
Quest.
What
duties
are
required
of
us
in
buying
and
selling
?
Answ.
These
were
mentioned
before
,
yet
I
shall
runne
them
over
with
some
additions
.
1.
The
seller
must
be
the
truly
,
and
lawful
owner
of
the
things
which
he
sells
,
or
his
deputy
appointed
by
him
,
and
that
the
buyer
do
not
for
his
private
gaine
,
buy
any
thing
from
any
whom
he
thinks
not
to
have
any
right
to
sell
it
:
therefore
they
offend
which
buy
stollen
goods
if
they
know
it
,
or
who
sacrilegiously
buy
and
sell
Church-livings
,
and
such
things
as
have
been
freely
consecrated
to
the
service
of
God
,
of
which
sort
are
they
that
have
bought
Bishops
,
and
Deanes
,
and
Chapters
lands
,
and
Impropriations
.
Secondly
,
the
seller
ought
to
sell
,
and
the
buyer
to
buy
such
things
as
are
vendible
,
and
may
justly
be
bought
,
and
sold.
Such
therefore
offend
as
sell
,
or
buy
the
gifts
of
the
Spirit
,
as
Simon
Magus
,
Acts
8.18
.
or
holy
thing●
which
belong
to
God
,
and
those
who
sell
,
and
buy
justice
,
or
injustice
by
bribery
given
,
or
taken
to
fill
their
own
purse●
,
and
to
pervert
right
,
Isa.
1.23
.
and
5.23
.
Amos
2.6
.
They
also
who
sell
and
buy
truth
and
lies
,
as
false
witnesses
,
and
such
as
hire
them
to
give
in
false
testimony
.
But
most
of
all
,
such
as
for
corruptible
things
sell
their
souls
unto
sin
as
Ahab
did
,
1
King
.
21.20
.
and
those
,
2
King
.
17.17
.
Thirdly
,
we
ought
also
to
sell
only
such
things
as
are
fit
for
sale
,
or
knowing
them
to
be
otherwise
,
to
acquaint
the
buyer
with
it
,
and
so
to
pitch
a
lower
price
according
to
their
lesser
value
.
We
must
not
otherwise
sell
things
that
are
falsified
in
respect
of
their
substance
,
and
such
as
are
mixt
and
corrupt
,
for
such
as
are
good
,
which
is
a
common
fault
amongst
Merchants
,
and
tradesmen
,
who
for
their
greater
gaine
adulterate
their
wares
,
and
mingle
things
of
different
degree
in
goodnesse
,
selling
them
all
at
the
best
rates
.
Fourthly
,
we
must
sell
such
things
onely
as
are
some
wayes
profitable
to
the
Church
of
Common-wealth
,
either
for
necessary
use
,
or
for
ornament
,
and
delight
:
they
therefore
offend
who
sell
such
things
as
are
unprofitable
to
others
,
much
more
they
that
sell
such
things
as
are
pernicious
,
and
hurtful
in
their
nature
:
as
they
that
sell
Popish
and
heretical
books
to
ignorant
people
,
who
are
like
to
be
seduced
by
them
,
obsceane
,
or
Popish
pictures
,
books
full
of
ribaldry
,
and
profannesse
,
fit
only
to
corrupt
such
as
read
them
.
Fifthly
,
we
ought
in
selling
and
buying
to
set
our
wares
at
an
equal
price
,
the
best
rule
whereof
for
the
most
part
is
the
market
,
which
values
things
not
simply
in
their
own
worth
,
but
with
consideration
of
circumstances
of
scarcity
,
plenty
,
time
and
place
,
and
not
according
to
the
price
we
gave
,
whether
lesse
,
or
more
,
nor
only
respecting
whether
we
gain
much
or
little
,
whether
we
get
nothing
,
or
lose
thereby
.
For
as
necessarily
through
the
change
of
prices
we
must
sometimes
lose
,
so
we
may
gain
at
another
time
to
regaine
these
losses
,
and
to
repaire
our
estate
:
and
as
we
must
not
when
we
have
an
ill
bargain
,
exceed
the
market
,
and
so
transferre
our
losse
upon
others
,
but
patiently
beare
it
as
imposed
by
God
:
so
when
we
have
a
good
bargain
in
respect
of
the
difference
of
places
,
and
times
,
we
may
not
,
unlesse
we
would
be
uncharitable
to
our selves
,
put
off
our
gain
to
others
,
but
receive
it
thankfully
as
Gods
blessing
upon
our
labours
.
But
yet
herein
we
must
take
heed
that
we
be
not
overstrict
,
seeking
only
our
own
gaine
without
respect
to
the
Common
wealth
,
nor
uncharitable
to
the
poore
in
joyning
with
others
to
keep
up
the
market
in
times
of
scarcity
:
But
when
we
can
afford
it
,
we
ought
to
abate
something
,
and
by
our
example
to
bring
down
others
to
the
like
reasonable
rates
.
Againe
,
we
must
take
heed
that
we
use
no
unjust
,
nor
uncharitable
courses
to
raise
the
markets
,
by
forestalling
,
and
buying
up
the
things
that
are
brought
at
low
rates
with
purpose
to
sell
them
dearer
in
the
same
place
:
Or
to
ingrosse
commodities
,
that
having
them
all
in
our
own
hands
,
we
may
sell
them
at
our
own
rates
.
Neither
may
we
(
as
some
companies
use
to
do
)
combine
our selves
together
to
sell
our
wares
at
a
certaine
rate
.
Nor
keep
in
our
commodities
to
cause
a
dearth
;
seeing
if
we
defraud
the
people
of
Gods
blessings
,
we
shall
be
liable
to
their
curse
,
as
,
Prov.
11.26
.
Neither
may
the
buyer
desire
to
have
commodities
under
the
worth
,
especially
when
he
hath
to
deal
with
the
poor
,
whose
necessities
oft-times
constrain
them
to
take
,
not
what
their
wares
are
worth
,
but
what
they
can
get
for
them
.
Such
Shop
keepers
therefore
offend
grievously
who
take
advantage
of
their
poverty
who
work
for
them
,
sinfully
to
oppresse
them
,
forcing
them
to
sell
their
tears
,
sighs
,
and
groanes
with
their
wares
,
because
wanting
bread
to
put
into
their
own
,
and
their
childrens
mouths
;
they
refuse
to
buy
their
wares
,
not
because
they
do
not
want
them
but
that
therby
they
may
beat
them
down
to
the
vilest
prizes
,
and
so
pinch
and
almost
starve
them
who
work
hard
for
a
poor
living
,
whilest
the
buyer
by
his
excessive
gains
,
lives
in
all
superfluous
excesse
,
and
grows
wealthy
.
Sixthly
,
in
regard
of
the
manner
of
buying
and
selling
,
we
ought
to
use
honest
simplicity
,
avoiding
all
manner
of
fraud
and
deceit
:
They
therefore
offend
who
use
a
thousand
devices
to
circumvent
,
and
defraud
their
neighbours
,
as
1.
By
blinding
their
minds
with
their
false
praises
of
their
wares
,
and
their
eyes
with
false
,
and
deceitful
lights
.
2.
By
concealing
the
known
faults
of
their
wares
,
endeavouring
to
get
the
highest
prices
,
as
though
they
were
faultlesse
.
3.
By
asking
double
the
price
of
their
commodity
,
and
taking
it
also
if
they
can
prevail
with
the
buyer
to
give
it
.
4.
By
abusing
their
friends
under
colour
of
love
,
selling
dearer
to
them
then
they
would
to
a
meer
stranger
.
5.
By
telling
untruths
either
about
the
worth
of
their
commodities
,
or
the
price
which
they
cost
them
,
or
the
mony
that
they
have
been
offered
,
or
that
which
they
will
take
,
and
not
under
,
and
oft
confirming
their
lives
with
intermingled
oaths
;
and
many
other
cheats
which
I
cannot
name
.
Quest.
How
may
thess
sins
in
buying
and
selling
be
avoided
.
Answ.
If
(
as
we
professe
)
we
would
prefer
justice
,
and
charity
,
before
deceit
and
self-love
.
1.
If
we
would
consider
that
God
is
present
,
and
beholds
all
our
dealings
,
to
whom
ere
long
we
must
give
an
account
,
1
Thes.
4.6
.
And
lastly
,
if
we
would
remember
that
it
will
profit
us
nothing
to
win
the
whole
world
with
the
losse
of
our
souls
,
Mark
8.36
.
Mr.
Downams
guide
to
godlinesse
?
CHAP.
XXIII
.
Questions
,
and
Cases
of
Conscience
about
our
Callings
,
and
Vocations
.
Quest.
OUght
every
man
to
have
a
Calling
?
Answ.
Yea
,
as
may
appear
by
these
Scriptures
,
Eccles.
1.13
.
Ephes.
4.18
.
Christ
himself
had
one
,
Mark
6.3
.
1
Thes.
4.11
.
Quest.
Is
it
a
sufficient
calling
for
a
man
to
attend
upon
another
,
as
serving
men
do
?
Answ.
To
attend
upon
the
persons
of
Magistrates
and
Nobles
is
a
warrantable
calling
,
especially
having
some
particular
employment
annexed
to
it
,
as
to
be
Cook
,
Butler
,
Clerk
,
Croome
,
&c.
So
had
Cornelius
servants
,
Acts
10.7
.
Quest.
How
must
we
behave
our selves
in
our
particular
callings
?
Answ.
We
must
be
diligent
,
painful
,
and
faithful
therein
,
Genes.
3.19
.
Psalm
.
128.2
.
Prov.
10.4
.
and
13.4
.
and
22.29
.
2
Thes.
3.10
.
Gen.
31.40
.
Quest.
Suppose
a
man
have
enough
to
maintain
him
,
and
his
without
a
calling
?
Answ.
Yet
if
he
be
able
,
he
must
employ
himself
in
some
particular
calling
,
either
in
Church
or
State
,
and
be
diligent
therein
:
He
must
eat
his
bread
either
in
the
sweat
of
his
brain
,
or
of
his
brow
.
Adam
himself
must
work
,
Gen.
2.15
.
See
Elton
on
the
Commandments
.
Quest.
How
else
may
we
prove
that
all
must
have
callings
?
Answ.
From
the
Examples
of
Gods
Saints
in
all
ages
:
as
of
Abel
,
&c.
before
the
flood
:
the
Patriarchs
after
the
flood
,
and
many
under
the
Gospel
.
Quest.
Why
must
we
use
faithfulnesse
and
diligence
therein
?
Answ.
First
,
because
he
that
is
slothful
,
and
negligent
therein
,
or
walks
loosly
,
and
carlesly
,
is
neere
a
kin
to
him
that
lives
without
a
Calling
:
yea
,
he
is
brother
to
him
that
is
a
great
waster
,
Prov.
18.9
.
Secondly
,
diligence
in
a
calling
,
is
the
work
of
the
Lord
:
and
therefore
he
that
doth
it
negligently
is
accursed
,
Jer.
48.10
.
Thirdly
,
God
of
his
rich
mercy
hath
allowed
us
six
days
,
not
to
loiter
,
but
to
labour
,
and
dispatch
our
businesse
in
,
Exod.
20.9
.
Fourthly
without
diligence
in
a
particular
calling
Superiours
could
not
govern
and
provide
for
their
inferiours
:
nor
inferiors
serve
,
and
please
their
superiours
according
to
the
fifth
Commandment
:
nor
either
of
both
provide
for
their
health
according
to
the
sixth
Commandment
:
Nor
avoid
idlenesse
,
and
the
fruits
thereof
according
to
the
seventh
Commandment
:
Nor
shun
the
crime
of
theft
forbidden
in
the
eighth
Commandment
:
Nor
preserve
their
good
names
provided
for
in
the
ninth
Commandment
:
but
be
ever
coveting
,
and
full
of
discontent
forbidden
in
the
tenth
Commandment
.
Jndeed
it
s
not
possible
to
reckon
up
all
the
sins
,
and
dangerous
discomodities
that
attend
upon
them
that
either
live
without
a
calling
,
or
that
deale
negligently
,
and
carelesly
in
their
calling
:
as
appeares
.
Pro.
6.11.13.14
.
and
24.30
.
Quest.
How
may
this
be
proved
?
Answ.
By
the
wofull
experience
of
such
as
have
either
used
unlawful
callings
,
as
Thieves
,
Cheaters
,
Gamesters
,
Parasites
,
Stage-players
,
&c.
Or
else
that
have
lived
without
a
calling
,
who
besides
that
they
are
commonly
unprofitable
Caterpillers
,
yea
burthensom
,
and
chargeable
to
others
,
they
either
grow
profane
in
their
lives
,
or
fall
away
from
the
truth
of
religion
into
damnable
sects
,
and
erronious
doctrines
.
Quest.
How
may
we
prove
that
diligent
walking
in
our
callings
is
so
acceptable
to
God
?
Answ.
Because
as
he
that
hath
no
lawful
calling
,
or
that
walketh
negligently
in
one
that
is
lawful
,
transgresseth
all
the
Commandments
of
the
second
Table
,
thereby
highly
displeasing
God
,
and
pulling
a
curse
upon
himself
:
So
he
that
walketh
diligently
in
a
lawful
calling
,
keeps
Gods
Commandments
,
and
so
hath
a
promise
of
a
blessing
annexed
to
it
,
Lev.
20.26
.
Deut.
28.8
.
Prov.
10.4
,
22.
Quest.
Do
all
that
walk
painfully
in
a
lawful
calling
please
God
?
Answ.
No
,
except
withal
they
observe
these
rules
.
1.
That
such
be
true
beleevers
,
without
which
its
impossible
to
please
God
,
Heb.
11.6
.
and
such
as
are
careful
daily
to
amend
their
lives
.
2.
They
must
follow
their
earthly
businesses
with
heavenly
mindes
:
and
see
that
their
worldly
affaires
do
not
justle
out
the
seasonable
performance
of
holy
duties
:
that
so
they
may
also
thrive
in
grace
,
and
be
good
husbands
for
their
souls
.
3.
That
they
so
shunne
unnecessary
medling
with
other
mens
matters
,
that
withal
they
be
not
so
shut
up
in
their
bowels
,
as
to
neglect
their
brethrens
causes
,
when
duty
and
conscience
calls
for
their
asistance
.
Quest.
How
is
conscionable
walking
in
our
callings
a
furtherance
to
a
godly
life
.
Answ.
Because
therein
we
follow
God
in
doing
that
which
he
requires
at
our
hands
,
and
imitate
the
example
of
the
godly
that
went
before
us
,
who
have
found
the
benefit
and
comfort
of
it
.
Practice
of
Christianity
.
Quest.
Why
else
must
we
have
,
and
attend
upon
our
particular
callings
?
Answ.
First
,
God
hath
commanded
us
to
labour
the
six
dayes
,
and
to
do
all
our
work
,
Exod.
20.9
,
10.
Secondly
,
Particular
callings
are
Gods
appointment
for
our
own
good
,
of
our
persons
,
family
,
estate
,
and
for
the
benefit
of
others
also
,
and
God
gives
us
wisdome
,
and
ability
to
mannage
them
,
as
he
did
to
Bezaleel
,
Exod.
31.2
.
&c.
So
Isa.
28.24
.
&c.
and
54.16
.
Thirdly
,
It
s
the
means
whereby
God
hath
ordained
that
we
should
get
our
living
,
Gen.
3.19
.
1
Thes.
4.11
.
and
such
as
will
not
work
,
must
not
eat
,
2
Thes.
3.10
.
&c.
It
s
a
character
of
a
good
woman
,
Prov.
31.27
.
Idelness
is
disorder
,
2
Thes.
3.8
.
Fourthly
,
The
promise
of
plenty
,
comfort
,
and
blessing
is
made
to
the
diligent
,
Prov.
10.4
.
and
13.4
.
and
12.27
.
Hence
Psal.
128.1
,
2.
Isa.
3.10
.
Mr.
Reyners
Precepts
.
Fifthly
,
Man
is
born
to
travell
,
and
labour
,
Job
.
5.7
.
Quest.
What
else
may
move
us
to
diligence
in
our
particular
callings
?
Answ.
Remember
that
God
who
hath
set
us
in
our
callings
,
hath
promised
also
to
be
with
us
therein
,
to
give
us
good
successe
,
to
help
us
to
bear
out
the
tediousnesse
which
sin
hath
brought
upon
our
labour
,
to
give
us
his
protection
in
these
our
wayes
,
to
feed
and
maintaine
us
by
his
blessing
upon
our
labour
,
in
the
house
,
in
the
field
,
in
our
stock
,
and
store
,
whereas
poverty
arresteth
the
idle
person
,
Prov.
28.19
.
and
10.4
.
See
also
,
Jos.
1.8
.
Secondly
,
whereas
all
other
creatures
live
to
themselves
,
man
was
appointed
to
live
to
others
as
well
as
to
himself
;
the
Church
,
his
Countrey
,
family
,
the
poor
:
Every
one
challengeth
a
part
in
him
.
Thirdly
,
an
honest
calling
is
a
School
of
Christianity
.
For
,
1.
As
we
send
little
children
to
School
to
keep
them
out
of
harmes
way
,
and
unhappy
turnes
:
so
diligence
in
our
callings
fenceth
us
against
Satans
tentations
:
and
it
's
a
bridle
to
restraine
our
own
leud
desires
,
abating
wicked
lusts
,
abandoning
loose
commpany
,
and
fitting
us
for
the
Lords
coming
,
when
we
are
in
his
service
.
2.
Whilest
in
this
School
we
perform
duties
for
the
Lords
sake
,
we
have
daily
practise
and
encrease
of
graces
,
such
,
as
faith
,
obedience
,
patience
,
meeknesse
,
constancy
,
truth
,
invocation
,
thanksgiving
,
and
by
experience
of
Gods
goodnesse
for
the
time
pas●
,
we
are
the
better
enabled
to
depend
upon
him
for
the
time
to
come
.
3.
In
this
School
also
we
learn
to
be
teachers
of
others
,
and
to
be
patterns
to
others
of
the
right
use
of
the
world
,
whilest
our selves
use
it
daily
,
as
not
using
it
:
whilest
we
so
play
the
good
husbands
,
as
that
we
keep
our selves
from
being
worldlings
:
not
laying
aside
our
heavenly
minds
,
whilest
we
are
about
our
worldly
businesses
.
Fourthly
,
consider
the
danger
of
those
that
stand
idle
all
the
day
long
,
passing
their
time
in
voluptuousnesse
.
Paul
saith
,
that
such
as
live
in
pleasure
are
dead
while
they
live
:
They
are
out
of
Gods
protection
,
never
out
of
Satans
snares
:
their
heart
,
like
the
field
of
the
sluggard
,
it
s
overgrown
with
the
nettles
of
lusts
,
&c.
As
rust
frets
iron
unused
,
and
moths
garments
unworne
,
so
good
things
are
shaken
out
of
the
hearts
of
idle
persons
;
their
souls
are
but
as
salt
to
keep
their
bodies
from
stinking
:
It
shall
one
day
be
said
to
them
,
Take
that
unprofitable
servant
,
&c.
Mat.
25.30
.
Tailor
on
Titus
.
Quest.
May
not
a
man
change
his
particular
calling
if
he
dislike
it
,
and
like
another
better
?
Answ.
Every
one
ought
to
continue
constantly
,
and
conscionably
in
his
particular
calling
;
wherein
their
calling
to
grace
did
find
them
if
it
be
warrantable
,
and
lawful
,
as
we
see
,
1
Cor.
7.10
.
No
comfortable
change
of
a
calling
can
be
made
but
in
these
cases
.
1.
Of
private
necessity
,
when
a
man
is
disenabled
to
follow
it
,
or
cannot
get
a
subsistance
by
it
.
2.
Or
for
the
common
good
,
and
that
truely
so
,
not
hypocritically
pretended
,
and
for
by-respects
.
If
any
man
then
upon
the
giving
of
his
name
to
religion
,
shall
grow
into
neglect
,
distaste
,
or
dereliction
of
his
honest
particular
calling
,
we
may
ever
strongly
suspect
him
of
hollownesse
,
and
hypocrisie
:
Hence
Mr.
Perkins
saith
,
Though
a
man
be
endued
with
excellent
gifts
,
and
be
able
to
speak
well
,
to
conceive
prayer
,
and
with
some
reverence
hear
the
Word
,
and
receive
the
Sacraments
,
yet
if
he
practice
not
the
duties
of
Godlinesse
within
his
own
calling
,
all
is
but
hypocrisie
.
See
Boltons
first
Vol.
Quest.
How
may
we
live
by
faith
in
the
exercise
of
our
particular
callings
?
Answ.
When
considering
that
its
Gods
Ordinance
that
men
should
labour
in
some
honest
vocation
for
their
private
maintenance
,
and
the
common
good
,
we
believe
the
promises
that
he
hath
made
of
protection
,
and
blessing
us
therein
.
The
Texts
of
Scripture
are
plaine
for
both
,
Gen.
2.15
.
and
3.19
.
Ephes.
4.28
.
1
Corinth.
7.10
.
1
Thes.
4.11
,
12.
2
Thes.
3.10
,
11
,
12.
Prov.
10.4
.
and
12.17
.
and
13.11
.
and
12.24
.
and
22.29
.
Psalme
91.11
.
Quest.
Why
is
it
necessary
that
we
should
live
by
faith
in
them
?
Answ.
To
prevent
the
evils
which
beset
us
in
our
ordinary
callings
,
as
covetousnesse
,
injustice
,
impatience
and
distracting
care
.
Naturally
men
are
apt
to
incumber
themselves
with
superfluous
businesses
,
and
trouble
themselves
about
the
event
and
successe
:
they
content
not
themselves
with
their
lot
and
condition
,
but
desire
to
heap
up
riches
above
measure
:
they
forecast
many
things
in
their
heads
long
before
,
and
know
no
end
of
their
cares
.
The
trouble
which
we
meet
with
in
the
world
,
begets
love
of
the
world
,
and
whether
it
be
crossed
or
prosper
,
the
more
they
be
exercised
about
the
things
of
this
life
,
the
more
they
follow
after
them
with
greedinesse
,
vexation
,
discontent
,
plotting
how
to
compasse
their
designes
,
whether
by
right
or
wrong
,
by
fraud
or
oppression
.
Now
the
Sovereigne
remedy
against
these
,
and
such
other
mischiefs
is
a
lively
faith
,
which
lifteth
up
the
heart
to
better
things
,
quietly
submitting
to
the
good
pleasure
of
God
,
commending
the
successe
of
all
their
honest
employments
to
his
Highnesse
,
and
resting
upon
his
grace
for
present
help
and
future
supply
in
the
use
of
such
meanes
as
he
hath
ordained
,
Heb.
11.6
.
Quest.
What
are
the
acts
of
faith
in
this
particular
?
Answ.
First
,
it
informeth
us
to
make
choice
of
an
honest
calling
for
which
we
are
fitted
,
and
into
which
we
may
enter
by
direct
,
good
,
and
lawful
means
,
Prov.
16.20
.
Secondly
,
faith
instructeth
not
to
meddle
above
our
knowledge
,
but
to
lean
upon
the
living
Lord
,
not
on
our
own
skill
and
cunning
,
Prov.
3.5
,
6.
For
if
we
do
,
either
it
shall
not
effect
what
we
do
intend
,
or
if
we
bring
it
to
passe
,
yet
it
shall
not
succeed
,
or
avail
to
those
honest
uses
which
we
intended
,
Psalme
127.1
,
2.
Hag.
1.6
,
9.
Eccl.
9.11
.
Thirdly
,
it
quickens
the
most
skilful
workman
to
strive
with
God
in
prayer
,
that
the
work
he
sets
upon
may
succeed
and
prosper
.
Fourthly
,
it
causeth
diligence
,
care
,
uprightnesse
,
and
faithfulnesse
in
all
the
businesse
of
our
calling
,
as
knowing
that
whilest
we
walk
honestly
therein
,
we
do
service
to
the
Lord
Jesus
,
Psal.
128.2
.
Eph.
6.5
,
6.
Faith
awakens
the
sluggard
,
rowseth
the
lazie
,
makes
the
idle
lay
his
bones
to
work
,
Prov.
31.13
,
15.
and
him
that
was
a
purloiner
to
deal
truly
,
justly
,
and
honestly
.
Fifthly
,
it
encourageth
to
the
most
painful
,
difficult
,
and
(
in
the
Worlds
esteem
)
the
most
disgraceful
works
of
our
callings
.
Distrust
breeds
nicenesse
,
feare
and
sluggishnesse
,
but
faith
produceth
hardinesse
,
valour
,
and
activity
;
for
it
assures
of
divine
protection
and
good
successe
,
Isa.
7.4
.
Jos.
7.5
.
Prov.
31.17
.
2
Tim.
1.7
,
8
,
9.
Heb.
11.7
.
Mark
6.18
.
Heb.
11.9
,
10.
Sixthly
,
it
strengthens
against
manifold
troubles
,
disgraces
,
oppositions
,
and
discouragements
that
we
meet
with
in
our
places
:
and
enables
us
to
go
through
ill
report
,
and
good
report
,
honour
and
disgrace
,
Heb.
11.35
,
36
,
37.
1
Cor.
4.3
.
1
Thes.
2.6
,
9.
Phil.
3.7
,
8.
It
directs
us
to
order
the
affaires
of
our
callings
wisely
,
and
to
go
about
them
in
a
good
manner
,
i.
e.
in
obedience
to
God
,
to
right
ends
,
and
with
an
heavenly
mind
,
exercising
the
graces
that
God
hath
bestowed
on
us
,
Eccl.
2.26
.
1
Sam.
18.14
.
Eighthly
,
it
teaches
to
moderate
our
cares
,
confine
desires
of
earthly
things
,
and
to
commit
our selves
to
God
for
the
successe
of
our
work
,
as
Psal.
55.22
.
Mat.
6.32
.
1
Pet.
5.7
.
Psal.
127.
●
.
Prov.
16.3
.
Ninthly
,
it
supporteth
with
strength
patiently
to
bear
the
miseries
,
and
calamities
which
accompany
us
in
our
callings
,
which
ever
since
the
fall
of
Adam
we
are
subject
unto
,
and
worketh
the
soul
to
contentation
in
every
estate
,
Phil.
4.11
,
12.
Tenthly
,
it
restraineth
distrustful
cares
about
the
successe
of
our
labours
,
but
is
not
slack
to
crave
Gods
blessing
upon
our
labours
,
Phil.
4.6
.
Eleventhly
,
if
we
finde
wished
successe
,
it
makes
us
vigilant
,
frugal
,
humble
,
merciful
,
and
thankful
:
For
it
receives
blessings
as
gifts
of
grace
to
be
employed
according
to
Gods
Will
,
and
appointment
,
to
the
glory
of
his
Name
,
and
comfort
of
his
people
,
and
teaches
so
to
use
the
world
,
as
willing
to
renounce
it
,
&c.
1
Cor.
7.31
.
Prov.
21.25
,
26.
Psal.
112.9
.
Twelfthly
,
Faith
coupleth
the
labours
of
our
callings
with
the
practice
of
Christianity
.
For
God
hath
commanded
us
both
to
seek
his
Kingdome
,
to
work
out
our
salvation
,
to
make
our
election
sure
,
to
exercise
our selves
in
good
works
,
to
walk
in
love
,
and
to
exercise
our selves
honestly
in
our
particular
callings
,
which
faith
will
not
separate
.
Quest.
But
how
may
we
live
by
faith
touching
the
successe
of
our
labours
,
which
we
finde
too
much
above
our
strength
or
means
?
Answ.
First
,
faith
in
such
cases
causes
self-denial
in
respect
of
our
judgement
,
wisdome
,
and
power
,
Prov.
3.5
.
and
16.2
.
and
21.2
.
Jer.
10.23
.
Lam.
3.37
.
Secondly
,
it
teaches
submission
to
Gods
direction
,
and
dependeth
upon
his
help
and
assistance
:
and
asks
counsel
at
his
Word
,
Jude
1.1
.
and
20.18
,
23
,
28.
Isa.
8.20
.
It
chooses
what
God
approves
,
though
to
humane
wisdome
it
seems
bootlesse
,
and
improbable
.
It
trusteth
God
for
ability
to
the
work
,
provision
of
the
means
,
the
disposition
of
them
,
and
the
good
successe
to
come
by
them
,
Mat.
6.25
.
and
10.19
.
Psal.
32.8
.
Ezra
.
5.5
.
Thirdly
,
it
brings
forth
industry
and
endeavour
to
serve
Gods
providence
:
He
that
is
most
confident
to
speed
,
is
most
vigilant
to
take
all
opportunities
,
and
most
diligent
to
use
all
lawful
means
.
Fourthly
,
it
cannot
be
silent
in
such
a
case
,
but
sends
us
to
God
by
prayer
,
2
Chron.
20.12
.
Psal.
5.2
,
3.
Fifthly
,
it
puts
life
and
hardinesse
in
us
to
play
the
men
,
Judg.
5.8
.
Sixthly
,
it
waits
upon
God
for
good
successe
,
and
triumpheth
before
the
victory
,
Prov.
16.3
.
Seventhly
,
its
ready
and
forward
to
praise
God
for
good
successe
,
Psa.
103.1
,
2.
Judg.
5.9
,
10
,
11.
See
Ball
on
Faith
.
Quest.
How
many
sorts
of
men
transgresse
about
their
callings
?
Answ.
First
,
such
as
run
into
callings
before
God
sends
them
.
Many
such
intruders
there
are
into
the
Ministry
.
Secondly
,
such
as
live
by
such
ways
as
God
calls
them
from
:
as
by
usury
,
lottery
,
deceit
,
oppression
,
&c.
Thirdly
,
such
as
do
the
work
of
their
calling
at
an
unlawful
time
:
as
on
the
Sabbath
,
&c.
Fourthly
,
such
as
abide
not
in
their
Callings
.
Fifthly
,
such
as
meddle
with
many
callings
:
being
called
but
to
one
.
Sixthly
,
such
as
live
without
a
calling
.
Seventhly
,
such
as
are
slothful
in
the
execution
of
the
Callings
wherein
God
hath
set
them
.
Mr.
Byfield
on
Peter
.
Quest.
What
must
we
propose
to
our selves
in
following
the
duties
of
our
particular
callings
?
Answ.
We
must
not
make
gain
our
end
therein
,
as
Heathens
and
Turks
do
,
and
all
that
do
so
are
servants
and
drudges
to
Mammon
,
but
Christians
ought
to
follow
their
work
,
because
God
hath
so
appointed
,
aiming
also
at
the
good
of
the
Church
and
Common-wealth
,
and
our
own
gain
must
come
in
on
the
by
,
as
it
shall
please
God
to
send
it
.
We
must
follow
our
callings
as
a
means
God
hath
appointed
to
keep
us
from
idlenesse
,
and
to
humble
us
thereby
,
and
that
we
may
be
instruments
of
the
common
good
.
Rogers
on
Pet.
Quest.
What
other
Rules
are
to
be
observed
in
our
particular
callings
?
Answ.
First
,
that
our
calling
be
lawful
and
agreeable
to
Gods
Will
,
and
Word
:
such
an
one
as
our
labour
in
it
may
tend
to
Gods
glory
,
and
to
the
good
of
the
Church
and
Common-wealth
,
and
the
furthering
,
not
only
of
our
temporal
,
but
our
spiritual
good
,
and
the
eternal
salvation
of
our
souls
.
Secondly
,
that
we
be
in
some
measure
qualified
with
such
gifts
as
are
fit
for
our
callings
:
for
when
God
calleth
men
to
any
place
,
he
furnisheth
them
with
such
competency
of
gifts
,
as
that
they
may
profitably
performe
the
duties
required
in
it
:
that
we
may
with
cheerfulnesse
and
comfort
go
on
in
it
,
expecting
his
blessing
upon
our
labours
,
and
in
the
end
of
our
lives
a
rich
reward
for
doing
him
therein
faithful
service
.
Thirdly
,
our
mindes
and
hearts
must
be
setled
in
our
callings
,
so
as
not
to
shift
,
and
change
them
,
unlesse
it
be
upon
weighty
and
necessary
causes
,
nor
to
intrude
,
and
busie
our selves
in
the
callings
of
others
,
which
would
overthrow
all
order
,
and
bring
confusion
both
in
Church
and
State
,
and
crosse
Gods
wise
providence
in
the
government
of
the
world
,
who
gives
variety
of
gifts
to
be
exercised
in
variety
of
callings
;
therefore
we
must
follow
the
Apostles
rule
,
1
Cor.
7.20
,
24.
Fourthly
,
We
must
so
behave
our selves
in
our
callings
as
may
be
for
Gods
glory
,
the
good
of
others
,
and
our
own
welfare
:
for
which
end
,
1.
For
our
persons
we
must
be
regenerate
,
and
sanctified
:
for
our
persons
must
be
accepted
,
before
our
works
can
please
God
,
Tit.
1.15
.
To
the
pure
all
things
are
pure
,
&c.
All
that
a
wicked
man
doth
is
abominable
,
Prov.
21.27.4
.
neither
can
such
expect
a
blessing
upon
their
labours
,
Ps.
1.3
.
and
112.1
,
2
,
&c.
and
128.1
.
Gods
promise
belongs
only
to
the
righteous
as
appears
in
those
Texts
.
2.
The
duties
of
our
callings
must
be
performed
in
faith
:
as
was
shewed
before
,
Heb.
11.6
.
Joh.
15.5
.
Rom.
14.23
.
2.
They
must
proceed
out
of
unfeigned
love
to
God
and
our
neighbours
,
which
is
the
fountain
of
all
true
obedience
,
and
not
principally
from
self-love
,
and
love
of
the
world
:
the
love
of
God
will
move
us
to
consecrate
our
lives
,
and
labours
wholly
unto
him
,
and
love
unto
our
neighbours
will
make
us
to
seek
their
good
as
well
as
our
own
,
1
Cor.
13.5
.
Gal.
5.13
.
3.
They
must
be
directed
to
right
ends
:
As
-
1.
Principally
to
Gods
glory
,
which
we
should
advance
in
every
thing
,
1
Cor.
10.31
.
-
2.
The
good
of
the
Church
and
Common-wealth
,
which
we
should
prefer
before
our
private
good
.
-
3.
So
to
aime
at
our
own
profit
,
as
that
we
joyn
there
with
the
welfare
,
and
benefit
of
our
neighbours
,
and
not
raise
our
gaine
out
of
their
losses
.
4.
Our
care
must
be
to
performe
the
duties
of
our
callings
after
a
right
manner
:
For
which
end
we
must
,
first
follow
our
earthly
businesses
with
heavenly
mindes
,
and
affections
;
as
Citizens
of
Heaven
,
and
pilgrims
on
earth
,
longing
after
the
joyes
of
our
own
countrey
,
Phil.
3.20
.
Coll.
3.1
,
2.
especially
in
the
midst
of
our
ordinary
businesses
,
we
should
oft
lift
up
our
hearts
to
God
,
craving
his
blessing
in
,
and
giving
him
praise
at
the
end
of
our
work
,
not
forgetting
Christs
Counsel
,
Mat.
6.33
.
Secondly
,
we
must
sanctifie
them
by
the
Word
and
prayer
:
The
first
is
done
when
we
labour
to
see
our
warrant
out
of
Scripture
for
all
we
do
:
doing
all
things
both
for
substance
and
manner
as
Gods
Word
requireth
and
directeth
:
The
second
is
done
when
by
prayer
we
desire
Gods
blessing
upon
all
our
labours
,
and
returne
him
thanks
when
we
have
obtained
it
,
Col.
3.17
.
For
its
Gods
blessing
only
that
makes
rich
,
Prov.
10.22
.
Deut.
8.13.18
.
He
gives
,
and
he
takes
away
,
Job
1.21
.
1
Sam.
2.8
.
Psal.
113.7
.
Abraham
and
Lot
by
Gods
blessing
waxed
rich
,
Gen.
13.5
,
6.
and
Isaac
,
Gen.
26.3.12
.
and
Jacob
,
Gen.
32.10
.
without
which
all
our
labour
is
in
vain
,
Psal.
127.1
,
2.
God
will
blow
upon
it
,
Hag.
1.6
,
9.
5.
There
are
sundry
virtues
to
be
exercised
in
the
right
and
religious
performance
of
the
duties
of
our
callings
:
As
,
(1)
Knowledge
,
and
judgement
,
whereby
we
are
enabled
to
discerne
between
good
,
and
evil
,
right
,
and
wrong
,
without
which
we
walk
in
darknesse
,
and
shall
be
apt
to
commit
many
errors
.
(2)
Affiance
in
God
,
whereby
we
cast
our selves
upon
his
promise
,
and
providence
in
the
use
of
lawful
means
:
as
Psal.
37.5
.
Commit
thy
way
to
the
Lord
,
trust
in
him
,
and
he
shall
bring
it
to
passe
.
For
which
end
remember
that
▪
God
takes
care
of
the
fowles
,
cloaths
the
lilies
,
Mat.
6.25
,
28.
(3)
Get
and
use
a
good
conscience
both
towards
God
and
man
,
as
Paul
,
Act.
24.16
.
Heb.
13.18
.
this
willl
keep
us
from
all
secret
sins
,
and
crafty
conveyances
,
whereby
we
are
naturally
apt
to
wrong
our
neighbours
for
our
private
advantage
.
(4)
We
must
get
contentation
,
being
in
all
things
contented
with
Gods
good
pleasure
,
judging
that
condition
best
wherein
he
hath
placed
us
,
indifferently
welcoming
poverty
,
or
riches
,
prosperity
or
adversity
,
gain
or
losse
,
because
they
are
sent
of
God
,
Phil.
4.12
.
If
we
get
this
,
we
shall
not
be
discontented
with
the
basenesse
of
our
callings
,
nor
envy
others
their
great
preferments
,
their
lesse
labour
,
and
more
gains
,
&c.
It
will
also
keep
us
from
base
covetousness
,
knowing
that
godlinesse
is
the
greatest
gain
,
1
Tim.
6.6
.
Hence
,
Heb.
13.5
.
(5)
We
must
possess
our
souls
with
patience
,
which
we
have
need
to
do
,
considering
that
we
are
daily
subject
to
many
crosses
,
and
miscarriages
which
would
otherwise
discourage
us
from
going
on
.
(6)
We
must
have
our
hearts
replenished
with
thankfulness
to
God
being
always
ready
,
when
we
observe
his
love
in
blessing
our
labours
,
to
render
him
the
praise
of
all
,
Gen
,
32.10
.
Not
sacrificing
to
our
own
nets
,
as
Hab.
1.16
.
But
seeing
all
comes
from
God
,
to
returne
all
praise
to
God
,
1
Cor.
4.7
.
(7)
We
must
perform
the
duties
of
our
calling
with
alacrity
,
and
cheerfulnesse
,
doing
it
heartily
as
to
the
Lord
,
Col.
3.23
,
24.
who
will
reward
our
labours
with
an
heavenly
inheritance
:
and
this
will
make
all
our
labours
more
easie
,
and
to
be
more
acceptable
to
God
.
(8)
We
must
observe
justice
in
all
the
duties
of
our
callings
,
doing
nothing
in
them
but
what
may
advance
our
neighbours
good
as
well
as
our
own
,
1
Thes.
4.6
.
dealing
with
others
as
we
would
that
they
should
deal
with
us
.
Mr.
Downams
Guide
to
Godlinesse
.
CHAP.
XXIV
.
Questions
,
and
Cases
of
Conscience
about
our
holy
Calling
,
or
Vocation
.
Quest.
OF
how
many
sorts
is
the
Calling
of
God
?
Answ.
First
,
the
particular
calling
,
which
is
to
serve
God
in
some
particular
Vocation
:
so
the
Word
is
used
,
Heb.
5.4
.
Rom.
1.11
.
Secondly
,
the
general
calling
which
is
to
serve
God
in
all
parts
of
holinesse
,
with
promise
of
eternal
reward
through
the
merits
of
Christ
.
Quest.
Of
how
many
sorts
is
this
general
Calling
?
A●sw
.
1.
External
.
2.
Internal
.
3.
Both
external
and
internal
.
Quest.
What
is
the
external
Calling
?
Answ.
It
s
the
work
of
Gods
grace
in
his
Word
offering
Christ
,
and
calling
upon
all
sorts
of
men
to
reform
their
wayes
,
and
to
receive
Christ
,
and
to
yeeld
obedience
to
the
Will
of
God
,
with
promise
of
salvation
if
they
obey
.
Quest.
What
is
the
inward
calling
?
Answ.
It
s
the
action
of
God
both
by
his
Word
and
Spirit
,
calling
out
his
Elect
by
name
particularly
,
and
perswading
them
to
separate
from
the
world
,
and
receive
the
Covenant
of
Gods
grace
in
Christ
,
and
to
devote
themselves
to
holinesse
of
life
.
Quest.
Why
is
our
conversion
termed
our
calling
?
Answ.
First
,
because
the
meanes
whereby
God
works
upon
us
,
ordinarily
is
his
Word
,
or
the
voice
of
his
servants
calling
upon
us
for
amendment
of
life
.
Secondly
,
because
through
the
mighty
working
of
the
Spirit
of
Christ
,
the
voice
of
Gods
servants
speaking
out
of
the
Word
,
is
directed
to
our
hearts
in
particular
with
such
life
,
and
power
,
that
thereby
our
dead
hearts
are
quickned
and
we
receive
the
words
of
the
Minister
,
as
the
very
voice
and
Word
of
Christ
.
Thirdly
,
because
God
would
hereby
note
unto
us
the
easinesse
of
the
work
,
he
can
do
it
with
a
word
speaking
,
and
in
an
instant
convert
a
sinner
.
Quest.
But
how
may
our
effectual
calling
be
discerned
,
seeing
wicked
men
may
be
affected
with
the
Word
?
Answ.
It
may
be
discerned
by
the
effects
of
it
,
whereof
some
appear
immediately
,
other
some
a
longer
time
after
.
Quest.
What
are
those
effects
?
Answ.
First
,
a
true
sight
of
,
and
willing
confession
of
our
sinne-guiltinesse
,
joyned
with
a
detestation
of
all
sin
,
and
dislike
of
our
wayes
which
are
not
good
.
Secondly
,
a
willing
separation
from
the
world
,
both
in
our
affections
,
by
a
weanednesse
from
those
earthly
things
which
before
we
doted
on
:
and
a
forsaking
the
needless
society
of
the
wicked
.
Thirdly
,
an
unfeigned
forsaking
of
all
sin
,
with
a
purpose
never
to
return
to
it
again
,
desiring
earnestly
to
partake
of
Christs
righteousness
both
imputed
and
imparted
.
Fourthly
,
a
love
of
God
and
his
glory
above
all
things
,
Rom.
8.28
.
Fifthly
,
a
Spirit
of
prayer
,
Joel
2.32
.
Sixthly
,
a
willingness
to
be
ruled
by
the
Word
in
all
things
.
Quest.
Wherein
doth
Gods
wonderful
mercy
appear
in
our
calling
?
Answ.
By
the
consideration
of
the
things
whereunto
we
are
called
,
which
are
,
-
1.
To
his
marvellous
light
,
1
Pet.
2.9
.
-
2.
To
the
fellowship
of
his
Son
Jesus
Christ
,
1
Cor.
1.9
.
-
3.
To
a
wonderful
liberty
from
the
servitude
of
sin
,
Satan
,
the
world
,
and
the
ceremonial
Law
,
Gal.
5.13
.
-
4.
To
the
grace
of
Christ
,
Gal.
1.6
.
-
5.
To
an
estate
of
immunity
,
and
free
pardon
,
Rom.
5.31
.
-
6.
To
all
safety
,
Isa.
41.1
,
2
,
3.
Rom.
8.28
.
-
7.
To
Christs
glorious
Kingdome
,
2
Thes.
2.14
.
1
Thes.
2.12
.
2
Pet.
1.3
.
1
Pet.
5.10
.
Quest.
How
may
we
walk
worthy
of
our
calling
?
Answ.
First
,
if
we
be
humble
,
and
not
wise
in
our
own
conceits
,
Rom.
11.25
,
30
,
31.
Secondly
,
if
we
be
very
thankful
to
God
for
his
rich
grace
unto
us
in
our
calling
,
and
the
rather
1.
Because
it
s
no
common
favour
,
but
a
special
grace
bestowed
upon
us
:
For
no
man
comes
to
Christ
,
but
whom
the
Father
draws
,
Joh.
6.44
.
2.
God
hath
done
it
without
respect
to
our
works
,
or
desert
on
our
part
,
2
Tim.
1.9
.
3.
Because
of
the
means
,
and
manner
of
our
calling
:
all
the
three
persons
of
the
Trinity
concur
in
it
,
and
its
an
holy
calling
,
2
Tim.
1.9
.
4.
Because
of
the
priviledges
to
which
we
are
called
:
as
to
be
sonnes
,
and
heires
with
Christ
,
1
Cor.
1.7
.
to
a
Kingdome
and
glory
,
1
Thes.
2.12
.
2
Thes.
2.14
.
5.
Because
Gods
gifts
and
calling
are
without
repentance
,
Rom.
11.29
.
Isa.
●4
.
7
,
&c.
Jam.
1.17
.
Thirdly
,
if
we
are
careful
to
maintain
good
works
,
Tit.
3.8
.
It
s
the
end
of
our
calling
,
Luk.
1.74
,
75.
Fourthly
,
if
we
are
fully
contented
when
we
are
sure
that
God
hath
thus
called
us
,
Isa.
29.23
,
24.
Fifthly
,
if
we
rest
in
the
doctrine
we
have
learned
,
and
have
been
taught
,
and
are
not
carried
about
with
every
winde
of
doctrine
,
Eph.
4.11
,
&c.
Quest.
Why
should
we
be
so
solicitous
to
know
our
calling
?
Answ.
First
,
because
it
instates
us
into
all
the
promises
of
God
.
Secondly
,
it
purifies
our
hearts
and
lives
,
Acts
15.9
.
Thirdly
,
it
supports
our
hearts
in
the
midst
of
all
afflictions
,
and
tentations
wherewith
we
are
assaulted
,
Eph.
6.16
.
Heb.
10.19
,
20
,
22.
1
Joh.
5.4
,
5.
Fourthly
,
it
puts
life
into
all
our
duties
,
both
of
Religion
and
Righteousnesse
,
Gal.
5.6
.
Fifthly
,
it
opens
a
spring
of
grace
in
our
hearts
,
John
7.38
.
Mr.
Byfield
on
Peter
.
Quest.
Doth
a
Christian
alwayes
know
that
he
is
called
?
Answ.
Sometimes
a
Christian
staggers
a
little
,
either
not
being
an
experienced
Christian
,
or
through
sight
of
corruptions
and
tentations
:
but
setting
these
aside
,
a
Christian
knows
his
calling
,
and
will
live
by
his
Rules
:
for
it
s
not
only
a
calling
,
but
it
works
a
disposition
:
and
therefore
if
we
finde
it
not
,
we
must
attend
upon
the
meanes
of
the
Gospel
,
which
is
called
the
Kingdome
of
Heav●n
,
and
it
will
bring
us
into
a
good
estate
,
and
shew
us
our
estate
also
,
which
being
once
made
known
to
us
,
we
may
assure
our selves
it
will
remain
with
us
for
ever
;
which
also
may
be
gathered
from
this
,
in
that
its
an
high
calling
,
and
nothing
can
break
any
one
link
of
that
chaine
made
by
God
,
Romanes
8.
29
,
30.
Dr.
Sibbs
on
Phil.
Quest.
How
may
it
be
proved
that
a
Christian
may
certainly
know
his
vocation
or
calling
?
Answ.
First
,
because
its
the
Office
of
the
Spirit
of
God
,
which
the
faithful
have
received
to
certifie
them
of
those
things
,
which
God
hath
freelie
bestowed
upon
them
,
2
Cor.
2.12
Rom.
8.15
.
Secondly
,
Gods
children
are
commanded
to
make
their
calling
and
election
sure
,
2
Pet.
1.10
.
neither
is
this
a
legal
,
but
an
Evangelical
Precept
.
Thirdly
,
the
grace
which
they
have
received
of
God
,
hath
the
nature
and
force
of
an
earnest
,
in
respect
of
the
inheritance
that
is
promised
them
,
Eph.
1.14
.
and
4.30
.
seeing
therefore
it
assures
us
of
that
which
is
to
come
,
it selfe
cannot
be
uncertain
:
for
nothing
can
make
that
certain
,
which
is
uncertain
it self
.
Fourthly
,
the
certain
knowledge
of
the
grace
of
God
bestowed
upon
us
,
is
required
as
a
necessary
foundation
to
that
joy
,
and
gratitude
that
God
expects
from
us
,
1
Pet.
1.6
,
8.
Fifthly
,
a
conscience
purified
from
dead
works
,
doth
necessarily
infer
a
certain
knowledge
of
grace
,
Heb.
10.20
.
Rom.
8.26
.
and
9.2
.
Sixthly
,
this
is
expresly
affirmed
of
the
faithful
,
and
that
from
such
reasons
as
are
common
to
all
the
faithful
,
2
Cor.
13.5
.
1
John
3.14
.
and
4
▪
16.
and
5.20
.
Quest.
By
what
signes
may
this
certainty
of
our
vocation
be
confirmed
to
us
?
Answ.
First
,
By
the
constant
inclination
of
our
wills
to
God
as
to
our
chiefest
good
.
Psalm
119.57
.
For
no
man
can
place
his
chiefest
happiness
in
the
fruition
of
God
,
except
he
be
called
out
of
the
world
,
and
converted
from
the
Idols
which
he
had
formerly
set
up
in
his
heart
.
Secondly
,
by
a
purpose
and
readiness
of
mind
to
hearken
to
God
in
all
things
,
1
Sam.
3.10
.
Act.
9.6
.
Psa.
40.8
,
9.
For
hereby
we
answer
to
the
Call
of
God
.
Psa.
26.7
,
8.
Thirdly
,
By
an
earnest
longing
after
the
Word
of
God
,
1
Pet.
2.2
.
for
by
this
Word
we
are
called
,
and
regenerated
,
1
Pet.
1.23
.
Fourthly
,
By
our
sincere
love
to
them
who
are
begotten
to
God
by
the
same
meanes
,
1
Joh.
3.41
.
Quest
What
meanes
are
we
to
vse
that
we
way
be
made
partakers
of
this
holy
calling
?
Ans.
Though
God
is
many
times
found
of
those
that
sought
him
not
,
yet
there
are
several
duties
to
be
performed
by
us
ordinarily
,
if
we
will
be
made
partakers
of
this
heavenly
calling
:
as
.
1.
We
must
prize
Gods
word
above
all
earthly
treasures
,
Psa.
119.14
.
For
none
will
seek
the
Kingdome
of
God
till
he
under-valew
all
things
in
comparison
of
it
Mat.
10.37
.
Luk.
14.26
.
2.
We
must
bestow
our
principal
care
,
and
labor
in
the
attaining
of
it
,
Joh.
6.27
.
Pro.
2.4
.
and
8.17
.
the
reason
is
because
that
esteem
can
never
be
solid
,
and
serious
,
which
hath
not
endeavors
added
to
it
.
3.
We
must
with
all
diligence
,
and
care
applie
our selves
to
the
use
of
those
means
which
God
hath
sanctified
to
communicate
his
grace
to
us
by
,
Pro.
1.34
.
we
must
wait
,
as
the
impotent
did
at
the
pool
of
Bethesda
,
Joh.
5.3
,
4
,
7.
and
the
reason
is
,
because
God
who
is
the
author
of
grace
,
hath
appointed
,
and
makes
effectuall
those
means
,
whereby
he
will
convey
his
grace
to
us
.
4.
Yea
,
we
must
set
such
a
rate
upon
them
that
we
must
be
content
to
sell
all
to
purchase
this
pearl
,
Pro.
23.23
.
Mat.
13.43
,
45.
For
though
God
requires
nothing
of
us
,
but
freely
bestowes
life
upon
us
,
Isa.
45.1.2
.
yet
we
ought
to
forsake
all
unlawfull
things
in
act
,
and
all
naturall
good
things
in
affection
,
and
disposition
,
that
we
may
get
the
grace
of
God
.
Quest.
What
Motives
may
stir
us
up
to
embrace
the
calling
of
God
?
Answ.
First
,
If
we
seriously
consider
who
it
is
that
calls
us
,
It
s
the
omnipotent
God
,
to
whom
we
are
bound
to
hearken
in
all
things
,
though
we
Know
not
what
will
follow
Heb.
11.8
.
Secondly
,
If
we
seriously
consider
what
it
is
that
we
are
called
to
:
It
s
no
small
,
and
trifling
thing
,
but
to
life
,
and
eternall
glory
1
Pet.
5.10
.
Eph.
1.13
.
Thirdly
,
If
we
seriously
consider
what
it
is
that
we
are
called
from
,
wich
is
nothing
but
sin
,
and
death
,
Act.
26.18
.
Luk.
3.7
.
Fourthly
,
if
we
seriously
consider
the
moving
cause
of
this
our
calling
,
which
is
no
other
but
the
incomprehensible
grace
of
God
towards
those
which
were
his
enemies
.
Rom.
8.10
.
2.
Cor.
5.20
.
and
truly
we
are
desperately
hardened
if
such
goodness
will
not
work
upon
us
,
as
,
1
Sam.
24.17
,
18
,
19.
Fifthly
,
If
in
the
humility
of
our
hearts
we
compare
our selves
with
others
to
whom
this
calling
is
denied
,
1
Cor.
1.26
.
Sixthly
,
If
we
seriously
consider
what
a
grievous
sin
it
is
to
neglect
this
calling
of
God
,
much
more
to
despise
it
,
Mat.
22.7
,
8.
Luk.
4.24
.
Seventhly
,
If
we
consider
what
miseries
God
may
justly
lay
upon
us
for
the
same
,
Pro.
1.24
.
&c.
Ames
.
Cas.
Consc.
Quest
,
How
else
may
our
vocation
,
or
calling
be
described
?
Answ.
It
s
an
effect
of
Gods
election
,
whereby
Christ
,
God
and
man
,
doth
by
his
Kingly
authority
call
,
and
invite
us
whilst
we
live
here
unto
the
participation
of
the
inestimable
benefit
of
our
Redemption
,
that
thereby
we
may
attain
unto
life
everlasting
.
Quest.
How
manifold
is
this
calling
?
Answ.
1.
It
s
twofold
.
1.
Common
and
general
,
whereby
all
indifferently
,
good
and
bad
,
elect
and
reprobate
,
are
outwardly
invited
by
the
Ministry
of
the
Word
to
embrace
the
benefit
of
Redemption
wrought
by
Christ
:
This
is
ineffectual
to
reprobates
,
because
they
refuse
to
come
,
when
invited
to
the
Kings
Supper
,
Luke
14.24
.
Secondly
,
Effectual
calling
is
proper
to
Gods
Elect
,
when
as
to
the
outward
Ministry
of
the
Word
,
wherein
grace
and
salvation
is
offered
to
all
believers
,
Christ
joynes
the
inward
operation
of
his
holy
Spirit
,
which
opens
our
deaf
eares
,
enlightens
our
blinde
understandings
,
and
softens
,
and
sanctifies
our
hard
and
corrupt
hearts
,
so
as
we
attentively
hear
,
truly
understand
,
and
by
a
lively
faith
apply
the
doctrine
of
grace
and
salvation
,
which
is
preached
unto
us
,
whereby
we
are
also
separated
from
the
world
,
given
unto
Christ
and
he
to
us
,
where
upon
follows
that
neare
union
whereby
we
being
ingrafted
into
his
body
,
mystically
do
become
his
members
,
and
he
our
head
,
Mat.
22.3
,
8.
Rom.
8.30
.
Act.
13.48
.
Joh.
6.45
.
Act.
16.14
.
Quest.
What
are
the
parts
of
our
effectual
calling
?
Answ.
First
.
Our
separation
from
the
world
,
of
which
formerly
we
were
true
members
,
that
from
henceforth
we
should
be
of
Gods
houshold
,
and
family
,
Joh.
15.19
.
Eph.
2.19
.
and
this
he
doth
,
not
for
any
merit
of
ours
,
but
of
his
free
grace
,
Jsa.
65.1
.
Ephe.
2.1.3.12
.
1
Cor.
6.11
.
1
Pet.
4.3
.
Isa.
53.6
.
2
Tim.
1.9
.
Secondly
,
that
reciprocal
donation
,
whereby
God
the
Father
gives
Christ
,
his
only
Son
,
truly
and
effectually
to
all
his
Elect
,
to
be
their
Head
,
Redeemer
,
and
Saviour
,
and
also
whereby
he
gives
his
Elect
to
Christ
to
be
his
Members
,
that
so
they
may
be
redeemed
and
saved
by
him
,
Isa.
9.6
.
John
3.16
.
Rom.
8.32
.
John
17.6
.
and
10.29
.
Thirdly
,
the
union
and
communion
which
is
betwixt
Christ
and
Gods
Elect
,
which
followes
upon
the
donation
before
spoken
of
,
whereby
Christ
and
they
are
mystically
coupled
together
into
one
body
,
he
becoming
their
Head
,
and
they
becoming
his
members
,
Eph.
4.15
,
16.
and
5.30
.
John
15.1
.
Eph.
2.20
,
21
,
22.
1
John
4.13
.
John
6.54
.
Quest.
What
is
the
meanes
of
our
effectual
calling
?
Answ.
First
,
on
Gods
part
,
the
preaching
of
the
Word
,
which
is
made
effectual
by
the
inward
operation
of
the
Spirit
,
first
to
mollifie
our
hard
hearts
,
and
truly
to
humble
us
,
by
setting
our
sins
before
us
,
and
this
is
done
by
the
preaching
of
the
Law
:
and
so
seeing
our
inability
of
working
out
our
own
salvation
,
we
are
brought
out
of
our selves
to
seek
for
salvation
in
Christ
,
applying
him
,
and
his
merits
to
us
by
a
true
,
and
a
lively
faith
,
and
this
is
done
by
the
preaching
of
the
Gospel
.
Secondly
,
the
meanes
on
our
part
,
is
the
saving
hearing
of
the
Word
,
whereby
our
hearts
are
mollified
,
and
we
truly
humbled
,
and
brought
out
of
our selves
to
seek
for
salvation
in
Christ
,
whereby
faith
is
begot
in
us
,
whereby
we
apply
Christ
unto
us
,
and
rest
upon
him
alone
for
salvation
.
Quest.
What
necessity
is
there
of
our
effectual
calling
?
Answ.
First
,
before
our
effectual
calling
,
we
are
no
true
members
of
the
Church
,
though
we
may
outwardly
thrust
our selves
into
this
society
.
For
the
Church
is
a
Company
or
Congregation
,
which
is
truly
called
and
selected
out
of
the
world
:
and
if
we
be
not
of
the
Church
,
there
is
no
salvation
,
Eph.
5.23
,
25.
Acts
2.47
.
Secondly
,
if
we
be
not
truly
called
,
we
are
not
truly
justified
,
nor
sanctified
,
nor
can
be
glorified
,
Rom.
8.30
.
Thirdly
,
if
we
be
not
thus
called
,
we
cannot
come
to
Christ
,
nor
communicate
with
him
in
his
benefits
,
nor
receive
any
saving
grace
of
the
Spirit
.
Quest.
But
why
should
we
be
so
careful
in
attending
upon
the
Word
.
Answ.
First
,
because
the
Ministry
of
the
Word
is
Gods
Ordinance
,
instituted
by
him
,
for
the
gathering
together
of
the
Saints
,
&c.
Eph.
4.11
,
12.
neither
doth
he
ordinarily
use
any
other
means
for
our
Calling
and
Conversion
.
Hence
Philip
was
sent
to
the
Eunuch
,
Acts
8.
Ananias
to
Paul
,
Acts
9.
Peter
to
Cornelius
,
Acts
10.5
,
6.
Secondly
,
its
God
himself
,
who
speaks
by
the
mouthes
of
his
Ambassadors
,
who
come
not
in
their
own
names
,
but
in
Christs
stead
,
entreating
us
to
be
reconciled
to
God
,
2
Cor.
5.20
.
and
4.7
.
Jerem.
1.9
.
Luke
10.16
.
Thirdly
,
the
titles
which
are
given
to
the
Word
,
may
strongly
move
us
to
attend
upon
the
same
.
It
s
called
the
Ministry
of
reconciliation
,
2
Cor.
5.18
.
the
Gospel
of
Peace
,
Eph.
6.15
.
the
Word
of
grace
,
Acts
14.3.18.32
.
the
Word
of
Life
,
Phil.
2.16
.
Acts
13.26
.
the
Word
of
salvation
:
the
Kingdome
of
God
,
Mat.
13.44
.
by
which
we
are
brought
into
the
Kingdome
of
grace
and
glory
.
Heavenly
seed
,
1
Cor.
4.15
.
whence
Ministers
are
called
spiritual
Fathers
,
1
Cor.
3.2
.
It
s
milk
for
Babes
,
and
strong
meat
for
men
,
Heb.
5.12
.
It
s
a
rule
for
our
lives
,
Deut.
5.32
.
Jos.
1.8
.
A
Lamp
to
our
feet
,
&c.
Psal.
119.105
.
the
Sword
of
the
Spirit
,
Eph.
6.17
.
Fourthly
,
the
Word
is
that
heavenly
light
that
shines
to
us
when
we
are
in
darknesse
,
whereby
our
blinde
eyes
are
illuminated
to
see
,
and
finde
the
way
to
Heaven
,
Luke
1.79
.
Mat.
5.14
.
Acts
13.47
.
Fifthly
,
it
s
the
meanes
to
beget
faith
,
without
which
its
impossible
to
be
saved
,
Eph.
2.8
.
Heb.
11.6
.
John
1.12
.
and
3.16
,
18.
Rom.
10.17
.
1
Tim.
4.16
.
Quest.
But
if
once
we
be
converted
,
what
need
we
hear
so
oft
?
Ans.
First
,
neglect
of
Gods
Word
is
a
manifest
sign
that
we
are
not
truly
converted
,
John
8.47
.
and
10.3
,
4
,
27.
they
which
have
grace
cannot
but
be
ravished
with
the
excellency
of
the
Word
.
Secondly
,
the
Word
is
the
food
of
our
soules
,
whereby
we
are
nourished
,
and
the
graces
of
Gods
Spirit
strengthened
in
us
:
and
the
want
of
it
is
a
great
judgement
,
Amos
8.11
,
12.
Thirdly
,
though
he
have
attained
to
knowledge
enough
:
yet
we
must
hear
to
quicken
us
to
practice
,
to
reform
our
affections
,
to
nourish
our
graces
:
yea
,
it
s
profitable
to
teach
,
to
reprove
,
&c.
that
the
man
of
God
may
be
perfect
,
&c.
2
Tim.
3.16
.
2
Cor.
14.3
.
therefore
with
David
,
we
should
desire
to
dwell
in
the
house
of
God
,
Psal.
27.4
.
Mr.
Downhams
Christian
Warfare
.
Quest.
Whether
is
not
our
Vocation
or
Calling
all
one
with
our
Sanctification
?
Answ.
No
:
For
1.
Our
Vocation
is
before
Justification
,
Rom.
8.30
.
but
Sanctification
is
not
before
Justification
:
therefore
they
are
not
the
same
.
Secondly
,
Sanctification
is
the
end
of
Vocation
,
1
Thes.
4.7
.
therefore
it
s
not
all
one
with
it
.
Thirdly
,
faith
is
the
principal
thing
in
Vocation
:
the
first
part
of
it
being
Gods
Call
;
the
second
part
being
our
answer
to
that
Call
,
or
coming
in
at
that
Call
,
Jer.
3.22
.
Now
faith
is
no
part
of
Sanctification
strictly
taken
,
because
its
the
means
and
instrument
of
our
Justification
and
Sanctification
,
Acts
26.18
.
Hence
our
hearts
are
said
to
be
purified
by
faith
,
Acts
15.9
.
Gal.
2.20
.
John
5.24
.
we
passe
from
death
to
life
by
faith
,
therefore
it
s
no
part
of
our
spiritual
life
,
as
faith
comes
by
hearing
,
and
therefore
hearing
is
no
part
of
Faith
:
so
Justification
comes
by
Faith
,
and
therefore
it
s
no
part
of
Sanctification
.
Quest.
What
is
the
nature
of
the
Call
of
God
?
Answ.
Concerning
this
Call
,
I
shall
lay
down
these
Propositions
.
First
,
our
Vocation
or
Calling
is
ever
by
some
word
or
voice
,
either
outward
or
inward
,
or
both
:
either
ordinary
,
or
extraordinary
:
by
the
Ministry
of
men
,
or
by
the
immediate
inspirations
,
or
visions
of
God
.
Secondly
,
this
voice
in
the
ordinary
calling
of
the
Elect
,
is
not
by
the
voice
of
the
Law
,
but
by
the
voice
of
the
Gospel
,
bringing
glad
tidings
,
written
by
the
Apostles
,
and
preached
to
the
world
,
John
20.31
.
1
Cor.
1.21
.
with
26.
The
Spirit
indeed
inwardly
accompanies
the
voice
of
the
Gospel
,
but
now
none
are
called
by
the
immediate
voice
of
the
Spirit
without
the
Gospel
,
or
by
the
immediate
testimony
of
the
Spirit
,
breathed
out
of
free
grace
without
the
Word
,
Eph.
1.12
,
13.
Thirdly
,
this
voice
of
the
Gospel
,
is
the
voice
of
God
in
Christ
,
or
the
voice
of
Jesus
Christ
,
although
dispensed
by
men
,
(
who
are
but
weak
instruments
for
so
mighty
a
work
,
)
sent
,
and
set
in
Christs
stead
,
Rom.
1.6
.
John
5.29
.
2
Thes.
2.12
,
13.
It
s
called
Christs
Call
,
Heb.
3.1
.
because
Christ
takes
(
as
it
were
)
the
written
Word
in
his
own
lips
,
and
thereby
pierces
through
the
eares
to
the
heart
,
through
all
the
noise
of
feares
,
sorrows
,
objections
against
believing
,
and
makes
it
to
be
heard
as
his
voice
.
Fourthly
,
the
thing
that
Christ
calls
us
unto
,
is
,
to
come
to
him
:
Christ
will
now
have
the
lost
Prodigal
to
come
home
:
he
will
have
the
burdened
soul
to
come
to
him
for
ease
,
Mat.
11.27
.
Jer.
3.7
,
22.
and
4.1
.
He
calls
for
us
to
come
and
possesse
his
fulnesse
,
Luke
14.17
.
1
Cor.
1.9
.
Fifthly
,
this
Call
to
Come
,
is
all
one
for
substance
with
the
offer
of
Christ
,
which
consists
in
three
things
.
-
1.
A
Command
to
receive
Christ
,
as
present
and
readie
to
be
given
,
1
John
4.23
.
-
2.
Perswasion
and
entreaty
,
to
come
and
accept
of
this
offer
,
2
Corinth.
5.19
,
20.
-
3.
A
Promise
of
the
thing
offered
if
we
will
receive
it
.
Sixthly
,
this
Call
or
Offer
hath
three
special
qualifications
.
1.
It
s
inward
as
well
as
outward
:
For
thousands
are
outwardly
called
,
which
yet
never
come
,
because
they
want
the
inward
Call
,
John
6.45
.
He
that
hath
heard
and
learned
of
the
Father
comes
to
me
,
Hos.
2.14
.
2.
It
s
a
particular
Call
,
Mar.
16.15
.
there
is
a
general
Call
,
and
offer
of
grace
to
every
one
:
but
when
the
Spirit
applies
generals
to
particulars
particularly
,
this
makes
the
Call
particular
,
Isa.
43.1
.
John
12.5
.
3.
It
s
effectual
as
well
as
inward
and
particular
,
Luke
24.23
.
Compel
them
to
come
in
,
John
10.16
.
It
s
a
calling
out
of
purpose
,
Rom.
8.28
.
Mat.
9.12
,
13.
2
Chron.
30.10
,
11.
Quest.
Wherein
doth
the
necessity
of
this
Call
appear
?
Answ.
First
,
no
man
should
come
unlesse
first
called
.
For
what
hath
any
man
to
do
with
Christ
,
or
to
make
himself
a
son
of
God
,
and
heire
of
glory
,
except
he
be
called
thereto
of
God
?
Secondly
,
no
man
would
come
without
the
Lords
Call
,
Mat.
20.6
,
7.
—
No
man
hath
hired
,
or
called
us
.
There
must
be
an
effectual
Call
to
bring
men
home
,
Isa.
55.5
.
3.
No
man
could
come
unlesse
called
,
John
6.44
.
unlesse
the
Father
draw
him
,
viz.
by
this
Call
.
For
Rom.
11.32
.
we
are
shut
up
under
belief
.
Quest.
How
is
this
Call
a
ground
of
faith
?
Answ.
First
,
it
s
the
ground
by
which
,
or
wherefore
it
rests
upon
the
Promise
:
The
minde
sees
1.
The
freenesse
of
mercy
to
a
poor
sinner
in
misery
,
and
this
breeds
some
hope
that
the
Lord
may
pity
it
.
Secondly
,
the
fulnesse
and
plenteous
riches
of
mercy
,
and
this
gives
great
encouragement
to
the
soul
to
think
,
that
if
it
comes
,
the
Lord
will
not
deny
it
a
drop
,
Psal.
130.7
,
8.
Thirdly
,
the
preciousnesse
and
sweetnesse
of
mercy
,
makes
the
soul
exceedingly
to
long
for
it
,
Psal.
36.6
,
7.
and
to
disesteem
all
things
to
enjoy
it
:
But
when
to
all
this
,
God
sends
a
special
command
to
come
in
,
and
to
take
mercy
,
and
that
for
no
other
reason
,
but
because
it
s
commanded
,
this
puts
an
end
to
all
feares
and
discouragements
,
and
the
soul
answers
,
as
Jer.
3.22
.
Behold
,
we
come
,
&c.
Mr.
Shepherds
Sound
Believer
.
Quest.
What
are
the
parts
of
inward
Calling
?
Answ.
First
,
the
enlightning
the
minde
to
understand
the
principles
of
Religion
,
which
though
alone
it
be
not
sufficient
,
nor
more
then
may
be
in
a
Reprobate
,
yet
it
s
the
foundation
of
the
rest
,
without
which
there
is
no
effectual
Calling
.
Secondly
,
the
opening
of
the
heart
to
believe
,
(
as
Lydia's
was
,
)
when
we
believe
every
thing
particularly
to
belong
to
us
,
and
so
the
Promise
of
salvation
amongst
the
rest
.
Thirdly
,
a
change
of
the
whole
man
.
This
is
essentially
necessary
to
salvation
:
for
by
nature
we
are
slaves
of
sin
:
and
as
long
as
we
continue
in
our
natural
condition
,
we
are
far
from
salvation
.
Quest.
What
are
the
fruits
of
this
effectual
Calling
?
Answ.
First
,
when
a
man
goes
about
the
works
of
the
same
,
and
labours
to
walk
worthy
of
it
in
an
holy
life
.
Secondly
,
when
a
man
highly
esteems
his
calling
,
and
the
hope
of
glory
that
he
is
called
to
,
as
Paul
accounted
all
but
dung
in
comparison
of
the
knowledge
of
Christ
crucified
:
and
the
things
which
he
highly
esteemed
before
his
Calling
,
afterwards
he
made
no
reckoning
of
them
.
Thirdly
,
when
he
will
suffer
any
thing
for
the
same
,
rather
then
be
drawn
from
the
hope
thereof
.
Quest.
What
are
the
marks
of
effectual
Calling
?
Answ.
They
are
either
Negative
,
or
Affirmative
.
First
,
Negative
.
As
-
1.
Not
to
hear
the
Word
,
and
that
diligently
.
-
2.
Nor
to
hear
joyfully
.
-
3.
Nor
to
reform
many
things
,
as
Herod
.
-
4.
Nor
to
do
some
choice
duties
:
as
Ananias
and
Saphira
.
Secondly
,
Affirmative
.
1.
To
seek
above
all
to
be
at
peace
with
God
,
and
to
have
his
Spirit
to
assure
us
of
everlasting
salvation
:
not
to
serve
the
times
,
but
above
all
to
be
assured
of
Gods
favour
.
2.
That
we
hate
unfeignedly
all
evil
:
but
especially
the
evils
of
the
times
,
and
of
our
natures
.
3.
To
affect
heartily
all
good
:
but
especially
those
good
things
which
the
world
and
times
disregard
,
and
that
our selves
are
most
untoward
unto
.
Mr.
Rogers
on
Pet.
Quest.
What
other
signes
are
there
of
our
effectual
Calling
?
Answ.
First
,
if
we
be
effectually
called
,
it
supposes
that
we
are
chosen
,
and
singled
out
from
others
in
the
world
:
and
whom
God
calls
he
qualifies
:
when
he
called
Saul
to
be
King
,
he
gave
him
a
Kingly
heart
:
so
if
God
call
us
to
his
heavenly
Kingdome
,
he
will
give
us
holy
,
Kingly
,
and
heavenly
hearts
and
mindes
.
Secondly
,
mens
tongues
will
shew
what
calling
they
are
of
in
their
discourse
:
A
Christian
will
remember
that
he
is
a
Christian
,
and
will
walk
worthy
of
his
Calling
,
and
will
say
,
with
Nehemiah
,
Shall
such
a
man
as
I
do
thus
?
speak
thus
?
think
thus
?
Thirdly
,
this
Calling
is
to
glory
:
and
therefore
he
that
is
called
,
will
oft
think
of
Heaven
,
and
magnifie
and
admire
Gods
goodnesse
to
him
,
saying
with
David
,
What
is
man
that
thou
shouldest
be
mindful
of
him
?
Fourthly
,
if
a
man
be
thus
called
by
God
,
he
will
finde
a
spiritual
answering
within
himself
to
Gods
Call
.
If
God
say
,
Thou
art
my
son
,
the
heart
answers
,
Thou
art
my
God
.
Behold
I
come
quickly
,
(
saith
Christ
,
)
Even
so
come
Lord
Jesus
,
saith
thy
heart
.
Fifthly
,
this
Calling
is
an
high
Calling
;
It
s
from
Heaven
to
Heaven
.
It
s
from
an
heavenly
Spirit
,
by
spiritual
meanes
,
to
Christ
in
Heaven
,
to
Saints
,
to
spiritual
employments
and
priviledges
.
Dr.
Sibbs
on
Phil.
CHAP.
XXV
.
Questions
,
and
Cases
of
Conscience
about
Cares
of
the
World
,
Quest.
HOw
many-fold
are
the
Cares
of
the
World
?
Answ.
Twofold
.
1.
Regular
.
2.
Irregular
.
First
,
Care
is
then
regular
.
1.
When
it
hath
a
right
end
,
such
as
is
both
sutable
with
,
and
subordinate
to
our
main
end
,
the
Kingdome
of
God
and
his
righteousnesse
.
Secondly
,
when
the
meanes
of
procuring
that
end
are
right
.
For
we
may
not
do
evil
to
effect
good
,
Rom.
3.8
.
Contrary
in
Ahaziah
,
2
Kings
1.2
.
Yea
,
Saint
Austine
is
peremptory
,
that
if
it
were
possible
by
an
officious
lie
to
compass
the
redemption
of
the
whole
world
,
yet
so
weighty
and
universal
a
good
must
rather
be
let
fall
then
brought
about
by
the
smallest
evil
.
Thirdly
,
when
the
manner
of
doing
it
is
good
,
and
that
is
1.
When
the
care
is
moderate
,
Phil.
4.5
,
6.
2.
When
it
's
with
submission
to
the
will
and
wisdome
of
God
,
when
with
David
,
we
can
resolve
not
to
torment
our
hearts
with
needlesse
and
endless
projects
,
but
to
rowle
our selves
upon
Gods
protection
,
2
Sam.
15.25
,
26.
So
1
Sam.
3.18
.
Act.
21.12
,
14.
Contrary
,
2
King
.
6.33
.
and
in
this
respect
care
is
not
a
vexation
but
a
duty
,
1
Thes.
5.8
.
Prov.
6.8
.
Care
irregular
is
a
cutting
,
dividing
,
distracting
care
,
against
which
we
should
strive
for
these
reasons
.
First
,
irregular
cares
are
superfluous
,
and
improper
to
the
ends
which
we
direct
them
upon
:
and
that
not
to
our
main
end
only
(
Happinesse
)
which
men
,
labouring
to
find
in
the
creature
where
it
is
not
,
do
instead
there
of
finde
nothing
but
trouble
,
and
vexation
:
But
even
to
those
lower
ends
which
the
creatures
are
proper
and
sutable
to
.
For
to
us
properly
belongs
the
industry
,
and
to
God
the
care
:
unto
us
the
labour
,
and
use
of
the
means
,
but
to
God
the
blessing
and
successe
of
all
,
1
Cor.
3.6
.
Luk.
12.25
.
1
Pet.
5.7
.
Psalme
55.22
.
Matth.
6.32
.
we
should
therefore
learne
to
cast
our selves
upon
God
;
and
that
1.
In
faith
depending
upon
the
truth
of
his
promises
,
Heb.
13.5
.
as
Dan.
3.17
.
2
Sam.
30.6
.
2
Chron.
14.11
,
12.
and
16.9
.
the
contrary
grieves
God
,
Numb.
14.11
.
Ps.
78.19
,
20.
&
106.24
.
and
it
proceeds
from
this
,
that
we
measure
God
by
our selves
:
that
we
conceive
of
his
power
onely
by
those
issues
and
wayes
of
escape
,
which
we
are
by
our
own
wisdomes
able
to
forecast
:
and
when
we
are
so
straitned
that
we
can
see
no
way
to
turn
,
there
we
give
over
trusting
God
,
as
if
our
sinnes
were
greater
then
could
be
forgiven
,
o●
our
afflictions
then
could
be
removed
:
the
best
way
therefore
to
establish
our
hearts
in
all
estates
,
is
to
have
the
eye
of
Faith
fixed
upon
Gods
power
,
and
to
consider
what
he
saith
,
Isa.
55.8
,
12.
So
Hab.
3.3
,
18.
Zach.
4.6
,
10.
Hos.
11.9
.
2
Chron.
20.6
,
1●
.
Ezek.
37.3
.
2.
By
prayer
,
which
is
a
maine
remedy
against
careful
thoughts
,
Phil.
4.5
,
6
,
7.
so
we
see
in
Hannah
,
1
Sam.
1.7
,
10
,
18.
So
,
1
Chron.
29.9
.
Deut.
12
.
1●
.
and
28.47
.
Mal.
2.13
.
Isa.
38.14
,
20.
Hab.
3.2
,
16
,
18
,
19.
Secondly
,
as
irregular
cares
are
needlesse
,
and
superfluous
,
so
they
are
sinful
also
.
1.
In
regard
of
their
object
,
they
are
worldly
cares
,
the
cares
of
the
men
of
this
world
:
therein
we
declare
our selves
to
walk
as
the
Gentiles
,
as
if
we
had
no
better
a
foundation
of
Contentment
then
the
Heathen
which
know
not
God
:
Hence
,
Eph.
4.17
.
Mat.
6.32
.
whereas
we
are
taken
out
of
the
world
,
and
therefore
must
not
be
conformable
to
the
world
,
nor
bring
forth
the
fruits
of
a
wordly
spirit
;
but
walk
as
a
peculiar
people
that
have
heavenly
promises
,
and
the
grace
of
God
to
establish
our
hearts
,
Joh.
15.10
.
1
Cor.
2.10
.
Rom.
12.2
.
Psal.
4.3
.
Tit.
2.14
.
1
Pet.
2.9
.
Illi
terrena
sapiant
,
qui
promissa
coelestia
non
habent
.
Cyprian
.
2.
They
are
sinful
in
regard
of
their
causes
,
which
are
principally
two
.
-
1.
Inordinate
lust
,
or
coveting
,
the
running
of
the
heart
after
covetousness
.
-
2.
Distrust
of
Gods
providence
;
for
those
desires
which
spring
from
lust
,
can
never
have
faith
to
secure
the
heart
in
the
expectation
of
them
,
Jam.
4.3
.
3.
They
are
sinful
〈◊〉
their
effects
.
For
,
-
1.
They
are
murthering
cares
,
2
Cor.
7.10
.
they
work
sadnesse
,
suspicions
,
uncomfortablenesse
,
and
at
last
death
.
-
2.
They
are
choaking
cares
,
Mat.
13.22
.
they
take
off
the
heart
from
the
Word
,
and
thereby
make
it
unfruitful
.
-
3.
They
are
adulterous
cares
,
Jam.
4.4
.
they
steal
away
the
heart
from
God
,
and
set
us
at
enmity
against
him
.
Quest.
How
may
we
arm
our selves
against
them
?
Answ.
First
make
the
creature
no
vexing
creature
:
For
which
end
1.
Pray
for
conveniency
:
for
that
which
is
sutable
to
thy
minde
,
not
to
thy
lusts
,
but
to
the
abilities
of
thy
mind
.
Labour
ever
to
sute
thy
occasions
to
thy
parts
,
and
thy
supplies
to
thy
occasions
.
A
ship
,
out
of
greedinesse
,
overladen
with
gold
,
will
be
in
danger
of
sinking
,
though
the
capacity
of
the
sides
be
not
a
quarter
filled
:
on
the
other
side
,
fill
it
to
the
brim
with
feathers
,
and
it
will
still
tosse
up
and
down
for
want
of
ballasting
:
so
is
it
in
the
lives
of
men
,
some
have
such
greedy
desires
that
they
think
they
can
run
through
all
sort●
of
businesses
,
and
so
never
leave
loading
themselves
till
their
hearts
sink
and
be
swallowed
up
of
worldly
sorrow
and
security
in
sin
:
Others
set
their
affections
on
such
trivial
things
,
that
though
they
should
have
the
fill
of
their
desires
,
their
minds
would
still
be
as
floating
,
and
unsettled
as
before
:
therefore
if
thou
livest
in
the
calmest
times
,
-
1.
Fill
not
thy self
only
with
light
things
,
and
such
are
all
things
in
this
world
of
themselves
:
but
get
thy
heart
ballasted
with
faith
in
Gods
promises
,
love
,
and
fear
of
his
name
,
a
foundation
of
good
works
,
and
then
whatever
becomes
of
thy
other
loading
,
thy
ship
it self
shall
be
safe
at
last
:
thou
shalt
be
sure
in
the
greatest
tempest
to
have
thy
life
for
a
prey
.
-
2.
Consider
the
burden
of
thy
vessel
;
as
all
ships
are
not
of
equal
capacity
,
so
all
men
have
not
the
same
abilities
:
some
have
such
a
measure
of
grace
as
enables
them
with
much
wisdom
,
and
improvement
to
manage
such
an
estate
,
as
would
puff
up
another
with
pride
,
sensuality
,
superciliousnesse
,
and
forgetfulnesse
of
God
:
Some
again
are
fitted
to
some
kind
of
imployments
,
not
so
to
others
,
and
in
these
varieties
of
state
every
man
should
pray
for
that
which
is
most
sutable
to
his
disposition
and
abilities
,
which
may
expose
him
to
fewest
tentations
,
or
at
least
make
him
most
serviceable
in
the
body
of
Christ
,
and
bring
most
glory
to
his
Master
.
Hence
,
Prov.
30.8
,
9.
Mat.
6.11
.
Give
us
our
daily
bread
.
2.
Labour
to
get
Christ
into
thy
ship
:
he
will
check
every
tempest
,
and
calme
every
vexation
that
grows
upon
thee
.
When
thou
considerest
that
his
truth
and
person
,
and
honour
is
imbarked
in
the
same
vessel
with
thee
,
thou
mayest
assure
thy self
that
either
he
will
be
thy
Pilot
in
the
ship
,
or
thy
plank
in
the
sea
to
carry
thee
safe
to
land
.
Say
,
if
I
suffer
in
his
company
,
and
as
his
member
,
he
suffers
with
me
,
and
then
I
may
triumph
that
I
am
any
way
made
conformable
to
Christ
my
head
.
If
I
am
weak
in
body
,
Christ
my
head
was
wounded
:
If
weak
in
minde
,
Christ
my
Head
was
heavie
unto
death
:
if
I
suffer
in
my
estate
,
Christ
my
head
was
poor
:
If
in
my
name
,
he
was
called
Beelzebub
,
2
Cor.
8.9
.
Mat.
12.24
.
Again
,
have
I
a
great
estate
?
this
takes
away
all
the
vexation
that
I
haue
Christ
with
me
:
his
promise
to
sanctifie
it
,
his
wisdom
to
manage
it
,
his
Glory
by
it
to
be
advanced
,
his
Word
by
it
to
be
maintained
:
his
Anointed
ones
by
it
to
be
supplied
:
his
Church
to
be
by
it
repaired
:
in
one
word
,
his
poverty
to
be
by
it
relieved
.
3.
Cast
out
thy
Jonah
,
every
sleeping
,
and
secure
sin
that
brings
a
tempest
on
thy
ship
,
and
vexation
to
thy
spirit
.
Examine
thy self
impartially
,
and
when
thou
hast
found
it
out
,
though
thy
choicest
pleasure
,
or
chiefest
profit
,
yet
cast
it
out
in
an
humble
confession
unto
God
,
in
an
hearty
and
willing
restitution
to
men
,
in
opening
thy
close
and
contracted
bowels
to
those
that
never
yet
enjoyed
comfort
from
them
,
then
shall
quietnesse
arise
to
thy
soul
,
&c.
4.
To
remove
the
vexation
of
the
creature
,
keep
it
from
thy
spirit
,
suffer
it
not
to
take
up
thy
thoughts
and
inward
man
:
These
things
are
not
thy
business
,
but
thy
accessories
,
and
a
mans
heart
should
be
on
the
first
,
not
on
the
latter
,
Psal.
62.10
.
when
the
creature
hath
raised
a
tempest
of
vexation
in
your
souls
,
poure
out
your
corruptions
by
confession
,
abate
your
lusts
,
and
the
provisions
of
them
,
live
by
faith
,
and
say
;
It
's
the
Lord
,
let
him
do
what
seems
good
to
him
:
The
Lord
giveth
,
the
Lord
taketh
,
Blessed
be
his
Name
.
Thirdly
,
use
the
creatures
as
vexing
things
:
For
which
end
1.
Let
not
earthly
things
bear
rule
over
thy
affections
,
least
they
emasculate
all
the
powers
of
thy
soul
:
Let
grace
sit
in
the
Throne
,
and
all
earthly
things
be
subordinate
to
the
wisdom
and
government
of
Gods
Spirit
in
thy
heart
.
They
are
excellent
servants
,
but
pernicious
masters
.
2.
Be
armed
when
thou
touchest
or
medlest
with
them
.
Armed
against
the
lusts
,
and
against
the
tentations
that
arise
from
them
.
Get
faith
to
place
thy
heart
upon
better
promises
:
enter
not
upon
them
without
prayer
to
God
,
that
since
thou
art
going
amongst
snares
,
he
would
carry
thee
through
with
wisdom
and
faithfulnesse
,
and
teach
thee
how
to
use
them
as
his
blessings
,
and
as
instruments
of
his
glory
.
Make
a
Covenant
with
thy
heart
,
be
jealous
of
it
least
it
be
surprized
,
or
bewitched
with
sinful
affections
.
3.
Touch
them
gently
:
Do
not
hug
them
,
love
,
and
dote
upon
them
,
nor
grasp
them
with
adulterous
embraces
:
The
love
of
money
is
the
root
of
mischief
,
and
is
enmity
against
God
,
1
Tim.
6.10
.
Jam.
4.4
.
1
Joh.
2.15
.
3.
Use
them
for
hedges
and
fences
to
relieve
the
Saints
,
to
make
friends
of
unrighteous
Mammon
,
and
to
defend
the
Church
of
Christ
.
By
no
means
have
them
in
thy
field
,
but
only
about
it
:
mingle
it
not
with
thy
corn
,
lest
it
choke
all
.
5.
Use
them
as
Gideon
,
for
weapons
of
just
revenge
against
the
enemies
of
Gods
Church
to
vindicate
his
truth
and
glory
;
and
then
by
being
wise
and
faithful
in
a
little
,
thou
shalt
be
ruler
over
much
,
&c.
See
Dr.
Reynolds
.
Object
:
But
I
should
not
take
so
much
care
were
it
not
for
my
children
?
Answ.
Paul
saith
,
1
Cor.
7.29
.
Let
those
that
are
married
,
be
as
though
they
were
not
:
meaning
in
regard
of
this
scraping
of
wealth
together
by
unlawfull
means
,
or
in
regard
of
readiness
to
do
works
of
mercy
.
God
hath
promised
to
be
a
Father
of
the
fatherlesse
.
Some
go
to
Hell
themselves
to
make
their
children
rich
:
but
God
requires
no
such
thing
at
our
hand
:
Therere
is
a
moderate
care
indeed
,
as
1
Tim.
4.8
.
He
that
cares
not
for
his
own
,
&c.
but
we
must
not
make
this
a
pretence
to
excuse
our
sinfull
and
immoderate
cares
:
what
ability
the
creature
hath
to
help
,
is
from
God
,
and
when
the
creature
is
taken
away
,
God
is
where
he
was
.
Dr.
Sibs
.
Quest.
Why
ought
we
not
to
be
careful
about
worldy
things
?
Answ.
First
,
because
these
things
are
good
in
a
very
meane
degree
;
they
cannot
breed
Contentment
,
nor
make
a
man
happy
.
Secondly
,
they
are
base
,
bones
for
dogges
:
reprobates
have
more
plenty
of
them
then
Gods
children
,
they
are
more
meet
wages
for
slaves
,
then
portions
for
children
:
the
wicked
have
these
,
but
the
godly
have
spiritual
graces
here
,
and
eternal
glory
hereafter
.
Thirdly
,
they
are
very
vaine
,
subject
to
many
losses
,
and
changes
:
yea
,
and
we
are
as
vain
as
they
,
so
that
if
we
should
never
lose
them
,
yet
we
may
be
taken
from
them
,
not
twenty
,
or
fourty
years
hence
,
but
ere
to
morrow
:
neither
can
we
tell
whether
we
shall
leave
them
to
our
children
:
haply
it
may
be
to
strangers
,
yea
enemies
,
or
if
we
should
leave
them
to
our
children
,
we
know
not
how
they
will
spend
them
.
Indeed
we
must
have
callings
,
and
we
must
be
painful
in
them
:
So
Adam
had
before
and
after
his
fall
:
As
Solomon
commends
diligence
,
so
he
speaks
against
idlenesse
,
Prov.
10.4
.
He
sends
the
sluggard
to
the
Ant
for
forecast
,
Prov.
6.6
.
Joseph
in
times
of
plenty
laid
up
for
times
of
want
,
Gen.
41.48
.
therefore
it
's
not
the
care
,
but
the
excesse
that
is
forbidden
.
Mr.
Rogers
on
Pet.
CHAP.
XXVI
.
Questions
,
and
Cases
of
Conscience
about
Charity
.
Quest.
WHat
is
Charity
?
Answ.
It
's
that
affection
of
love
which
moves
us
to
hold
our
neighbours
dear
,
and
to
desire
,
and
seek
their
good
in
every
thing
which
is
dear
unto
them
,
and
that
for
Christs
sake
,
according
to
the
will
of
God
,
1
Cor.
13.4
,
&c.
where
we
have
the
properties
of
charity
largly
described
;
and
it
must
be
shewed
by
beneficence
.
Quest.
What
is
beneficence
?
Answ.
It
is
with
a
bountiful
heart
,
and
hand
to
do
good
to
all
,
who
in
any
kinde
whatsoever
need
our
help
,
by
our
riches
,
labour
,
care
,
counsel
,
providence
,
or
howsoever
:
So
that
it
extends
it self
to
all
good
works
,
as
building
of
Schools
,
and
Colledges
,
maintaining
the
Ministry
,
and
Gods
worship
,
erecting
of
Hospitals
,
allowing
yearly
Pensions
to
Parishes
,
and
corporations
for
relief
of
the
poor
:
Or
if
we
want
ability
to
do
these
,
then
by
counselling
those
that
want
it
,
by
being
eyes
and
feet
to
the
blinde
and
lame
,
Act.
9.39
.
Job
31.16
,
&c.
Quest.
Are
these
duties
then
required
of
all
?
Answ.
Yea
,
Heb.
13.16
.
they
are
numbred
amongst
the
fruits
of
the
Spirit
,
Gal.
5.22
.
and
are
joyned
with
love
and
faith
,
1
Tim.
6.17
,
18.
Quest.
Who
are
the
object
of
beneficence
?
Answ.
First
,
all
men
,
1
Thes.
5.15
.
yea
,
it
must
extend
to
our
enemies
,
Prov.
25.21
.
Mat.
5.44
,
45.
Luk.
6.32
,
33.
Secondly
,
yet
chiefly
to
the
houshold
of
faith
;
Gal.
6.10
.
Christ
accepts
it
as
done
to
himselfe
,
Matth.
25.33
.
So
David
,
Psal.
16.3
.
Ephesians
,
c.
1.15
.
Quest.
What
are
the
properties
of
benificence
?
Answ.
First
,
it
must
be
liberal
and
bountiful
:
Da
multum
multis
.
we
must
do
good
to
many
;
as
we
sow
our
seed
plentifully
,
2
Cor.
9.6
.
Prov.
11.24
,
25.
Non
qui
habet
,
&
servat
,
sed
qui
impertit
est
dives
,
&
impertio
,
non
possessio
divites
facit
.
Clem.
Alex.
Not
he
that
hath
wealth
,
and
keeps
it
,
but
he
that
bestows
it
is
rich
,
&c.
otherwise
he
puts
it
into
a
broken
bag
,
Hag.
1.6
.
It
s
a
duty
required
by
God
,
Deut.
15.11
.
Job
31.16
,
17.
Secondly
,
it
must
be
cheerful
,
Eccl.
9.10
.
Tit.
3.1
.
2
Cor.
9.7
.
Rom.
12.8
.
Prov.
11.25
.
2
Cor.
8.12
.
Deut.
15.10
.
Quest.
How
doth
this
cheerfulnesse
shew
it self
?
Answ.
First
in
countenance
,
which
adds
a
grace
to
a
good
deed
.
Dat
bene
,
dat
multum
,
qui
dat
cum
munere
vultum
.
Where
the
eye
of
the
giver
tells
the
receiver
that
its
a
token
sent
him
from
a
loving
heart
,
Prov.
22.9
.
Secondly
,
In
our
words
,
when
we
speak
comfortably
to
the
party
to
whom
we
do
good
.
Quando
adjicimus
bona
verba
,
bonis
rebus
,
2
Cor.
9.5
.
Thirdly
,
in
the
action
.
(1)
When
a
man
doth
good
speedily
and
readily
.
Beneficentia
est
virtus
quae
moram
non
patitur
.
It
dislikes
all
delays
:
Omnis
benignitas
properat
.
Seneca
.
All
goodnesse
is
quick
of
hand
,
and
swift
of
foot
.
Bis
dat
qui
cito
dat.
Et
qui
moratur
,
neganti
proximus
est
.
He
that
delays
a
benefit
is
next
door
to
him
that
denies
.
Proprium
est
libenter
facientis
cito
facere
.
S●n.
It
s
the
property
of
him
that
gives
willingly
to
give
speedily
,
Isa.
21.14
.
We
must
prevent
mens
suits
with
such
a
readinesse
,
as
God
doth
,
Psal.
21.2
,
3.
Nam
illud
beneficium
jucundum
,
quod
obviam
venit
.
Sen.
that
benefit
is
most
delightful
to
the
receiver
,
which
stays
not
till
he
comes
to
seek
it
,
but
meets
him
in
the
midst
way
,
2
Cor.
8.4
.
(2)
When
at
least
we
entertain
the
first
motion
;
and
if
our
benefit
hath
not
found
him
out
before
he
sued
,
yet
at
least
let
him
finde
it
when
he
sueth
.
Atque
etiam
dum
rogat
,
erogemus
:
Let
us
give
him
while
he
asks
.
Nam
qui
tarde
dedit
,
diu
noluit
.
Sen.
So
Prov.
3.27
.
and
13.12
.
especially
we
must
avoid
delays
in
giving
,
after
we
have
granted
the
suit
:
For
there
is
nothing
more
distastful
,
then
when
we
are
forced
to
ask
again
,
and
find
more
difficulty
in
the
delivery
then
in
the
grant
.
The
third
property
is
constancy
in
doing
good
:
Benefacta
benefactis
pertegentes
.
Plaut.
making
one
good
deed
an
introduction
to
another
:
Hence
,
2
Thes.
3.13
.
1
Thes.
5.15
.
1
Cor.
15.58
.
Deut.
15.11
.
Gal.
6.9
.
hereby
we
imitate
our
heavenly
Father
;
Yea
,
we
must
encrease
in
doing
good
that
our
last
works
may
excel
the
first
,
as
Rev.
2.19
.
for
Mat.
26.11
.
Fourthly
,
equality
and
proportion
must
be
observed
in
a
discreet
suiting
our
works
of
mercy
to
our
estate
,
and
ability
,
that
they
may
match
,
but
not
exceed
it
:
Too
much
at
one
time
will
necessarily
cause
too
little
at
another
.
For
which
end
we
must
use
care
,
diligence
,
and
frugality
in
getting
,
and
saving
,
that
so
we
may
be
the
better
able
to
do
good
,
Eph
,
4.28
.
Psal.
112.5
.
Dat
,
non
profundit
.
He
giveth
but
not
wasteth
,
that
so
he
may
still
give
.
Hence
,
1
Cor.
16.1
.
Dabo
egenti
,
sed
ut
ipse
non
egeam
;
succurro
perituro
,
sed
ut
ipse
non
peream
.
Sen.
Fifthly
,
we
must
have
respect
to
the
parties
that
receive
our
almes
,
giving
more
or
lesse
as
their
wants
require
.
For
he
that
gives
more
,
non
dat
sed
ditat
:
he
relieves
not
his
wants
,
but
makes
him
rich
:
He
that
gives
lesse
,
non
pa●perem
sustentat
,
sed
paupertatem
.
He
cures
not
the
disease
,
but
onely
gives
some
present
ease
.
Sixthly
,
we
must
so
give
to
one
as
that
w●
neglect
not
many
.
Non
est
beneficium
nisi
quod
ratione
datur
,
quoniam
ratio
omnis
honesti
comes
est
.
Sen.
It
's
not
a
benefit
which
is
not
given
with
reason
,
because
reason
is
the
guide
,
and
companion
of
all
vertuous
actions
,
Eccl.
11.1
,
2.
cast
thy
bread
upon
the
waters
,
not
water
,
1
Tim.
6.18
.
Quest.
Who
should
be
the
object
of
our
bounty
?
Answ.
The
poor
,
Luk.
14.12
.
they
are
the
ground
in
which
this
seed
is
to
be
sowen
if
we
expect
an
harvest
of
happinesse
;
they
are
the
Bankers
to
whom
we
must
deliver
Gods
talents
if
we
will
be
faithful
;
they
are
Gods
factors
to
whom
we
must
deliver
our
goods
,
and
then
God
himself
will
acknowledge
the
debt
,
and
will
surely
pay
with
advantage
.
Not
canting
companions
,
lazy
lossels
,
sturdy
rogues
,
profuse
prodigals
.
For
,
2
Thes.
3.10
,
12.
such
should
not
eat
;
except
in
case
of
extremity
:
and
then
non
homini
,
sed
humanitati
,
not
to
the
person
,
but
to
the
common
nature
of
mankinde
:
But
To
the
honest
labourer
,
and
poor
hous-keeper
,
who
either
,
through
the
greatnesse
of
their
charge
,
or
deadnesse
of
trade
,
crosses
,
losses
sicknesse
,
&c.
are
not
able
to
get
their
bread
,
or
the
blinde
,
and
maimed
,
the
aged
,
and
decrepid
:
Weak
widows
,
or
young
orphans
.
Lev.
25.35
.
Pars
sacrilegii
est
,
res
pauperum
dare
non
pauperibus
.
It
's
a
kind
of
sacriledge
to
give
the
poors
portion
to
those
which
are
not
poor
.
Tunpissimum
g●nu●
perd●ndi
est
inconsulta
donatio
.
Unadvised
giving
is
the
worst
kinde
of
loosing
:
Yet
we
must
not
be
overscrupulous
in
making
our
choice
:
we
must
not
be
so
busie
in
examining
their
estate
,
and
desert
,
that
we
can
finde
no
leasure
to
relieve
their
wants
:
Hence
,
2
Thes.
3.13
.
Mat.
10.41
.
and
25.40
.
Quest.
What
are
the
true
causes
from
whence
this
charity
ariseth
?
Answ.
First
,
Faith
,
which
formalizes
all
the
Christians
actions
,
and
mainly
differences
their
works
from
the
same
works
done
by
worldlings
.
Now
to
do
a
work
in
faith
,
and
approved
in
the
sight
of
God
,
is
not
only
to
be
truly
perswaded
,
and
assured
that
the
thing
we
do
is
warranted
by
Gods
Word
,
and
allowed
by
him
,
but
that
we
also
in
Christ
are
accepted
of
him
:
otherwise
they
are
not
accepted
,
but
are
sin
,
Heb.
11.6
.
Rom.
14.23
.
Secondly
,
obedience
to
God
because
he
hath
commanded
it
,
therefore
such
almes
as
are
given
without
respect
to
Gods
command
,
out
of
natural
pity
,
or
for
worldly
ends
,
as
profit
,
and
vain
glory
are
no
properties
of
an
infallible
blessed
man
,
Mat.
6.2
.
Thirdly
,
Love
unfeigned
:
Hence
,
2
Cor.
8.4
.
It
s
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
because
given
out
of
meer
good
will
:
else
it
's
not
accepted
,
●
Cor.
13.3
.
such
love
not
God
,
1
Joh.
3.17
.
and
this
must
arise
,
1.
From
our
love
to
God
,
2
Cor.
8.5
.
2.
From
our
love
to
our
brethren
,
2
Cor.
9.5
.
Fourthly
,
mercy
,
and
compassion
:
when
we
relieve
them
as
fellow
members
,
with
a
sense
and
feeling
of
their
misery
,
Isa.
58.10
.
1
Joh.
3.17
.
It
s
required
,
Hos.
6.6
.
Heb.
13.3
.
Job
31.17
,
18.
such
are
blessed
,
Prov.
14.21
.
2
Cor.
8.9
.
else
all
our
pity
is
unprofitable
,
Jam.
2.15
,
&c.
Hence
,
1
Joh.
3.18
.
L●t
us
not
love
in
word
or
tongue
,
but
in
deed
and
truth
.
Quest.
How
may
we
best
perform
these
works
of
mercy
?
Answ.
If
we
not
only
take
notice
of
the
wants
by
report
,
but
by
often
visiting
the
poor
,
and
so
being
eye-witnesses
●f
their
wants
,
and
miseries
,
Jam.
1.27
.
Mat.
25.36
,
43.
and
that
for
these
reasons
.
1.
By
visiting
the
poor
,
we
shall
be
the
better
enabled
to
make
a
good
choice
,
and
to
discover
who
are
truely
poor
from
those
who
are
counterfeits
:
as
also
,
who
are
religious
and
industrious
in
their
callings
,
from
the
profane
and
idle
drones
.
2.
Hereby
we
shall
be
the
better
enabled
to
fit
our
alms
to
their
necessities
,
both
in
respect
of
the
proportion
,
and
also
the
special
kinde
of
their
wants
,
whereby
the
benefit
will
be
much
encreased
,
Psalme
112.5
.
and
41.1
.
3.
It
would
prevent
their
stragling
abroad
to
begg
necessaries
,
which
is
forbidden
,
Deut.
15.4
.
and
such
as
neither
care
for
house
or
home
,
like
idle
drones
,
would
finde
little
relief
,
unlesse
they
earn
it
with
the
sweat
of
their
browes
.
4.
It
would
provoke
us
to
be
the
more
compassionate
,
when
we
see
their
small
provision
,
hungry
fare
,
thin
cloaths
,
and
hard
lodging
:
children
crying
for
hunger
,
and
parents
crying
because
they
have
not
food
for
them
,
&c.
their
eye
would
affect
the
heart
.
5.
Hereby
we
may
do
them
double
good
,
by
distributing
spiritual
as
well
as
temporal
almes
to
them
,
instructing
the
ignorant
,
blaming
the
faulty
,
admonishing
,
counselling
and
comforting
them
as
God
hath
comforted
us
,
2
Cor.
1.4
.
and
our
words
will
finde
more
easie
entrance
into
their
hearts
,
when
as
our
good
works
have
prepared
the
way
.
6.
By
seeing
the
wants
of
our
brethren
,
we
shall
be
provoked
to
be
thankful
to
God
for
his
goodness
and
bounty
to
us
,
in
not
only
supplying
our
wants
,
but
enabling
us
to
be
helpful
to
others
.
7.
Hereby
we
shall
learn
temperance
,
and
sobriety
in
the
use
of
Gods
blessings
,
and
not
to
abuse
them
to
superfluity
and
excesse
,
seeing
many
as
good
as
our selves
do
want
them
?
but
to
husband
them
frugally
that
we
may
be
the
more
able
to
relieve
others
.
8.
Hereby
we
shall
have
occasion
given
us
to
prepare
against
the
day
of
affliction
and
want
,
which
may
befall
us
as
it
hath
done
others
.
9.
When
we
visit
the
poor
we
visit
Christ
in
them
,
and
he
accounts
it
as
done
to
himself
,
Mat.
25.40
.
Quest.
What
are
the
right
ends
of
giving
almes
?
Answ.
First
,
the
principal
end
is
Gods
glory
,
which
should
be
the
chiefest
motive
to
all
Christian
duties
,
Mat.
5.16
.
2
Cor.
9.13
.
Secondly
,
the
subordinate
ends
are
,
the
good
of
our
brethren
who
are
hereby
refreshed
,
the
adorning
of
our
profession
by
these
fruits
of
piety
;
the
edification
of
others
by
our
good
example
;
the
stopping
of
the
mouths
of
adversaries
when
they
see
our
love
to
God
manifested
by
our
love
to
our
brethren
;
our
own
temporal
,
and
spiritual
good
,
and
the
furthering
and
assuring
our
eternal
salvation
.
Quest.
What
must
we
give
?
Answ.
We
must
give
onely
that
which
is
our
own
,
by
just
and
lawful
means
derived
to
us
;
therefore
to
be
liberal
of
that
which
is
not
our
own
,
is
to
take
goods
from
the
right
owners
&
to
give
them
to
others
at
our
own
pleasure
,
which
is
no
better
then
plain
theft
in
the
sight
of
God
:
If
the
hire
of
an
harlot
,
and
price
of
a
dog
might
not
be
consecrated
to
God
,
Deut
,
23.18
.
then
may
we
not
offer
that
which
we
have
gotten
by
stealth
,
deceit
,
oppression
,
&c.
Isa.
61.8
.
we
must
deal
justly
and
love
mercy
,
Mic.
6.8
.
Hence
,
Eccles.
11.1
.
Prov.
3.9
.
Isa.
58.7
.
1
Cor.
16.2
.
The
Civilians
say
,
Bonus
usus
non
justificat
injuste
quaesita
;
the
good
use
justifies
not
the
unjust
getting
of
goods
:
such
should
rather
be
restored
to
the
true
owners
,
Luke
19.8
.
Quale
est
illud
munus
quod
alter
cum
gaudio
accipit
,
alter
cum
Lachrymis
amittit
?
Aug.
Hence
will
follow
.
1.
That
it
s
not
lawful
for
one
partner
to
give
almes
out
of
the
common
stock
without
the
consent
of
the
other
,
except
he
set
it
on
his
own
particular
account
.
2.
It
s
not
lawful
for
him
that
is
indebted
more
then
he
is
able
to
pay
,
to
give
alms
,
seeing
he
gives
not
his
own
,
but
anothers
.
3.
It
's
not
lawful
for
a
man
to
give
that
which
he
hath
borrowed
of
another
,
or
that
which
is
left
in
pawne
with
him
,
except
in
such
things
where
the
property
is
altered
with
the
use
,
as
meat
,
money
,
corn
,
&c.
then
we
may
give
,
when
we
purpose
to
make
satisfaction
by
restoring
the
like
to
the
owner
.
Yet
all
these
cases
are
to
be
understood
with
this
exception
:
if
the
poor
●e
but
in
ordinary
want
;
not
in
extream
necessity
,
and
danger
to
perish
for
want
of
relief
,
in
which
case
all
becomes
common
through
his
irresistible
necessity
,
Mat.
12.1
,
3
,
4.
Deut.
23.24
,
25.
Yet
even
then
we
must
resolve
to
our
utmost
to
restore
to
the
owner
those
goods
which
we
have
thus
employed
.
Quest.
What
should
be
the
quantity
and
measure
of
our
almes
?
Answ.
This
is
not
particularly
determined
in
Scripture
,
because
there
are
so
many
circumstances
which
may
alter
the
case
that
no
certain
rule
could
be
given
;
but
it
s
left
to
Christian
prudence
to
give
as
occasion
is
offered
,
more
or
lesse
as
he
thinks
good
:
Hence
,
2
Cor.
8.7
,
8.
and
9.7
.
Yet
in
generall
this
rule
must
be
observed
:
we
must
give
bountifully
,
not
with
a
niggardly
hand
,
2
Cor.
9.6
.
Deut.
15.11
.
Prov.
31.20
.
2
Cor.
9.5
.
yet
herein
respect
is
to
be
had
to
our
own
ability
,
keeping
our
cisterns
full
that
our selves
may
drink
of
them
,
and
setting
the
overplus
to
run
abroad
,
as
Prov.
5.15
,
16.
Act.
11.29
.
every
one
according
to
his
ability
sent
,
&c.
2
Cor.
8.13
,
14.
Yet
in
cases
of
extreame
necessity
we
must
go
beyond
our
ability
,
2
Cor.
8.3
.
So
Christ
commands
,
Luk.
12.33
.
and
3.11
.
Act.
2.45
.
and
4.34
,
35.
In
other
cases
we
may
have
two
coats
,
Joh.
19.23
.
2
Tim.
4.13
.
Quest.
What
rule
must
be
observed
in
the
quality
of
our
alms
?
Answ.
We
must
give
to
the
poor
things
wholsome
,
cleanly
,
convenient
,
and
comfortable
for
the
sustentation
of
their
lives
,
avoiding
two
extreams
.
1.
Of
such
as
give
them
such
base
,
and
sluttish
food
,
as
a
dog
will
scarce
eat
.
Remember
therefore
that
thou
relievest
not
contemptible
creatures
,
but
those
that
are
of
the
same
nature
,
&c.
yea
,
in
them
we
lend
to
the
Lord
,
who
scorns
our
refuse
,
Mal.
1.13
.
we
relieve
Christ
,
and
will
we
give
him
swill
,
and
swines
meat
,
who
nourisheth
our
souls
with
his
precious
body
and
blood
.
2.
Of
such
as
give
them
superfluous
dainties
:
but
we
must
feed
them
,
not
pamper
them
with
superfluities
:
Christ
when
he
fed
the
multitude
provided
not
dainties
,
but
multiplied
the
barley
loaves
and
fishes
.
Utantur
divites
superfluis
,
den●
paup●ribus
necessaria
.
Aug.
Let
the
rich
enjoy
their
superfluities
,
and
let
them
relieve
the
poor
with
necessaries
.
Quest.
What
persons
ought
to
give
alms
?
Answ.
All
of
any
estate
,
when
they
meet
with
poorer
then
themselves
;
but
principally
its
the
duty
of
rich
men
,
Luk.
16.9
.
1
Tim.
6.17
,
18.
2
Cor.
8.14
.
1
Joh.
3.17
.
yet
not
onely
of
them
:
For
he
that
hath
but
a
bare
competency
is
to
give
to
them
that
want
necessaries
:
and
such
as
have
onely
sufficient
for
nature
are
bound
to
give
to
them
who
are
in
present
extremity
,
unlesse
the
like
necessity
be
iminent
to
themselves
:
For
we
must
love
our
neighbour
as
not
above
our selves
:
Charity
begins
at
home
.
Now
that
such
must
give
may
be
proved
by
Scripture
,
Luk.
3.11
.
and
11.41
.
Eph.
4.28
.
By
example
:
The
poor
widow
,
Mark
12.43
.
Macedonians
,
2
Cor.
8.2
.
Apostles
,
Act.
3.6
.
Luk.
8.3
.
with
Joh.
12.6
,
8.
It
s
the
way
to
have
our
little
encreased
,
Prov.
11.24
.
Luk.
6.38
.
Besides
,
the
alms
of
the
poor
(
though
they
give
little
)
are
as
acceptable
to
God
,
as
of
the
rich
,
Deut.
15.11
.
2
Cor.
8.12
.
God
measures
the
deed
by
the
will
.
Quantitatem
oblationis
virtute
offerentium
determinavit
.
Chrys.
As
the
poor
widows
gift
.
Quest.
What
persons
may
lawfully
give
almes
?
Answ.
None
but
such
as
are
owners
of
the
things
given
:
Hence
,
1.
It
s
unlawful
for
servants
to
give
of
their
Masters
goods
,
unless
he
hath
given
them
leave
,
either
in
particular
,
or
general
.
Or
unless
in
case
of
extream
necessity
in
the
absence
of
their
governours
,
having
a
purpose
to
make
it
known
to
them
,
resolving
to
restore
out
of
their
own
what
they
have
given
in
case
their
Governours
mislike
it
.
2.
It
s
unlawful
for
children
,
under
the
government
of
their
parents
,
or
tutors
to
give
almes
without
the
consent
of
their
parents
,
or
governors
,
either
expressed
by
words
,
or
allowed
by
the
continual
custom
of
the
family
,
except
it
be
out
of
their
own
allowance
.
3.
It
s
unlawful
for
such
as
are
not
of
sufficient
age
,
or
discretion
to
give
almes
,
because
they
may
waste
their
estates
,
or
give
to
unworthy
persons
for
want
of
discretion
.
Quest.
Whether
is
it
lawful
for
the
wife
to
give
alms
without
the
consent
of
her
husband
?
Answ.
In
divers
cases
it
is
lawful
for
her
to
do
it
:
As
1.
If
he
be
a
fool
,
or
a
madd
man
,
and
not
able
himself
to
mannage
his
estate
.
2.
When
as
he
is
far
absent
,
and
so
his
consent
cannot
be
asked
,
especially
if
she
conceive
that
if
her
husband
were
present
,
he
would
like
of
her
doings
.
3.
When
he
hath
committed
the
administration
of
his
houshold
expences
to
his
wife
,
his
heart
trusting
in
her
.
4.
When
having
a
certain
allowance
made
her
by
her
husband
,
she
spares
somewhat
out
of
it
to
relieve
others
.
5.
When
she
or
her
friends
for
her
,
have
before
marriage
,
over
,
and
above
her
dowry
reserved
something
to
be
at
her
disposal
.
6.
When
she
gets
something
by
her
own
labour
,
she
may
dispose
of
part
of
it
to
charitable
uses
,
if
the
Lawes
of
the
Countrey
be
not
against
it
.
7.
If
the
alms
which
she
gives
be
but
of
small
value
,
as
bread
,
bear
,
cast
apparel
,
and
such
like
.
8.
If
her
husband
be
so
basely
miserable
,
as
having
much
,
he
will
part
with
nothing
;
or
if
he
be
so
wicked
,
that
though
he
spend
much
vainly
,
and
wickedly
,
yet
he
will
give
nothing
to
those
that
want
;
or
if
to
any
,
yet
not
to
them
that
fear
God
.
9.
When
its
a
received
custom
of
the
Countrey
that
the
wives
should
give
alms
to
the
relief
of
the
poor
.
Object
.
But
the
propriety
of
the
goods
being
wholly
in
the
husband
,
its
theft
in
the
wife
to
give
any
part
of
them
away
without
the
consent
of
her
husband
,
either
expressed
,
or
implied
?
Answ.
If
the
case
be
so
between
man
and
wife
,
it
were
good
for
the
woman
not
to
marry
:
Indeed
it
is
granted
,
that
as
God
hath
made
them
yoke-fellows
,
so
she
must
endeavour
to
perswade
her
husband
to
draw
with
her
in
all
Christian
duties
:
for
which
end
,
she
must
use
toward
him
all
duty
,
respect
,
reverence
,
loving
and
sweet
behaviour
,
that
she
may
move
him
to
love
all
goodnesse
,
at
least
for
her
sake
:
she
must
also
shew
such
care
,
faithfulnesse
and
good
huswifery
that
the
heart
of
her
husband
may
trust
in
her
,
Prov.
31.11
.
Yet
if
after
all
this
her
husband
be
a
Nabal
,
that
will
neither
be
charitable
himself
,
nor
consent
that
she
shall
be
so
;
she
may
do
it
her self
,
only
herein
these
cautions
are
to
be
observed
.
1.
She
must
observe
the
former
rules
,
and
give
discreetly
,
not
exceeding
her
husbands
ability
,
the
which
if
it
be
unknown
to
her
,
she
must
give
sparingly
,
and
things
of
smaller
value
.
For
,
Prov.
31.12
.
She
must
do
him
good
,
&c.
2.
She
must
perform
this
duty
with
all
meekness
and
humility
of
spirit
,
with
all
reverence
and
due
respect
to
her
husbands
authority
,
with
acknowledgement
of
her
subjection
in
all
things
lawful
,
that
she
may
win
him
by
her
Christian
carriage
,
1
Pet.
3.1
.
3.
In
the
manner
,
she
must
so
do
it
as
not
to
give
her
husband
any
just
cause
of
offence
,
she
must
not
usurp
authority
over
him
,
1
Tim.
2.10
.
nor
cause
the
word
of
God
to
be
blasphemed
,
Tit.
2.5
.
4.
She
must
not
disgrace
her
husband
by
publishing
his
faults
:
reporting
her
own
good
deeds
,
and
her
husbands
backwardnesse
,
but
rather
pray
for
his
amendment
,
Prov.
12.4
.
But
for
the
further
clearing
of
this
point
three
things
are
to
be
considered
.
1.
It
s
acknowledged
that
the
husband
hath
authority
over
his
wife
to
rule
and
govern
her
as
her
head
,
1
Corinth.
11.3
,
8
,
9.
1
Tim.
2.14
.
Gen.
3.16
.
2.
Yet
the
husbands
government
,
and
wives
subjection
must
be
in
the
Lord
,
Col.
3.18
.
Eph.
5.22
.
1
Cor.
11.7
.
He
bears
the
image
of
God
,
and
she
is
to
yeeld
obedience
to
him
as
unto
God
in
all
honest
,
lawful
,
and
indifferent
things
.
But
if
he
command
what
is
forbidden
,
or
forbid
what
is
comman●ed
,
she
is
not
to
obey
him
therein
:
Now
works
of
mercy
are
enjoyned
,
and
therefore
he
may
not
forbid
them
,
or
if
he
do
,
she
may
not
obey
.
3.
Consider
the
communion
which
is
between
man
and
wife
by
reason
of
the
bond
of
marriage
which
extends
both
to
their
persons
and
goods
:
For
their
persons
,
they
are
no
longer
twaine
,
but
one
flesh
:
Hence
they
have
not
an
absolute
power
to
dispose
of
their
own
bodies
,
but
either
over
other
,
1
Cor.
7
4.
so
also
there
is
such
a
communion
in
goods
that
there
is
no
absolute
prop●iety
in
either
of
them
,
but
it
rests
in
them
both
:
So
,
Gen.
31.16
.
All
that
God
hath
taken
from
our
father
is
ours
:
not
that
it
was
their
dowry
,
but
through
Gods
blessing
on
their
husbands
labour
,
it
was
theirs
through
the
communion
of
marriage
.
Hence
at
marriage
the
husband
used
to
endow
his
wife
with
all
his
worldly
goods
.
Object
.
But
this
communion
of
goods
extends
to
her
use
onely
:
For
the
propriety
is
in
the
husband
,
and
for
the
common
use
which
the
wife
hath
in
her
husbands
goods
,
it
only
extends
to
meat
,
drink
,
apparel
,
and
such
necessaries
for
her
maintenance
?
Answ.
A
husband
indeed
may
dispose
of
,
or
alienate
his
estate
without
his
wives
consent
,
except
it
be
her
joynture
:
But
this
he
must
do
for
the
good
of
his
wife
and
family
,
not
for
their
hurt
,
else
he
is
a
thief
to
her
and
them
.
Again
,
if
the
wife
may
dispose
of
her
husbands
goods
for
her
bodily
use
,
may
she
not
much
more
do
it
for
the
good
of
her
soul
?
and
thereby
lay
up
treasure
in
heaven
:
Good
works
being
enjoyned
to
the
wife
,
as
well
as
to
the
husband
,
1
Tim.
2.10
.
and
therefore
it
s
better
to
obey
God
then
man
,
Act.
5.29
.
Object
.
But
under
the
Law
,
if
a
wife
made
a
vow
,
though
of
consecrating
any
things
to
Gods
service
,
yet
the
husband
had
power
to
disannul
it
?
Answ.
Vows
were
of
two
sorts
.
1.
Of
things
absolutely
commanded
,
and
wherein
all
were
bound
to
obey
,
and
these
no
husband
could
disannul
.
2.
Of
things
indifferent
,
and
these
indeed
the
husband
might
make
void
:
But
alms-deeds
are
not
arbitrary
or
indifferent
,
but
positively
required
of
all
.
2.
I
prove
it
further
;
because
alms-deeds
,
and
works
of
mercy
are
no
lesse
commanded
by
God
in
the
Scriptures
,
in
the
wife
,
then
in
the
husband
,
Prov.
31.20
.
and
not
without
good
cause
is
it
made
the
note
of
a
gracious
woman
,
because
ordinarily
alms
deeds
are
done
out
of
houshold
store
,
and
provision
,
the
disposing
whereof
doth
more
properly
belong
to
the
woman
then
to
the
man
,
as
the
whole
current
of
the
chapter
shews
.
So
Paul
would
have
younger
women
marry
and
guide
the
house
,
1
Tim.
5.14
.
the
which
when
the
husband
allows
her
to
do
,
he
honours
his
wife
as
he
ought
,
2
Pet.
3.7
.
and
disgraceth
her
,
when
he
turnes
her
out
of
this
office
:
which
he
ought
not
to
do
,
unlesse
she
hath
forfeited
her
priviledge
,
by
her
unjust
and
indiscreet
abusing
of
it
.
Thirdly
,
God
the
Instituter
of
marriage
,
gave
the
wife
to
the
husband
,
not
to
be
his
servant
,
but
his
helper
in
all
good
things
,
Gen.
2.18
.
therefore
if
he
neglect
religious
and
charitable
duties
,
she
must
not
only
perswade
him
to
them
,
but
if
he
still
neglect
,
must
do
them
her self
for
him
,
lest
the
sin
and
punishment
lie
not
only
upon
him
,
but
upon
her
,
and
the
whole
family
,
Zipporah
,
by
performing
a
duty
which
belonged
not
to
her
,
but
to
her
husband
,
diverted
Gods
judgement
from
him
,
Exod.
4.25
.
and
Abigail
saved
her
husband
and
family
by
the
like
.
Fourthly
,
if
a
wife
may
not
do
it
without
special
commission
from
her
husband
,
then
were
she
in
no
better
a
condition
then
the
meanest
servant
:
yea
,
her
servitude
would
be
far
worse
,
if
she
be
restrained
from
expressing
her
charitable
affections
hereby
:
for
the
poorest
servant
may
out
of
his
wages
give
something
:
and
the
poor
widow
may
cast
in
her
mite
,
whereas
the
wife
,
though
she
hath
never
so
much
under
her
hand
,
may
give
nothing
,
or
if
she
do
,
she
shall
be
accounted
a
thief
,
and
robber
of
her
husband
.
Fifthly
,
the
last
sentence
of
everlasting
happinesse
,
shall
be
pronounced
to
the
wife
,
as
well
as
to
the
husband
,
for
their
alike
doing
of
these
works
of
mercy
,
Matth.
25.34
.
therefore
she
,
as
well
as
he
must
feed
Christ
in
his
members
,
&c.
Sixthly
,
we
have
the
examples
of
holy
women
in
Scripture
,
who
are
commended
for
it
,
as
of
Abigail
,
1
Sam.
25.18
.
of
those
godly
women
that
ministred
to
Christ
,
Luke
8.3
.
and
of
that
good
woman
,
Pro.
31.20
.
Seventhly
,
the
last
reason
may
be
taken
from
the
custome
of
our
countrey
,
which
ordinarily
authorizeth
them
to
do
these
works
of
mercy
,
if
their
power
be
not
justly
restrained
by
their
husbands
for
their
abusing
of
it
.
Ob.
Yet
this
Doctrine
is
dangerous
,
because
indiscreet
women
will
abuse
it
,
it
may
be
to
the
undoing
of
their
husbands
,
and
ruine
of
their
estates
?
Answ.
It
s
but
a
carnal
reason
to
think
that
evil
will
come
by
the
discovery
of
a
religious
truth
,
or
though
they
should
,
let
truth
be
maintained
though
the
inconveniences
be
never
so
great
.
Tbough
one
abuse
a
sword
,
yet
all
must
not
be
disarmed
for
that
.
Though
the
Gospel
be
to
some
a
savour
of
death
,
yet
must
not
Ministers
therefore
forbear
to
preach
it
.
Because
some
women
will
abuse
this
Doctrine
,
yet
they
which
are
discreat
and
vertuous
,
must
not
therefore
be
kept
in
ignorance
of
their
duty
,
and
have
their
consciences
ensnared
,
and
burdened
with
that
which
is
not
sinful
,
yea
,
with
that
which
is
honest
and
commendable
.
Many
wives
undo
their
husbands
with
their
daintinesse
in
fare
,
curiosity
in
furnishing
their
houses
,
and
costlinesse
in
their
apparel
,
but
few
in
doing
works
of
charity
.
Quest.
To
whom
are
almes
to
be
given
?
Answ.
Almes-deeds
are
to
be
extended
only
to
the
poor
and
needy
,
Deut.
15.11
.
1
John
3.17
.
Eph.
4.28
.
2
Cor.
8.14
.
Luke
3.11
.
Now
these
poor
are
of
divers
kindes
,
Christ
reckons
up
six
,
Mat.
25.35
.
Hungry
,
thirsty
,
harbourlesse
,
naked
,
sick
,
and
poor
prisoners
.
To
which
adde
,
the
oppressed
and
exiled
,
Isa.
58.6
,
7.
especiallie
if
they
suffer
for
the
constant
confession
of
the
truth
.
Adde
also
such
as
are
indebted
above
their
meanes
,
the
lame
,
blind
,
aged
,
decrepid
,
the
poor
Widow
and
distressed
Orphans
,
&c.
Isa.
58.6
,
7.
Nehem.
5.11
.
Luke
14.12
.
Jam.
1.27
.
Quest.
What
order
are
we
to
observe
in
giving
almes
?
Answ.
First
,
they
which
are
in
extream
necessity
,
and
near
perishing
,
are
first
to
be
relieved
,
be
they
acquaintance
or
strangers
:
friends
or
foes
,
Mat.
5.42
.
Rom.
12.23
.
Luke
6.30
.
yet
if
we
cannot
relieve
all
such
,
we
are
to
prefer
our
kindred
and
friends
,
and
the
godly
in
the
first
place
.
We
must
also
have
respect
to
those
,
who
by
Providence
are
first
cast
upon
us
,
who
thereby
seem
by
God
himself
to
be
preferred
before
others
,
Luk.
10.33
.
1.
Again
,
the
whole
Church
and
Common-wealth
is
to
be
preferred
even
before
our selues
,
if
there
be
such
a
necessity
:
for
its
better
that
one
member
perish
,
then
that
the
whole
be
destroyed
:
therefore
the
Primitive
Christians
sold
all
they
had
to
relieve
the
common
necessitys
.
2.
We
must
take
care
to
provide
necessaries
for
ou●
selves
:
For
charity
begins
at
home
:
then
for
our
second
selves
,
our
wives
:
then
for
our
Parents
.
Contrary
reproved
,
Mar.
7.11
,
12.
then
for
our
children
,
and
the
rest
of
the
family
1
Tim.
5.8
.
then
our
spiritual
kindred
,
except
our
kindred
in
the
flesh
be
godly
also
,
and
then
they
are
to
be
preferred
,
Gal.
6.10
.
1
John
3.17
.
Rom.
12.13
.
Mat.
10.41
.
and
25.40
.
So
David
,
Psal.
16.3
.
Then
our
Benefacto●s
,
to
whom
we
formerly
have
been
beholding
,
2
Cor.
8.14
.
Prov.
18.24
.
Then
to
our
kindred
in
the
flesh
,
Gen.
29.13
,
14.
Then
common
friends
and
neighbours
:
For
Prov.
27.10
.
Better
is
a
neighbour
that
is
near
,
then
a
brother
afar
off
:
Then
out
Countreymen
,
and
strangers
,
Lev.
25.35
.
Rom.
12.13
.
H●b.
13.2
.
Gen.
18.3
.
and
19.2
.
Isa.
58.7
.
Mat.
25.35
.
Deut.
15.7
,
11.
Then
it
must
extend
to
our
very
enemies
,
Rom.
12.20
.
2
Kings
6.22
.
Quest.
In
what
manner
may
we
most
conveniently
distribute
our
almes
?
Answ.
Almes
are
either
more
publick
and
common
,
or
more
private
and
particular
.
First
,
in
the
former
,
our
best
course
is
to
follow
the
Lawes
and
Customes
of
our
Countrey
.
Secondly
,
for
our
private
almes
,
we
may
give
them
to
such
poor
,
as
upon
enquiry
we
have
found
out
to
be
honest
and
needy
:
or
else
to
such
others
,
as
God
by
a
more
immediate
Providence
doth
unexpectedlie
present
to
us
.
Quest.
What
may
be
thought
of
giving
almes
at
our
doors
?
Answ.
It
cannot
be
condemned
,
till
the
good
Lawes
made
,
be
put
in
execution
,
for
the
reformation
of
this
disorder
;
yet
with
these
cautions
.
First
,
the
whole
stream
of
our
charity
must
not
run
that
way
.
Secondly
,
we
must
give
to
such
as
are
in
apparent
misery
,
as
to
the
aged
,
decrepid
,
lame
,
blinde
,
&c.
not
to
idle
vagrants
and
common
beggars
:
and
that
for
these
reasons
.
1.
Because
they
which
are
truly
poor
,
will
by
this
meanes
be
neglected
whilest
idle
drones
devour
that
which
belongs
to
them
.
2.
Hereby
the
bold
and
impudent
will
often
speed
better
then
the
modest
and
shamefast
.
3.
Our
almes
shall
by
this
meanes
be
distributed
unequally
;
some
having
all
,
and
others
none
,
neither
can
they
be
fitted
to
the
quantity
or
quality
of
their
wants
.
4.
Such
giving
encreaseth
the
number
of
idle
vagrants
,
encoura●ing
them
to
continue
in
their
wicked
courses
,
without
any
feare
of
God
,
or
subjection
unto
men
.
5.
It
crosseth
Gods
Ordinance
,
who
would
not
have
a
beggar
in
Israel
,
Deut.
15.4
.
Proclaiming
both
the
negligence
of
Magistrates
in
not
reforming
this
disorder
,
and
the
hard-heartednesse
of
private
persons
,
who
through
the
want
of
mercy
and
compassion
,
thrust
their
neighbours
into
such
sinful
courses
.
6.
Hereby
those
excellent
Lawes
,
which
are
made
to
prevent
such
disorders
are
transgressed
,
and
so
the
Christian
Magistrate
is
justly
offended
.
Quest.
What
are
we
to
judge
of
such
almes
as
are
given
by
men
at
their
death
?
Answ.
They
are
to
be
esteemed
and
censured
according
to
the
quality
and
condition
of
the
persons
by
whom
they
are
performed
.
For
1.
Either
they
are
done
by
such
as
according
to
their
abilities
,
have
exercised
such
charity
in
their
whose
lives
after
their
Conversion
,
out
of
love
,
and
obedience
to
God
,
and
mercy
towards
men
.
Or
Secondly
,
out
of
self-love
,
vain-glory
,
or
servile
fear
,
by
such
as
have
utterly
neglected
them
in
their
life-time
,
and
now
think
to
make
satisfaction
for
their
former
neglect
.
For
the
former
we
are
to
judge
,
that
they
proceed
from
their
love
to
God
and
their
neighbours
,
being
not
content
with
what
they
have
done
in
their
life-time
,
but
also
take
care
that
they
be
continued
even
after
their
death
.
Neither
are
we
to
take
exceptions
,
though
the
quantity
now
given
doth
exceed
all
that
they
have
done
in
their
lives
,
seeing
herein
they
deal
no
otherwise
with
the
poor
then
with
their
own
children
and
friends
,
upon
whom
they
bestow
more
by
Will
,
then
ever
before
they
gave
them
;
and
its
just
that
men
should
keep
the
largest
part
of
their
goods
while
they
live
for
their
own
maintenance
,
giving
to
the
poor
what
they
can
conveniently
spare
,
and
they
are
very
charitable
,
if
they
design
a
great
part
of
their
estate
to
religious
uses
,
when
as
themselves
shall
have
no
further
use
of
it
.
But
for
those
who
wholly
neglect
works
of
mercy
in
their
lives
,
and
think
it
sufficient
to
give
something
at
death
,
they
are
not
absolutely
to
be
condemned
,
-
lest
hereby
they
take
occasion
to
neglect
both
:
Besides
,
these
may
be
after-fruits
of
their
late
repentance
:
They
are
also
good
to
the
receivers
,
and
for
the
givers
,
they
are
better
then
such
as
neither
do
good
in
life
,
nor
death
:
neither
can
they
be
taxed
for
doing
them
now
,
but
because
they
did
them
no
sooner
.
Which
fault
that
we
may
avoid
,
Consider
1.
That
its
better
,
and
more
commendable
to
give
liberally
in
our
life-time
,
making
our
own
hands
our
Executors
,
and
our
own
eyes
our
Overseers
,
then
to
leave
it
to
the
discretion
of
others
.
2.
It
s
more
acceptable
to
God
,
being
a
signe
of
a
stronger
faith
,
and
more
firme
dependence
upon
him
.
3.
It
s
an
evidence
of
greater
love
and
obedience
,
if
at
Gods
Command
we
are
willing
to
part
with
our
goods
,
even
whilest
we
might
retain
them
to
our
own
use
.
4.
It
s
a
more
seasonable
seeds-time
,
and
so
we
may
assuredly
expect
a
more
fruitful
harvest
.
5.
If
we
neglect
it
our selves
in
our
life
,
we
can
have
no
certainty
that
we
shall
ever
do
it
.
For
-
1.
We
may
be
stripped
of
our
goods
before
death
,
and
so
have
nothing
to
bequeath
then
.
-
2.
Death
may
surprize
us
suddenly
,
and
give
us
no
time
to
dispose
of
our
goods
.
-
3.
Our
sicknesse
may
be
such
as
may
deprive
us
of
our
understanding
and
memory
,
whereby
we
shall
be
disinabled
to
do
it
.
-
4.
If
we
make
our
Will
before-hand
,
it
may
be
concealed
or
made
void
by
some
trick
in
Law
,
or
unjust
testimony
of
false
witnesses
,
or
not
be
performed
through
the
dishonesty
of
Executors
,
therefore
do
as
Solomon
advises
,
Prov.
3.27
.
and
Gal.
6.10
.
6.
It
s
most
comely
for
a
Christian
to
give
almes
in
his
life-time
,
so
living
continually
as
he
means
to
die
;
therefore
Christ
calleth
our
good
works
,
lights
which
we
should
see
to
go
before
us
,
and
not
to
be
held
behinde
our
backs
.
7.
Such
almes
as
are
given
at
death
,
by
those
which
gave
none
in
their
lives
,
there
is
great
cause
of
suspition
,
that
they
proceed
not
from
those
right
and
religious
causes
which
set
Christians
on
work
to
do
them
,
but
from
sinister
ends
,
and
worldly
respects
▪
which
before
prevailed
not
with
them
,
till
now
they
see
that
they
can
keep
them
no
longer
.
Quest.
How
may
the
almes
of
Christians
be
differenced
from
those
which
are
done
by
worldlings
?
Answ.
First
,
they
differ
in
the
causes
or
fountain
from
which
they
arise
:
For
,
First
,
the
almes
of
Christians
are
the
fruits
of
a
lively
and
justifying
faith
,
and
are
done
out
of
unfeigned
love
,
and
obedience
unto
God
,
and
therefore
he
is
merciful
,
because
he
is
assured
that
God
is
merciful
to
him
,
and
he
gives
small
things
to
men
,
because
he
receives
great
things
from
God
.
Secondly
,
they
spring
from
charity
and
mercy
towards
the
poor
,
because
they
are
members
of
Christ
,
and
of
the
houshold
of
faith
,
or
at
least
creatures
of
God
,
of
the
same
flesh
with
himself
:
whereas
worldlings
almes
arise
from
self-love
,
whereby
he
aimes
at
some
temporary
good
,
to
be
derived
to
himself
thereby
:
or
out
of
pride
and
vain-glory
to
get
praise
,
Mat.
6.1
.
&c.
or
out
of
an
opinion
of
merit
to
get
a
greater
reward
from
God
:
or
out
of
a
servile
feare
to
escape
the
wrath
of
God
here
or
hereafter
,
and
therefore
they
profit
nothing
,
1
Cor.
13.3
.
Secondly
,
a
Christian
shews
mercy
,
being
enclined
thereto
by
the
motion
of
Gods
Spirit
,
and
an
inward
fountain
of
goodnesse
,
which
is
thereby
wrought
in
him
,
enclining
him
when
he
wants
objects
to
enquire
,
and
seek
after
them
;
but
the
worldlings
mercy
is
the
meer
work
of
nature
,
and
is
only
moved
by
the
presence
of
some
miserable
object
,
which
stirs
him
up
to
present
pity
,
but
the
object
being
removed
,
his
mercy
ceaseth
.
Thirdly
,
they
differ
in
their
ends
:
the
end
of
a
Christian
being
principally
that
God
may
be
glorified
:
the
subordinate
ends
being
the
good
of
his
neighbour
,
the
adorning
of
the
Gospel
,
and
the
edification
of
others
by
his
good
example
,
his
own
present
good
in
the
assurance
of
Gods
favour
,
and
his
future
glory
in
Heaven
:
But
of
the
worldling
,
his
chief
end
is
his
own
glory
and
good
,
&c.
as
before
.
Fourthly
,
they
differ
in
the
matter
,
and
that
In
regard
of
Propriety
,
a
Christian
gives
liberally
,
out
of
his
own
store
,
which
God
hath
bestowed
upon
him
by
his
honest
labour
:
the
worldling
gives
out
of
that
which
is
other
mens
,
and
having
raked
much
together
,
by
lying
,
fraud
,
injustice
,
oppression
,
&c.
he
gives
out
of
it
some
small
almes
to
make
satisfaction
for
his
sins
,
and
to
stop
the
Cry
of
Conscience
,
that
he
may
go
more
quietly
to
Hell
.
Fifthly
,
they
differ
in
the
quantity
:
a
Ch●istian
gives
liberally
,
not
only
out
of
his
superfluity
,
but
out
of
his
competency
,
yea
,
he
spares
something
out
of
his
necessaries
,
if
need
require
:
But
the
worldling
gives
with
a
niggardly
heart
and
hand
,
out
of
his
superfluities
,
and
that
not
till
his
own
turn
be
served
.
Sixthly
,
they
differ
in
the
quality
:
a
Christian
gives
things
profitable
and
wholesom
:
but
the
worldling
the
basest
refuse
,
which
he
would
scarce
give
to
his
dogs
.
Seventhly
,
they
differ
in
the
object
and
extent
.
A
Christians
mercy
extends
to
all
that
need
,
because
they
look
not
to
their
deserts
,
but
to
Gods
Command
;
yet
it
s
especially
exercised
to
the
godly
poor
:
as
Gal.
6.10
.
imitating
God
therein
,
Mat.
5.45
.
and
David
,
Psal.
16.3
.
But
the
worldlings
mercy
extends
usually
to
such
as
have
some
way
deserved
it
,
or
that
may
deserve
it
:
or
to
kindred
,
or
friends
,
therefore
it
s
rejected
by
God●punc
;
Mat.
5.46
,
47.
Eighthly
,
they
differ
in
the
manner
of
giving
,
and
in
the
mindes
of
the
givers
.
For
1.
A
Christian
gives
with
a
plain
,
and
honest
heart
,
as
Rom.
12.8
.
seeking
therein
only
to
please
God
,
as
Matth.
6.3
.
But
the
worldling
hunts
after
his
own
profit
,
or
praise
,
Matth.
23.5
.
neither
is
it
an
act
of
mercy
,
but
of
self-love
.
2.
A
Christian
doth
works
of
mercy
with
great
humility
,
remembring
that
whatsoever
he
thus
gives
to
God
,
he
hath
first
received
it
from
God
:
and
so
confess
that
he
doth
far
lesse
then
his
duty
,
and
that
he
is
sufficiently
rewarded
,
if
his
failings
are
pardoned
:
But
the
worldling
is
puffed
up
with
pride
,
thinking
that
hereby
he
hath
satisfied
for
his
sins
,
merited
heaven
,
and
made
God
his
debtor
:
and
hence
he
is
so
supercilious
towards
his
poor
brother
,
that
he
makes
his
gift
unacceptable
.
3.
A
Christian
doth
all
with
cheerfulnesse
,
as
knowing
that
God
loves
a
cheerful
giver
,
1
Tim.
6.8
.
they
proceed
from
an
inward
habit
,
and
therefore
flow
freely
from
him
:
This
he
sheweth
by
his
pleasant
countenance
,
sweet
words
,
speedy
giving
,
&c.
But
the
worldling
doth
it
churlishly
,
Dum
manu
dat
,
vultu
negat
:
whilest
his
hand
gives
,
his
looks
denies
:
He
gives
with
reproaches
,
taunts
,
harsh
expostulations
,
&c.
not
so
much
comforting
the
poor
with
his
gifts
as
afflicting
his
soul
with
his
words
.
Ninthly
,
they
differ
in
time
:
For
a
Christian
gives
all
his
life
long
:
But
the
worldling
for
the
most
part
onely
when
death
is
approaching
,
when
he
can
keep
his
goods
no
longer
.
Quest.
How
many
ways
must
our
charity
be
expressed
?
Answ.
Principally
three
wayes
.
1.
In
giving
.
2.
In
forgiving
.
3.
In
lending
.
Quest.
When
must
we
forgive
debts
?
Answ.
When
we
see
our
neighbours
decayed
in
their
estates
,
whereby
they
are
disenabled
to
pay
what
they
borrowed
;
we
must
shew
mercy
to
beasts
when
they
lie
under
their
burden
,
much
more
to
men
.
Hence
,
Exod.
22.26
,
27.
Neh.
5.11
.
Luk.
6.35
.
Isa.
58.6
.
Mat.
18.28
,
34.
Quest.
How
must
we
relieve
by
free
lending
?
Answ.
When
their
estates
are
decayed
,
and
our
lending
may
probably
recover
them
again
.
Hence
,
Deut.
15.8
.
Mat.
5.42
.
Luk.
6.35
.
Psal.
112.5
.
Quest.
Whether
are
alms-deeds
arbitrary
,
or
an
act
of
righteousnesse
?
Answ.
By
righteousness
we
understand
not
generally
all
righteousnesse
which
consisteth
in
a
total
conformity
to
the
whole
Law
,
nor
that
part
of
legal
righteousnesse
which
consisteth
in
obedience
to
the
second
Table
;
but
certain
special
fruits
of
this
righteousnesse
in
works
of
mercy
which
by
the
Hebrews
are
called
by
the
name
of
righteousness
,
as
Dan.
4.27
.
which
is
a
grace
that
resteth
not
only
in
an
internal
habit
,
or
bare
affection
of
the
heart
,
but
also
in
the
outward
action
of
relieving
the
poor
.
Which
also
is
called
Justice
,
which
is
a
virtue
that
gives
to
every
one
those
things
which
are
due
to
him
,
Mat.
6.1
.
when
thou
dost
thine
alms
,
which
the
Syriack
renders
,
when
thou
doest
thy
Justice
.
Called
also
righteousnesse
,
2
Corinth.
9.9
.
Prov.
11.18
.
Psalm
.
113.3
.
Now
that
almes-deeds
are
not
arbitrary
,
but
absolutely
necessary
is
proved
:
For
that
,
1.
They
are
not
only
works
of
mercy
,
but
fruits
of
righteousness
,
which
are
straitly
injoyned
in
the
Law
,
Deuter.
15.11
.
Esay
58.7
.
Ezek.
18.7
.
Luke
3.11
.
and
11.41
.
Matth.
4.42
.
Ephes.
4.28
.
Luke
12.33
.
Acts
4.34
.
2.
Our
riches
are
not
absolutely
our
own
,
but
Gods
talents
committed
to
us
,
not
for
the
satisfying
of
our
lusts
,
but
for
the
honour
of
our
Master
,
and
good
of
our
fellow
servants
.
Hence
,
Heb.
13.16
.
3
,
Such
as
neglect
works
of
mercy
commit
three
hainous
sins
,
Theft
,
Sacriledge
,
Murther
:
For
they
that
have
received
much
,
and
communicate
not
to
the
wants
of
others
,
shall
be
arraigned
and
condemned
for
thieves
against
God
and
their
brethren
:
Besides
what
we
are
commanded
to
give
to
the
poor
is
consecrated
to
Gods
service
,
called
therefore
sacrifices
.
So
that
its
Sacriledge
to
rob
them
of
it
:
and
lastly
,
if
we
suffer
the
poor
to
perish
in
their
wants
we
are
guilty
of
murther
against
the
sixth
Commandment
.
Si
non
p●visti
,
occi●isti
,
Ambrose
.
Thou
hast
killd
the
poor
,
if
thou
hast
not
fed
them
.
Hoc
est
occidere
hominem
vitae
suae
ei
subsidia
denegare
.
Ambr.
This
is
to
kill
a
man
when
we
denie
to
him
the
means
of
preserving
his
life
.
4.
The
Lord
who
is
the
chief
owner
of
our
goods
,
having
appointed
all
that
we
can
spare
to
this
use
,
it
s
no
longer
our
own
but
the
poors
portion
,
which
they
have
as
good
right
to
as
we
have
to
the
rest
,
therefore
its
injustice
to
detain
it
:
Only
here
is
the
difference
;
God
hath
given
us
our
riches
immediately
himself
,
but
to
the
poor
mediately
by
us
.
Est
panis
famelici
quem
tu
tenes
,
nudi
tunica
quam
tu
in
conclavi
conservas
.
Basil.
It
s
the
bread
of
the
hungry
which
moulds
in
thy
cupbord
:
the
coat
of
the
naked
which
hangs
useless
in
thy
chamber
,
&c.
Hence
,
Jam.
5.1
.
Prov.
3.27
.
2
Cor.
8.4
.
and
9.1
.
Heb.
6.10
.
1
Pet.
4.10
.
5.
We
are
but
Stewards
,
and
a
day
of
account
will
come
,
Luke
16.2
.
and
therefore
if
we
would
give
it
up
with
joy
,
we
must
shew
mercy
,
Mat.
25.1
.
and
24.45
,
46.
6.
Consider
that
communion
that
is
between
the
poor
,
and
us
with
our
Head
Christ
;
and
its
reason
that
such
as
are
united
in
communion
of
persons
,
should
also
communicate
in
the
use
of
their
goods
for
their
mutual
comfort
,
Rom.
15.28
.
2
Cor.
8.4
.
and
9.13
.
We
partake
of
the
same
nature
,
are
redeemed
by
the
same
blood
;
are
partakers
of
the
same
heavenly
calling
,
1
Cor:
1
,
9.
1
Pet.
2
,
9.
and
3.9
.
and
5.10
.
partakers
of
the
same
precious
promises
,
Eph.
4.5
.
are
of
one
Church
,
have
one
religion
,
&c.
Jam.
2.5
.
Christ
takes
that
that
is
done
to
them
as
done
to
himself
,
and
will
richly
reward
it
,
Matth.
25.40
.
7.
What
we
give
to
the
poor
,
we
give
to
God
himself
,
Prov.
19.17
.
Da
mihi
de
eo
quod
dedi
tibi
:
De
meo
quaero
,
&
mihi
non
donas
?
Da
,
&
reddo
.
Habuisti
me
largitorem
,
facito
debitorem
.
Aug.
God
thus
bespeaks
thee
:
Give
me
something
of
that
which
I
have
given
unto
thee
:
I
ask
but
mine
own
and
wilt
not
thou
give
it
?
Give
,
and
I
will
restore
it
:
Thou
hast
found
me
a
free
giver
,
and
now
make
me
thy
debtor
.
Quest.
What
further
arguments
may
provoke
us
to
charity
?
Answ.
First
,
we
resemble
God
in
shewing
mercy
,
and
that
in
such
an
attribute
as
he
delights
in
above
all
others
,
Exod.
34.6
.
Hence
,
Luke
6.36
.
Secondly
,
such
works
please
God
,
and
make
us
accepted
with
him
,
Hos.
6.6
.
Eleemosyna
non
tantum
pro
sacrificio
,
sed
prae
sacrificio
,
Mic.
6.6
,
8.
Heb.
13.16
.
Isa.
58.6
,
7.
Jam.
1.27
.
Phil
4.18
.
Luk.
11.41
.
Thirdly
,
hereby
we
make
our
calling
and
election
sure
,
2
Pet.
1.7
,
8
,
10.
Col.
3.12
.
Alms
shew
saving
knowledge
,
and
spiritual
wisdom
,
Jam.
3.17
.
unfeigned
repentance
,
Luk.
19.8
.
A
lively
faith
,
Jam.
2.18
.
True
love
to
God
,
1
John
3.17
.
Love
to
our
neighbours
,
2
Cor.
8.8
,
24.
contrary
,
Jam.
2.15
.
they
are
notable
signes
of
the
remission
of
our
sins
,
Luk.
7.27
.
and
that
we
are
citizens
of
heaven
,
Prov.
14.21
.
and
therefore
blessed
.
Fourthly
,
hereby
we
are
assured
of
our
interest
in
Gods
promises
:
As
,
Eccl.
11.1
.
Mat.
6.4
.
and
10.42
.
Heb.
6.10
.
It
shall
not
be
lost
,
but
restored
,
it
may
be
,
when
we
have
forgotten
,
Mat.
25.44
.
Luk.
6.38
.
Prov.
19.17
.
Terrena
omnia
serv●nd●
amittimus
,
largiendo
servamus
.
Isiodor
.
Earthly
things
are
lost
by
keeping
,
and
kept
by
bestowing
,
solas
quas
dederis
semper
habebis
opes
.
Hence
,
Luk.
16.9
.
Fifthly
,
God
will
repay
it
with
great
increase
,
Luk.
6.38
.
Prov.
3.9
,
10.
Contrary
,
Prov.
11.24
.
2
Cor.
9.6
.
Lucrum
est
pietatis
nomine
facere
sumptum
.
Tertul.
Eleemosyna
non
est
divitiarum
dispendium
,
sed
ditescendi
potius
compendium
,
quaestusque
omnium
uberrimus
.
Giving
alms
is
not
the
way
to
waste
our
wealth
,
but
the
best
art
of
thriving
,
and
the
most
compendious
course
to
get
riches
.
Hence
it
s
compared
to
lending
upon
usury
,
Mat.
10.30
.
Prov.
19.17
.
Luk.
6.35
.
If
we
love
our
money
,
it
should
move
us
to
part
with
it
upon
charitable
uses
.
God
is
the
best
and
the
surest
pay-master
,
and
alsufficient
to
perform
;
Nihil
promittit
,
&
non
reddit
:
fidelis
ille
factus
est
debitor
,
esto
tu
avarus
exactor
.
Aug.
God
pays
what
he
promiseth
:
He
is
a
true
debtor
,
be
thou
a
covetous
exactor
.
Sixthly
,
it
s
the
end
of
riches
to
be
employed
for
good
uses
,
not
to
be
lockt
up
.
Seventhly
,
by
giving
them
to
the
poor
,
we
long
enjoy
them
,
which
by
keeping
we
cannot
do
:
what
we
give
is
sent
to
heaven
before
us
,
and
what
is
hoarded
up
,
is
lost
and
left
behinde
us
.
Eighthly
,
our
inestimable
gain
will
countervaile
our
long
forbearance
.
Hence
,
Gal.
6.9
.
Eccl.
11.1
.
the
rather
considering
the
eternity
of
it
.
Ninthly
,
such
shall
be
blessed
in
their
posterity
,
Psal.
112.2
.
Esay
58.10
,
11.
Tenthly
,
God
rewards
alms-deeds
with
corporal
and
earthly
blessings
,
Prov.
3.9
,
10.
and
28.27
.
Eleventhly
,
God
will
be
merciful
to
such
as
shew
mercy
,
Mat.
5.7
.
Twelfthly
,
if
we
hear
the
cry
of
the
poor
,
God
will
hear
us
,
Isa.
58.7
,
9.
so
we
see
in
Cornelius
,
Act.
10.4
.
contrary
,
Prov.
21.30
.
Thirteenthly
,
if
we
pity
the
poor
,
God
will
pity
us
in
our
afflictions
,
Psalm
41
,
1
,
2
,
3.
Isa.
58.10
.
Fourteenthly
,
hereby
we
reap
the
benefit
of
the
poors
prayers
to
God
for
us
,
2
Cor.
9.14
.
Fifteenthly
,
alms-deeds
further
our
salvation
,
Luke
16.9
,
&c.
1
Tim.
6.18
,
19.
Prov.
14.21
.
and
22.9
.
Deut.
15.10
.
Mat.
5.7
.
Luk.
14.14
.
Job
29.12
,
13.
Sixteenthly
,
the
greatest
benefit
of
our
alms
redounds
to
our selves
:
Hence
,
Act.
20.35
.
Prov.
11.17
,
25.
2
Cor.
8.1
,
2
,
7.
Seventeenthly
,
fearful
threatnings
are
denounced
against
the
unmerciful
,
Ezek.
16.49
.
Prov.
21
.
1●
.
Frustra
manus
ad
Deum
expandit
,
qui
has
ad
pauperes
non
extendit
,
2
Cor.
9.6
.
Gal.
6.8
.
Prov.
28.27
.
Deut.
24.15
.
Job
31.16
,
to
29.
Jam.
2.13
.
as
in
the
parable
of
the
rich
glutton
.
Non
habuit
guttam
,
quia
non
dedit
micam
;
He
had
not
a
drop
of
water
,
because
he
would
not
part
with
a
crumb
of
bread
.
Aug.
Eighteenthly
,
by
alms-deeds
our
estates
are
confirmed
,
and
encreased
,
2
Cor.
9.8
,
10.
Isa.
58.10
,
11.
Prov.
11.24
.
and
28.27
.
Ninteenthly
,
the
merciful
shall
be
filled
with
joy
,
as
it
evidenceth
Gods
graces
in
us
.
Twentieth
,
such
shall
attain
to
a
prosperous
estate
with
honour
,
Psal.
112.9
.
Prov.
14.31
.
and
they
which
honour
God
shall
be
honoured
by
him
,
1
Sam.
1.30
.
Isa.
58.10
.
Master
Downams
Plea
.
Object
.
But
we
are
poor
,
and
have
not
to
give
?
Answ.
Many
that
pretend
this
can
yet
find
enough
to
bestow
on
idle
,
unprofitable
and
wicked
courses
:
But
supposing
First
,
that
thou
hast
but
a
competency
,
yet
out
of
that
thou
must
give
to
the
poor
:
if
thou
hast
not
money
,
sell
something
that
thou
mayest
best
spare
;
and
work
hard
with
thy
hands
,
Eph
,
4.28
.
Object
.
But
the
poor
are
so
unthankful
that
our
alms
are
lost
?
Answ.
Thou
must
do
thy
duty
and
expect
thy
reward
from
God
,
not
from
men
,
Eccles.
11.4
.
we
must
give
,
not
only
to
the
ungrateful
,
but
to
our
enemies
,
Rom.
12.20
.
Object
.
But
most
poor
are
so
wicked
that
it
discourages
us
to
give
them
?
Answ.
This
should
make
thee
more
diligent
in
seeking
out
such
as
are
worthy
to
be
relieved
,
Eccles.
11.6
.
Mat.
5.42
.
yet
in
giving
we
should
not
be
over-scrupulous
.
For
,
1.
Hereby
we
may
neglect
our
duty
,
and
not
do
it
at
all
,
Eccles.
11.4
.
2.
God
causes
his
Sun
to
shine
on
the
evil
and
good
,
Matth.
5.45
.
and
we
should
imitate
him
.
So
Rom.
12.21
.
3.
It
s
far
better
to
give
to
many
unworthy
,
then
that
one
who
is
worthy
should
be
neglected
in
his
necessity
.
4.
Consider
that
mercy
looks
not
after
merit
,
but
after
misery
,
and
chiefly
intends
to
relieve
their
poverty
,
not
to
look
after
their
righteousnesse
:
Non
moribus
damus
,
sed
homini
.
Chrys.
we
look
not
after
the
manners
,
but
after
the
man
:
nor
do
we
take
compassion
of
him
for
his
virtue
,
but
for
his
misery
.
5.
If
God
should
take
the
same
course
with
us
as
we
do
with
the
poor
,
and
examine
our
deserts
before
he
would
bestow
his
gifts
,
we
should
never
have
our
requests
granted
,
but
hopelesly
perish
in
our
wants
.
6.
We
should
forbear
these
overstrict
examinations
of
the
poor
,
le●t
hereby
we
do
not
so
much
comfort
them
by
our
gifts
,
as
torment
them
by
our
harsh
manner
of
giving
.
7.
Consider
that
though
the
poor
be
unworthy
to
whom
thou
givest
,
yet
God
is
worthy
for
whose
sake
thou
givest
,
and
if
thou
givest
in
obedience
to
his
command
,
though
it
seeme
to
be
cast
away
in
respect
of
the
party
,
yet
not
in
respect
of
thee
who
givest
;
for
God
will
certainly
reward
thee
.
Object
.
But
I
have
a
great
charge
,
and
many
children
,
and
therefore
must
prefer
them
before
strangers
?
Answ.
They
that
are
miserable
because
they
have
wife
,
and
children
,
would
not
be
liberal
if
they
had
none
:
Ne
transferas
culpam
in
insontes
,
saith
Basil
,
lay
not
the
blame
upon
those
that
are
innocent
.
Besides
,
was
not
the
Gospel
written
for
such
as
well
as
for
those
that
have
no
children
?
and
are
not
both
by
it
equally
bound
to
works
of
mercy
?
Did
they
beg
children
of
God
for
this
end
,
that
they
might
plead
by
them
a
priviledge
from
obeying
Gods
Commandment
?
may
they
not
justly
fear
that
God
for
this
cause
will
ease
them
of
their
burden
by
taking
away
their
children
?
we
may
provide
for
them
a
competency
,
and
yet
not
deny
to
God
of
our
abundance
,
and
superfluity
.
When
thou
beginnest
to
number
thy
children
,
number
them
,
and
spare
not
,
but
forget
not
to
reckon
Christ
as
one
of
the
number
:
He
hath
given
thee
whatsoever
thou
hast
,
and
will
richly
recompence
thee
.
Besides
thou
knowest
not
how
thy
children
will
prove
;
it
may
be
ungrateful
,
and
will
not
thank
thee
for
it
:
It
may
be
wicked
and
prodigall
,
who
will
mispend
it
profusly
:
Yea
,
it
may
be
the
wealth
thou
leavest
them
will
be
the
occasion
of
their
everlasting
ruine
.
Secondly
,
we
must
love
our
children
wisely
,
and
take
care
so
to
provide
for
them
,
as
that
their
estates
may
be
blessed
,
and
durable
,
which
is
best
effected
by
leaving
them
to
Gods
blessing
in
a
moderate
estate
,
without
which
they
may
be
oppressed
by
those
that
are
more
mighty
,
or
defrauded
by
those
that
are
more
crafty
,
&c.
But
if
God
take
charge
of
them
,
he
is
their
best
Protector
,
so
that
none
shall
wrest
their
patrimony
out
of
their
hand
,
Psalm
37.26
.
Thirdly
,
were
we
sure
that
the
estates
we
leave
them
should
prosper
with
them
,
yet
we
should
not
love
our
children
better
then
our selves
,
nor
prefer
their
wealth
before
our
own
souls
,
and
their
flourishing
estate
which
is
but
momentany
,
and
mutable
,
before
our
fruition
of
those
joyes
which
are
infinite
and
eternall
.
Object
.
But
trading
is
bad
,
and
our
burdens
many
,
and
we
have
not
wherewithal
to
give
almes
.
Answ.
First
,
Use
your
hands
:
such
as
are
able
must
labour
,
and
take
pains
to
relieve
those
that
can
do
neither
,
Eph.
4.28
.
Secondly
,
use
your
heads
,
cast
about
how
the
wants
of
others
may
be
supplied
.
Thirdly
,
do
something
by
way
of
abatement
:
abridge
your selves
a
little
that
you
may
be
helpful
to
others
,
abate
something
from
your
backs
,
from
your
bellies
,
from
your
recreations
,
&c.
Object
.
But
we
must
not
only
maintain
nature
,
but
our
honour
and
credit
in
the
world
?
Answ.
It
s
true
:
yet
we
must
abate
from
our
superfluities
.
Christ
disrobed
himself
for
a
time
,
for
our
sakes
,
of
his
glory
:
and
we
for
his
sake
must
lay
aside
of
our
overplus
:
abate
something
from
a
dog
,
from
a
bird
,
from
a
beast
,
&c.
Quest.
But
what
may
move
such
as
are
able
to
be
willing
also
to
works
of
mercy
?
Answ.
First
,
look
to
God
,
he
is
our
friend
,
nay
,
our
Father
.
If
a
friend
say
to
you
,
such
a
friend
or
kinsman
of
mine
is
in
want
,
pray
you
do
something
for
my
sake
,
you
will
do
it
:
how
much
more
should
you
do
it
when
God
saith
so
to
you
.
Secondly
,
consider
that
Christ
comes
to
you
in
his
flesh
when
poor
Christians
come
to
you
:
he
presents
a
pale
face
,
a
hungry
belly
,
a
naked
body
,
will
you
not
do
something
to
support
Christ
,
and
cloath
Christ
,
&c.
in
his
members
and
servants
.
Thirdly
,
Christians
that
come
to
you
for
relief
are
your
own
flesh
:
and
shall
the
head
do
nothing
for
the
foot
?
Fourthly
,
consider
your selves
;
for
hereby
you
shall
place
your
wealth
safely
and
secure
it
.
Fifthly
,
it
s
the
best
way
to
improve
it
:
It
s
a
sowing
seed
in
a
fruitful
soile
,
2
Corinth.
9.6
.
It
's
your
gift
,
but
its
Gods
debt
,
and
he
will
repay
it
,
Prov.
19.17
.
Object
.
But
when
shall
I
have
it
again
?
Answ.
Take
Gods
Word
,
he
will
pay
fully
,
and
certainly
:
He
hath
pawned
his
honour
,
and
credit
upon
it
that
he
will
do
it
at
first
or
last
.
Put
your
childrens
portions
into
Gods
hand
,
make
him
your
Executor
:
He
never
dies
:
he
never
breaks
:
he
ever
lives
to
provide
for
them
.
Object
.
A
man
may
give
indeed
till
he
give
all
away
,
and
what
then
shall
become
of
him
and
his
?
Answ.
Eccles.
11.1
.
Solomon
answers
there
all
objections
and
cavils
;
some
may
say
,
what
I
give
is
cast
away
and
lost
:
No
,
Cast
thy
bread
upon
the
waters
,
and
thou
shalt
finde
them
again
.
But
there
are
so
many
poor
that
there
is
no
end
of
giving
?
Give
a
portion
to
seven
,
and
also
to
eight
:
to
this
man
a
little
,
and
to
that
a
little
:
to
every
one
something
.
But
I
know
not
what
times
may
come
,
what
I
may
be
put
to
?
Therefore
give
whilest
thou
hast
something
to
give
;
thou
knowest
not
how
little
a
while
thou
mayest
en●oy
,
nor
what
thy self
mayest
come
to
want
:
Thou
mayest
need
mercy
,
therefore
sowe
mercy
,
that
thou
mayest
reap
the
like
.
I
pity
them
with
all
my
soul
,
but
I
cannot
relieve
them
.
Answ.
Solomon
answers
,
If
the
clouds
be
full
of
rain
,
they
will
drop
down
water
;
that
is
certain
,
it
will
impart
it
to
the
hungry
and
thirsty
ground
:
So
if
we
have
mercy
and
charity
in
our
hearts
,
there
will
be
something
in
our
hand
too
.
Object
.
But
if
I
were
well
seated
and
accommodated
,
then
I
could
spare
something
,
but
alas
!
I
live
in
a
corner
,
out
of
the
way
,
I
have
but
little
trading
,
and
it
s
not
with
me
as
with
many
others
,
I
cannot
give
?
Answ.
Solomon
answers
,
whether
the
tree
stands
North
,
or
whether
it
stands
South
,
in
a
more
fruitful
,
or
in
a
more
barren
place
,
yet
it
s
the
Lords
tree
still
,
cadit
Domino
,
it
falls
to
him
,
and
it
bears
fruit
to
him
,
and
so
it
will
be
with
us
too
,
If
we
be
good
trees
,
let
us
live
in
the
North
,
or
in
the
South
,
in
a
better
,
or
in
a
worse
habitation
,
we
will
yet
yeeld
some
fruit
.
Object
.
Yea
,
this
is
true
if
we
knew
how
it
would
be
accepted
:
Poore
men
are
captious
,
and
they
will
not
take
a
little
,
and
rich
men
will
take
exceptions
,
and
say
that
I
do
it
out
of
pride
,
and
thereupon
will
tax
me
the
higher
,
&c.
Ans.
Solomon
again
answers
,
He
that
observes
the
wind
and
rain
,
shall
neither
plow
nor
sowe
:
If
a
man
will
still
be
objecting
,
he
shall
never
go
on
with
any
work
or
service
whatsoever
.
Object
.
Yea
,
but
I
know
not
the
parties
to
whom
I
give
,
there
are
many
dissemblers
that
pretend
to
much
want
,
when
it
is
not
so
?
Answ.
Solomon
answers
,
neither
doest
thou
know
how
the
childe
grows
in
the
womb
,
yet
thou
must
not
starve
the
childe
:
we
must
do
what
is
fit
for
us
to
do
,
and
use
our
best
wisdome
,
and
then
leave
the
rest
to
God
,
whose
providence
works
for
us
(
as
it
were
)
under
the
ground
,
as
it
doth
for
the
childe
.
Object
.
But
I
find
by
experience
that
I
have
been
often
cheated
with
fellows
heretofore
,
and
that
discourages
me
now
?
Answ.
Solomon
answers
,
sowe
thy
seed
in
the
morning
,
and
slack
not
thy
hand
in
the
evening
,
for
thou
knowest
not
which
shall
prosper
,
this
,
or
that
,
or
whether
both
shall
be
alike
:
therefore
cast
not
perils
,
but
venture
it
sometimes
,
thou
knowest
not
but
it
may
succeed
very
well
:
However
,
what
thou
doest
with
an
upright
heart
,
and
usest
thy
best
discretion
in
,
God
will
accept
and
take
it
in
good
part
:
See
Dr.
Harris
Spittle
Sermon
.
Quest.
But
doth
God
take
notice
of
our
works
of
c●rity
?
Answ.
Yea
:
First
,
he
takes
notice
of
the
person
that
doth
them
,
as
of
Cornelius
,
Acts
10.31
.
Secondly
,
of
every
act
of
mercy
.
Thirdly
,
how
much
mercy
every
one
sheweth
.
Dorcas
made
many
coates
.
Fourthly
,
of
the
time
when
:
Obadiah
in
a
hard
time
,
hid
the
Prophets
and
fed
them
,
1
King
.
18.5
.
Fifthly
,
with
what
heart
and
enlargement
of
affection
we
do
them
:
as
of
those
Macedonians
,
2
Cor.
8.3
.
Sixthly
,
yea
,
of
the
least
degree
of
mercy
:
Of
a
little
cake
,
1
King
.
17.30
.
Of
a
cup
of
cold
water
,
Mat.
10.42
.
Idem
.
Quest.
What
may
move
us
to
be
constant
,
and
continue
in
our
charity
?
Answ.
First
,
in
regard
of
our
brethrens
need
;
they
may
long
continue
to
be
in
want
:
He
that
hungers
and
thirsts
,
may
hunger
and
thirst
again
,
Joh.
4.13
.
Others
also
may
stand
in
need
of
our
charity
:
For
,
Mat.
26.11
.
You
have
the
poor
always
with
you
:
we
must
not
tie
our selves
to
relieve
one
man
once
onely
,
nor
one
alone
.
Secondly
,
in
regard
of
our selves
,
for
the
reward
is
promised
to
such
as
continue
in
well-doing
,
Rom.
2.7
.
Dr.
Gouge
on
Heb.
Quest.
What
warrant
had
the
widow
of
Sarepta
to
relieve
the
Prophet
before
she
made
provision
for
her self
and
her
Son
?
Answ.
Had
she
not
known
that
it
was
the
special
will
of
God
;
she
should
not
have
done
it
,
to
defraud
her self
and
her
sonne
to
relieve
a
stranger
,
contrary
to
the
accustomed
rule
of
piety
,
1
Tim.
5.8
.
therefore
Paul
would
have
widows
to
be
maintained
by
their
own
kindred
.
Quest.
Is
a
man
to
prefer
a
stranger
eminent
in
piety
before
his
brother
which
is
not
so
adorned
with
it
?
Answ.
Thou
must
rather
nourish
and
relieve
thy
poor
brother
,
then
thy
friend
:
For
this
office
is
coupled
with
nature
and
blood
,
according
to
which
thou
art
more
obliged
,
and
neerer
to
thy
brother
then
to
thy
friend
:
But
if
it
be
in
thy
power
to
advance
the
one
to
publick
offices
in
Church
or
State
,
thou
must
preferre
thy
virtuous
friend
before
thy
carnall
brother
.
Quest.
If
I
see
many
strangers
in
want
,
and
one
good
man
also
,
whether
should
I
relieve
those
many
strangers
,
or
that
one
good
man
?
Answ.
A
good
man
is
to
be
preferred
before
a
a
stranger
,
but
many
strangers
before
one
known
person
:
For
the
more
common
good
is
the
better
.
Balls
power
of
godlin●sse
.
Quest.
Why
is
giving
to
the
poor
a
duty
?
Answ.
First
,
because
its
such
a
duty
as
every
poor
man
doth
desire
,
and
crave
of
another
;
and
hopes
,
and
wishes
that
he
may
perform
it
to
him
,
and
blames
him
for
unmercifulnesse
if
he
neglect
it
;
and
every
rich
man
will
acknowledge
that
if
he
should
loose
all
,
he
would
desire
that
others
should
shew
mercy
to
him
:
therefore
it
s
a
manifest
duty
arising
from
that
plain
Maxime
,
Do
as
you
would
be
done
to
.
Secondly
,
it
tends
to
the
refreshing
of
our
brethrens
bowels
,
and
supplying
their
wants
,
and
may
keep
them
from
perishing
:
and
it
pleased
God
so
to
order
the
world
that
some
shall
be
poor
,
and
others
shall
have
abundance
,
that
he
may
try
the
disposition
of
the
later
by
the
former
,
Joh.
12.8
.
Thirdly
,
it
will
abound
by
many
thansgivings
unto
God
,
&c.
2
Cor.
9.12
,
13.
Its
makes
heaven
resound
with
thanks
,
and
praises
:
yea
if
the
poors
tongues
should
be
silent
,
yet
their
very
loyns
do
blesse
God
for
thee
in
their
kinde
:
therefore
it
s
our
duty
to
do
that
which
makes
so
much
for
Gods
honour
.
Fourthly
,
It
s
undoubtedly
a
duty
which
must
either
justifie
the
truth
of
our
religion
,
or
condemne
us
as
hollow
hearted
:
Now
bounty
to
the
poor
is
a
note
of
soundnesse
in
religion
,
and
on
the
contrary
,
he
that
gives
not
to
the
poor
according
to
his
means
,
though
he
pray
never
so
often
,
hear
never
so
many
Sermons
,
fast
never
so
frequently
,
receive
the
Sacrament
never
so
constantly
,
read
the
Scriptures
never
so
daily
:
be
he
never
so
earnest
a
condemner
of
other
mens
faults
,
and
of
publick
abuses
,
and
let
his
shew
of
Religion
be
never
so
abundant
,
yet
he
is
but
an
hypocrite
and
dissembler
,
and
the
Lord
takes
no
delight
in
his
services
,
Isa.
58.7
.
Jam.
1.
ult.
Luk.
18.18
,
24.
Mat.
25.41
.
Jam.
2.13
.
Prov.
21.13
.
1
Joh.
3.17
,
18
,
19.
Jam.
2.14
.
Fifthly
,
covetousnesse
is
as
thorns
that
choaks
the
Word
,
and
keeps
a
man
from
following
the
directions
of
God
therein
;
and
so
he
loves
his
money
more
then
God
,
more
then
his
poor
brother
,
more
then
the
rewards
of
God
,
and
more
then
heaven
it self
,
and
so
he
is
an
arrand
hypocrite
.
Quest.
But
what
shall
we
be
better
for
our
bounty
to
the
poore
?
Answ.
It
s
the
best
way
to
prevent
poverty
,
Luk.
12.33
.
2
Cor.
9.6
.
Prov.
11.24
,
25.
and
that
for
these
reasons
.
1.
Because
God
is
the
great
Lord
and
master
of
his
family
in
heaven
and
earth
,
and
riches
come
not
by
chance
,
or
mens
industry
,
or
the
love
of
their
friends
,
&c.
but
by
the
appointment
of
God
,
who
makes
rich
,
and
makes
poor
;
wherefore
all
men
are
but
his
servants
and
stewards
,
to
whom
he
commits
more
or
lesse
as
best
pleaseth
him
:
hence
it
follows
,
that
it
must
needs
conduce
much
to
the
continuation
and
encrease
of
a
mans
wealth
,
that
he
be
found
a
good
Steward
of
the
things
committed
to
him
by
his
Master
.
Now
to
communicate
of
our
substance
to
the
poor
with
a
large
heart
and
hand
,
is
to
do
the
office
of
a
good
Steward
,
1
Pet.
4.9
,
10.
and
such
shall
not
be
put
out
of
their
office
,
but
as
he
hath
been
faithful
in
a
little
,
he
shall
be
made
Ruler
over
much
.
Secondly
,
Solomon
tells
us
,
Prov.
10.21
.
The
blessing
of
the
Lord
makes
rich
,
&c.
and
gives
a
comfortable
encrease
of
our
estates
:
without
which
men
are
but
like
horses
,
that
carry
a
great
burden
of
gold
and
silver
through
the
world
,
and
are
not
Masters
but
Slaves
to
their
riches
.
Now
such
comfortable
wealth
doth
not
spring
from
mans
wit
or
paines
,
but
from
the
blessing
of
God
,
without
which
the
Watchman
watcheth
in
vain
,
the
Builder
buildeth
in
vain
,
the
Husbandman
plowes
in
vaine
,
the
Merchant
trafficks
in
vaine
,
&c.
either
no
encrease
will
come
,
or
none
but
a
vexing
,
and
cumbersome
encrease
:
but
the
Lord
hath
expresly
promised
his
blessing
to
those
that
open
their
hands
to
their
poor
brethren
,
Deut.
15.10
.
and
certainly
God
will
never
be
found
a
Promise-breaker
.
Thirdly
,
it
s
a
lending
to
the
Almighty
,
and
therefore
will
surely
procure
abundance
,
for
God
will
never
prove
a
Bankrupt
,
he
will
never
borrow
without
a
resolution
to
pay
,
nor
without
actual
repayment
,
and
that
in
the
fittest
time
and
manner
,
Prov.
19.17
.
there
is
the
Bill
of
Gods
hand
,
wherein
he
both
acknowledgeth
the
debt
,
and
promises
payment
,
q.
d.
Be
it
known
unto
all
men
by
this
present
Promise
,
that
I
the
Lord
God
of
Heaven
and
Earth
,
do
owe
and
acknowledge
my selfe
to
be
indebted
to
every
merciful
liberal
man
all
those
summes
of
money
which
he
hath
,
or
shall
bestow
in
relieving
the
distressed
,
to
be
paid
back
unto
him
,
whensoever
he
shall
demand
it
,
(
for
where
no
day
is
set
,
the
borrower
is
bound
to
payment
upon
demand
)
and
to
this
payment
well
and
truly
to
be
made
,
I
binde
my self
firmly
by
this
present
Promise
,
sent
,
sealed
and
delivered
by
Solomon
my
known
Secretary
;
so
that
unlesse
we
will
proclaim
the
Lord
an
insufficient
or
dishonest
debtor
,
we
see
that
giving
to
the
poor
is
the
best
way
to
save
and
encrease
our
wealth
,
his
word
being
far
surer
then
Checquer
.
4.
It
will
cause
many
prayers
to
God
for
us
,
that
must
needs
cause
him
to
give
us
all
good
things
in
abundance
,
and
so
deliver
us
from
Penury
.
Prayers
made
to
God
by
his
servants
,
upon
due
ground
cannot
be
in
vain
,
2
Cor.
9
▪
14.
or
if
any
should
be
so
unthankful
as
not
to
pray
for
such
,
yet
surely
the
houshold
of
faith
will
,
to
whom
we
ought
most
to
abound
in
bounty
.
Quest.
But
what
means
may
we
use
to
enable
us
to
works
of
mercy
?
Answ.
That
a
man
may
give
,
he
must
have
money
,
and
an
heart
,
and
a
will
,
and
a
gift
too
:
for
he
that
hath
nothing
,
cannot
give
,
though
he
would
,
he
that
wants
a
heart
,
cannot
give
because
he
will
not
:
both
therefore
are
requisite
,
and
for
the
getting
of
both
we
must
use
these
means
.
First
,
we
must
seriously
consider
of
these
many
Precepts
,
Promises
and
Threats
,
which
are
in
the
Book
of
God
,
concerning
this
duty
,
pressing
them
upon
our selves
,
and
saying
,
Doth
not
the
same
God
,
which
saith
,
Hear
the
Word
,
say
also
,
Give
to
the
poor
?
and
if
conscience
binde
me
to
the
one
,
doth
it
not
binde
me
to
the
other
also
?
If
I
should
keep
all
the
other
Commandments
,
and
break
one
,
shall
I
not
be
found
a
transgressor
of
all
,
will
it
any
thing
avail
me
,
that
I
seem
to
be
religious
,
if
I
be
not
merciful
.
Secondly
,
to
this
adde
Prayer
,
beseeching
God
to
give
you
this
so
worthy
a
Grace
,
by
which
you
shall
be
made
so
like
himself
,
that
you
may
know
your
selves
to
be
his
children
,
John
13.34
.
and
1
John
3.14
.
and
hereby
we
know
that
we
love
the
brethren
,
if
our
hands
and
hearts
are
open
to
them
,
for
love
is
bountiful
.
Thirdly
,
thou
must
begin
to
give
,
that
thou
mayest
get
an
habit
of
giving
,
and
presse
thy self
to
be
much
in
doing
good
works
,
till
thou
hast
made
it
easie
,
and
delightful
to
thee
:
yea
,
thou
shalt
hereby
finde
as
great
a
promptnesse
to
it
,
as
thou
foundest
a
backwardnesse
before
:
and
that
you
may
get
something
to
give
,
you
must
observe
these
rules
.
1.
You
must
be
diligent
in
your
callings
,
for
the
diligent
hand
maketh
rich
,
and
so
provide
matter
for
bounty
,
Eph.
4.28
.
and
this
is
one
end
that
we
must
propound
to
our selves
in
the
works
of
our
calling
,
not
onely
that
we
may
supply
our
own
wants
,
but
may
have
wherewithal
to
relieve
others
.
2.
We
must
use
thrift
,
which
is
a
due
saving
from
sinful
and
needlesse
expences
;
and
indeed
hereby
we
might
be
enabled
to
do
much
,
if
we
would
cut
off
our
superfluities
.
Object
.
But
from
what
must
we
save
?
Answ.
From
riot
,
luxury
,
drunkennesse
,
gaming
,
and
sinful
expences
by
which
men
serve
the
Devil
,
and
the
flesh
:
From
needlesse
journies
,
and
contentious
suits
in
Law
:
From
excesse
in
works
of
kindnesse
,
in
attire
,
feasting
,
housholdstuff
,
&c.
and
truly
we
should
be
willing
to
deny
our selves
in
that
which
is
much
more
then
enough
,
to
minister
to
them
that
have
lesse
then
enough
.
3.
We
must
lay
up
in
store
for
mercy
,
we
must
have
a
poors
mans
box
in
our
house
;
as
David
,
when
he
intended
to
build
a
house
for
God
,
he
provided
all
things
aforehand
in
abundance
,
so
must
we
for
works
of
mercy
,
1
Cor.
16.1
.
when
thus
it
lies
by
us
we
will
give
it
with
a
free
heart
.
Quest.
How
much
must
we
lay
aside
?
Answ.
Be
sure
to
do
it
in
convenient
abundance
,
rather
with
the
more
then
with
the
lesse
:
and
truly
most
men
may
spare
their
tenths
of
their
comings
in
for
pious
uses
,
so
we
shall
be
rich
in
good
works
.
Try
this
a
while
,
and
if
thou
findest
Gods
blessing
so
liberal
that
thou
canst
well
spare
it
,
give
it
still
:
If
not
,
give
according
as
thou
art
prospered
.
Object
.
I
give
as
much
as
my
neighbours
which
have
as
good
an
estate
as
I
?
Answ.
Not
mens
examples
,
but
the
Scripture
must
be
our
rule
:
God
bids
us
to
give
after
our
ability
,
not
after
our
neighbours
nigardlinesse
:
Again
,
how
knowest
thou
that
thou
givest
as
much
as
another
of
thy
estate
?
Dost
thou
know
all
that
he
gives
?
or
what
his
estate
is
?
Ob●ect
.
But
I
do
not
know
that
my
neighbour
is
so
poor
?
Answ.
First
,
you
cannot
meek
God
with
pretending
ignorance
,
Prov.
24.12
.
Secondly
,
why
do
you
not
inform
your selves
by
enquiring
,
and
seeking
to
know
;
why
are
you
so
inquisitive
in
enquiring
after
all
other
things
,
and
so
carelesse
in
this
?
To
be
ignorant
then
is
your
fault
,
and
one
fault
cannot
excuse
another
.
Object
.
But
I
have
little
enough
for
my self
and
family
?
Answ.
First
,
he
that
hath
two
coats
may
think
that
he
hath
little
enough
,
and
yet
he
is
commanded
to
part
with
one
.
Secondly
,
probably
its
self-love
that
makes
thee
think
that
thou
hast
little
enough
:
Canst
thou
think
so
short
a
pittance
as
thy
brother
hath
enough
for
him
,
and
all
thy
abundance
little
enough
for
thee
?
Obj.
But
I
must
provide
for
my
family
,
and
therefore
cannot
give
?
Answ.
If
this
were
a
good
argument
then
none
should
give
,
but
the
same
God
that
bids
thee
to
provide
for
thy
family
,
bids
thee
give
too
,
therefore
thou
must
do
both
,
and
not
strive
so
to
overdo
for
the
one
,
as
to
neglect
the
other
.
Provide
moderately
for
thy
own
,
and
thou
shalt
have
sufficient
for
the
poor
too
.
Object
.
But
I
have
not
wherewithall
to
be
still
giving
,
I
cannot
spare
it
?
Answ.
Hast
thou
for
fine
cloaths
,
for
fine
fare
,
&c.
and
hast
thou
not
for
works
of
mercy
;
suppose
thy
hat
should
be
lost
,
hast
thou
not
wherewith
to
buy
another
?
Yes
,
why
then
wherefore
hast
thou
not
wherewith
to
relieve
a
poor
man
?
Object
.
But
if
I
should
lose
againe
and
againe
,
I
should
have
nothing
at
length
?
Answ.
It
may
be
so
,
but
thou
mayst
give
so
moderately
that
thou
mayst
have
still
something
to
give
.
Object
.
I
give
enough
according
to
my
estate
,
why
then
do
you
presse
me
to
give
more
?
Answ.
If
this
were
true
,
it
were
a
good
answer
:
but
in
most
I
prove
it
to
be
false
,
For
compare
thy
expences
for
mercy
with
those
for
superfluities
,
in
entertainments
,
in
cloaths
,
&c.
they
are
far
inferiour
,
those
of
mercy
are
nothing
in
comparison
of
the
other
:
whereas
God
bids
,
feast
the
poor
,
and
not
the
rich
,
i.
e.
rather
then
the
rich
,
therefore
its
evident
that
thou
doest
not
enough
for
mercy
.
Object
.
Yea
,
●ut
my
place
requires
?
Answ.
And
doth
not
thy
place
require
that
thou
shouldst
be
rich
in
mercy
as
well
as
in
cloaths
,
and
other
things
?
know
therefore
that
till
thou
art
as
abundant
in
works
of
mercy
as
in
other
things
,
God
doth
not
account
that
thou
hast
done
enough
.
Object
.
But
the
poor
are
unthankful
it
?
Answ.
First
,
all
are
not
so
;
therefore
give
to
them
that
are
thankfull
.
Secondly
,
one
mans
fault
must
not
dispense
with
another
mans
duty
:
Thou
art
unthankful
to
God
;
yet
he
gives
,
so
must
thou
.
Thirdly
,
take
heed
that
thou
dost
not
causelesly
accuse
them
for
unthankfulness
,
which
thou
must
prove
.
Object
.
But
they
are
idle
,
and
bring
poverty
upon
themselves
by
their
idlenesse
,
and
wastfulness
?
Answ.
First
,
hast
thou
before
admonished
them
of
it
?
If
not
,
here
is
a
fault
unseasonably
to
mention
their
evills
to
excuse
thy selfe
from
doing
a
dutie
.
Secondly
,
if
thou
canst
not
prove
this
,
thou
art
a
slanderer
as
well
as
a
niggard
,
and
that
is
a
double
fault
.
Object
.
But
they
are
such
as
have
wronged
me
?
Answ.
Choose
to
give
to
such
,
for
so
thou
shalt
shew
more
charity
,
and
have
a
greater
reward
:
we
are
commanded
to
feed
our
hungry
enemy
,
and
have
a
special
blessing
promised
for
it
:
and
this
is
to
imitate
God
,
who
loved
us
when
we
were
enemies
.
Nbject
.
But
if
I
be
still
giving
,
I
shall
give
all
away
?
Answ.
Use
thy
discretion
in
giving
as
in
other
things
,
and
thou
needest
not
do
it
.
A
man
may
be
very
bountiful
,
and
yet
reserve
enough
for
other
good
uses
,
2
Cor.
9.8
.
Object
.
If
I
give
so
much
away
,
I
shall
never
be
rich
?
Answ.
This
is
an
excuse
worse
then
the
fault
;
for
it
chargeth
God
with
flat
falshood
:
God
saith
,
give
,
and
thou
shalt
not
want
:
Thou
sayest
I
shall
want
if
I
give
;
He
saith
,
he
that
gives
shall
be
blessed
:
Thou
sayest
,
he
shall
not
:
God
saith
,
he
that
watereth
shall
be
made
fat
:
Thou
sayest
,
he
shall
be
made
lean
:
He
saith
,
he
will
repay
it
:
Thou
sayest
,
He
will
not
repay
it
.
Doth
not
this
impute
falshood
to
God
?
Besides
,
this
objection
arises
from
an
abominable
principle
:
Thus
,
What
I
cannot
be
rich
if
I
do
,
that
I
will
not
do
:
as
if
Gods
commands
must
not
be
obeyed
if
they
keep
us
from
riches
:
God
saith
,
be
not
hasty
to
be
rich
:
and
he
i●
not
worthy
of
me
that
will
not
lose
all
for
my
sake
:
what
hurt
is
it
if
thou
beest
not
rich
?
thou
mayest
be
saved
without
riches
,
but
if
we
do
not
our
duty
,
we
cannot
be
saved
.
Again
,
if
thou
beest
not
rich
in
this
world
,
thou
shalt
be
rich
in
good
works
,
and
that
s
the
best
riches
.
Object
.
Why
should
I
give
that
to
another
which
I
have
got
by
my
hard
labour
?
Answ.
Not
thy
labour
,
but
Gods
blessing
hath
given
thee
this
abundance
,
and
because
he
that
blesses
thee
bids
thee
give
,
therefore
thou
shouldst
give
.
Quest.
What
may
further
move
us
to
be
charitable
?
Answ.
First
,
God
gives
us
all
things
richly
to
enjoy
,
therefore
we
should
imitate
our
father
,
and
be
bountiful
like
him
.
Secondly
,
thou
art
a
Steward
,
and
therefore
must
bestow
thy
Masters
wealth
as
he
commands
thee
:
Thou
mayest
need
,
and
in
thy
need
wouldst
be
relieved
,
and
its
reason
that
thou
shouldst
do
to
others
,
as
thou
wouldst
they
should
do
to
thee
.
Thirdly
,
they
to
whom
thou
givest
are
thy
brethren
,
tied
to
thee
by
many
bonds
,
they
have
the
same
Father
,
Faith
,
Baptisme
,
&c.
and
is
not
this
reason
enough
to
move
thee
to
give
them
?
Fourthly
,
thy
wealth
is
uncertain
and
fickle
,
therefore
do
good
with
it
whilest
thou
hast
it
:
for
when
it
s
gone
,
nothing
will
comfort
thee
but
the
remembrance
of
the
good
thou
didst
with
it
;
as
in
●obs
case
.
Fifthly
,
it
doth
good
to
the
soul
for
the
present
,
assuring
it
of
our
uprightnesse
,
so
can
no
other
expending
:
It
doth
good
to
our
name
,
making
it
like
a
precious
ointment
:
To
our
Religion
,
adorning
it
:
To
our
Estate
,
for
like
a
plentiful
sowing
,
it
brings
in
a
plentiful
harvest
,
it
secures
▪
from
want
,
which
no
riches
can
do
.
To
our
posterity
,
who
shall
enjoy
the
blessing
:
and
all
these
in
the
greatest
quantity
:
for
no
other
giving
hath
half
so
many
promises
,
and
our
good
shall
be
according
to
Gods
promises
.
It
doth
good
for
the
longest
continuance
,
for
it
doth
good
after
death
:
yea
,
at
the
resurrection
,
for
then
shall
these
gifts
be
remembred
,
praised
,
and
rewarded
.
It
doth
good
with
most
ease
:
Here
needs
no
toiling
,
nor
sweating
as
in
other
things
:
for
God
will
bring
the
fruit
to
our
hand
by
a
secret
blessing
,
and
if
we
will
live
by
faith
,
here
is
no
hazard
at
all
:
he
that
hath
Gods
Word
cannot
lose
his
reward
.
Whatlies
poor
mans
advocate
.
Sixthly
,
consider
that
Christ
,
though
he
was
rich
,
yet
for
our
sakes
he
became
poor
,
that
through
his
poverty
we
might
be
rich
,
2
Cor.
8.9
.
yea
,
he
became
so
poor
,
that
whereas
the
foxes
have
holes
,
and
the
birds
of
the
aire
have
nests
,
yet
he
had
not
whereon
to
lay
his
head
,
Mat.
8.20
.
and
this
he
did
,
that
through
his
poverty
,
and
pouring
out
his
hearts
blood
,
he
might
crown
us
with
the
inestimable
riches
of
heavenly
glory
,
and
that
for
ever
and
ever
:
and
shall
not
we
worms
and
wretches
,
most
unworthy
of
the
least
bit
of
bread
we
put
into
our
mouths
,
part
with
our
superfluities
to
relieve
the
fainting
soul
of
him
for
whom
Christ
died
,
and
which
he
takes
as
done
to
himself
,
Mat.
25.40
.
were
it
but
a
cup
of
cold
water
only
,
Mat.
9.41
.
Seventhly
,
remember
that
the
last
,
and
everlasting
doom
at
that
great
,
and
dreadful
day
must
passe
upon
us
according
to
our
carriage
in
this
kinde
:
Then
shall
there
a
severe
,
and
sincere
search
be
made
after
works
as
signs
,
and
evidences
of
faith
in
the
heart
,
or
of
unbelief
and
rottennesse
there
,
Matth.
25.34
,
&c.
Of
Spiritual
Almes
.
Quest.
What
are
spiritual
almes
?
Answ.
Such
as
flow
from
the
fountain
of
truest
mercy
,
and
compassion
,
and
are
of
greatest
consequence
,
tending
to
relieve
,
repair
,
and
refresh
the
poverty
,
wants
,
and
miseries
of
the
soul
,
and
it
consists
in
these
particulars
.
-
1.
In
instructing
the
ignorant
,
Prov.
10.21
.
and
15.7
.
-
2.
In
giving
counsel
to
them
that
need
,
and
seek
it
,
Exod.
18.19
.
Ruth
3.1
,
&c.
-
3.
In
reducing
the
erroneous
,
Exod.
23.4
.
-
4.
In
endeavouring
the
conversion
of
others
,
Psal.
51.13
.
Luk.
22.32
.
-
5.
In
exhorting
one
another
,
Heb.
13.13
.
-
6.
In
reproving
such
as
offend
,
Lev.
19.17
.
-
7.
In
admonishing
such
as
are
out
of
order
,
1
Thes.
5.14
.
-
8.
In
considering
one
another
to
provoke
unto
love
,
and
good
works
,
Heb.
10.24
.
-
9.
In
comforting
the
heavy
and
afflicted
heart
,
1
Thes.
5.14
.
-
10.
In
forgiving
from
the
heart
our
brethren
their
trespasses
,
Mat.
8.35
.
-
11.
In
chastening
delinquents
,
Prov.
22.15
.
-
12.
In
raising
such
as
are
falne
through
infirmity
,
with
the
spirit
of
meekness
,
Gal.
6.1
.
-
13.
In
mutual
encouragements
against
the
cruelty
,
and
confusion
of
the
times
,
and
in
the
way
to
heaven
,
Mal.
3.16
.
-
14.
In
supporting
,
and
mercifully
making
much
of
weak
Christians
,
1
Thes.
5.11
.
-
15.
In
using
patience
towards
all
men
,
1
Thes.
5.14
.
-
16.
In
praying
one
for
another
,
Jam.
5.16
.
Boltons
general
Directions
,
&c.
Quest.
What
is
Christs
meaning
when
he
saith
,
Lend
looking
for
nothing
again
,
Luke
6
▪
35.
Answ.
For
answer
hereunto
let
us
consider
,
First
,
what
we
may
look
for
again
.
Secondly
,
what
we
may
not
look
for
again
.
Thirdly
,
what
is
Christs
sence
.
First
,
we
may
look
for
again
.
1.
What
justly
answers
to
the
thing
lent
.
Hence
Elisha
,
2
Kings
4.7
.
chargeth
the
widow
to
pay
her
debts
.
2.
In
case
the
borrower
can
pay
,
and
will
not
,
and
there
be
no
other
remedy
,
we
may
have
recourse
to
the
Law
for
our
relief
:
For
the
Law
is
good
being
used
lawfully
,
and
the
sword
of
the
Magistrate
is
to
defend
the
oppressed
,
Rom.
13.4
.
3.
The
like
courtesies
in
time
of
need
:
For
it
s
but
equal
that
we
should
support
one
another
in
love
.
4.
Love
and
thankfulnesse
.
This
Paul
paid
cheerfully
to
Aquila
,
and
Priscilla
,
Rom.
16.4
.
To
whom
I
give
thanks
:
These
things
we
may
look
for
,
yet
we
must
not
lend
for
these
things
sake
,
for
then
we
are
self-seekers
.
Secondly
,
we
may
not
look
for
again
:
the
like
good
turn
to
be
done
to
us
for
lending
sake
,
as
lending
,
because
its
a
free
act
:
nor
any
gain
for
lending
,
wishing
that
what
we
lend
may
come
home
with
advantage
:
because
this
overthrows
the
nature
of
lending
,
which
ought
to
be
free
;
and
it
takes
away
the
equity
of
lending
,
which
is
onely
that
the
lender
be
no
loser
,
Exod.
22.14
,
15.
Thirdly
,
this
appears
to
be
Christs
sense
in
the
word
nothing
;
because
herein
he
doth
onely
oppose
the
Pharisees
,
who
used
to
lend
only
to
those
that
were
able
and
willing
to
benefit
them
again
,
and
from
whom
they
looked
for
the
like
,
Luke
6.32
,
33
,
35.
Quest.
What
are
the
reasons
why
we
must
so
lend
?
Answ.
First
,
Because
of
the
command
of
God
for
it
.
Secondly
,
the
promise
of
Christ
,
Your
reward
shall
be
great
in
heaven
,
Luke
6.34
,
35.
Thirdly
,
it
s
a
sign
of
our
sonship
:
Ye
shall
be
the
children
of
the
highest
.
Fourthly
,
the
example
of
God
,
He
is
kind
to
the
unthankful
.
Fifthly
,
it
differences
us
from
ungodly
men
:
Sinners
lend
to
sinners
to
receive
as
much
again
.
Quest.
What
are
the
reasons
why
it
s
a
blesseder
thing
to
give
then
to
receive
?
Answ.
First
,
because
he
that
gives
feels
not
the
poor
receivers
troubles
,
and
tentations
:
He
need
not
say
,
What
shall
I
eat
,
what
shall
I
drink
,
&c.
Mat.
6.31
.
Secondly
,
he
most
resembles
God
and
heaven
which
spend
,
and
are
spent
by
perpetual
blessings
and
influence
.
Thirdly
,
he
is
in
this
an
Actor
,
and
Doer
in
the
providence
of
God
:
whereas
the
receiver
is
a
sufferer
:
and
the
more
active
we
are
,
the
more
God-like
we
are
,
who
is
a
pure
act
.
Quest.
What
is
it
to
be
a
giver
?
Answ.
A
giver
is
such
an
one
as
freely
makes
that
which
is
his
to
become
another
mans
.
Quod
meum
est
,
tuum
efficere
nullo
vire
cogente
.
Quest.
What
is
it
to
be
a
receiver
?
Answ.
He
is
a
receiver
that
accepts
as
his
own
that
which
is
given
him
from
a
right
owner
:
either
out
of
bounty
,
as
when
Solomon
received
gifts
from
the
Queen
of
Sheba
;
or
out
of
misery
,
as
when
the
poor
receive
from
the
rich
.
Mr.
Abbots
Christian
family
,
&c.
CHAP.
XXVII
.
Questions
,
and
Cases
of
Conscience
about
Chastity
.
Quest.
HOw
many
sorts
of
persons
may
be
said
to
be
chast
?
Answ.
First
,
such
as
are
borne
with
some
natural
impediment
:
This
is
natural
chastity
.
Secondly
,
such
as
are
gelded
,
or
made
chaste
by
men
.
This
is
artificial
chastity
.
Thirdly
,
such
as
are
fitted
by
God
for
the
gift
of
continency
:
This
is
Christian
chastity
:
All
mentioned
by
Christ
,
Mat.
19.22
.
Quest.
What
are
the
things
that
hurt
and
hinder
chastity
?
Answ.
They
are
of
two
sorts
,
either
inward
or
outward
.
Quest.
What
are
the
inward
things
?
Answ.
Filthy
imaginations
,
unchast
thoughts
,
and
inward
lusts
,
and
motions
of
the
heart
to
uncleannesse
,
whereunto
the
heart
gives
consent
:
or
purposes
of
the
heart
to
any
act
of
uncleannesse
,
Matth.
5.28
.
Col.
3.6
.
Quest.
When
are
these
inwards
lusts
most
vile
?
Answ.
When
they
are
so
violent
and
strong
that
they
continually
boile
,
and
burn
within
us
,
giving
us
no
rest
,
but
continually
provoking
to
some
filthy
act
of
uncleannesse
,
1
Cor.
7.9
.
Col.
3.5
.
Hos.
7.4
.
Quest.
What
are
the
outward
things
that
hurt
or
hinder
chastity
?
Answ.
They
are
either
such
things
as
precede
the
act
of
uncleannesse
:
or
the
act
of
uncleannesse
it self
.
Quest.
What
are
they
that
go
before
it
?
Answ.
Either
such
things
as
more
remotely
provoke
lust
,
or
things
neerer
to
it
.
Quest.
What
are
the
remoter
provocations
to
it
?
Answ.
First
,
gluttony
,
or
excesse
in
eating
and
pampering
the
belly
with
meats
;
or
when
we
use
curious
and
dainty
meats
deliciously
and
unseasonably
,
especially
such
as
have
greatest
force
to
provoke
lust
,
purposely
to
encrease
it
in
us
,
Jer.
5.8
.
Ezek.
16.49
.
Rom.
13.13
.
Hos.
7.6
.
Secondly
,
drunkennesse
,
and
immoderate
drinking
,
using
wine
,
and
strong
drink
unseasonably
,
and
wantonly
,
principally
to
stir
up
lust
,
Isa.
5.11
.
Rom.
13.13
.
Eph.
5.18
.
Thirdly
,
lustful
dreames
proceeding
from
surfeiting
,
drunkennesse
,
causing
nocturnall
pollutions
:
mentioned
,
Deut.
23.10
.
Fourthly
,
idlenesse
,
when
we
spend
our
time
in
immoderate
sleeping
,
ease
,
and
doing
nothing
,
but
following
sensual
delights
,
2
Sam.
11.1
,
2.
Ezek.
16.49
.
1
Tim.
5.13
.
Quest.
What
are
the
neerer
provocations
unto
lust
?
Answ.
First
,
Light
,
vain
,
and
immodest
setting
out
of
the
body
,
o●
carriage
of
it
,
as
by
gayrish
,
wanton
,
and
new fangled
attire
▪
Curling
,
frizling
,
and
powdering
the
haire
:
painting
,
and
spotting
the
face
:
laying
out
naked
breasts
:
mincing
with
the
feet
,
Ezek.
16.49
.
Prov.
7.10
.
1
Tim.
2.9
.
1
Pet.
3.3
.
1
Cor.
11.14
.
2
King
.
9.30
.
Jer.
4.30
.
Isa.
3.16
,
&c.
Zeph.
1.8
.
Quest.
May
not
such
as
have
some
deformity
in
the
body
labour
to
cover
it
?
Answ.
Yea
:
so
as
they
set
not
a
new
form
upon
the
body
:
for
dissembling
is
as
unlawful
in
deed
as
in
word
.
Secondly
,
keeping
company
with
wanton
and
unclean
persons
;
frequenting
of
lewd
houses
,
especially
at
unseasonable
times
,
Gen.
39.10
.
Psal.
50.18
.
Prov.
5.8
.
and
7.7
,
8
,
&c.
Eph.
5.5
,
7.
Thirdly
,
immodest
and
filthy
speaking
,
or
singing
unclean
songs
,
Eph.
4.29
.
and
5.3
,
4.
Col.
3.8
.
Fourthly
,
reading
unchast
and
filthy
books
,
fitter
to
be
burnt
,
as
those
were
,
Acts
19.19
.
Fifthly
,
idle
,
and
curious
looking
of
men
upon
women
,
or
women
upon
men
,
Gen.
6.2
.
and
39.7
.
and
34.1
,
2.
Sixthly
,
looking
upon
lascivious
and
filthy
pictures
,
or
unseemly
behaviour
used
in
Stage-plays
,
&c.
Numb.
25.1.2
,
3.
Ezek.
23.14
.
Eph.
5.3
,
4.
Seventhly
,
mixt
dancing
of
men
and
women
together
,
wherein
light
and
immodest
behaviour
is
used
,
Exod.
32.6
.
Job
21.11
,
12.
Mark
6.21
,
22.
Eighthly
,
wearing
of
apparel
not
fit
for
the
sex
that
they
may
the
more
easily
commit
filthinesse
,
Deut.
22.5
.
Job
24.15
.
Gen.
38.15
.
Ninthly
,
wanton
kissing
,
and
unchast
dalliance
,
Gen.
39.12
.
Prov.
7.13
.
Deut.
25.11
,
12.
Tenthly
,
moving
,
entising
,
and
perswading
to
the
act
of
uncleannesse
,
as
Gen.
39.7
,
10.
Prov.
7.13
,
&c.
Elton
on
the
Commandments
.
Quest.
What
means
are
we
to
use
for
the
preserving
of
our
chastity
?
Answ.
First
,
a
constant
and
conscionable
performance
of
private
religious
exercises
,
as
reading
,
praying
,
meditating
,
&c.
will
so
purifie
the
heart
,
and
sweeten
the
soul
with
divine
comforts
,
and
mortifie
the
flesh
,
and
confirme
the
Spirit
of
grace
,
and
beat
down
tentations
,
by
meanes
whereof
a
Christian
shall
be
conquerour
over
them
.
Secondly
,
painfulnesse
in
ones
calling
will
divert
the
mind
from
all
inflaming
fancies
,
and
find
the
soul
,
and
body
so
much
imploiment
in
things
of
a
lawful
,
and
useful
nature
that
there
will
be
no
leasure
for
wicked
and
unlawful
conceits
:
Otia
si
tollas
,
&c.
Thirdly
,
Temperance
in
diet
is
a
great
furtherance
to
the
chastity
of
the
body
,
as
withdrawing
the
fuel
puts
out
the
fire
.
Fulnesse
of
bread
will
make
a
man
an
unclean
Sodomite
,
Ezek.
16.49
.
beat
down
thy
body
by
abstinence
,
1
Cor.
9.27
.
Fourthly
,
to
prevent
uncleanness
we
must
shun
the
corner
of
the
harlots
house
,
and
resolutely
avoid
the
society
of
such
as
may
entice
us
to
wickednesse
:
we
must
pull
out
the
right
eye
,
Mat.
5.29
.
for
Prov.
6.29
.
Dalliance
will
breed
whoredom
.
Fly
fornication
,
1
Cor.
6.18
.
as
Joseph
did
,
Gen.
39.10
,
12.
Fifthly
,
if
these
prevaile
not
,
we
must
have
recourse
to
marriage
,
and
to
the
due
,
and
lawful
enjoyment
of
it
,
1
Cor.
7.2
.
Whatelies
Brid-bush
.
Sixthly
,
because
from
the
heart
issue
adulteries
,
we
must
get
a
pure
heart
,
making
the
inside
first
clean
,
and
let
thy
soul
become
the
Spouse
of
Christ
to
love
and
cleave
to
him
.
Seventhly
,
preserve
in
thy
soul
the
fear
of
God
,
Eccl.
7.28
.
He
that
is
good
before
●od
shall
be
preserved
,
Prov.
2.10
,
16.
If
knowledge
enter
into
thy
soul
thou
shalt
avoid
her
snares
:
Consider
Gods
presence
who
sees
thee
.
Eighthly
,
hearty
love
betwixt
married
persons
is
a
great
preserver
of
chastity
,
Prov.
5.19
,
20.
Ninthly
,
use
all
good
means
appointed
by
God
for
the
preservation
of
thy
chastity
:
As
,
1.
Resist
lustful
thoughts
at
first
,
busying
thy
minde
in
holy
thoughts
,
Prov.
23.26
,
27.
2.
Consider
thy
calling
to
,
and
profession
of
Christianity
,
by
both
which
thou
art
called
to
holinesse
.
3.
Remember
that
the
pleasure
of
sin
is
short
,
but
the
gnawing
of
a
guilty
conscience
will
continue
to
eternity
.
4.
Apply
the
Word
,
which
is
the
sword
of
the
Spirit
,
especially
such
places
of
it
as
tend
directly
to
the
cutting
down
of
this
sin
.
5.
Fly
to
God
by
prayer
,
and
if
thou
beest
strongly
assaulted
,
complain
to
him
,
as
a
woman
tells
her
husband
to
be
rid
of
a
temp●e●
.
6.
If
these
prevail
not
,
see
whether
thou
hast
not
been
guilty
of
uncleannesse
before
marria●e
,
if
so
,
thou
must
truly
repent
of
it
,
for
marriage
without
repentance
abates
not
the
power
of
lust
,
and
therefore
thou
must
with
many
prayers
and
tears
beg
pardon
;
thou
must
(
as
it
were
)
wash
thy selfe
in
the
tears
of
true
repentance
,
1
Cor.
6.9
,
11.
7.
Get
sound
knowledge
in
the
Wo●d
of
God
,
which
is
an
excellent
preservative
against
it
,
Prov.
2.1
,
3
,
4
,
11
,
12
,
16
,
17.
Psal.
119.9
.
1
Joh.
2.14
.
8.
Remember
thy
Creator
in
the
days
of
thy
youth
,
Eccl.
12.1
.
Consider
that
God
did
not
make
thee
to
wallow
in
the
mire
of
these
swinish
pollutions
.
Meditate
also
of
thy
own
mortality
,
that
the
thoughts
of
thy
death
may
be
the
death
of
thy
lusts
,
1
P●t.
2.11
.
9.
Walk
in
love
:
when
Paul
charges
the
Ephesians
to
avoid
fornication
,
he
seriously
adviseth
them
to
walk
in
love
,
Eph.
5.2
,
3.
as
knowing
that
the
exercise
of
true
Christian
love
,
breeds
such
desires
of
holinesse
,
as
mightily
fence
the
heart
against
all
base
lusts
whatsoever
.
10.
Avoid
too
great
estimation
of
earthly
things
,
which
breeds
lust
,
1
Tim.
6.9
.
11.
Take
heed
of
contemplative
wickednesse
,
cast
not
about
how
to
fulfill
the
lusts
of
the
flesh
,
Rom.
13.14
.
Mr.
Byfield
on
Col.
12.
Beg
chastity
of
God
by
prayer
,
seeing
its
his
gift
alone
,
Matth.
19.11
.
1
Cor.
7.7
.
13.
Fly
the
society
of
filthy
and
effeminat
persons
;
1
Cor.
5.6
,
9
,
11.
Eph.
5.7
.
Prov.
23.20
.
and
keep
company
with
such
as
are
sober
and
chast
.
Consider
also
these
Texts
of
Scripture
,
Ezek.
16.49
.
2
Sam.
11.2
.
1
Pet.
4.7
.
1
Thes.
5.6
.
1
Tim.
5.6
.
and
2.9
,
10.
Tit.
2.3
.
Quest.
What
is
chastity
?
Answ.
Chastity
is
a
part
of
temperance
,
whereby
we
keep
our
bodies
,
and
souls
pure
,
and
undefiled
Temples
of
the
Holy
Ghost
,
and
members
of
Jesus
Christ
,
and
this
is
to
be
observed
through
our
whole
life
,
whether
we
be
in
a
single
or
married
estate
.
See
more
in
Matrimonial
Chastity
.
CHAP.
XXVIII
.
Questions
,
and
Cases
of
Conscience
about
Children
.
Quest.
WHat
is
the
best
course
that
parents
can
take
to
have
comfort
in
their
children
?
Answ.
The
best
way
to
have
gracious
children
is
to
begin
at
Religion
,
planting
it
in
them
as
their
tender
years
will
bear
,
training
them
up
in
the
knowledge
,
and
information
of
the
Lord
,
dropping
into
them
by
little
and
little
the
seeds
of
holinesse
,
providing
,
if
it
be
possible
,
that
they
may
suck
in
holinesse
with
their
mothers
milk
.
Quest.
What
may
move
parents
hereunto
?
Answ.
First
,
they
should
consider
that
they
have
been
the
cause
of
their
childrens
evil
,
and
holp
them
into
sinne
,
begetting
them
in
their
own
image
,
and
so
have
brought
much
misery
upon
them
,
and
therefore
they
have
need
also
to
endeavour
to
bring
them
out
of
it
.
Secondly
,
this
is
a
good
ground
of
all
other
nurture
:
for
though
they
bring
them
up
in
learning
,
or
to
trades
,
if
they
bring
them
not
up
also
in
the
feare
of
God
,
they
leave
them
to
the
Curse
of
God
,
and
by
Gods
just
judgement
they
prove
a
heart-breaking
to
their
parents
:
when
they
should
have
the
greatest
comfort
in
them
:
whereas
,
Prov.
23.15
.
My
sonne
,
if
thy
heart
be
wise
I
shall
rejoyce
.
Thirdly
,
God
takes
notice
how
parents
performe
this
duty
,
and
accordingly
blesses
or
curses
both
them
and
their
children
:
as
we
see
in
the
examples
of
Abraham
,
Genes.
18.17
,
18
,
19.
and
the
contrary
in
Eli
,
1
Sam.
2.29
.
Fourthly
,
it
s
a
means
for
continuing
and
propagating
the
Gospel
,
and
true
religion
,
when
having
trained
up
our
children
in
the
feare
of
God
,
we
leave
them
to
serve
God
when
we
are
gone
.
Quest.
Wherein
especially
doth
this
duty
consist
,
and
how
may
we
performe
it
?
Answ.
First
,
in
acquainting
them
with
the
grounds
of
religion
by
private
catechising
them
.
Secondly
,
by
bringing
them
to
the
publick
Assemblies
so
soone
as
they
are
able
to
sit
there
reverently
,
or
fruitfully
;
This
is
to
teach
them
in
the
trade
of
their
way
,
Prov.
22.6
.
Object
.
But
alas
,
what
should
we
trouble
children
with
such
things
as
these
?
Answ.
First
,
though
it
may
seem
fruitlesse
for
the
present
,
yet
they
will
remember
it
when
they
are
old
,
Prov.
22.6
.
Secondly
,
by
this
means
thou
mayest
displace
,
at
least
restrain
natural
folly
which
is
bound
up
in
their
hearts
,
if
thou
doest
no
more
.
Thirdly
,
godly
parents
have
done
it
,
and
are
commended
for
it
:
Hannah
brought
her
sonne
to
Eli
to
be
instructed
so
soone
as
he
was
weaned
,
1
Sam.
1.24
.
Solomon
was
a
tender
childe
when
his
father
taught
him
,
Prov.
4.4
.
Timothy
was
acquainted
with
the
Scriptures
of
a
childe
,
2
Tim.
1.5
.
and
the
excellent
fruits
of
this
timely
instruction
appeared
in
them
all
.
Tailor
on
Titus
.
Quest.
How
must
children
manifest
their
reverence
to
their
parents
?
Answ.
First
,
by
their
words
,
and
that
divers
wayes
.
1.
Giving
them
reverend
and
honourable
titles
:
Of
all
which
,
father
and
mothe●
are
fittest
.
Object
.
But
this
title
of
Father
is
so
proper
to
God
that
we
are
to
call
none
on
earth
father
?
Mat.
23.9
.
Answ.
This
is
not
simply
to
be
taken
of
the
title
it self
,
but
of
the
mind
of
him
that
gives
or
affects
it
.
If
it
be
given
,
or
affected
to
obscu●
Gods
fathertherhood
,
or
to
make
a
man
a
father
of
himself
,
without
dependance
upon
God
or
reference
to
him
,
who
is
properly
the
father
of
all
,
it
s
an
impious
and
sacrilegious
title
,
but
otherwise
its
lawful
and
warrantable
,
as
appeares
by
these
texts
,
1
Sam.
24.12
.
2
King
.
5.13
.
Judg.
18.19
.
2
King
.
6.21
.
1
Cor.
4.15
.
1
Tim.
5.1
.
Gen.
22.7
.
and
27.18
.
2.
They
must
shew
their
reverence
to
their
parents
by
using
few
words
in
their
presence
,
and
those
not
without
just
occasion
,
Gen.
22.7
.
and
27.12
.
3.
By
meek
and
humble
speeches
,
1
Sam.
19.4
.
and
24.10
.
4.
By
taking
a
fit
opportunity
to
speak
:
as
when
their
parents
are
not
seriously
busie
,
or
in
company
,
or
in
passion
,
1
Sam.
19.6
.
Contrary
,
1
Sam.
20.30
.
5.
By
giving
a
present
,
and
pleasing
answer
when
their
parents
speak
to
them
,
as
1
Sam.
3.4
,
6
,
18.
Mat.
21.30
.
Quest.
How
else
must
they
shew
their
reverence
to
their
parents
?
Answ.
Secondly
,
by
their
carriage
towards
their
parents
,
which
consists
in
these
particulars
.
1.
If
the
childe
know
that
his
parent
is
coming
,
he
should
haste
to
meet
him
;
So
,
Gen.
46.29
.
1
King
.
2.19
.
2.
Do
such
childlike
obeisance
as
becomes
their
age
and
sex
:
as
uncovering
the
head
,
bending
the
knee
,
bowing
the
body
,
standing
up
,
&c.
So
,
Gen.
41.12
.
1
King
.
2.19
.
3.
Their
countenance
and
gesture
must
be
sober
,
and
modest
in
their
parents
presence
.
4.
They
must
give
the
place
,
and
upper
hand
to
their
parents
.
Quest.
But
what
if
the
child
be
more
wealthy
and
honourable
then
the
parent
?
Answ.
No
honour
is
comparable
to
the
dignity
of
fatherhood
:
Indeed
a
child
by
reason
of
some
honour
,
and
office
may
in
publick
be
forced
to
take
place
of
a
parent
,
but
they
must
not
do
it
in
private
.
5.
According
to
the
custom
of
the
time
,
and
place
they
must
ask
them
blessing
.
So
,
Gen.
27.19
.
and
48.1
,
&c.
Object
.
These
had
the
spirit
of
prophesie
,
whereby
they
could
foreshew
what
should
come
to
passe
afterward
,
which
made
their
children
come
to
them
?
Answ.
First
,
their
blessings
were
more
then
predictions
:
for
they
were
also
assurances
that
God
would
perform
those
blessings
to
their
children
:
For
they
were
both
Prophets
,
and
Fathers
:
As
Prophets
they
foretold
things
:
as
Fathers
the
obtained
the
blessings
pronounced
,
and
an
assurance
thereof
to
their
children
,
and
that
by
faith
and
prayer
.
Secondly
,
though
parents
cannot
with
such
an
extraordinary
spirit
assure
to
their
children
any
distinct
particular
blessing
,
yet
the
faithful
prayer
of
parents
is
a
special
and
ordinary
means
to
obtain
the
blessing
on
their
children
;
Gods
promise
extending
to
the
faithful
,
and
their
seed
,
Gen.
17.7
.
Acts
2.39
.
Prov.
15.8
.
Object
.
If
parents
be
wicked
their
prayers
are
an
abomination
,
what
blessing
then
can
children
look
for
from
wicked
parents
?
Answ.
Though
God
hear
not
wicked
parents
in
love
and
goodnesse
to
themselves
;
yet
for
the
good
of
their
children
he
doth
and
will
hear
them
,
and
that
the
rather
to
maintain
a
reverend
respect
of
parents
in
the
hearts
of
their
children
:
For
asking
a
blessing
is
an
acknowledgement
of
superiority
,
and
authority
,
according
to
that
of
the
Apostle
,
Heb.
7.7
.
the
lesse
is
blessed
of
the
greater
.
And
as
for
the
gesture
of
kneeling
its
answerable
to
the
gesture
used
by
Jos●ph
,
Gen.
48.12
.
who
bowed
himself
with
his
face
to
the
earth
.
Object
.
But
kneeling
is
a
gesture
proper
to
Gods
worship
.
Answ.
It
is
not
so
proper
,
but
it
may
be
used
in
civil
cases
,
else
Christ
would
have
reproved
the
young
man
for
kneeling
before
him
,
as
well
as
for
calling
him
Good
;
for
he
conceived
Christ
to
be
but
a
meer
man
,
and
the
worship
he
did
was
but
civil
.
It
s
not
simply
the
gesture
,
but
the
occasion
of
it
,
the
minde
of
him
that
performs
it
,
and
the
ends
which
he
performs
it
for
,
that
makes
it
either
Divine
,
or
Civil
.
Cornelius
fell
down
before
Peter
,
and
was
blamed
,
because
his
manner
of
worshipping
was
Divine
:
the
Jaylor
fell
down
before
Paul
and
Silas
,
and
was
not
blamed
,
because
his
manner
of
worshipping
was
meerly
civil
.
Some
disallow
not
childrens
asking
their
parents
blessing
,
but
think
it
meet
only
for
children
whilst
young
,
not
considering
of
what
years
,
and
state
Joseph
was
when
he
performed
it
.
Others
think
it
not
unlawful
,
but
carelesly
neglect
it
,
little
considering
the
benefit
of
a
parents
blessing
:
Esau
shall
rise
up
in
judgement
against
them
,
Gen.
27.34
.
Heb.
12.17
.
Quest.
What
is
another
duty
of
children
to
their
parents
?
Answ.
Obedience
,
which
is
the
surest
note
of
the
honour
a
child
gives
to
his
parent
:
Hence
,
Eph.
6.1
.
Col.
3.20
.
without
which
,
external
reverence
is
a
meer
mockage
;
as
,
Mat.
11.21
.
Obedience
is
a
duty
so
proper
,
that
the
Apostle
applies
it
to
Christ
as
a
proper
attribut
,
1
Pet.
1.14
.
As
obedient
children
,
&c.
See
Christs
example
,
Luk.
2.51
.
Solomon
calls
the
neglect
of
it
,
a
despising
of
a
parent
,
Prov.
23.22
.
Quest.
Wherein
consists
this
obedience
?
Answ.
First
,
in
forbearing
to
do
things
without
their
parents
consent
,
which
is
a
duty
they
are
most
bound
to
whilst
they
are
under
their
parents
government
,
during
which
time
,
parents
consent
is
not
only
meet
but
necessary
,
Numb.
30.17
.
and
that
for
these
reasons
.
1.
Children
are
as
the
goods
of
their
parents
,
wholly
in
their
power
to
be
ordered
,
and
disposed
by
them
.
Hence
Satan
having
all
that
Job
had
put
into
his
hands
,
took
liberty
over
his
children
as
well
as
his
goods
and
cattel
,
Job
1.12
,
19.
2.
Children
,
whilest
under
their
government
,
even
the
eldest
that
are
heires
,
differ
nothing
from
servants
,
Gal.
4.1
.
3.
By
Gods
Law
,
parents
had
power
to
sell
their
children
,
Exod.
21.7
.
4.
Parents
had
power
to
disannul
such
things
as
children
had
done
,
Num.
30.4
.
Now
this
subjection
of
theirs
consisteth
principally
in
five
things
.
Quest.
What
is
the
first
?
Answ.
First
,
they
must
have
their
parents
consent
in
making
choise
of
their
calling
:
Jacob
was
sent
by
his
parents
to
Laban
,
Gen.
28.2
.
David
was
appointed
by
his
father
to
keep
sheep
,
1
Sam.
16.11
,
19.
when
Saul
would
have
David
to
wait
on
him
,
he
sent
to
J●sse
,
1
Sam.
17.17
.
so
Jerem.
35.7
.
Jonadabs
sons
were
rewarded
fo●
their
obedience
in
this
kind
.
Secondly
,
In
their
marriages
:
For
,
1.
God
himself
hath
given
us
a
pattern
,
by
bringing
the
woman
to
the
man
,
Gen.
22.2
.
shewing
that
he
who
gave
a
being
to
the
woman
,
had
a
right
to
dispose
of
her
in
marriage
,
which
right
now
parents
have
in
Gods
room
.
2.
We
have
Gods
expresse
rule
for
it
,
Deut.
7.3
.
1
Cor.
7.36
,
37.
The
parent
had
also
power
in
giving
,
or
not
giving
her
that
was
defloured
,
Exod.
22.17
.
2.
We
have
the
examples
of
Gods
Saints
for
it
;
as
of
Isaac
,
Gen.
24.67
.
Jacob
,
Gen.
28.2
.
He
also
asked
his
daughter
of
Laban
,
Gen.
29.18
,
&c.
Sampson
,
Judges
14.2
.
4.
We
have
the
judgement
of
the
ancient
fathers
,
who
constantly
taught
this
Doctrine
.
5.
The
very
heathen
acknowledged
the
equity
hereof
,
Gen.
34.3
,
&c.
and
21.21
.
Yea
,
and
all
Laws
confirm
it
.
Quest.
Why
must
parents
consent
be
had
in
marrying
their
children
?
Answ.
First
,
because
by
marriage
they
are
put
from
their
parents
,
G●n.
2.24
.
therefore
it
s
but
equal
that
it
should
be
with
their
consent
.
Secondly
,
the
parents
power
by
marrying
the
childe
is
put
over
to
the
husband
,
or
wife
:
and
shall
this
power
be
taken
away
without
their
consent
?
Thirdly
,
children
for
the
most
part
are
rash
and
heady
,
and
would
undo
themselves
,
whereas
parents
love
their
children
,
and
have
more
experience
,
and
discretion
in
choosing
for
them
.
Q.
But
what
if
their
parents
urge
their
children
to
marry
such
as
they
cannot
love
?
Answ.
If
they
have
no
just
exceptions
against
the
party
,
they
must
labour
to
the
uttermost
to
bring
their
affections
to
the
bent
of
their
parents
will
:
but
if
notwithstanding
all
the
means
they
can
use
,
they
cannot
get
affections
,
they
may
in
a
reverend
manner
intreat
their
parents
not
to
presse
them
to
it
.
Quest.
What
if
parents
be
negligent
in
due
time
to
provide
their
children
fit
matches
,
may
not
they
provide
for
themselves
?
Answ.
In
such
a
case
a
childe
,
knowing
where
a
fit
match
may
be
had
,
may
make
it
known
to
his
parents
,
as
Sampson
did
,
Judg.
14.2
.
craving
his
consent
and
help
therein
:
and
if
his
parent
will
not
hear
,
he
may
use
the
meditation
of
friends
,
and
if
the
parent
be
still
wilful
,
he
may
have
recourse
to
the
Magistrate
,
who
is
in
Gods
stead
,
and
the
father
of
his
countrey
,
and
what
the
Magistrate
doth
,
it
s
as
good
a
warrant
as
if
the
parent
did
it
.
The
like
may
be
done
,
if
the
Parent
be
an
Idolater
,
Atheist
,
or
Heretick
,
and
will
not
yeeld
that
his
childe
shall
marry
to
any
but
such
as
are
of
his
own
profession
,
or
disposition
.
Object
.
Though
Jacob
married
one
wife
by
his
parents
consent
,
yet
not
the
other
?
Answ.
Jacob
had
a
general
consent
from
his
parents
to
take
a
wife
of
the
daughters
of
Laban
,
therefore
if
it
had
been
lawful
for
him
to
have
two
wives
,
he
had
not
done
it
without
their
consent
.
Object
.
Servants
may
marry
without
their
Masters
consent
,
why
not
children
without
their
parents
?
A.
1.
It
s
not
lawful
for
servants
so
to
do
,
while
the
date
of
their
covenant
lasteth
.
Secondly
,
Parents
have
greater
power
over
their
children
,
then
Masters
over
their
servants
:
the
latter
being
only
by
mutual
covenant
,
and
the
servants
voluntary
subjection
:
but
the
former
is
by
the
bond
of
nature
.
Object
.
Children
marry
for
themselves
,
not
for
their
parents
,
why
then
should
their
consent
be
so
stood
on
?
Ans.
First
,
though
they
marry
not
for
their
parents
,
yet
from
their
parents
,
being
by
marriage
freed
from
their
power
.
Secondly
,
children
are
not
their
own
,
but
are
the
inheritance
of
the
Lord
,
Psal.
127.3
and
God
hath
given
them
to
their
parents
as
an
inheritance
,
therefore
a
child
may
no
more
alienate
himself
from
his
parents
,
then
other
of
his
goods
.
Thirdly
,
children
may
not
alienate
any
of
their
Parents
goods
without
their
consent
,
Gen.
31.36
.
Gal.
4.1
.
and
that
1.
Because
parents
may
hereby
know
what
they
have
,
and
what
they
have
not
,
and
accordingly
order
their
expences
,
which
they
could
not
do
if
children
might
purloin
,
and
take
of
their
goods
at
their
pleasure
.
2.
It
s
a
means
to
restrain
the
lavish
humour
of
children
,
that
so
their
parents
may
be
the
better
enabled
to
lay
up
for
them
,
2
Cor.
12.14
.
Fourthly
,
Children
must
be
ordered
by
their
parents
for
their
apparel
.
Israel
made
Joseph
a
coat
,
Gen.
37.3
.
Fifthly
,
children
must
forbear
to
binde
themselves
to
do
any
thing
against
their
parents
consent
,
they
may
not
make
a
vow
without
their
consent
,
Numb.
30.4
.
Quest.
Wherein
consists
the
active
obedience
of
children
to
their
parents
?
Answ.
In
yeelding
themselves
pliable
to
their
parents
will
,
and
that
especially
in
four
things
.
First
,
In
being
ready
to
their
uttermost
ability
to
perform
all
their
lawful
commands
,
Eph.
6.1
.
as
for
example
.
1.
They
must
come
at
their
call
,
Gen.
49.1
.
1
Sam
,
3.5
,
&c.
and
16.12
.
2.
They
must
go
on
their
errands
,
though
farre
,
and
troublesom
,
Gen.
28.5
.
and
37.14
.
and
42.2
,
3.
1
Sam.
17.17
,
20.
3.
They
must
attend
upon
their
parents
when
commanded
,
Gen
▪
22.6
.
4.
They
must
faithfully
perform
what
businesse
is
injoyned
them
,
Gen.
50.5
.
Jer.
35.8
.
1
Sam.
17.20
,
34.
Secondly
,
in
obeying
the
wholsom
instructions
which
their
parents
give
them
,
Prov.
1.8
,
9.
and
4.1
,
3.
Exod.
18.24
.
For
,
1.
Parents
are
commanded
to
instruct
them
.
2.
Great
wisdom
may
be
attained
hereby
,
Prov.
13.1
.
and
1.9
.
and
4.9
.
3.
Much
joy
is
brought
to
parents
by
it
,
Prov.
10.1
.
and
27.11
.
contrary
,
Gen.
26.35
.
1
Sam.
2.25
.
Gen.
19.14
.
Thirdly
,
in
submitting
to
their
parents
reproofs
;
and
amending
what
is
justly
reproved
,
Gen.
37.10
.
1
Sam.
20.30
,
&c.
Quest.
What
if
the
parent
mistake
in
the
matter
reproved
,
may
not
the
child
make
answer
?
Answ.
Yea
,
but
he
must
do
it
mildly
,
reverently
,
and
seasonably
.
Object
.
Christ
took
up
his
mother
roundly
,
for
reproving
him
unjustly
?
Luke
2.49
.
Answ.
Christ
,
as
God-man
,
was
greater
then
his
mother
,
and
so
with
authority
blamed
her
for
her
unjust
reproof
:
This
she
knew
,
and
therefore
was
silent
.
Fourthly
in
submitting
to
their
Parents
correction
,
and
amending
what
they
ate
justly
corrected
for
,
Heb.
12.9
.
Prov.
29.17
.
Quest.
What
is
the
extent
of
childrens
obedience
to
their
Parents
?
Answ.
In
all
things
,
Col.
3.20
.
to
wit
,
in
the
Lord
,
Eph.
6.1
.
For
which
end
,
1.
They
must
labour
to
bring
their
judgement
and
will
to
the
bent
of
their
parents
,
to
think
that
meet
for
them
to
do
,
which
their
parents
would
have
them
do
,
Gen.
22.6
,
7.
2.
Though
in
their
judgments
they
cannot
think
it
fittest
,
yet
if
pressed
to
it
,
they
must
submit
,
Gen.
276.
&c.
Quest.
May
not
a
child
yeelding
better
reason
then
his
parent
,
refuse
to
do
what
be
judges
unmeet
,
at
l●st
till
he
be
better
informed
?
Answ.
He
may
render
his
reason
with
reverence
,
and
humility
,
and
desire
his
parents
not
to
urge
it
upon
him
,
Gen.
43.3
,
11.
yet
in
indifferent
things
,
if
parents
will
not
be
satisfied
,
but
will
be
obeyed
,
children
must
yeeld
.
For
,
1.
In
such
things
the
command
of
a
Parent
is
a
warrant
for
the
child
,
so
that
a
parent
may
sin
in
commanding
that
,
wherein
a
child
may
obey
without
sin
.
2.
Children
hereby
manifest
their
high
esteeme
of
their
parents
,
how
willing
they
are
to
please
them
.
3.
It
s
a
great
means
to
preserve
peace
,
and
love
betwixt
parents
and
children
.
Quest.
What
is
further
required
from
children
to
their
parents
?
Answ.
To
repay
,
and
recompence
what
they
can
,
their
parents
care
,
cost
,
and
kindnesse
towa●ds
them
,
and
that
in
the
way
of
thankfulnesse
,
1
Tim.
5.4
.
Quest.
What
rule
is
to
be
observed
herein
?
Answ.
Children
must
relieve
their
parents
according
to
their
necessitie
which
may
be
through
,
1.
Natural
infirmities
:
Or
,
2.
Casual
extremities
:
Concerning
the
first
,
the
rule
is
1.
Children
must
bear
with
their
parents
infirmities
,
not
the
lesse
reverendly
esteeming
their
place
,
or
person
;
nor
performing
the
lesse
duty
to
them
by
reason
of
the
same
,
remembring
that
themselves
in
their
younger
and
weaker
years
were
subject
to
many
infirmities
:
as
,
Gen.
27
,
12.
It
was
a
great
infirmity
in
Isa●c
to
prefer
profane
Esau
before
godly
Jacob
,
especially
against
an
expresse
Word
of
God
:
yet
Jacob
reverenced
him
not
the
lesse
,
Gen.
28.5
.
So
Gen.
37.10
.
1
Sam.
31.2
.
Luke
2.51
.
contrary
,
Prov.
30.17
.
2.
Children
must
cover
their
parents
infirmities
,
both
by
passing
them
by
,
and
concealing
them
from
others
as
much
as
they
can
.
For
,
1
Pet.
4.8
.
Love
covers
a
multitude
of
sins
.
So
,
Gen.
9.23
.
Contrary
,
Gen.
9.22
.
2
Sam.
15.3
.
Concerning
the
second
,
the
rules
are
1.
Children
must
bear
with
their
parents
,
and
not
the
lesse
reverently
esteem
them
,
nor
perform
the
lesse
duty
,
because
of
them
,
being
crosses
which
by
Gods
providence
are
laid
upon
man
,
whether
upon
his
body
,
as
blindnesse
,
lamenesse
,
sicknesse
,
&c.
or
on
his
person
,
as
captivity
,
banishment
,
imprisonment
,
&c.
or
on
his
estate
,
as
poverty
,
want
,
&c.
So
Gen.
27.1
.
Ruth
1.26
,
21.
Hence
,
Lev.
19.14
.
2.
Children
must
afford
relief
and
succour
to
their
parents
as
they
need
the
same
.
So
,
Gen.
48.1
.
and
37.35
.
and
42.8
.
and
47.12
.
Ruth
2.18
.
1
Sam.
22.3
,
4.
John
19.27
.
1
Tim.
5.4
.
Contrary
,
Mark
7.11
,
13.
whereunto
are
such
as
first
deny
relief
to
their
parents
,
1
John
3.12
.
Secondly
,
that
bring
their
parents
into
extremity
by
their
lavish
spending
,
or
drawing
them
to
be
their
Sureties
;
or
bringing
them
into
danger
by
their
mischievous
practises
,
Gen.
37.34
.
Thirdly
,
that
strike
their
parents
,
Exod.
21.15
.
Fourthly
,
that
murder
them
,
1
Tim.
1.9
.
3.
Children
must
bear
with
the
inward
infirmities
of
their
parents
,
as
weaknesse
of
judgement
,
slipperinesse
of
memory
,
violence
of
passion
,
&c.
4.
With
their
outward
infirmities
which
arise
from
instant
tentation
:
Such
were
those
,
Gen.
9.21
.
and
19.33
.
2
Sam.
11.4
.
and
18.33
.
Gen.
12.13
.
and
26.7
.
and
37.34
,
35.
Quest.
What
duties
do
children
owe
to
their
parents
after
death
?
Answ.
First
,
to
inter
their
bodies
with
such
decency
,
and
honour
as
may
be
answerable
to
the
place
,
and
reputation
wherein
they
lived
,
Gen.
25.9
.
and
35.29
.
and
50.7
.
For
,
1.
It
s
a
testimony
of
their
great
love
,
and
respect
to
them
.
2.
It
s
a
blessing
promised
by
God
to
his
Saints
,
1
Kings
14.13
.
2
Kings
22.20
.
the
contrary
is
threatned
as
a
curse
,
Jer.
22.19
.
1
Kings
21.23
,
24.
Psalme
79.3
.
3.
It
s
a
great
deformity
for
a
corps
to
lie
above
ground
,
therefore
children
who
are
most
bound
to
cover
their
parents
deformity
,
are
in
this
respect
bound
to
bury
them
.
Secondly
,
children
must
have
respect
to
the
credit
of
their
deceased
parents
,
and
that
especially
in
three
things
.
1.
In
paying
their
just
debts
so
far
as
they
can
,
when
their
goods
,
or
lands
come
to
their
hands
,
Psal.
37.21
.
2.
In
suppressing
evil
reports
of
their
parents
as
much
as
they
can
.
For
,
Matth.
7.2
.
3.
In
imitating
their
parents
good
example
.
So
,
1
Kings
3.3
.
2
King
.
22.2
.
1
Kings
15.11
.
Quest.
After
what
manner
must
children
perform
all
these
duties
to
their
Parents
?
Answ.
First
,
for
conscience-sake
,
Rom.
13.5
▪
〈◊〉
.
3.20
.
1
Pet.
2.13
.
Secondly
,
in
sincerity
,
Col.
3.23
.
Thirdly
,
cheerfully
,
and
with
a
ready
mind
,
2
Cor.
9.7
.
Fourthly
,
Reverendly
,
as
to
them
that
bear
the
image
of
God
.
Fifthly
,
so
,
as
yet
not
to
sin
against
God
:
It
must
be
in
the
fear
of
God
.
Sixthly
,
Constantly
,
or
else
they
loose
their
reward
.
Quest.
Must
equal
respect
be
shewed
to
both
parents
?
Answ.
Yea
,
the
Law
mentions
both
father
and
mother
.
So
,
Gen.
28.7
.
and
Solomon
.
1.
Because
both
parents
under
God
are
alike
means
of
their
childrens
being
.
2.
The
care
,
and
pains
of
both
is
very
great
.
Object
.
The
wife
is
subject
to
the
husband
:
therefore
ought
a
child
to
prefer
his
father
before
his
mother
?
Answ.
Though
there
be
a
difference
betwixt
them
in
relation
of
one
to
another
,
yet
in
relation
to
their
children
,
they
are
both
as
one
,
and
have
alike
authority
over
them
.
Quest.
What
if
one
commands
what
the
other
forbids
?
Answ.
The
thing
commanded
,
or
forbidden
must
be
observed
:
If
it
be
about
a
thing
simply
good
or
evil
,
then
the
parent
that
would
have
what
is
good
to
be
done
,
and
what
is
evil
to
be
forborn
,
must
be
obeyed
,
though
it
be
the
mother
;
but
if
it
be
a
thing
indifferent
:
then
the
father
is
to
be
obeyed
;
yet
no
contempt
must
be
shewd
to
the
mother
therein
.
Quest.
Whether
do
children
owe
subjection
to
step-fathers
,
and
mothers
,
and
to
fathers
and
mothers
in
Law
?
Answ.
Yea
,
as
to
those
that
are
in
the
place
of
natural
parents
:
So
did
Moses
,
Exod.
18.7
.
and
Ruth
,
chap.
1.16
,
17.
and
2.22
.
and
Christ
,
Luke
2.51
.
and
that
,
1.
Because
the
marriage
bond
makes
them
one
flesh
with
our
natural
parents
.
2.
The
Law
makes
it
incest
for
a
man
to
lie
with
his
stepmother
,
Lev.
18.8
,
17.
therefore
they
are
in
the
roome
of
natural
parents
,
and
so
to
be
honoured
.
3.
It
s
a
great
honour
which
a
child
doth
to
his
natural
father
,
or
mother
to
respect
such
as
they
have
made
one
flesh
with
themselves
.
Object
.
Nature
cannot
so
well
brook
a
step-parent
,
as
a
natural
parent
?
Answ.
First
,
if
not
so
well
,
yet
we
must
not
depise
them
.
Secondly
,
conscience
,
and
religion
should
alter
corrupt
nature
.
Object
.
Step-parents
seldome
care
for
their
husbands
,
or
wives
former
children
?
Answ.
First
,
God
teaches
not
only
to
be
subject
to
the
good
,
and
gentle
,
but
also
to
the
froward
,
1
Pet.
2.18
.
and
not
to
be
overcome
of
evil
,
but
to
overcome
evil
with
good
,
Rom.
12.21
.
Secondly
,
the
Scriptures
reckons
such
as
rise
up
against
their
parents
in
Law
amongst
such
as
rise
up
against
their
natural
parents
,
Mic.
7.6
.
Quest.
Must
children
be
subject
to
Guardians
and
Tutors
.
Answ.
Yea
,
for
the
Apostle
faith
that
they
are
under
them
,
Gal.
●4
.
2
.
So
Esther
,
ch.
2.20
.
and
Elisha
,
2
King
.
2.15
,
&c.
and
6.1
.
Quest.
What
arguments
may
move
Children
to
obey
their
parents
?
Answ.
First
,
they
are
commanded
to
obey
them
in
the
Lord
,
i.
e.
because
parents
are
to
the
children
in
the
Lords
stead
,
Liberis
suis
pater
est
vice
Dei
.
Greg.
Nazian.
they
bear
Gods
image
,
and
children
in
obeying
them
,
obey
God
.
Secondly
;
it
is
right
,
Col.
6.1
.
which
implies
three
things
.
-
1.
It
s
agreeable
to
all
Laws
of
God
,
Nature
,
Nations
.
-
2.
The
place
of
parents
requires
so
much
:
For
right
requires
that
every
one
should
have
his
due
.
-
3.
Parents
deserve
so
much
,
so
that
its
done
by
way
of
recompence
.
Thirdly
,
it
s
well
pleasing
to
the
Lord
,
Col.
3.20
.
and
he
will
reward
it
,
Gen.
31.7
,
&c.
42.
contrary
,
1
Sam.
2.34
.
2
Sam.
18.9
.
1
King
.
2.25
.
Fourthly
,
its
Gods
charge
to
them
:
Honour
thy
father
,
and
thy
mother
.
It
s
a
perpetual
and
general
Law
.
Quest.
What
if
children
be
grown
to
years
,
and
not
under
their
parents
government
?
Answ.
This
may
cause
some
difference
:
yet
so
long
as
a
child
hath
a
parent
,
he
owes
honour
to
him
:
as
we
see
in
Joseph
,
though
married
,
and
a
great
man
,
Gen.
47.12
.
and
48.12
.
and
50.5
.
and
in
Solomon
,
1
King
.
2.19
.
Fifthly
,
because
of
Gods
promise
made
to
such
obedient
children
,
that
thy
days
may
be
long
in
the
land
,
&c.
Dr.
Gouge
.
Household
duties
.
Quest.
Whether
are
many
children
a
blessing
?
Answ.
Yea
,
so
saith
David
,
Psal.
127.5
.
and
128.3
,
6.
Hence
,
Ruth
4.11
.
Quest.
Whether
may
parents
make
void
a
contract
secretly
made
by
their
children
,
without
,
or
against
their
consent
?
Answ.
The
Scriptures
gives
them
authority
,
either
to
ratifie
such
contracts
,
or
to
make
them
void
,
Numb.
30.6
.
the
father
may
make
void
a
vow
of
his
child
in
matters
pertaining
to
Gods
worship
,
much
more
a
matrimonial
promise
.
If
a
young
man
defloure
a
maid
,
in
equity
he
is
to
be
compelled
to
marry
her
,
Deut.
22.28
.
yet
by
Gods
Law
it
may
not
be
without
the
fathers
consent
,
Exod.
22.17
.
Quest.
Whether
is
a
marriage
made
without
,
or
against
the
parents
consent
valid
,
or
no
?
Answ.
It
may
be
valid
in
the
courts
of
men
according
to
humane
lawes
,
and
therefore
the
issue
of
such
is
free
from
bastardy
:
yet
it
s
not
a
divine
,
or
spiritual
conjunction
,
or
marriage
,
being
flatly
against
Gods
precept
,
Deut.
7.3
.
Exod.
34.16
.
1
Cor.
7.38
.
Mr.
Perk.
upon
Gal.
Quest.
What
rules
are
parents
to
observe
in
giving
names
to
their
children
?
Answ.
First
,
they
should
give
them
such
names
as
may
put
them
in
minde
of
some
good
duty
.
Paul
could
never
hear
,
or
remember
his
new
name
,
but
he
was
thereby
put
in
mind
of
his
new
office
,
and
duty
which
he
was
to
perform
amongst
the
Gentiles
.
Secondly
,
as
much
as
may
be
these
names
must
be
given
in
the
natural
language
:
Thus
the
Hebrews
gave
fit
names
in
Hebrew
:
The
Greeks
in
Greek
,
as
Timothy
,
&c.
Act.
26.1
.
the
Latines
in
Latine
,
as
Tertius
,
Quartus
,
Rom.
16.22
,
23.
Thirdly
,
we
must
neither
be
too
curious
,
nor
too
carelesse
in
giving
names
to
our
children
.
Quest.
Who
are
too
curious
?
Answ.
Such
as
give
them
names
above
the
nature
of
men
:
Some
drawing
too
neer
the
Deity
it self
;
as
Emanuel
;
and
the
Jesuites
.
Some
of
Angels
,
as
Gabriel
,
Michael
,
&c.
Some
of
vertues
,
as
Grace
,
Faith
,
Mercy
,
Patience
,
&c.
Quest.
Who
are
too
carelesse
?
Answ.
Such
as
name
their
children
with
Heathenish
names
:
as
Hector
,
Achilles
,
Hanibal
,
Julius
Caesar
,
&c.
as
if
they
would
have
them
prove
like
them
.
Sometimes
they
give
them
names
of
things
far
below
the
nature
of
men
,
as
of
beasts
,
trees
,
flowers
,
&c.
Dr.
Tailor
on
Tit.
Quest.
Why
must
there
be
such
care
in
naming
our
children
?
Answ.
Because
such
whose
names
were
appointed
by
God
,
as
Gen.
17.19
.
Mat.
1.21
.
Luke
1.13
.
and
such
as
were
given
by
holy
men
and
women
that
were
guided
by
Gods
Spirit
,
were
holy
,
sober
,
and
fit
names
.
As
1.
Names
which
had
some
good
signification
:
as
Samuel
,
heard
of
God
:
John
,
the
grace
of
God
:
Jonathan
,
the
gift
of
God
:
Simeon
,
obedient
,
&c.
2.
Names
which
have
in
times
before
us
been
given
to
persons
of
good
note
,
whose
life
is
worthy
our
imitation
:
as
Isaac
,
David
,
Peter
,
Mary
,
Elizabeth
,
&c.
that
the
names
may
move
them
to
imitate
those
worthies
.
3.
Names
of
our
own
Ancestors
,
and
Predecessors
,
to
preserve
a
memory
of
the
family
,
which
appears
to
have
been
an
ancient
practice
amongst
Gods
people
,
Luke
1.59
,
&
●
.
4.
Usual
Names
of
the
countrey
,
which
custome
hath
made
familiar
:
as
Henry
,
Edward
,
Robert
,
William
,
&c.
Quest.
At
what
time
is
it
fittest
to
give
names
to
our
children
?
Answ.
At
the
time
of
their
baptisme
.
Under
the
Law
,
children
were
named
at
their
circumcision
,
Luk.
1.59
.
and
2.21
.
and
so
under
the
Gospel
it
hath
in
all
ages
been
used
:
and
that
1.
That
their
names
may
be
a
testimony
that
they
have
been
baptized
.
2.
That
so
oft
as
they
hear
their
names
,
they
may
be
put
in
minde
of
their
baptisme
.
3.
That
they
may
know
how
that
by
name
they
are
given
to
Christ
to
be
his
souldiers
,
and
therefore
they
ought
not
to
start
from
him
.
4.
That
they
may
also
be
assured
that
being
baptized
with
water
,
and
the
spirit
,
they
are
registred
by
name
in
heaven
.
Dr.
Gouge
Housh
.
Duties
.
Quest.
Whether
,
and
how
far
are
children
that
are
married
,
or
called
to
publick
offices
in
Church
,
or
State
,
bound
to
obey
their
parents
?
An.
Childrens
obedience
to
Parents
ought
to
be
perpetual
,
so
long
as
they
live
:
Implied
in
that
Precept
:
Honour
thy
father
,
and
thy
mother
,
that
thy
days
may
be
long
,
&c.
But
yet
not
alwayes
in
the
same
manner
and
degree
.
For
whilest
children
live
in
their
fathers
house
,
and
under
his
power
,
they
ought
to
obey
,
and
asist
in
taking
care
of
houshold
affairs
,
and
in
other
businesses
as
they
are
commanded
by
them
,
Mat.
21.28
,
&c.
But
such
as
are
married
,
or
called
to
publick
offices
,
though
they
must
reverence
,
and
be
helpful
to
them
,
yet
are
they
not
bound
to
desert
their
callings
,
Luke
9.62
.
or
to
returne
to
take
care
of
their
family
businesse
as
they
did
before
.
Dr.
Davenant
on
Col.
Quest.
What
general
rules
are
to
be
observed
by
children
in
obeying
their
Parents
?
Answ.
First
,
they
must
obey
,
not
in
some
things
,
and
at
some
times
,
but
alwayes
,
through
the
whole
course
of
their
lives
,
Eph.
6.2
.
Secondly
,
they
must
perform
this
obedience
.
1.
With
reverence
internal
,
and
external
:
internally
they
must
have
an
high
esteem
of
them
,
a
tender
respect
to
,
and
shew
honour
,
and
observance
of
them
:
Externally
they
must
shew
it
by
all
reverend
behaviour
,
as
by
rising
up
before
them
,
giving
them
the
honour
to
speak
first
,
&c.
2.
With
readinesse
to
hear
and
receive
their
instructions
,
Prov.
1.8
.
Thirdly
,
they
must
endeavour
to
fulfil
their
desires
by
their
labours
,
or
otherwise
.
Fourthly
,
they
must
submit
to
their
rebukes
,
Prov.
13.1
.
To
their
restraints
about
diet
,
apparel
,
recreations
,
&c.
To
their
corrections
,
Heb.
12.9
.
Fifthly
,
they
must
pray
for
them
:
For
if
they
must
do
it
for
all
,
much
more
for
them
,
1
Tim.
2.1
.
Sixthly
,
they
must
shew
meeknesse
of
love
three
ways
.
-
1.
By
obeying
without
enquiring
,
murmuring
or
contending
.
-
2.
By
bearing
with
their
infirmities
,
whether
of
body
or
minde
:
yea
,
though
aged
,
diseased
,
crabbed
.
-
3.
By
obeying
without
respect
of
profit
;
the
contrary
is
base
,
and
mercenary
.
Seventhly
,
they
must
shew
thankfulnesse
,
and
gratitude
,
by
recompencing
their
parents
kindnesse
,
and
relieving
them
in
their
wants
,
if
they
fall
into
want
,
1
Tim.
5.4
.
Mr.
Byfield
on
Col.
CHAP.
XXIX
.
Questions
,
and
Cases
of
Conscience
about
Christ
.
Quest.
WHat
are
we
to
conceive
of
the
Incarnation
of
Christ
?
Answ.
That
it
is
a
notable
wonder
,
and
great
,
beyond
all
comparison
:
that
the
Son
of
God
should
be
made
of
a
woman
,
Gal.
4.4
.
Even
of
that
woman
that
was
made
by
himself
,
John
1.3
.
Col.
1.16
.
that
her
womb
and
the
Heavens
now
should
contain
him
,
Acts
3.11
.
whom
the
Heaven
of
Heavens
cannot
contain
,
1
Kings
8.27
.
that
he
who
had
both
father
and
mother
,
whose
pedigree
is
recorded
,
even
up
to
Adam
,
who
in
the
fulnesse
of
time
was
brought
forth
in
Bethlehem
,
and
when
he
had
finished
his
course
,
was
cut
off
at
Jerusalem
,
should
yet
be
in
truth
,
that
which
his
shadow
Melchizedek
was
,
only
in
the
conceit
of
the
men
of
his
time
,
without
father
,
without
mother
without
pedigree
,
having
neither
beginning
of
days
,
nor
end
of
life
,
Heb.
7.3
.
with
Isa.
53.8
.
and
Mich.
5.2
.
that
his
Father
should
be
greater
then
he
:
John
14.28
.
and
yet
he
his
Fathers
equal
,
John
5.18
.
Phil.
2.6
.
that
he
is
before
Abraham
was
,
John
8.48
.
and
yet
Abrahams
birth
preceded
his
near
two
thousand
yeares
,
that
he
who
was
Davids
son
,
should
yet
be
Davids
Lord
,
Mat.
22.42
.
&c.
this
is
a
wonder
of
wonders
.
Quest.
How
may
this
kno●
be
untied
?
Answ.
The
untying
of
it
depends
upon
the
right
understanding
of
the
wonderful
conjunction
of
the
divine
and
humane
nature
in
the
unity
of
the
person
of
our
Redeemer
;
For
by
reason
of
the
strictnesse
of
this
personal
union
,
whatsoever
may
be
verified
of
either
of
those
natures
,
the
same
may
be
truly
spoken
of
the
whole
person
,
from
whithersoever
of
the
Natures
it
be
denominated
:
For
the
clearing
whereof
,
remember
that
in
him
dwelleth
all
the
fulnesse
of
the
Godhead
bodily
,
Col.
2.9
.
i.
e.
by
such
a
personal
and
real
union
,
as
doth
inseparately
and
everlastingly
conjoyne
that
infinite
Godhead
,
with
his
finite
manhood
in
the
unity
of
the
self-same
individual
person
.
Quest.
How
may
we
understand
this
?
Answ.
Remember
that
he
in
whom
that
fulnesse
dwells
,
is
the
person
:
and
that
fulnesse
that
so
dwelleth
in
him
,
is
the
Nature
.
Now
there
dwelleth
in
him
not
only
the
fulnesse
of
the
Godhead
,
but
the
fulnesse
of
the
Manhood
also
:
so
that
there
are
two
distinct
Natures
in
him
:
and
two
so
distinct
,
that
they
do
not
make
one
compounded
nature
,
but
still
remain
uncompounded
,
and
unconfounded
together
:
But
he
in
whom
the
fulnesse
of
the
manhood
dwells
,
is
not
one
:
and
he
in
whom
the
fulnesse
of
the
Godhead
,
another
:
but
he
in
whom
the
fulnesse
of
both
those
natures
dwelleth
,
is
one
and
the
same
Immanuel
,
and
consequently
he
is
but
one
person
.
Quest.
What
is
further
to
be
considered
about
this
?
Answ.
That
the
Divine
nature
did
not
assume
an
humane
person
,
but
the
Divine
Person
did
assume
an
humane
nature
:
and
that
of
the
three
Divine
Persons
,
it
was
neither
the
first
,
nor
the
second
,
that
did
assume
this
humane
nature
;
but
it
was
the
middle
Person
,
who
was
to
be
the
middle
one
,
that
must
undertake
this
Mediation
betwixt
God
and
us
:
which
was
otherwise
also
most
requisite
,
as
well
for
the
better
preservation
of
the
integrity
of
the
blessed
Trinity
in
the
Godhead
,
as
for
the
higher
advancement
of
mankind
by
meanes
of
that
relation
which
the
second
Person
,
the
Mediatour
,
did
beare
unto
his
Father
.
For
if
the
fulnesse
of
the
Godhead
should
thus
have
dwelt
in
any
humane
Person
,
there
should
then
a
fourth
Person
have
been
necessarily
added
to
the
Godhead
:
and
if
any
of
the
three
Persons
,
besides
the
second
,
had
been
borne
of
a
woman
,
there
should
have
been
two
Sons
in
the
Trinity
,
whereas
now
the
Son
of
God
,
and
the
Son
of
the
blessed
Virgin
,
being
but
one
Person
.
is
consequently
but
one
Son
,
and
so
there
is
no
alteration
at
all
made
in
the
relations
of
the
Persons
of
the
Trinity
.
Again
,
in
respect
of
us
,
God
sent
his
own
Son
made
of
a
woman
,
that
we
might
receive
the
Adoption
of
sons
,
Gal.
4.4
,
5
,
7.
and
if
a
son
,
then
an
heire
of
God
through
Christ
:
intimating
thereby
,
that
what
relation
Christ
hath
to
God
by
nature
,
we
,
being
found
in
him
,
have
the
same
by
grace
,
John
1.14
.
and
3.16
.
with
John
1.12
.
For
though
he
reserve
to
himself
the
preeminence
which
is
due
to
him
in
a
peculiar
manner
of
being
the
first-borne
amongst
many
brethren
,
Rom.
8.29
.
yet
in
him
,
and
for
him
,
the
rest
likewise
by
the
grace
of
Adoption
,
are
all
of
them
accounted
as
first-borne
,
Exod.
4.22
,
23.
Heb.
12.23
.
Rom.
8.17
.
Quest.
What
is
the
Nature
assumed
by
the
Son
of
God
?
Answ.
The
seed
of
Abraham
,
Heb.
2.16
.
the
seed
of
David
,
Rom.
1.3
.
the
seed
of
the
woman
,
Gen.
3.15
.
the
Word
,
the
second
Person
of
the
Trinity
being
made
flesh
,
1
John
5.7
.
Neither
did
he
take
the
substance
of
our
nature
only
,
but
also
all
the
properties
and
the
qualities
thereof
:
yea
,
he
subjected
himself
in
the
dayes
of
his
flesh
to
the
same
weaknesse
which
we
find
in
our
fraile
nature
,
and
was
compassed
with
the
like
infirmities
,
being
in
all
things
made
like
unto
his
brethren
,
Acts
14.15
.
Heb.
5.7
.
2
Cor.
13.4
.
Heb.
2.17
,
18.
and
4.15
.
yet
as
he
took
upon
him
not
an
humane
person
,
but
an
humane
nature
;
so
it
was
not
requisite
that
he
should
take
upon
him
any
personal
infirmities
,
as
madnesse
,
blindnesse
,
lamenesse
,
and
particular
diseases
,
which
are
incident
to
some
only
;
but
those
alone
which
do
accompany
the
whole
nature
of
mankind
,
as
hunger
,
thirst
,
wearinesse
,
grief
,
pain
,
and
mortality
.
Quest.
What
is
further
considerable
about
Christ
?
Answ.
That
as
he
had
no
Mother
in
regard
of
one
of
his
natures
,
so
he
was
to
have
no
Father
in
regard
of
the
other
:
but
must
be
borne
of
a
pure
Virgin
,
without
the
help
of
man
,
Jer.
31.22
.
and
this
was
requisite
,
as
for
other
respects
,
so
for
the
exemption
of
the
assumed
nature
,
from
the
imputation
and
pollution
of
Adams
sin
:
For
sin
having
by
that
one
man
entred
into
the
world
,
every
father
becomes
an
Adam
to
his
children
,
conveying
the
corruption
of
his
nature
to
all
whom
he
begets
,
Rom.
5.12
.
but
he
being
made
of
man
,
but
not
by
man
,
and
so
becoming
the
immediate
fruit
of
the
womb
,
and
not
of
the
loynes
,
must
necessarily
be
acknowledged
that
holy
thing
,
Luke
1.35
.
the
Virgin
was
but
the
passive
and
material
principle
,
of
which
that
precious
flesh
was
made
,
and
the
Holy
Ghost
the
Agent
and
Efficient
:
yet
cannot
the
man
Christ
Jesus
be
thereby
made
the
son
of
his
own
Spirit
,
because
fathers
beget
their
children
out
of
their
own
substance
,
but
the
Holy
Ghost
did
not
so
,
but
framed
the
flesh
of
him
from
whom
himself
proceeded
,
out
of
the
creature
of
them
both
,
the
handmaid
of
the
Lord
,
Luke
1.38
,
48.
whom
from
thence
all
generations
shall
call
blessed
.
That
blessed
womb
of
hers
was
the
Bride-chamber
,
wherein
the
Holy
Ghost
did
knit
that
indissoluble
knot
betwixt
our
humane
nature
and
his
Deity
,
the
Son
of
God
assuming
into
the
unity
of
his
Person
,
that
which
before
he
was
not
,
and
yet
without
change
,
(
for
so
must
God
still
be
)
remaining
that
which
he
was
,
whereby
it
came
to
passe
,
that
this
holy
thing
which
was
borne
of
her
,
was
in
truth
called
the
Son
of
God
,
Luke
1.35
.
which
wonderful
connexion
of
two
so
infinitely
differing
natures
in
the
unity
of
one
person
,
how
it
was
there
effected
is
above
our
shallow
capacities
,
yea
,
the
Angels
stoop
,
and
desire
to
look
into
it
,
1
Pet.
1.12
.
This
we
may
safely
say
,
that
as
the
distinction
of
the
persons
in
the
Holy
Trinity
,
hinders
not
the
unity
of
the
nature
of
the
Godhead
,
though
every
person
holds
intirely
his
own
incommunicable
property
,
so
neither
doth
the
distinction
of
the
two
Natures
in
Christ
any
wayes
crosse
the
unity
of
his
person
,
although
each
nature
remaineth
entire
in
it self
,
and
retaineth
the
properties
agreeing
thereto
,
without
any
conversion
,
composition
,
commixtion
,
or
confusion
.
Quest.
What
is
further
considerable
about
Christ
?
Answ.
That
as
there
is
one
God
,
so
there
is
one
Mediatour
between
God
and
man
,
even
the
man
Christ
Jesus
,
&c.
1
Tim.
2.5
,
6.
and
in
discharge
of
this
his
Office
,
he
being
the
only
fit
Umpire
to
take
up
the
controversie
between
God
and
man
,
he
was
to
lay
his
hand
as
well
upon
God
,
the
party
so
highly
offended
,
as
upon
man
,
the
party
so
basely
offending
.
In
things
concerning
God
the
Priesthood
of
our
Mediatour
is
exercised
,
Heb.
5.1
.
and
2.17
.
Quest.
What
are
the
parts
of
his
Priestly
Office
?
Answ.
Satisfaction
,
and
Intercession
:
the
former
whereof
gives
contentment
to
Gods
Justice
:
the
latter
soliciteth
his
mercy
,
for
the
application
of
this
benefit
to
Gods
children
in
particular
;
whereby
it
comes
to
passe
that
God
,
in
shewing
mercy
upon
whom
he
will
shew
mercy
,
is
yet
for
his
Justice
no
loser
,
Rom.
3.26
.
By
vertue
of
his
Intercession
he
appears
in
the
Presence
of
God
for
us
,
and
maketh
request
for
us
,
Heb.
9.24
.
and
7.25
.
Rom.
8.34
.
Heb.
4.14
,
15.
and
he
must
be
such
a
sutor
as
taketh
our
case
to
heart
.
Hence
,
Heb.
2.17
.
he
must
be
made
like
his
brethren
,
&c.
In
which
respect
,
as
it
was
needful
he
should
partake
with
our
flesh
and
blood
,
that
he
might
be
tenderly
affected
to
his
brethren
:
So
likewise
for
the
obtaining
of
so
great
a
suit
,
it
behoved
that
he
should
be
most
dear
to
God
his
Father
,
and
have
so
great
an
interest
in
him
,
as
he
might
always
be
sure
to
be
heard
in
his
request
,
John
11.42
.
and
therefore
he
must
be
his
beloved
son
,
Matth.
3.17
.
so
then
it
was
fit
our
intetcessor
should
be
man
like
our selves
,
that
we
may
come
boldly
to
him
,
Heb.
4.16
.
It
was
fit
also
he
should
be
God
,
that
he
might
go
boldly
to
the
Father
without
any
way
disparaging
of
him
,
as
being
his
fellow
and
equal
,
Zach.
13.7
.
Phil.
2.7
.
Quest.
Why
must
Christ
be
a
propitiation
for
our
sins
?
Answ.
Such
was
Gods
love
to
Justice
,
and
hatred
to
sin
,
that
he
would
not
have
his
justice
swallowed
up
with
mercy
,
nor
sin
pardoned
without
making
a
fit
reparation
:
therefore
our
Mediator
must
not
look
to
procure
for
us
a
simple
pardon
without
more
ado
,
but
must
be
a
propitiation
for
our
sinnes
,
and
redeem
us
by
his
fine
,
and
ransome
,
and
so
not
only
be
the
master
of
our
requests
,
to
intreat
the
Lord
for
us
:
but
also
take
upon
him
the
part
of
an
advocate
to
plead
full
satisfaction
made
by
himself
as
our
Surety
,
Rom.
3.25
.
1
John
2.2
.
and
4.10
.
Mat.
20.28
.
1
Tim.
2.6
.
Job
33.24
.
1
Joh.
2.1
.
Heb.
7.22
.
unto
all
the
debt
wherewith
we
any
way
stood
chargeable
.
Quest.
What
satisfaction
did
Christ
our
Surety
binde
himself
to
perform
in
our
behalf
?
Answ.
It
was
of
a
double
debt
,
the
principal
,
and
the
accessory
.
Quest.
What
was
the
principal
d●bt
?
Answ.
Obedience
to
Gods
most
holy
Law
,
which
man
was
bound
to
pay
as
a
perpetual
tribute
to
his
Creator
,
though
he
had
never
sinned
;
but
being
now
by
his
own
default
become
bankrupt
,
he
is
not
able
to
discharge
in
the
least
measure
;
his
Surety
therefore
being
to
satisfie
in
his
stead
,
none
will
be
found
fit
to
undertake
such
a
payment
,
but
he
who
is
both
God
and
man
.
Quest.
Why
must
he
be
man
?
Answ.
First
,
because
man
was
the
party
that
by
the
Articles
of
the
first
Covenant
,
was
tyed
to
this
obedience
,
and
it
was
requisite
that
as
by
the
disobedience
of
one
man
,
many
were
made
sinners
,
so
by
the
obedience
of
one
man
,
should
many
be
made
righteous
,
Rom.
5.19
.
Secondly
,
if
our
Mediator
were
only
God
,
he
could
have
performed
no
obedience
(
the
God-head
being
free
from
all
manner
of
subjection
.
)
Quest.
Why
must
he
be
God
?
Answ.
Because
,
if
he
were
a
bare
man
,
though
he
had
been
as
perfect
as
Adam
in
his
integrity
,
or
the
Angels
themselves
:
yet
being
left
unto
himself
amidst
all
the
tentations
of
Satan
,
and
this
wicked
world
,
he
should
have
been
sub●ect
to
fall
as
they
were
;
or
had
he
held
out
,
as
the
elect
Angels
did
,
it
must
have
been
ascribed
to
the
grace
,
and
favour
of
another
,
whereas
the
giving
of
strict
satisfaction
to
Gods
justice
was
the
thing
required
:
but
now
being
God
as
well
as
man
,
he
by
his
own
eternal
spirit
preserved
himself
without
spot
,
presenting
a
far
more
satisfactory
obedience
unto
God
,
then
Adam
could
possibly
have
performed
in
his
integrity
.
Quest.
How
may
that
appear
?
Answ.
Besides
the
infinite
difference
that
was
betwixt
both
their
persons
,
which
makes
the
actions
of
the
one
beyond
all
comparison
to
exceed
the
worth
and
value
of
the
other
,
we
know
that
Adam
was
not
able
to
make
himself
holy
,
but
what
holinesse
he
had
,
he
received
it
from
him
that
created
him
after
his
own
image
,
so
that
whatsoever
obedience
Adam
had
performed
,
God
should
have
eaten
but
of
the
fruit
of
the
vineyard
which
himself
had
planted
,
1
Cor.
9.7
.
and
of
his
own
would
all
that
have
been
which
could
be
given
to
him
,
1
Chron.
29.14
,
16.
But
Christ
did
himself
sanctifie
that
humane
nature
which
he
assumed
,
John
17.19
.
and
so
out
of
his
own
peculiar
store
did
he
bring
forth
those
precious
treasures
of
holy
obedience
,
which
for
the
satisfaction
of
our
debt
,
he
was
pleased
to
tender
to
his
Father
.
Secondly
,
if
Adam
had
done
all
things
that
were
commanded
him
,
he
must
for
all
that
have
said
,
I
am
an
unprofitable
servant
,
I
have
not
done
that
which
was
my
duty
to
do
,
Luke
17.10
.
whereas
in
the
voluntary
obedience
which
Christ
subjected
himself
to
,
the
case
stood
far
otherwise
.
Indeed
if
we
respect
him
in
his
humane
nature
,
his
Father
is
greater
then
he
,
John
14.28
.
and
he
is
his
Fathers
servant
,
Isa.
53.11
.
Mark
12.18
.
yet
in
that
he
most
truly
said
,
that
God
was
his
Father
,
John
5.18
.
the
Jewes
did
rightly
infer
from
thence
that
thereby
he
made
himself
equal
with
God
,
and
the
Lord
hath
proclaimed
him
to
be
the
man
that
is
his
fellow
,
Zach.
13.7
.
Being
therefore
such
a
man
,
and
so
highly
borne
,
by
the
priviledge
of
his
birth-right
,
he
might
have
claimed
an
exemption
from
the
ordinary
service
which
all
other
men
are
tyed
to
;
and
by
being
the
Kings
son
,
he
might
have
freed
himself
from
the
payment
of
that
tribute
which
was
to
be
exacted
of
strangers
,
Matth.
17.25
,
26.
when
the
Father
brought
this
his
first
begotten
into
the
world
,
he
said
,
Let
all
the
Angels
of
God
worship
him
,
Heb.
1.6
.
and
at
that
very
instant
wherein
the
Son
advanced
our
nature
into
the
highest
pitch
of
dignity
,
by
admitting
it
into
the
unity
of
his
sacred
person
,
that
nature
so
assumed
,
was
worthy
to
be
crowned
with
all
glory
and
honour
,
and
he
in
that
nature
might
then
have
set
himself
down
at
the
right
hand
of
the
throne
of
God
,
Heb.
12.2
.
tyed
to
no
other
subjection
then
now
he
is
,
or
hereafter
shall
be
,
when
he
shall
have
delivered
up
the
Kingdom
to
God
the
Father
:
For
then
also
in
regard
of
his
assumed
Nature
,
he
shall
be
subject
unto
him
that
hath
put
all
things
under
him
,
1
Cor.
15.27
.
But
he
looking
on
the
the
things
of
others
,
Phil.
2.4
,
5
,
7
,
8.
he
chose
rather
to
come
by
a
tedious
way
,
and
wearisome
journey
to
it
,
not
challenging
the
priviledge
of
a
Son
,
but
taking
upon
him
the
form
of
a
mean
servant
:
not
serving
as
an
honourable
Commander
in
the
Lords
Host
,
but
as
a
common
Souldier
,
making
himself
of
no
reputation
,
and
emptying
himself
of
his
high
dignity
,
he
humbled
himself
,
and
became
obedient
unto
death
,
Phil.
2.7
.
being
content
all
his
life
long
to
be
made
under
the
Law
,
Gal.
4.4
.
Yea
,
so
far
that
as
he
was
sent
in
the
likensse
of
sinful
flesh
,
Rom.
8.3
.
so
he
disdained
not
to
subject
himself
unto
that
Law
which
properly
did
concern
sinful
flesh
,
and
therefore
though
Circumcision
was
by
right
applicable
only
to
such
as
were
dead
in
their
sins
,
and
the
uncircumcision
of
their
flesh
,
Col.
2.11
,
13.
yet
he
in
whom
there
was
no
sin
to
be
put
off
,
notwithstanding
submitted
himself
there
unto
:
not
only
to
testifie
his
communion
with
the
Fathers
of
the
Old
Testament
:
but
also
hereby
to
tender
to
his
Father
a
bond
signed
with
his
own
blood
,
whereby
he
made
himself
in
our
behalf
a
debtor
to
the
whole
Law
,
Gal.
5.3
.
Baptisme
also
pertained
properly
to
such
as
were
defiled
,
and
had
need
to
have
their
sins
washed
away
,
Act.
22.16
.
hence
Matth.
3.6
.
Mar.
1.5
.
when
many
came
to
John
Baptist
,
Christ
also
came
amongst
the
rest
:
but
the
Baptist
considering
that
he
had
need
to
be
baptised
of
Christ
,
and
not
Christ
by
him
,
as
altogether
unfitting
for
that
imaculate
Lamb
of
God
:
Yet
did
he
,
as
our
Mediatour
,
submit
himself
to
that
Ordinance
of
God
also
:
not
only
to
testifie
his
communion
with
the
Christians
of
the
New
Testament
:
but
especially
,
because
it
became
him
thus
to
fulfill
all
righteousnesse
,
Matt.
3.15
.
and
so
having
fulfilled
all
righteousnesse
which
the
meanest
man
was
tyed
to
,
in
the
dayes
of
his
pilgrimage
(
which
he
needed
not
to
have
done
,
if
he
had
respected
himself
onely
)
the
works
which
he
performed
were
truly
superogatory
,
which
might
be
put
upon
the
account
of
them
whose
debt
he
undertook
to
discharge
,
and
being
performed
by
the
person
of
the
Son
of
God
,
must
in
that
respect
,
not
only
be
equivalent
,
but
infinitely
overvalue
the
obedience
of
Adam
,
and
all
his
posterity
,
though
they
had
continued
in
their
integrity
,
and
remained
instantly
serving
God
day
and
night
till
this
hour
:
And
thus
for
our
main
and
principal
debt
of
our
obedience
,
our
Mediatour
hath
given
satisfaction
to
the
justice
of
his
Father
with
good
measure
,
pressed
down
,
&c.
Luk.
6.38
.
Quest.
What
other
debt
were
we
liable
to
,
which
Christ
must
discharge
?
Answ.
Besides
obedience
,
sin
is
also
a
debt
,
Matt.
6.12
.
and
sinners
debttors
,
Luke
13.4
.
Matt.
13.16
.
in
regard
of
the
penalty
due
for
the
default
:
and
as
the
payment
of
the
debt
which
comes
nomine
panae
,
dischargeth
not
the
Tenant
from
paying
his
yearly
rent
afterwards
,
which
of
it self
Would
have
been
due
,
though
no
fault
had
been
committed
:
so
the
due
paiment
of
the
yearly
rent
after
the
fault
had
been
committed
,
is
no
sufficient
satisfaction
for
the
penalty
already
incurred
:
therefore
our
surety
,
who
stands
chargeable
with
all
our
debts
,
as
he
maketh
paiment
of
the
one
by
his
active
,
so
he
must
make
amends
for
the
other
by
his
passive
obedience
.
He
must
first
suffer
,
and
then
enter
into
his
glory
,
Luke
24.
●6
.
For
Heb.
2.10
.
it
became
him
,
for
whom
are
all
things
,
&c.
in
bringing
many
sons
to
glory
,
to
make
the
Captain
of
their
salvation
perfect
,
i.
e.
a
perfect
accomplisher
of
the
work
he
had
undertaken
,
through
sufferings
.
Now
the
Godhead
is
of
that
infinite
perfection
,
that
it
s
not
subject
to
any
passion
:
and
therefore
if
Christ
had
been
only
God
,
he
could
not
have
paid
this
debt
,
which
consisted
of
suffering
and
dying
:
Besides
,
Gods
Justice
must
be
satisfied
in
that
nature
that
had
sinned
,
and
the
same
nature
must
suffer
punishment
,
that
had
committed
the
offence
,
Heb.
2.14
,
15.
therefore
Christ
became
man
that
he
might
suffer
,
Phil.
2.8
.
Heb.
10.5
,
7
,
9
,
10.
Quest.
Why
must
our
Saviour
be
more
then
man
?
Answ.
Because
if
he
had
not
been
God
too
,
he
could
never
have
gone
through
with
such
a
work
.
For
if
a
man
had
been
as
righteous
as
Adam
,
and
willing
to
suffer
for
the
offence
of
others
,
possibly
his
sufferings
might
have
satisfied
for
one
:
But
here
innumerable
multitudes
were
to
be
redeemed
to
God
,
Rev.
5.9
.
&
7.9
.
Neither
could
man
,
or
Angel
have
held
out
,
if
a
punishment
equivalent
to
the
endlesse
sufferings
of
all
the
sinners
in
the
World
had
at
once
been
laid
upon
him
.
It
shaked
the
powers
of
Christ
himself
,
on
whom
the
Spirit
did
rest
,
Isa.
11.2
.
It
amazed
him
,
Mar.
1.33
.
made
him
send
up
strong
cries
,
Heb.
5.7
.
and
prayers
,
Mar.
14.35
,
36.
The
bloud
whereby
the
Church
is
purchased
must
be
Gods
bloud
,
Acts
20.28
.
the
Lord
of
glory
must
be
crucified
,
1
Cor.
2.8
.
the
Prince
and
Author
of
life
killed
,
Acts
3.15
.
the
man
who
is
Gods
own
fellow
must
be
thus
smitten
,
Zach.
13.7
.
with
Matt.
26.31
.
Again
,
if
the
life
of
any
singular
man
might
have
been
equivalent
to
the
lives
of
all
mankind
:
yet
the
laying
down
of
that
life
would
not
have
been
sufficient
,
unlesse
that
he
that
had
power
to
lay
it
down
,
had
power
also
to
take
it
up
again
,
hence
Paul
concludes
,
1
Cor.
15.17
.
If
Christ
be
not
risen
,
our
faith
is
in
vain
,
you
are
yet
in
your
sins
.
Hence
also
,
Rom.
4.25
.
Had
Christ
broken
prison
,
and
made
an
escape
,
the
payment
of
the
debt
,
which
as
our
surety
he
had
taken
upon
him
,
being
not
satisfied
,
Heaven
would
not
have
held
him
,
more
then
Paradise
did
Adam
after
he
had
fallen
into
Gods
debt
,
and
danger
:
But
raising
himself
from
the
dead
,
presenting
himself
in
Heaven
before
him
,
to
whom
the
debt
was
owing
,
and
maintaining
his
standing
there
,
he
thereby
hath
given
good
proof
that
he
is
now
a
freeman
,
and
hath
fully
discharged
that
debt
of
ours
for
which
he
stood
committed
:
and
this
is
that
evidence
,
which
we
have
to
shew
,
of
that
righteousnesse
whereby
we
stand
justified
in
Gods
sight
,
according
to
that
of
the
Apostle
,
Rom.
8.33
,
34.
hence
Joh.
10.17
,
11.
and
2.19
,
21.
The
Manhood
indeed
could
suffer
,
but
not
overcome
death
:
the
Godhead
could
overcome
any
thing
,
but
not
suffer
;
He
therefore
that
was
to
suffer
,
and
overcome
death
for
us
,
must
be
partaker
of
both
natures
,
that
he
might
do
both
,
1
Pet.
3.18
.
Quest.
How
is
this
Redemption
purchased
by
Christ
,
conveyed
to
us
?
Answ.
It
was
indeed
a
dear
purchase
,
when
we
were
redeemed
by
the
blood
of
God
:
but
what
should
the
purchase
of
a
stranger
have
been
to
us
?
or
what
should
we
have
been
the
better
for
it
,
if
we
could
not
derive
our
descent
from
the
purchaser
?
The
manner
in
Israel
was
concerning
redemption
,
that
to
him
that
was
next
of
kin
belonged
that
right
to
be
Goel
,
or
the
Redeemer
,
Ruth
3.12
.
&
4.1
,
3
,
4
,
7.
Hence
Job
calls
Christ
his
Goel
,
Job
19.25
,
&c.
For
if
he
had
not
thus
assumed
our
flesh
,
how
should
we
have
been
of
his
blood
,
or
claimed
any
kindred
to
him
?
and
unless
the
Godhead
had
by
a
personal
union
been
unseparably
conjoyned
to
that
flesh
,
how
could
he
therein
have
been
accounted
our
next
of
kin
?
Hence
1
Cor.
15.47
.
Christ
is
reckoned
the
second
man
,
though
there
were
many
millions
between
Adam
and
him
,
and
that
because
these
two
were
the
only
men
,
who
could
be
accounted
the
prime
fountains
from
whence
the
rest
of
all
man-kind
did
derive
their
existence
and
being
.
For
as
all
in
the
world
derive
their
descents
from
the
first
man
:
so
in
the
respect
of
a
more
immediate
influence
of
efficiency
,
and
operation
,
doe
they
owe
their
being
to
the
second
man
,
the
Lord
from
heaven
,
as
is
implyed
,
Jer.
1.5
.
Psal.
119.73
.
&
139.13
.
&
71.6
.
Job
10.8
,
11.
Act.
17.27
&c.
this
being
a
certain
truth
,
that
God
doth
more
immediately
concur
to
the
generation
,
and
all
other
motions
of
the
creature
,
then
any
natural
agent
doth
,
or
can
do
.
Hence
,
Rom.
5.17
.
This
second
man
is
not
onely
as
universal
a
principle
of
all
our
beings
,
as
was
the
first
,
and
so
may
sustaine
the
common
person
of
us
all
as
well
as
he
:
but
is
a
far
more
immediate
agent
in
the
production
thereof
:
not
as
the
first
,
so
many
generations
removed
from
us
:
but
more
neere
to
us
then
our
next
progenitors
,
and
so
justly
to
be
accounted
our
next
of
kin
,
even
before
them
also
.
Quest.
Is
this
sufficient
and
all
that
is
required
?
Answ.
No
,
there
is
another
kind
of
generation
required
,
for
which
we
must
be
beholding
to
this
second
man
,
before
we
can
have
interest
in
this
purchased
Redemption
:
For
as
the
guilt
of
the
first
mans
transgression
is
derived
to
us
by
means
of
carnal
generation
:
So
must
the
benefit
of
the
second
mans
obedience
be
conveyed
to
us
by
spiritual
regeneration
.
Hence
,
John
3.3
and
1.13
.
Now
as
Christ
in
respect
of
our
Adoption
of
Sons
,
which
he
hath
procured
for
us
,
calls
us
brethren
,
Heb.
2.11
.
so
in
respect
of
our
new-birth
▪
whereby
he
begets
us
to
a
spiritual
and
everlasting
life
,
he
owns
us
for
children
,
Isa.
53.10
.
Psal.
22.30
.
Heb.
2.13
.
and
v.
14.
The
Apostle
deduceth
this
conclusion
.
For
as
much
as
the
children
are
partakers
of
flesh
and
blood
,
he
himself
likewise
took
part
of
the
same
.
He
himself
,
i.
e.
he
who
was
God
equal
to
the
Father
:
For
none
else
could
make
this
new
creature
,
but
the
same
God
that
is
the
Creator
of
all
things
,
2
Cor.
5.17
.
Eph.
2.10
.
Gal.
6.15
.
James
1.18
.
1
P●t.
1.3
.
1
John
5.1
.
Th●se
new
born
babes
being
born
of
the
Spirit
,
none
could
send
the
spirit
to
beget
them
,
but
the
Father
,
and
the
Sonne
from
whom
he
proceedeth
;
the
same
blessed
Spirit
that
framed
Christs
natural
body
in
the
womb
,
being
to
fashion
every
member
of
this
mystical
body
unto
his
similitude
and
likenesse
.
Quest.
How
may
this
mystery
be
further
opened
to
us
?
Answ.
In
every
pe●fect
generation
the
creature
produced
,
receives
two
things
from
him
that
begets
it
:
Life
,
and
Likenesse
.
Now
touching
our
spiritual
death
,
and
life
,
consider
these
texts
,
2
Corinth.
5.14
,
15.
Ephes.
2.4
,
5.
Col.
2.13
.
Gal.
2.20
.
From
which
we
may
easily
gather
,
that
if
by
the
obedience
and
sufferings
of
a
bare
man
,
though
never
so
perfect
,
the
most
soveraigne
medicine
that
could
have
been
thought
upon
,
should
have
been
prepared
for
the
curing
of
our
wounds
;
yet
all
would
be
to
no
purpose
,
we
being
found
dead
when
the
medicine
came
to
be
applied
.
Our
Physician
therefore
must
not
onely
be
able
to
restore
us
to
health
,
but
to
life
also
,
which
none
but
God
the
Father
,
Son
,
and
holy
Ghost
could
do
:
Hence
,
Job
.
5.26
.
and
6.57.51
.
Hence
Christ
is
said
to
be
a
quickning
spirit
,
1
Cor.
15.45
.
An
Adam
therefore
,
and
perfect
man
he
must
be
,
that
his
flesh
given
for
us
on
the
Crosse
,
might
be
made
the
conduit
to
convey
life
to
the
world
:
and
a
quickning
spirit
he
could
not
have
been
,
if
he
were
not
God
,
able
to
make
that
flesh
an
effectual
inst●ument
of
life
by
the
operation
of
his
Spirit
,
as
John
6.63
.
As
for
the
point
of
similitude
and
likenesse
,
it
's
said
that
Adam
after
his
fall
begat
a
son
in
his
own
likenesse
,
Gen.
5.3
.
so
saith
Christ
,
John
3.6
.
That
that
is
born
of
the
flesh
is
fl●sh
,
&c.
So
,
1
Cor.
15.48
,
49.
Indeed
ou●
likenesse
to
Christ
will
be
more
perfected
hereafter
,
Phil.
3.
ult.
yet
in
the
mean
time
,
such
a
conformity
is
required
in
us
to
Christ
,
Phil.
3.20
.
Ephes.
4.22
,
&c.
Rom.
8.29
.
God
did
not
give
the
Spirit
to
Christ
by
measure
,
and
therefore
though
many
millions
of
beleevers
,
do
continually
receive
this
supply
of
the
Spirit
of
Christ
,
yet
that
fountain
is
not
in
the
least
exhausted
,
nor
that
well-spring
of
grace
diminished
.
For
,
Col.
●
.
19
.
and
John
1.16
.
As
in
the
natural
generation
,
there
is
a
correspondence
in
all
parts
between
the
begetter
and
begotten
,
though
it
be
found
in
the
begotten
in
a
farre
lesse
proportion
:
so
in
this
spiritual
:
for
every
grace
that
is
eminently
in
Christ
,
the
like
grace
will
appear
in
Gods
children
,
though
in
a
farre
inferiour
degree
.
Quest.
What
further
is
to
be
considered
herein
?
Answ.
That
Christ
by
enlivening
and
fashioning
us
according
to
his
own
image
,
his
purpose
was
not
to
raise
a
seed
to
himself
dispersedly
,
and
scatteringly
,
but
to
gather
together
in
one
the
children
of
God
,
&c.
John
11.58
.
yea
,
and
to
bring
all
to
one
head
by
himself
,
Eph.
1.10
.
So
that
the
Church
militant
and
triumphant
,
though
as
farre
distant
as
earth
and
heaven
,
yet
they
make
but
one
in
Jesus
Christ
,
Ephes.
2.21
,
22.
Quest.
What
are
the
bonds
of
this
mystical
union
between
Christ
,
and
us
?
Answ.
The
quickning
Spirit
on
his
part
,
which
being
in
him
as
the
Head
,
is
thence
diffused
to
the
spiritual
animation
of
all
his
members
:
and
faith
on
our
part
,
which
is
the
prime
act
of
life
wrought
in
those
who
are
capable
of
understanding
by
the
same
spirit
:
See
both
proved
in
these
Texts
,
John
6.63
.
1
Cor.
6.17
.
and
15.45
.
Phil.
2.1
.
Rom.
8.9
.
1
John
3.24
.
and
4.13
.
Gal.
2.20
.
and
5.5
.
and
3.11
.
Ephes.
3.17
.
Both
of
which
are
of
so
high
a
nature
,
that
none
could
possible
by
such
ligatures
knit
up
so
admirable
a
body
,
but
he
that
was
God
Almighty
.
As
for
Faith
,
it
s
the
operation
of
God
,
Col.
2.12
.
wrought
by
the
same
power
that
raised
Christ
from
the
dead
,
2
Thes.
1.11
.
Hence
Paul
prays
,
Ephes.
1.19
,
&c.
It
was
fit
also
that
this
Head
should
be
of
the
same
nature
of
the
body
that
is
knit
to
it
.
Hence
,
Ephes.
5.30
.
Iohn
6.53
,
56.
shewing
that
by
this
mystical
and
supernatural
union
,
we
are
as
truely
conjoyned
with
him
,
as
the
meat
and
drink
we
receive
,
when
it
s
converted
into
our
own
substance
.
Secondly
,
that
this
conjunction
is
immediately
made
with
this
humane
nature
.
Thirdly
,
that
Christ
crucified
hath
by
his
death
made
his
flesh
broken
,
and
blood
poured
out
for
us
,
to
be
fit
food
for
the
spiritual
nourishment
of
our
souls
,
and
the
very
well-spring
from
whence
by
the
power
of
his
God-head
,
all
life
,
and
grace
is
derived
to
us
:
Hence
,
Heb.
10.19
,
20
Quest.
What
are
we
further
to
consider
in
Christ
?
Answ.
That
as
in
things
concerning
God
,
the
maine
execution
of
our
Saviours
Priesthood
doth
consist
:
so
in
things
concerning
man
,
he
exerciseth
both
his
Prophetical
office
,
whereby
he
opens
the
Will
of
his
Father
to
us
,
and
his
Kingly
,
whereby
he
rules
and
protects
us
.
It
was
indeed
a
part
of
the
Priests
office
to
instruct
the
people
in
the
Law
of
God
,
Deut.
33.10
.
Hag.
2.11
.
Mal.
2.7
.
yet
were
they
distinguished
from
the
Prophets
,
Isa.
28.7
.
Jer.
6.13
.
and
8.10
.
and
14.18
.
and
23.11
,
33
,
34.
Lam.
2.20
.
As
in
the
New
Testament
Prophets
and
Apostles
were
a
different
degree
from
ordinary
Pastors
and
Teachers
,
who
received
not
their
doctrine
by
immediate
inspiration
from
heaven
,
Eph.
4.11
.
2
Pet.
1.21
.
Hence
,
Heb.
1.1
.
God
hath
spoken
to
us
by
his
Sonne
,
called
therefore
the
Apostle
as
well
as
the
High-Priest
of
our
profession
,
Heb.
3.1
,
2.
and
therefore
in
the
execution
of
his
prophetical
office
he
is
in
a
more
peculiar
manner
likned
to
Moses
,
Deut.
18.15
,
&c.
Act
,
3.22
,
23.
Our
Prophet
must
therefore
be
a
man
raised
up
from
amongst
his
brethren
the
Isralites
,
Rom.
9.5
.
who
was
to
perform
to
us
what
the
fathers
requested
of
Moses
,
Exod.
20.19
.
Deut.
5.25.27
.
and
this
he
daily
affecteth
by
the
power
and
Ministry
of
the
Gospel
,
instituted
by
the
authority
,
and
seconded
by
the
power
of
this
our
great
Prophet
,
whose
transcendent
excellency
beyond
Moses
is
set
forth
,
Heb.
3.3
,
4
,
5
,
6.
which
House
of
God
is
no
other
then
the
Church
of
God
,
1
Tim.
3.15
.
whereof
,
as
he
is
the
only
Lord
,
so
he
is
also
properly
the
only
builder
:
Christ
therefore
being
both
the
Lord
and
builder
of
his
Church
must
be
God
as
well
as
man
,
Mat.
16.18
.
whence
it
is
that
we
finde
all
the
Mansions
of
this
great
house
to
be
called
indifferently
the
Church
of
God
,
and
the
Churches
of
Christ
,
2
Tim.
2.20
.
1
Cor.
11.16
.
Rom.
16.16
.
Indeed
there
are
other
Ministerial
builders
whom
Christ
imploys
in
that
service
,
which
he
bestowed
upon
his
Church
for
that
end
,
Eph.
4.11
,
12.
who
receive
their
power
from
him
,
Mat.
28.18
.
Such
was
Paul
,
1
Cor.
15.10
.
and
3.9
,
10.
yet
there
he
acknowledged
that
they
were
Gods
building
,
as
well
as
Gods
husbandry
,
so
v.
5.7
.
Two
things
therefore
we
find
in
our
great
Prophet
that
differences
him
from
all
the
other
prophets
.
1.
That
no
man
knows
the
Father
save
the
Son
,
and
he
to
whom
the
Sonne
will
reveal
him
,
Mat.
11.27
.
John
1.18
.
Being
in
his
Fathers
bosome
he
knows
his
secrets
,
and
thereby
is
able
to
reveale
the
whole
will
of
his
Father
to
us
,
whereas
all
other
,
even
Prophets
,
and
Apostles
have
their
knowledge
at
the
second
hand
according
to
the
grace
given
them
by
the
Spirit
of
Christ
,
1
Pet.
1.10
,
11.
John
16.13
,
&c.
2.
All
other
Prophets
and
Apostles
can
do
no
more
then
plant
,
and
water
;
but
God
onely
gives
the
encrease
;
they
could
not
save
one
soul
unlesse
Christ
were
with
them
by
the
powerful
presence
of
his
Spirit
,
John
5.25
.
Eph.
5.14
.
Psalme
13.3
.
without
whose
assistance
we
are
altogether
ignorant
.
For
,
1
Cor.
2.14
.
wherefore
Paul
concludeth
concerning
himself
,
and
all
his
fellow-labourers
,
that
all
is
of
God
,
2
Cor.
4.6
,
7.
Our
Mediatour
therefore
must
not
want
the
excellency
of
power
whereby
he
may
make
us
capable
of
this
high
knowledge
of
the
things
of
God
propounded
to
us
by
the
Ministry
of
his
servants
;
and
so
must
be
God
as
well
as
man
:
that
he
may
save
to
the
uttermost
all
that
come
to
God
by
him
,
Heb.
7.25
.
Quest.
What
are
we
to
consider
about
Christs
Kingly
Office
?
Answ.
That
he
hath
a
Kingdome
,
Isa.
9.7
.
Dan.
7.13
,
14.
Luke
1.31
,
&c.
He
is
that
new
David
our
King
,
which
God
hath
raised
up
to
his
Israel
,
Jer.
30.9
.
Hos.
3.5
.
Ezek.
34.23
.
and
37.24
.
who
was
in
truth
both
the
Sonne
of
man
,
and
the
Sonne
of
the
Highest
:
that
in
one
respect
we
may
say
to
him
as
they
did
to
David
,
2
Sam.
5.1
.
we
are
thy
bone
,
and
flesh
;
and
in
the
other
,
sing
of
him
as
David
did
,
Psalme
110.1
.
The
Lord
said
to
my
Lord
,
&c.
so
that
the
promise
made
to
our
first
parents
,
Gen.
3.15
.
may
well
stand
with
Pauls
saying
,
Rom.
16.20
.
the
God
of
peace
shall
bruise
Satan
under
our
feet
.
For
he
came
for
this
end
,
1
John
3.8
.
1
Tim.
3.16
.
and
still
that
foundation
of
God
remaines
unshaken
,
Isaiah
43.11
.
Hos.
13.4
.
besides
me
there
is
no
Saviour
.
Quest.
What
are
the
special
branches
of
this
Kingdom
of
our
Lord
and
Saviour
.
Answ.
First
,
the
one
of
grace
,
whereby
that
part
of
the
Church
is
governed
which
is
here
militant
.
Secondly
,
the
other
of
glory
,
belonging
to
that
part
which
is
triumphant
in
heaven
.
Quest.
How
doth
he
work
upon
this
on
earth
?
Answ.
As
by
his
Prophetical
office
he
works
upon
our
minde
and
understanding
:
so
by
his
Kingly
office
,
he
rules
our
will
and
affections
,
casting
down
imaginations
,
&c.
1
Cor.
10.5
.
working
in
us
both
to
will
,
and
to
do
,
Phil.
2.13
.
That
he
sanctifieth
us
wholly
,
1
Thes.
5.23
.
we
are
taught
likewise
to
believe
,
that
both
he
that
sanctifieth
,
and
they
that
are
sanctified
are
all
of
one
,
i.
e.
of
one
and
the
same
nature
,
Heb.
2.11
.
that
as
their
nature
was
tainted
in
the
first
Adam
,
so
it
might
be
restored
again
in
the
second
Adam
:
and
that
as
from
the
one
a
corrupt
,
so
from
the
other
a
pure
and
undefiled
nature
might
be
transmitted
to
the
heirs
of
salvation
.
Quest.
How
doth
Christ
exercise
his
Kingly
Office
towards
the
Church
triumphant
?
Answ.
In
that
the
same
God
that
giveth
grace
,
is
he
also
that
giveth
glory
:
yet
so
,
that
the
streams
of
them
must
run
to
us
through
the
golden
pipe
of
our
Saviours
humanity
.
For
,
1
Cor.
15.21
.
since
by
man
came
death
,
it
was
fit
that
by
man
also
should
come
the
resurrection
of
the
dead
;
even
by
that
man
who
hath
said
that
he
will
raise
us
up
at
the
last
day
,
John
6.54
.
who
shall
then
come
to
be
glorified
in
his
Saints
,
&c.
2
Thes.
1.10
.
and
shall
fashion
our
vile
bodies
to
his
glorious
body
,
Phil.
3.
ult.
See
Dr.
Ushers
Incarnation
of
the
Son
of
God
.
Quest.
When
doth
Christ
first
live
in
a
Christians
heart
?
Answ.
When
the
heart
gives
a
firme
assent
to
the
gracious
promises
made
in
Christ
for
the
pardoning
of
sinnes
,
and
acceptation
to
the
favour
of
God
,
and
title
and
interest
to
life
everlasting
.
For
as
Christ
was
conceived
in
the
womb
of
an
humble
and
beleeving
Virgin
;
so
if
we
will
conceive
Christ
in
our
hearts
,
we
must
be
humble
to
deny
our selves
in
all
things
,
and
believing
,
to
go
out
of
our selves
to
the
promises
of
God
in
Christ
.
Quest.
Why
must
our
Saviour
be
Emanuel
,
God
with
man
?
Answ.
First
,
in
regard
of
the
greatnesse
of
the
good
which
we
are
to
have
by
him
:
For
,
1.
He
is
to
be
God
and
man
together
to
satisfie
the
wrath
of
God
,
to
undergo
the
punishment
due
to
sin
,
as
our
Surety
:
He
must
give
us
title
to
heaven
,
and
bring
us
thither
,
which
none
can
do
but
God
.
2.
He
must
know
our
hearts
,
wants
,
griefs
,
infirmities
,
and
must
be
every
where
to
relieve
us
:
and
none
can
do
this
but
God
.
Secondly
,
in
regard
of
the
evils
which
we
are
to
be
freed
from
:
He
is
to
defend
us
in
the
midst
of
our
enemies
;
and
who
is
above
the
Devil
,
and
sin
,
and
the
wrath
of
God
,
and
all
the
oppositions
which
stand
between
us
and
heaven
,
but
God
?
He
must
be
man
:
For
man
had
sinned
,
and
man
must
suffer
for
sinne
,
and
without
blood
there
is
no
remission
:
and
then
that
he
might
be
a
merciful
Saviour
,
there
must
be
a
sutablenesse
in
the
nature
that
there
may
be
a
sympathy
.
Quest.
Why
must
this
God
and
man
be
one
person
?
Answ.
Because
if
each
nature
were
a
distinct
person
,
then
there
would
be
two
Christs
,
and
so
the
actions
of
the
one
,
could
not
be
attributed
to
the
other
.
Quest.
How
doth
Christ
make
us
friends
with
God
?
Answ.
First
,
by
satisfaction
,
taking
away
the
wrath
of
God
.
Secondly
,
by
the
Spirit
:
for
God
sends
his
Spirit
into
our
hearts
,
to
fit
us
for
friendship
and
communion
with
him
when
we
have
something
of
God
in
us
.
Quest.
How
shall
I
know
that
this
Emanuel
is
God
with
me
?
Answ.
If
by
the
same
spirit
of
his
that
sanctified
his
humane
nature
,
he
works
in
me
desires
to
be
nearer
,
and
nearer
to
him
,
to
be
liker
to
him
.
If
I
am
on
his
side
:
If
I
be
near
him
in
my
affections
,
desires
,
and
understanding
.
If
I
finde
an
inward
desire
to
be
more
with
him
,
and
like
to
him
:
If
outwardly
in
the
place
where
I
live
,
I
side
with
him
,
and
take
part
with
his
cause
,
it
s
a
sign
I
have
an
interest
in
him
.
Quest.
What
benefits
accrue
to
us
by
Gods
taking
our
nature
upon
him
?
Answ.
First
,
he
hath
hereby
dignified
,
and
raised
our
natures
above
the
Angels
:
Oh
,
what
a
mercy
is
this
that
the
great
God
of
heaven
and
earth
,
should
take
dust
into
the
unity
of
his
person
,
and
marry
such
a
poor
nature
as
ours
is
?
Secondly
,
for
the
great
God
of
heauen
and
earth
,
before
whom
the
Angels
cover
their
faces
,
the
mountains
tremble
,
and
the
earth
quakes
,
to
take
our
flesh
to
save
sinful
man
,
to
free
him
from
such
misery
,
and
enemies
,
and
then
to
advance
him
to
so
great
happinesse
,
this
indeed
is
admirable
.
Thirdly
,
hereby
we
are
made
one
with
God
;
shall
God
then
be
God
with
us
in
our
nature
in
heaven
,
and
shall
we
defile
our
natures
that
God
hath
so
dignified
?
shall
we
live
like
beasts
whom
God
hath
raised
above
Angels
?
&c.
Fourthly
,
as
he
hath
thus
advanced
our
natures
,
so
he
hath
put
all
the
riches
of
grace
into
our
nature
in
Christ
,
and
this
for
our
good
.
Fifthly
,
our
nature
being
ingraffed
into
the
God-head
,
therefore
what
was
done
in
our
nature
,
was
of
wonderful
extention
,
force
,
and
dignity
,
which
answers
all
objections
.
As
,
1.
Object
.
How
could
the
death
of
one
man
satisfie
for
many
millions
?
Answ.
Because
it
was
the
death
of
Christ
,
whose
humane
nature
was
graffed
into
the
second
person
in
the
Trinity
,
and
being
but
one
person
,
what
the
humane
nature
did
or
suffered
,
God
did
it
.
Quest.
But
how
doth
friendship
between
God
and
us
arise
from
hence
?
Answ.
First
,
because
sinne
which
caused
the
division
,
is
hereby
taken
away
:
and
sinne
being
taken
away
,
God
is
mercy
it selfe
,
and
mercy
will
have
a
current
.
Secondly
,
Christ
is
a
fit
person
to
knit
God
and
us
together
,
because
our
nature
is
pure
in
Christ
,
and
therefore
in
Christ
,
God
loves
us
.
Thirdly
,
Christ
being
our
head
of
influence
,
conveyeth
the
same
spirit
that
is
in
him
,
to
all
his
members
,
and
by
that
Spirit
,
by
little
and
little
,
purges
his
Church
and
makes
her
fit
for
communion
with
himself
,
making
us
partakers
of
the
Divine
nature
.
Quest.
How
shall
we
know
that
we
have
any
ground
of
comfort
in
this
Emanuel
?
Answ.
We
may
know
that
we
have
benefit
by
the
first
coming
of
Emanuel
,
if
we
have
a
serious
desire
of
his
second
coming
,
and
to
be
with
him
where
he
is
.
If
as
he
came
to
us
in
love
,
we
desire
to
be
with
him
in
his
Ordinances
as
much
as
may
be
,
and
in
humble
resignation
at
the
houre
of
death
,
desiring
to
be
dissolved
,
and
to
be
with
Christ
,
praying
,
Come
Lord
Jesus
,
Revel.
22.20
.
Secondly
,
whereas
he
took
our
nature
upon
him
,
that
he
might
take
our
persons
to
make
up
mystical
Christ
,
he
married
our
nature
to
marry
our
persons
,
this
is
a
ground
of
comfort
that
our
persons
shall
be
near
Christ
as
well
as
our
nature
.
For
as
Christ
hath
two
natures
in
one
person
,
so
many
persons
make
up
one
mystical
Christ
;
the
wife
is
not
nearer
the
husband
,
the
members
are
not
nearer
the
head
,
the
building
is
not
nearer
the
foundation
,
then
Christ
and
his
Church
are
near
one
another
:
which
affords
comfort
in
that
,
1.
As
he
sanctified
his
naturall
body
by
the
Holy
Ghost
,
so
he
will
sanctifie
us
by
the
same
Spirit
,
there
being
the
same
Spirit
in
the
Head
and
members
.
2.
As
he
loves
his
natural
body
▪
so
as
never
to
lay
it
aside
to
eternity
,
so
he
loves
his
mystical
body
in
some
sort
more
;
for
he
gave
his
natural
body
to
death
for
his
mystical
body
;
therefore
he
will
never
lay
aside
his
Church
,
nor
any
member
of
it
.
3.
As
he
rose
to
glory
in
his
natural
body
and
ascended
to
heaven
:
so
he
will
raise
his
mystical
body
that
it
shall
ascend
as
he
ascended
.
Doctor
Sibs
his
Emanuel
.
4.
Christ
being
in
heaven
,
and
having
all
authority
put
into
his
hands
,
Psal.
2.9
,
10.
he
will
not
suffer
any
member
of
his
body
to
suffer
more
then
is
fit
.
Object
.
If
all
the
power
that
Christ
hath
be
given
him
,
as
it
is
,
John
17.2
.
then
he
is
Deus
constitutus
,
Deus
creatus
,
datus
,
not
Deus
natus
:
made
,
and
created
God
,
how
then
can
he
be
of
the
same
nature
with
God
,
who
hath
all
he
hath
given
him
in
time
?
Answ.
First
,
If
Christ
speaks
there
of
his
Divine
Nature
,
then
,
though
not
as
God
,
yet
as
the
second
Person
,
he
is
of
the
Father
,
and
so
not
in
time
,
but
from
all
eternity
he
had
all
those
divine
properties
communicated
to
him
:
for
he
is
therefore
called
the
Son
,
because
begotten
of
the
Father
.
Secondly
,
if
the
Text
speak
not
of
this
Nature
,
but
the
Office
,
or
reward
rather
of
his
Mediatorship
,
then
that
Power
,
and
glory
which
is
here
said
to
be
given
him
,
may
well
be
understood
of
that
Mediatory
power
,
and
honour
which
God
vouchsafed
to
him
:
and
though
by
reason
of
the
personal
union
,
all
honour
,
and
glory
was
due
to
him
,
yet
God
had
so
ordered
it
,
that
he
should
not
have
the
manifestation
of
it
till
he
had
suffered
,
and
run
through
the
whole
course
of
his
active
and
passive
obedience
.
In
Scripture
language
,
aliquid
dicitur
fieri
,
quando
incipit
patefieri
,
a
thing
is
said
to
be
done
,
when
it
manifesteth
it self
,
as
Act.
13.33
.
This
day
have
I
begotten
thee
,
speaking
of
Christs
resurrection
,
because
he
was
then
truly
manifested
to
be
the
Son
of
God
.
Quest.
Wherein
consists
the
power
of
Christ
?
Answ.
First
,
In
that
its
universal
,
in
Heaven
,
Earth
,
and
Hell
,
Phil.
2.
10
,
11.
Secondly
,
That
though
he
hath
all
power
,
yet
the
administration
of
it
is
by
his
Spirit
,
which
therefore
is
called
the
Spirit
of
Christ
.
Hence
Joh.
15.26
.
Thirdly
,
That
this
power
of
Christ
extends
not
only
to
the
bodies
,
and
externals
of
men
,
but
it
reacheth
to
their
hearts
and
consciences
also
.
By
it
their
mindes
are
enlightened
,
their
hearts
changed
,
their
lusts
subdued
,
and
they
are
made
new
creatures
:
whence
Christ
saith
,
He
is
the
way
,
the
truth
,
and
the
life
,
Joh.
14.6
.
Fourthly
,
As
its
the
heart
of
man
that
this
power
of
Christ
reacheth
to
,
so
the
main
,
and
chief
effects
of
this
power
are
spiritual
,
and
such
as
tend
to
salvation
:
as
to
give
Faith
,
and
Repentance
to
men
,
Joh.
12.32
.
To
save
that
which
was
lost
,
to
dissolve
the
works
of
the
Divel
,
&c.
Fifthly
,
This
power
of
Christ
must
needs
be
infinite
,
if
we
consider
the
ends
for
which
it
was
given
him
:
For
it
s
to
gather
and
save
a
people
out
of
the
world
,
to
justifie
their
persons
,
to
sanctifie
their
natures
,
and
to
judge
all
men
at
the
last
day
:
But
he
cannot
judge
all
mens
lives
,
yea
,
and
their
secret
sins
without
infinite
knowledge
,
and
though
Christs
humane
Nature
be
not
capable
of
infinity
,
and
omnisciency
,
yet
the
person
that
is
the
Judge
must
be
so
qualified
.
Sixthly
,
His
power
is
arbitrary
in
the
use
of
it
,
He
opens
own
mans
heart
,
and
leaves
another
shut
:
He
cures
one
blind
eye
,
and
leaves
another
in
darkness
,
Matt.
11.27
.
Quest.
What
are
the
remarkable
particulars
wherein
Christs
dominion
over
all
flesh
,
especially
the
Church
,
doth
appear
?
Answ.
First
,
in
appointing
a
Ministery
for
the
conversion
and
saving
mens
souls
,
Matt.
28.18
,
19.
Ephes.
4.11
.
Secondly
,
In
blessing
,
and
giving
success
to
his
Ministery
,
1
Cor.
3.6
,
7.
Thirdly
,
In
convincing
and
inlightning
mens
understandings
,
so
far
as
to
see
their
sinful
and
damnable
estate
,
as
also
the
absolute
necessity
of
a
remedy
through
Christ
.
Fourthly
,
in
that
he
is
the
Author
and
Fountain
of
all
the
grace
that
the
godly
have
,
Joh.
1.16
.
In
Christ
there
is
plenitude
fontis
,
the
fulness
of
a
Fountain
.
In
Angels
,
and
Adam
,
only
plenitude
vasis
,
the
fulness
of
a
vessel
.
Now
this
fulness
of
Christ
is
for
communication
,
and
our
participation
of
it
,
Joh.
15.3
.
hence
1
Tim.
6.
15.
He
is
King
of
Kings
,
&c.
Fifthly
,
He
not
only
gives
grace
,
but
is
able
to
bestow
all
the
glory
,
and
happiness
which
the
Scriptures
promise
.
Now
the
reward
,
or
fruit
of
grace
,
is
either
the
niward
peace
,
and
joy
of
heart
here
,
or
eternal
happiness
hereafter
,
both
which
are
in
Christs
power
,
and
munificence
,
Isa.
9.6
.
He
is
called
the
Prince
of
peace
,
and
our
peace
,
Ephes.
2.14
.
and
Heb.
5
,
9.
the
authour
of
eternal
salvation
.
Sixthly
,
In
that
he
can
forgive
,
and
pardon
sin
,
which
is
only
in
Gods
power
,
Mar.
2.7
.
For
,
nemo
potest
remittere
de
jure
alieno
.
Seventhly
,
In
giving
Laws
,
and
prescribing
duties
to
all
according
to
which
they
should
live
,
therefore
he
calls
them
his
Commandments
.
Is
stiled
a
King
,
and
a
Kingdom
is
attributed
to
him
.
Eightly
,
In
inabling
,
and
strenthening
his
children
in
all
their
afflictions
,
so
that
they
do
not
only
bear
them
,
but
triumph
therein
with
joy
unspeakable
,
and
full
of
glory
,
hence
Phil.
4.13
.
2
Cor.
12.5
.
Ninthly
,
In
that
he
is
appointed
to
judge
the
whole
world
:
where
two
things
do
manifest
his
exceeding
great
power
.
1.
The
immediate
preparation
to
it
:
For
Christ
by
his
power
shall
raise
up
all
out
of
their
graves
,
1
Cor.
15.22
.
the
godly
shall
rise
,
because
they
are
members
,
and
he
their
Head
,
and
the
godly
shall
be
raised
by
him
as
a
Judge
.
2.
His
solemn
coming
to
judgement
with
Power
and
Majesty
,
2
Thes.
1.7
,
8.
Tenthly
,
By
over-ruling
,
conquering
,
and
subduing
his
enemies
,
Christ
though
in
heaven
,
yet
hath
his
enemies
,
even
all
that
are
enemies
to
his
Church
and
children
,
Acts
9.4
.
they
oppose
Christ
,
who
oppose
his
Members
.
If
you
hurt
the
feet
,
the
head
in
heaven
feels
it
:
but
Christ
will
reign
in
despite
of
all
his
enemies
,
Psal.
2.2
.
Hence
Rev.
2.27
.
Christ
rules
the
Nations
with
a
rod
of
iron
,
&c.
Object
.
But
why
then
is
the
power
of
the
Turk
and
Pope
still
lifted
up
against
him
?
Answ.
The
Apostle
tells
us
,
1
Cor.
15.
and
Heb.
2.
All
things
are
not
yet
in
subjection
to
him
:
he
hath
a
Kingdom
,
and
power
;
but
as
yet
he
is
only
Rex
pugnans
,
&
vincens
,
then
he
will
be
Rex
triumphans
.
He
will
put
down
all
power
,
and
principalities
,
there
will
be
nothing
but
Christs
power
.
Quest.
Why
is
Christ
so
frequently
in
Scripture
called
a
head
?
Answ.
First
,
In
regard
of
his
eminency
,
and
dignity
:
For
he
is
exalted
above
every
name
,
i.
e.
any
thing
that
hath
the
greatest
fame
,
and
dignity
either
in
this
world
,
or
that
to
come
,
hence
Col.
1.18
.
that
he
might
have
the
preheminence
in
all
things
.
Secondly
,
In
regard
of
his
spiritual
influence
,
and
powerful
communication
of
his
grace
,
and
strength
to
those
that
are
his
members
,
Col.
2.19
.
As
the
Head
is
the
Fountain
of
all
life
,
and
motion
,
and
from
it
every
member
hath
its
proper
nourishment
,
so
it
is
with
the
Church
of
God
.
Thirdly
,
This
relation
of
a
head
implieth
a
neer
union
and
conjunction
,
and
such
there
is
between
Christ
,
and
the
godly
which
must
needs
also
prove
the
perseverance
of
the
godly
,
for
Christ
will
not
loose
any
one
of
his
members
.
Fourthly
,
In
respect
of
Government
and
direction
;
He
is
the
King
of
Saints
,
and
the
King
of
Nations
:
he
hath
a
rod
of
iron
to
bruise
his
enemies
;
only
this
Government
,
though
it
be
in
the
world
,
yet
it
is
not
in
a
worldly
manner
:
the
best
,
and
choisest
part
of
it
is
,
in
preparing
and
setting
those
whom
the
Father
hath
given
him
,
to
eternal
life
.
Quest.
Is
all
mankind
given
by
God
the
Father
to
Christ
,
to
be
redeemed
by
him
?
Answ.
Though
Christ
hath
a
sufficiency
,
and
fulness
in
him
to
obtain
salvation
for
all
,
yet
some
only
are
given
to
him
intentionally
by
Gods
decree
to
be
their
actual
Saviour
,
and
Mediatour
,
Joh.
17.2
.
For
if
all
were
given
to
him
,
then
all
must
be
saved
,
Joh.
10.28
,
29.
and
6.37
,
39.
Object
.
But
Joh.
17.12
.
it
s
said
,
of
those
that
thou
gavest
me
,
there
is
none
lost
but
the
son
of
perdition
,
therefore
some
may
be
lost
?
Answ.
The
Apostles
are
said
to
be
given
to
Christ
in
a
two
fold
respect
:
1.
Of
Sanctification
,
and
Glorification
,
and
so
Judas
was
not
.
2.
In
respect
of
their
Office
,
and
Calling
,
as
Joh.
6.10
.
So
then
there
is
a
two
fold
giving
of
some
to
Christ
,
the
one
of
justification
to
eternal
life
,
the
other
of
Office
,
and
service
:
and
that
this
is
meant
here
is
plain
,
because
he
is
called
the
son
of
perdition
.
Quest.
Whether
did
Christ
fully
finish
the
work
that
the
Father
gave
him
to
doe
?
Answ.
Yea
he
did
fully
,
and
perfectly
finish
it
,
Joh.
17.4
.
concerning
which
,
observe
these
particulars
.
1.
Christ
might
have
come
into
the
world
as
a
glorious
Lord
and
Law-giver
,
only
to
rule
and
give
Laws
:
but
coming
as
a
Mediatour
,
and
surety
,
it
behoved
him
to
be
under
a
Law
,
and
to
discharge
that
work
he
undertook
,
and
this
appears
,
because
he
was
not
necessitated
to
be
incarnate
,
but
it
was
wholly
at
his
own
good
pleasure
,
Phil.
2.7
,
8.
2.
There
was
an
holy
and
admirable
agreement
between
God
the
Father
and
the
Son
,
to
be
a
Mediatour
for
those
which
his
Father
had
given
him
.
For
though
the
Covenant
of
Grace
be
made
with
believers
,
yet
there
was
a
previous
and
an
Antecedent
Covenant
made
between
the
Father
and
the
Son
to
be
a
Mediatour
,
which
argreement
was
,
that
if
Christ
would
lay
down
his
life
for
such
,
then
the
Father
would
give
them
to
him
as
his
seed
,
and
glorifie
them
,
and
also
reward
him
with
all
honour
,
and
glory
,
hence
Isa.
53.11
.
3.
From
this
Covenant
and
agreement
it
is
,
that
Christs
work
is
truly
and
properly
obedience
,
and
such
and
obedience
as
hath
a
reward
annexed
to
it
:
and
Joh.
10.8
.
Christ
calls
it
the
commandment
which
he
had
received
from
his
Father
,
hence
also
,
Rom.
5.19
.
4.
That
it
was
not
meerly
obedience
,
but
a
meriting
obedience
:
there
was
an
intrinsecal
worth
,
and
excellency
in
Christs
obedience
answering
to
our
salvation
:
Hence
,
though
we
have
justification
,
and
salvation
of
meere
grace
,
yet
in
respect
of
Christ
,
it
was
of
justice
,
and
debt
,
so
that
in
Christ
the
Covenant
of
Works
was
fulfilled
,
though
in
us
the
Covenant
of
Grace
.
5.
This
work
Christ
was
to
do
,
was
in
its
self
very
heavy
,
and
grievous
,
though
his
readiness
made
it
easie
.
For
to
obey
the
Law
of
God
,
and
to
suffer
all
the
wrath
that
was
due
for
our
sins
,
was
a
bitter
cup
to
drink
off
,
hence
Matth.
26.39
.
6.
This
work
Christ
finished
and
compleated
.
Quest.
In
what
particulars
did
his
finishing
this
work
consist
?
Answ.
First
,
in
that
he
did
it
wholly
,
and
universally
,
there
was
not
one
tittle
of
the
Law
which
he
did
not
fulfill
.
Secondly
,
He
finished
it
universally
for
parts
,
and
not
only
so
,
but
fully
for
degrees
:
He
did
not
only
love
God
,
but
loved
him
as
much
as
the
Law
requires
:
All
that
he
did
was
so
fully
done
,
that
there
wanted
not
the
least
degree
of
grace
in
any
duty
.
Thirdly
,
Because
he
had
not
only
an
objective
perfection
in
parts
,
and
degrees
:
but
also
a
subjective
perfection
:
all
within
him
was
throughly
,
and
perfectly
holy
:
So
that
as
we
are
originally
,
and
actually
polluted
,
he
was
originally
and
actually
holy
,
so
that
the
Law
had
no
fault
to
finde
with
him
,
Luk.
1.35
.
Heb.
7.26
.
and
4.15
.
Fourthly
,
He
finished
it
in
respect
of
duration
,
the
Law
requiring
continuance
,
though
there
were
perfection
of
parts
and
degrees
,
and
subjective
perfection
also
,
yet
,
Cursed
is
he
that
continues
not
therein
,
Gal.
3.10
.
Fifthly
,
He
so
finished
it
,
that
he
left
nothing
to
be
done
,
either
by
Angels
,
or
men
,
in
that
way
,
and
kind
as
he
did
it
.
Object
.
Then
what
needs
diligence
,
and
zeal
in
the
wayes
of
God
:
Sin
,
or
not
sin
,
all
is
one
,
Christ
hath
done
all
,
&
c
?
Answ.
Our
duties
are
not
required
to
that
end
which
Christs
was
,
but
yet
they
are
necessarily
commanded
for
other
ends
,
because
God
hath
commanded
them
as
the
way
to
walk
in
,
if
we
will
be
saved
:
as
also
to
glorifie
God
,
and
to
restifie
our
thankfulness
and
love
to
him
,
yea
,
there
is
an
inseparable
connexion
btween
a
man
interessed
in
Christ
,
and
a
holy
life
,
as
there
is
in
the
fire
with
heat
and
light
.
Quest.
What
are
the
properties
of
the
work
which
Christ
finished
?
Answ.
Fir●
,
it
was
a
work
of
infinite
value
,
because
he
was
God
as
well
as
man
.
Secondly
,
Mediatory
,
all
that
he
did
,
and
suffered
tended
to
a
propitiation
,
and
reconciliation
with
God
,
so
that
as
the
nature
of
them
was
infinite
,
so
the
end
of
them
was
pretious
and
admirable
.
Thirdly
,
It
was
not
only
his
work
,
but
our
work
:
He
did
them
not
for
his
own
sake
,
but
for
ours
.
Fourthly
,
It
was
of
necessity
,
and
that
1.
From
the
Justice
of
God
,
which
being
infinite
,
could
not
be
satisfied
,
but
by
that
which
is
of
infinite
value
.
2.
From
the
holinesse
of
the
Law
,
that
admits
of
no
work
but
what
is
perfect
,
pure
,
and
holy
.
3.
From
our
own
impotency
,
which
proclaims
the
necessity
of
Christs
perfection
:
For
take
us
as
we
are
in
our selves
,
and
so
we
are
nothing
but
sin
and
a
curse
:
instead
of
doing
Gods
work
wee
doe
the
Divels
,
and
take
us
as
regenerate
,
and
then
,
though
we
be
partakers
of
Gods
Grace
,
yet
the
remnants
of
corruption
within
us
doe
staine
,
and
infect
all
we
doe
.
Fifthly
.
Here
is
the
glorious
visibility
of
Christs
perfect
working
in
his
Resurrection
,
Ascention
,
and
now
sitting
at
Gods
right
hand
in
glory
,
which
could
not
have
been
,
had
not
Christ
perfected
his
work
.
Quest.
What
are
wee
further
bound
to
believe
concerning
Christ
?
Answ.
First
,
That
whatsoever
Christ
had
,
or
was
,
was
not
for
himself
,
but
for
us
:
His
fulness
for
our
emptiness
:
His
attonement
for
our
sins
:
as
the
full
breasts
are
for
suck
to
the
child
:
the
vertue
of
the
head
for
the
members
of
the
body
:
the
fulnesse
of
the
Fountaine
for
the
streams
,
Isa.
9.
●
.
1
Cor.
1.30
.
Quest.
In
what
particulars
will
this
appear
?
Answ.
First
,
His
Incarnation
was
for
us
,
not
for
Angels
,
nor
for
any
other
end
.
If
there
had
been
but
one
man
of
all
mankind
to
be
saved
,
Christ
would
have
dyed
,
as
Paul
said
,
Gal.
2.20
.
who
gave
himself
for
me
.
It
was
not
the
multitude
of
Believers
which
made
Christ
to
become
man
:
for
comparatively
there
are
but
a
small
remnant
,
but
it
was
because
such
are
given
to
him
as
Mediatour
,
and
so
he
would
be
faithfull
for
one
,
as
well
as
for
many
.
Secondly
,
All
that
Christ
did
was
not
for
himself
,
but
for
us
:
All
his
miracles
,
Joh.
11.15
.
His
miracles
tending
to
the
confirmation
of
their
faith
.
So
was
his
obedience
to
the
Law
,
and
fulfilling
the
righteousnesse
thereof
,
for
our
sakes
.
Thirdly
,
His
sufferings
,
and
rendring
himself
an
Attonement
,
and
Sacrifice
on
the
Cross
was
for
us
,
Isa.
53.5
.
He
died
for
us
,
gave
himself
for
us
,
&c
,
Heb.
12.24
.
Abels
blood
cried
for
vengeance
,
but
Christs
for
mercy
.
Fourthly
,
The
fruits
and
benefits
of
his
mediation
redound
to
us
:
Justification
,
pardon
of
sin
,
sanctification
,
victory
over
lusts
,
assurance
of
Gods
favour
,
all
these
come
by
Christ
,
but
to
those
only
for
whom
he
was
appointed
a
Saviour
.
Secondly
,
that
all
this
was
of
God
the
Father
.
It
s
his
will
and
gracious
appointment
that
Christ
should
do
all
these
things
for
his
,
Col.
1.14
.
Thirdly
,
it
s
the
duty
of
all
Gods
children
to
know
and
believe
this
fulnesse
of
Christ
for
them
,
and
to
look
upon
Christ
,
and
all
his
benefits
as
for
them
.
Quest.
Why
is
it
their
dutie
to
do
so
?
Answ.
First
,
because
otherwise
Christ
would
be
in
vaine
,
and
not
of
that
use
that
God
hath
appointed
him
for
:
the
fountaine
runs
in
vaine
,
if
none
will
drink
of
it
.
Secondly
,
because
in
,
and
through
him
,
God
doth
magnifie
his
glory
:
his
attributes
of
grace
,
mercy
,
and
unspeakable
bounty
:
so
that
if
we
do
not
thus
receive
Christ
,
we
deprive
God
of
all
his
intended
glory
.
Thirdly
,
because
of
the
insufficiency
of
all
other
things
to
satisfie
the
troubled
,
and
broken
heart
,
which
may
make
us
to
flie
to
this
,
and
to
say
,
Whither
shall
we
go
?
thou
hast
the
words
of
eternal
life
.
Fou●thly
,
our
necessity
may
enforce
us
to
it
:
Consider
,
when
our
own
hearts
disquiet
us
:
when
the
perfect
Law
troubles
us
:
and
when
the
Devil
accuses
us
,
we
should
then
flie
to
Christ
which
will
answer
all
.
Quest.
Whether
did
not
Christ
die
for
all
men
?
Answ.
Christs
Mediatory
prayer
,
John
17.
and
Death
,
is
not
for
all
the
world
,
but
onely
for
some
certaine
persons
who
are
given
by
the
Father
to
him
.
Quest.
How
can
this
be
made
out
,
and
proved
?
Answ.
First
,
Consider
that
there
is
a
necessary
connexion
between
Christs
prayer
or
intercession
,
and
his
death
:
they
are
of
equal
latitude
;
whom
he
prayed
for
,
he
died
for
,
and
whom
he
died
for
,
he
prayed
for
:
So
,
Rom.
8.34
.
and
this
must
needs
be
so
,
because
Christs
prayer
is
one
part
of
his
Priestly
office
,
and
the
oblation
of
himself
a
sacrifice
for
sin
was
the
other
.
Secondly
,
though
Christ
in
his
prayer
,
and
death
had
special
love
,
and
regard
to
some
of
mankinde
,
and
not
to
all
,
yet
there
is
no
man
that
is
damned
that
can
lay
the
blame
any
where
but
upon
himself
:
So
,
Hos.
13.9
.
Death
and
hell
are
the
wages
of
sin
.
Thirdly
,
we
must
distinguish
of
the
sufficiency
,
and
worth
of
Christs
death
in
it self
,
and
the
effectual
application
of
it
:
Christs
death
is
of
value
enough
to
redeeme
ten
thousand
worlds
,
because
its
the
obedience
to
death
of
that
person
who
is
God
as
well
as
man
,
and
by
reason
of
his
Deity
there
is
such
a
merit
,
and
satisfaction
upon
his
death
,
that
the
sins
of
all
men
,
and
devils
are
not
able
to
counterpoise
it
:
But
Christs
intention
,
and
purpose
was
to
lay
down
his
life
only
for
his
sheep
,
John
10.11
.
Fourthly
,
Christs
special
and
particular
love
to
some
rather
then
to
others
is
no
ground
of
despaire
.
For
if
a
man
will
act
according
to
reason
,
his
condition
upon
these
tearms
is
more
hopeful
then
to
be
left
to
such
an
incertain
universal
benefit
of
Christs
death
,
which
yet
(
as
themselves
confesse
)
none
may
be
actually
saved
for
all
that
.
Is
it
not
more
desirable
to
have
such
a
special
love
,
whereby
we
are
sure
some
will
be
saved
,
then
such
a
generall
one
by
which
no
man
may
receive
salvation
at
all
?
Fifthly
,
in
this
,
as
in
all
other
points
of
Religion
,
we
must
not
go
according
to
our
carnal
affections
and
desires
,
but
the
direction
and
revelation
that
is
in
the
Scriptures
:
For
the
way
of
salvation
wholly
depending
upon
Gods
will
,
we
cannot
judge
of
it
,
but
so
far
as
he
discovers
his
will
therein
;
but
God
doth
not
discover
any
such
thing
to
us
in
Scripture
,
as
universal
redemption
:
therefore
we
should
not
hold
it
.
Sixthly
,
yet
it
cannot
be
denied
but
that
the
Scripture
,
when
it
mentions
the
subject
for
whom
Christ
died
speaks
indefinitely
of
all
.
As
all
died
in
Adam
,
so
all
shall
be
made
alive
in
Christ
,
1
Cor.
15.22
.
He
takes
away
the
sinnes
of
the
world
,
1
John
2.2
.
He
is
a
propitiation
,
not
for
our
sins
only
,
but
of
the
whole
world
:
Yet
all
these
must
be
taken
indefinitely
,
not
universally
,
that
he
died
for
all
sorts
of
persons
in
all
Nations
,
not
for
each
particular
person
,
as
will
appeare
by
these
reasons
.
1.
The
Scripture
doth
expresly
limit
Gods
love
,
and
Christs
death
to
some
onely
,
John
10.15
.
for
his
sheep
,
Rom.
8.33
,
&c.
So
,
John
17.
Now
these
can
never
be
reconciled
to
the
other
Texts
,
but
by
this
distinction
.
2.
The
Scriptures
which
speak
of
this
universality
,
speak
of
the
actual
benefit
and
fruit
of
his
death
.
Now
it
s
granted
by
all
,
that
none
do
actually
partake
of
Christs
benefits
but
the
godly
.
So
then
if
the
whole
world
,
1
John
2.2
.
should
extend
to
all
mankinde
,
then
all
should
be
actually
pardoned
and
saved
.
3.
Experience
shews
that
such
phrases
must
necessarily
be
so
limited
:
For
if
Christ
died
for
all
men
intentionally
:
How
is
it
that
under
the
Law
,
excepting
a
few
proselytes
,
the
offer
of
grace
was
onely
to
some
few
,
and
though
it
be
enlarged
under
the
Gospel
,
yet
there
are
many
Nations
,
and
persons
to
whom
Christ
and
his
benefits
have
never
been
offered
;
and
how
then
can
we
think
that
Christ
died
for
those
to
whom
he
never
discovered
so
much
as
the
mention
of
his
death
.
Quest.
Why
then
doth
the
Scripture
speak
so
universally
about
Christ
death
?
Answ.
Not
to
lead
us
into
an
errour
contrary
to
other
Scriptures
,
but
for
these
reasons
.
1.
To
shew
that
this
great
benefit
purchased
by
Christ
,
was
designed
for
man
,
and
not
for
the
Apostate
Angels
,
Heb.
2.17
.
2.
It
might
be
in
opposition
to
the
Jewes
:
For
a
long
time
the
means
of
salvation
were
onely
amongst
them
,
as
John
4.22
.
therefore
Peter
would
not
so
much
as
preach
the
Gospel
to
the
Gentiles
till
he
was
admonished
to
call
no
person
uncleane
,
Acts
10.15
.
Seeing
therefore
that
formerly
to
the
Jewes
only
were
committed
the
Oracles
of
God
:
now
that
by
Christs
coming
the
partition
wall
was
broken
down
,
and
the
means
of
salvation
is
not
inclosed
in
one
Country
more
then
in
another
,
it
may
very
well
be
called
the
whole
world
that
Christ
died
for
;
for
commonly
the
Scripture
comprehends
al
the
men
of
the
world
under
this
division
of
Jew
and
Gentile
:
Hence
is
that
precept
,
Mark
16.15
.
Preach
the
Gospel
to
every
creature
:
So
Rom.
11.15
.
The
casting
away
of
the
Jews
is
the
reconciling
of
the
world
:
where
the
world
is
opposed
to
the
Nation
of
the
Jews
.
3.
It
was
to
abate
and
confound
the
pride
of
the
Jews
,
who
because
the
Messias
was
to
come
of
them
,
were
apt
to
be
puffed
up
with
this
priviledge
,
and
to
envy
and
murmur
that
the
Gentiles
should
be
made
partakers
of
this
grace
:
which
Christ
represents
under
the
elder
brothers
murmuring
at
the
entertainment
of
the
younger
,
Luk.
15.30
.
4.
It
might
be
,
because
when
Christ
came
into
the
world
,
few
of
the
Jews
were
converted
in
comparison
of
the
Gentiles
,
Rom.
11.8
,
&c.
and
those
branches
were
broken
off
,
that
new
ones
might
be
grassed
in
:
therefore
it
may
we●l
be
said
,
that
Christ
died
for
all
,
and
that
he
was
a
propitiation
for
the
sinnes
of
the
whole
world
,
because
that
all
Nations
did
now
come
in
and
worship
Christ
,
whereas
few
of
the
Jews
received
him
.
5.
It
was
,
because
now
no
Nations
or
particular
persons
were
excluded
:
For
though
there
be
an
election
of
some
only
,
and
Christ
in
his
death
had
a
special
love
to
those
only
whom
the
Father
had
given
him
:
yet
because
,
who
these
individual
persons
are
,
is
not
manifested
by
God
,
therefore
the
outward
propounding
of
it
is
universal
,
not
excluding
any
:
Thus
all
the
invitations
and
commands
are
universal
,
as
Mat.
11.28
.
6.
It
may
be
,
because
though
the
greater
part
of
the
world
perisheth
,
and
many
are
called
,
but
few
chosen
,
Matth.
22.14
.
Yet
if
we
judge
of
those
for
whom
Christ
died
,
absolutely
in
themselves
,
they
are
a
great
number
:
So
that
as
there
is
a
world
of
those
that
perish
,
so
there
is
a
world
of
those
that
shall
be
saved
.
7.
It
doth
use
such
expressions
,
as
in
this
,
so
in
other
things
also
,
when
yet
all
acknowledge
that
there
is
a
necessity
of
restraining
it
:
as
speaking
of
Christ
,
it
s
said
,
All
fl●sh
shall
see
the
salvation
of
God
,
Luke
3.6
.
and
Act.
2.17
.
I
will
poure
out
my
Spirit
upon
all
flesh
,
&c.
whereas
some
onely
had
those
extraordinary
gifts
:
So
that
famous
promise
,
that
all
Nations
of
the
earth
should
be
blest
in
Abraham
;
whereas
,
Gal.
3.9
.
it
's
restrained
to
the
spiritual
seed
of
Abraham
.
Quest.
Do
reprobates
receive
any
benefit
by
Christs
death
?
Answ.
In
some
respects
it
had
been
better
for
them
if
there
had
not
been
a
Christ
,
because
when
they
wilfully
refuse
him
,
it
aggravates
their
sin
and
condemnation
,
John
3.19
.
and
15.22
.
yet
several
mercies
do
redound
even
to
reprobates
by
Christs
death
.
As
,
1.
There
is
no
man
that
lives
under
the
means
of
grace
,
but
he
may
hereby
be
encouraged
to
repent
,
and
to
believe
for
his
salvation
;
whereas
the
Apostate
Angels
are
left
without
hope
.
2.
The
Ministers
of
the
Gospel
may
hereupon
promiscuously
preach
the
Gospel
to
all
,
as
within
the
spheare
of
Christs
death
;
So
the
Apostle
writing
to
Churches
,
wherein
many
were
corrupt
both
for
doctrine
and
manners
,
yet
calls
them
a
Church
,
Saints
,
Beleevers
,
not
excluding
any
from
the
benefit
of
Christ
:
So
therefore
may
Ministers
do
in
their
preaching
;
yet
they
must
not
propound
Christ
as
a
Saviour
to
them
in
the
first
place
,
but
must
do
as
Paul
when
he
preached
to
Foelix
,
Act.
24.25
.
laying
open
the
wrath
of
God
to
him
for
his
sins
,
so
that
he
trembled
:
So
must
they
humble
them
by
the
Law
,
before
they
preach
the
Gospel
.
3.
Reprobates
have
this
advantage
by
Christ
,
that
they
enjoy
all
the
mercies
they
have
:
For
all
being
forfeited
by
Adams
sin
,
by
Christ
(
who
is
the
heire
of
all
things
)
they
come
lawfully
to
enjoy
the
mercies
they
have
:
For
its
Christ
that
beareth
up
the
world
:
Indeed
they
have
not
a
sanctified
use
of
what
they
enjoy
;
for
to
the
impure
all
things
are
impure
,
Tit.
1.15
.
but
otherwise
they
have
a
lawfull
right
before
God
and
man
to
what
they
enjoy
,
Psal.
115.8
.
4.
It
s
by
Christs
death
that
many
wicked
men
are
partakers
of
the
common
gifts
of
Gods
Spirit
:
It
s
the
Spirit
of
Christ
that
gives
several
gifts
to
men
,
1
Cor.
14.
Christ
is
the
vine
,
and
so
not
only
grapes
,
but
even
leaves
come
from
his
sap
and
juice
.
5.
Christ
by
his
death
is
made
Lord
of
the
whole
world
,
and
hath
conquered
all
the
inhabitants
that
are
therein
:
so
that
they
are
Christs
as
a
Lord
,
who
hath
bought
them
by
his
death
,
2
Pet.
2.1
.
they
denied
the
Lord
that
bought
them
.
Wicked
men
are
bought
by
him
to
be
his
Vassals
and
servants
,
and
he
may
dispose
of
them
as
he
pleases
for
his
Churches
good
.
Quest.
How
may
it
be
proved
that
Christ
gave
himselfe
onely
a
ransome
for
some
?
Answ.
First
,
because
we
are
said
to
be
elected
in
Christ
our
Head
:
For
though
election
be
originally
from
the
meer
will
of
God
,
yet
we
are
chosen
in
Christ
as
the
Mediatour
:
If
then
election
be
only
of
some
,
as
is
proved
,
Rom.
9.
then
Christ
died
onely
for
some
:
For
Christ
is
but
the
medium
,
whereby
election
doth
bring
about
all
the
effects
thereof
.
Seeing
therefore
election
is
onely
of
some
,
and
that
is
in
Christ
as
the
medium
,
Christ
also
must
be
onely
for
those
that
are
elected
.
Secondly
,
whom
Christ
as
Mediator
would
not
pray
for
,
those
he
would
not
die
for
,
but
he
prayed
not
for
the
world
,
John
17.9
.
shall
he
give
his
blood
,
and
will
he
not
voutsafe
a
prayer
,
his
intercession
?
and
oblation
go
together
.
Thirdly
,
for
whom
Christ
died
,
he
died
not
only
for
their
salvation
,
but
that
they
might
have
grace
to
fit
them
for
it
,
Tit.
2.15
.
but
the
wicked
have
not
faith
and
repentance
given
them
.
Therefore
Fourthly
,
there
cannot
be
a
greater
love
then
Christ
to
die
for
one
,
and
if
God
hath
delivered
up
Christ
for
us
;
how
shall
he
not
with
him
freely
give
us
all
things
,
Rom.
8.32
.
therefore
to
say
that
Christ
died
for
all
,
and
yet
will
not
save
all
,
is
to
grant
the
greater
,
and
deny
the
lesse
.
Quest.
How
then
shall
we
know
who
they
are
that
have
an
interest
in
Christs
death
?
Answ.
First
,
such
as
are
dead
to
sin
.
Christs
death
,
and
sins
death
go
together
,
Rom.
6.10
,
11.
Gal.
5.24
.
If
Christ
be
crucified
for
thee
,
the
lusts
of
sin
are
crucified
in
thee
.
Secondly
,
such
are
not
onely
dead
to
sin
,
but
to
the
world
also
:
So
Paul
,
Gal.
6.14
.
Col
,
3.2
,
3.
so
then
not
only
grosse
sinnes
exclude
from
a
propriety
in
Christs
death
,
but
also
an
inordinate
frame
of
heart
to
these
lawful
things
below
.
Indeed
if
this
inordinate
affection
be
a
burden
,
and
grief
to
thee
,
they
hurt
not
:
non
sensus
,
sed
consensus
nocet
.
Thirdly
,
such
make
the
death
of
Christ
a
pattern
of
all
patience
,
and
humble
resignation
,
1
Peter
2.21
,
24.
for
Christs
death
is
not
onely
efficacious
,
and
meritorious
,
but
exemplary
.
Christ
learnd
obedience
by
his
sufferings
,
Heb.
5.6
.
when
he
was
reviled
,
he
reviled
not
again
,
&c.
so
should
it
be
with
us
.
Fourthly
,
such
look
upon
the
bitternesse
,
and
uglinesse
of
sinne
,
as
being
so
foule
,
that
nothing
but
the
blood
of
Christ
could
wash
it
away
:
the
very
thoughts
of
Christs
death
,
makes
them
cry
out
of
the
cursed
,
and
filthy
nature
of
sinne
.
Fifthly
,
such
are
infinitely
affected
with
the
love
of
God
,
and
Christ
in
this
his
death
:
So
2
Corinth.
5.14
.
considering
from
what
a
dying
,
damning
state
Christs
death
freed
them
,
it
works
in
them
unspeakable
affections
,
and
enlargments
towards
God
and
Christ
.
Sixthly
,
Such
will
resigne
up
to
Christ
all
that
they
have
,
and
now
live
no
longer
to
themselves
,
or
to
worldly
motions
,
but
unto
Christ
,
Rom.
6.10
,
11.
1
Pet.
2.24
.
1
Cor.
6.20
.
they
look
upon
their
bodies
,
estate
,
health
,
parts
,
&c.
not
as
their
own
,
but
resign
up
all
to
Christ
.
Quest.
What
are
the
priviledges
which
come
by
Christs
death
to
such
〈◊〉
have
interest
therein
.
Answ.
First
,
such
as
can
plead
Christs
death
,
can
also
plead
his
resurrection
,
intercession
,
and
whatsoever
glorious
actions
are
done
by
him
for
his
people
,
Rom.
8.34
.
Secondly
,
such
have
a
propriety
in
all
the
benefits
of
his
mediatourship
,
justification
,
sanctification
,
and
glorification
,
Rom.
8.33
,
34.
Heb.
10.14
.
Thirdly
,
such
shall
have
no
other
good
thing
either
in
heaven
or
earth
denied
to
them
,
Rom.
8.32
.
He
that
hath
Christ
,
hath
enough
,
and
if
thou
wantest
any
thing
,
it
s
not
because
God
doth
not
love
thee
,
or
because
his
merciful
thoughts
are
not
towards
thee
;
but
because
many
good
things
are
not
absolutely
good
in
themselves
,
and
so
not
wholly
necessary
for
thee
.
Fourthly
,
such
may
from
this
special
love
to
them
rather
then
to
others
,
have
an
assured
perswasion
of
their
perseverance
in
grace
,
till
they
attain
to
glory
:
For
Christ
will
not
lose
any
of
those
for
whom
he
suffered
such
bitter
things
,
Rom.
8.35
.
Fifthly
,
such
can
rejoyce
in
all
tribulations
,
and
especially
are
above
the
fear
of
death
.
Christs
death
having
taken
away
sinne
,
which
is
the
sting
of
it
,
1
Cor.
15.55
,
&c.
Quest.
What
are
the
benefits
we
have
by
Christs
ascension
,
and
exaltation
?
Answ.
First
,
hereby
his
holy
Spirit
is
given
more
plentifully
,
and
abundantly
:
implied
,
John
7.39
.
So
John
16.17
.
If
I
depart
I
will
send
the
comforter
,
&c.
Secondly
,
hereby
we
are
enabled
with
all
holy
and
heavenly
gifts
,
either
in
a
sanctifying
,
or
ministerial
way
;
So
,
Eph.
4.8
.
Christ
when
he
ascended
gave
gifts
to
men
:
that
we
have
a
Ministry
and
Ordinances
with
the
spiritual
effect
thereof
,
it
s
wholly
from
this
?
Yea
,
John
14.12
.
all
miraculous
gifts
descend
from
this
:
Yea
,
our
Faith
,
Repentance
,
love
to
God
,
and
delight
in
holy
things
is
because
of
this
truth
.
Thirdly
,
hereby
he
prepares
a
place
for
his
children
,
John
14.3
.
He
is
gone
to
heaven
to
see
that
Thrones
of
glory
be
provided
for
his
people
.
Fourthly
,
Christ
is
gone
to
heaven
to
be
our
Advocate
,
and
to
plead
our
cause
,
1
John
2.1
.
H●b.
7.25
.
In
his
greatest
glory
he
forgets
not
his
children
,
as
Pharaohs
Butler
did
Joseph
:
Yea
,
when
we
cannot
minde
our selves
,
Christ
is
commending
our
estate
to
the
Father
,
and
pleading
our
cause
when
any
accusation
is
brought
against
us
.
Fifthly
,
though
Christ
be
gone
to
the
Father
,
yet
he
is
not
departed
from
us
for
ever
,
but
will
come
again
and
take
us
to
himself
,
Joh.
14.3
.
which
is
the
utmost
happinesse
that
a
beleever
can
desire
.
Quest.
Who
is
the
great
Lord
Keeper
of
the
Saints
?
Answ.
Jesus
Christ
,
John
17.12
.
Quest.
What
is
implied
herein
?
Answ.
First
,
It
implies
our
insufficiency
to
keep
our selves
.
Secondly
,
the
precious
esteem
and
account
that
God
hath
of
them
:
they
are
his
treasure
,
his
Jewels
,
Mal.
3.17
.
A
peculiar
people
,
and
his
heart
is
upon
them
.
Thirdly
,
it
implies
a
more
peculiar
care
of
them
,
then
of
all
the
world
besides
:
for
they
are
said
to
be
given
to
Christ
out
of
the
world
,
that
he
may
keep
them
.
Indeed
God
is
a
preserver
of
all
,
Job
7.20
.
Psal.
36.6
.
but
he
hath
a
gracious
presence
with
his
children
,
which
is
not
from
his
infinitenesse
,
and
necessity
,
but
from
his
meere
love
,
2
Chron.
16.9
.
Isaiah
31.5
.
Fourthly
,
it
implies
the
great
safety
of
Gods
people
,
who
have
a
fourfold
cord
that
holds
them
,
that
cannot
be
broken
.
1.
Christs
power
which
is
omnipotent
,
John
10.29.30
.
Their
life
is
hid
with
Christ
in
God
,
Collos.
3.2
.
and
they
have
a
Crown
laid
up
in
Heaven
.
2.
His
fidelity
and
immutability
:
He
is
the
Amen
,
the
Alpha
,
and
Omega
;
the
same
yesterday
,
to
day
,
and
for
ever
,
Heb.
13.8
.
3.
His
love
,
and
compassion
,
which
quickens
both
power
,
and
fidelity
,
and
sets
all
on
work
;
when
we
were
enemies
he
died
for
us
,
Rom.
5.10
.
How
much
more
,
being
reconciled
,
will
he
care
for
us
,
which
is
far
lesse
then
to
die
.
4.
His
Wisdome
:
All
treasures
of
wisdome
being
hid
in
him
,
Isaiah
9.6
.
He
is
called
the
Counsellour
:
now
all
these
must
needs
make
the
godly
safe
.
Fifthly
,
it
implies
a
strong
tie
,
and
obligation
upon
Christ
to
keep
them
:
For
they
are
given
him
as
sheep
to
the
Shepherd
:
And
he
by
one
oblation
hath
at
once
for
ever
perfected
the
godly
,
Heb.
10.14
.
Quest.
What
doth
the
phrase
imply
,
where
Christ
is
said
to
be
sent
into
the
world
,
Joh.
17.18
.
Ans.
First
,
That
though
the
three
Persons
in
the
Trinity
are
equal
in
nature
,
and
dignity
,
yet
the
Scripture
represents
to
us
an
order
in
their
operations
to
us
ward
,
especially
in
the
work
of
our
redemption
,
so
the
Father
is
said
to
send
,
Joh.
17.2
.
Gal.
4.4.1
Joh.
4.9
.
The
Son
is
said
to
be
sent
,
to
be
the
person
that
shall
procure
our
redemption
,
the
holy
Ghost
is
said
to
be
sent
by
the
Father
and
the
Son
for
the
application
of
those
benefits
which
Christ
purchased
for
us
,
Joh.
14.16
.
and
16.7
.
Secondly
,
This
sending
of
Christ
doth
not
relate
to
him
as
the
second
person
(
for
so
he
is
not
sent
,
but
begotten
)
but
as
he
is
Mediatour
,
as
God
and
man
,
and
denotes
his
Incarnation
,
with
the
discharge
of
all
those
duties
which
thereby
he
undertook
.
Thirdly
,
It
signifies
the
authoritative
mission
,
and
calling
him
to
that
work
,
Heb.
5.5
.
and
7.21
.
Fourthly
,
That
the
Father
did
not
only
call
him
to
this
wonderfull
imployment
,
but
qualified
,
and
fitted
him
with
all
abilities
for
that
work
,
powering
out
his
Spirit
upon
his
humane
nature
without
measure
,
Psal.
45.7
.
Joh.
6.27
.
Col.
1.19
.
Fifthly
,
That
the
Fountain
from
which
our
salvation
doth
arise
,
is
the
meere
good
will
and
pleasure
of
the
Father
.
So
that
though
our
justification
,
sanctification
,
and
glorification
be
attributed
to
the
merits
of
Christ
,
&
it
s
for
his
sake
,
that
we
enjoy
them
,
yet
the
sending
of
Christ
into
the
world
,
and
giving
him
to
become
our
Mediatour
,
is
wholly
from
the
absolute
good
pleasure
of
God
.
Sixthly
,
That
he
is
under
an
Office
,
and
obligation
of
trust
,
and
faithfulnesse
:
therefore
he
often
calls
it
the
command
he
had
from
the
Father
,
implying
that
if
he
did
not
accomplish
all
for
which
he
was
sent
,
he
should
be
guilty
of
unfaithfulness
,
and
disobedience
.
Seventhly
,
Yet
we
are
not
to
think
that
this
is
done
against
Christs
will
,
as
if
his
Father
did
compell
him
to
this
work
:
No
,
he
professeth
the
contrary
,
Psal.
40.8
.
Eighthly
,
We
may
consider
of
a
two
fold
Office
that
Christ
was
sent
to
,
which
yet
cannot
be
well
distinguished
,
because
one
is
contained
in
the
other
.
1.
There
is
the
Office
of
a
Mediatour
,
whereby
he
was
sent
to
save
his
people
from
their
sinnes
,
which
is
the
sending
most
spoken
of
in
Scripture
.
2.
There
is
a
sending
as
a
Prophet
to
teach
,
and
guide
his
Church
:
So
Joh.
17.18
.
and
he
doth
not
teach
only
externally
,
but
internally
by
giving
a
seeing
eye
and
understanding
heart
.
Quest.
What
necessity
was
there
of
Christ
to
be
thus
sent
?
Answ.
First
,
Had
not
the
Father
thus
sent
Christ
into
the
world
,
there
had
been
no
difference
between
the
damned
Angels
and
fallen
man
.
Secondly
,
Herein
the
grace
,
mercy
,
and
goodness
of
God
appears
,
in
that
it
was
his
only
begotten
Son
that
he
sent
,
the
greatest
gift
that
he
could
give
.
Thirdly
,
Christ
mission
is
the
original
,
and
root
of
all
the
Churches
mission
that
is
:
As
the
Father
hath
sent
me
,
so
I
send
you
,
Joh.
20.21
.
For
Christ
being
sent
,
is
thereby
made
the
head
of
his
Church
,
as
Church
power
is
seated
in
him
as
the
original
,
and
therefore
all
the
missions
of
Church
Officers
now
is
reduced
to
this
as
the
Fountain
of
all
,
therefore
they
are
called
the
Ministers
of
Christ
,
the
Ambassadors
of
Christ
,
they
administer
all
in
his
name
,
and
every
thing
is
done
by
his
authority
,
Matth.
28.18
,
&c.
Fourthly
,
Take
notice
of
the
compleatness
,
and
perfection
of
this
mission
,
Heb.
1.1
.
that
since
Christs
mission
we
are
not
now
to
expect
any
other
extraordinary
missions
,
Christ
came
as
the
fulness
of
all
.
Fifthly
,
Consider
the
seasonableness
of
the
time
wherein
he
was
sent
,
Gal.
4.4
.
called
the
fulness
of
time
,
when
the
Church
of
the
Jews
was
become
like
a
wildernesse
,
when
all
the
former
Prophets
were
forgotten
,
when
there
was
an
universal
blackness
upon
the
Church
,
then
Christ
came
.
Sixthly
,
Consider
the
manner
of
his
sending
,
viz.
in
a
humble
,
low
,
and
contemptible
way
in
the
eyes
of
the
world
:
so
that
none
tooke
him
to
be
the
Messias
.
Quest.
What
are
we
to
consider
about
Christs
Priestly
Office
?
Answ.
First
,
That
it
did
consist
in
offering
up
himself
a
Sacrifice
:
every
Priest
was
to
expiate
sin
by
sacrifices
:
now
because
God
would
have
burnt
offerrings
no
longer
,
neither
could
the
blood
of
Rams
,
&c.
purge
away
sin
,
therefore
Christ
came
to
make
an
attonement
:
so
that
now
we
have
reconciliation
with
God
,
upon
a
two
fold
ground
:
1.
His
mercy
;
2.
His
justice
.
Is
his
mercy
to
send
Christ
into
the
World
,
yet
that
Christ
must
satisfie
by
his
death
,
it
s
his
justice
.
Secondly
,
Herein
Christs
Priestly
Office
exceeded
those
under
the
Law
:
they
being
only
Typicall
,
did
outwardly
cleanse
,
but
Christs
blood
cleanseth
us
from
sin
,
and
purifieth
our
persons
and
consciences
.
Thirdly
,
This
Priestly
Office
of
Christ
is
not
only
in
the
oblation
of
his
body
,
but
also
in
his
prayers
for
us
.
For
so
did
the
Priests
under
the
Law
:
and
Christs
prayers
for
us
are
of
two
sorts
.
1.
Whilst
he
was
on
earth
he
prayed
for
us
,
Joh.
17.
2.
Now
he
is
in
heaven
he
intercedes
for
us
:
His
prayers
on
earth
were
attended
with
great
cries
,
and
groans
,
and
debasing
of
himself
:
but
this
in
Heaven
is
nothing
but
the
presentation
of
his
will
,
that
what
he
had
prayed
for
,
and
obtained
for
his
people
▪
should
be
applyed
to
them
.
Fourthly
,
consider
the
adjuncts
of
his
Priestly
Office
:
He
is
a
Priest
after
the
order
of
Melchizedech
,
Psal.
110.4
.
Heb.
7.17
.
which
doth
imply
.
1.
The
conjoyning
of
the
Kingly
power
to
the
Priesthood
,
which
was
forbidden
by
the
Lord
:
King
Uzziah
was
smitten
for
medling
with
the
Priests
Office
.
Had
Christ
only
sanctified
himself
to
be
a
Priest
for
us
,
without
this
Kingly
Office
,
we
should
still
be
under
the
power
of
our
lusts
,
and
should
have
wanted
a
Spiritual
Prince
of
glory
,
against
that
Prince
of
darkness
.
2.
It
implies
the
spirituality
of
his
Priesthood
:
For
Melchizedek
,
though
a
Priest
,
yet
he
brought
only
bread
and
wine
to
Abraham
to
refresh
him
so
:
Christ
after
that
bodily
oblation
of
himself
,
hath
now
appointed
his
children
no
other
but
spiritual
sacrifices
.
3.
There
is
implyed
the
perpetuity
of
it
:
there
is
no
abolition
,
or
translation
of
this
Office
to
any
other
.
4.
This
Priestly
Office
was
confirmed
by
an
oath
,
Heb.
7.21
,
Every
word
of
God
is
as
sure
as
his
oath
,
but
this
was
done
to
establish
our
faith
:
for
its
the
hardest
thing
in
the
world
for
a
soul
troubled
with
sin
,
to
believe
that
Christ
hath
made
such
an
attonement
,
and
purchased
reconciliation
:
therefore
God
did
not
only
promise
,
but
swore
it
.
Quest.
What
are
we
further
to
consider
about
the
Priesthood
of
Christ
?
Answ.
First
,
That
Christ
is
not
only
the
Priest
,
but
the
Sacrifice
it self
:
He
offered
up
himself
in
the
bloody
and
ignominious
death
of
the
Cross
for
our
sakes
.
Secondly
,
That
he
is
not
only
Priest
and
Sacrifice
,
but
Altar
also
.
Priest
he
was
in
both
his
Natures
as
God
and
Man
:
Sacrifice
he
was
in
his
humane
nature
,
because
that
only
could
suffer
:
and
Altar
he
was
in
respect
of
his
Divine
nature
,
because
by
that
he
was
sanctified
.
Thirdly
,
In
a
Sacrifice
it
was
necessary
that
there
be
some
kind
of
destruction
or
anihilation
of
the
thing
to
the
honour
and
glory
of
God
:
so
Christ
suffered
both
in
soul
and
body
,
in
those
exquisite
torments
which
were
upon
him
;
he
was
wounded
all
over
for
our
transgressions
.
Fourthly
,
that
Christ
offered
up
his
body
as
a
sacrifice
to
God
:
For
its
unlawful
to
offer
sacrifices
to
any
but
to
God
,
because
hereby
is
represented
Gods
supream
Dominion
and
Majesty
,
which
is
signified
by
the
destruction
of
the
thing
offered
.
Now
though
Christ
did
not
cease
to
be
God
,
yet
by
his
death
there
was
a
separation
of
soul
and
body
,
though
not
of
the
Divine
nature
from
either
.
It
was
then
unto
God
that
he
offered
up
himself
.
Fifthly
,
this
sacrifice
was
by
way
of
expiation
,
and
propitiation
to
attone
,
and
pacifie
the
justice
of
God
,
which
otherwise
would
have
been
a
consuming
fire
to
all
man-kinde
,
as
it
was
to
the
Apostate
Angels
.
Sixthly
,
the
holy
and
●ust
nature
of
God
against
sin
is
such
,
that
there
was
a
necessity
of
Christs
sacrificing
himself
upon
the
crosse
for
us
.
Quest.
What
are
the
properties
of
Christs
sacrifice
?
Answ.
First
,
it
had
infinite
worth
in
it
:
So
that
if
God
had
so
ordained
,
it
would
have
procured
reconciliation
for
all
the
sinnes
of
all
mankinde
,
and
that
because
the
person
offering
was
God
,
as
well
as
man
:
Hence
,
Rom.
8.33
,
34.
2.
It
s
of
infinite
worth
in
respect
of
the
gracious
readinesse
,
and
willingnesse
of
him
that
did
offer
it
.
3.
It
had
infinite
worth
in
respect
of
the
thing
offered
,
which
was
no
lesse
then
the
precious
body
and
blood
of
Christ
himself
.
Secondly
,
though
Christ
offered
up
himself
a
sacrifice
,
yet
the
appplication
of
it
must
be
in
such
a
way
as
God
hath
appointed
,
which
is
not
done
till
it
be
received
by
Faith
:
For
so
the
Father
hath
appointed
that
this
price
should
reach
to
none
but
those
that
believe
.
Thirdly
,
that
hence
Christs
blood
doth
not
onely
wash
away
the
guilt
of
sinne
,
but
the
filth
of
it
,
Tit.
2.14
.
So
that
none
can
plead
the
justifying
efficacy
of
Ch●ists
death
,
that
have
not
also
the
sanctifying
efficacy
of
it
.
Fourthly
,
though
Christ
offered
up
himself
but
once
,
yet
the
virtue
,
and
power
of
it
doth
abide
for
ever
;
yea
,
it
extended
to
the
godly
that
lived
before
his
sufferings
.
Fifthly
,
that
its
continually
useful
and
necessary
,
because
we
renew
our
sinnes
daily
,
and
it
behoves
us
to
apply
this
medicine
continually
.
Sixthly
,
consider
the
certaine
successe
,
and
prevalency
of
it
to
reconcile
us
to
God
.
Seventhly
,
it
s
that
sacrifice
which
Christ
presents
to
his
Father
.
Eighthly
,
the
purity
of
this
is
not
to
be
forgotten
:
Christ
is
a
Lamb
without
spot
,
1
Pet.
1.19
.
For
as
we
must
have
a
Priest
without
sin
,
so
a
sacrifice
without
any
defect
:
otherwise
this
sacrifice
would
have
needed
another
,
and
so
in
infinitum
.
Ninthly
,
the
virtue
of
this
sacrifice
is
to
make
us
like
Christ
himself
:
He
thinks
it
not
enough
to
be
a
King
and
Priest
himself
;
but
he
makes
us
Kings
and
Priests
for
ever
.
We
offer
up
prayers
and
praises
to
him
,
and
by
him
we
conquer
all
our
spiritual
enemies
.
Quest.
How
is
Christ
the
cause
of
our
sanctification
?
Ans.
First
,
efficiently
:
For
not
onely
the
Father
,
and
Spirit
,
but
Christ
himself
also
is
the
cause
of
all
the
holinesse
we
have
;
therefore
called
,
The
Life
;
because
he
gives
all
supernatural
life
to
his
:
and
the
vine
,
John
15.1
.
because
as
the
branch
separated
from
the
vine
can
bring
forth
no
fruit
,
so
neither
we
without
Christ
:
as
also
the
Authour
and
finisher
of
faith
,
Heb.
12.2
.
Of
his
fulnesse
we
all
receive
,
&c.
Joh.
1.16
.
Secondly
,
he
is
the
meritorious
cause
of
our
sanctification
:
and
therefore
not
onely
pa●don
of
sin
,
but
holinesse
and
zeal
is
made
the
consequent
of
Christs
death
,
Rom.
7.8
.
Thirdly
,
Christ
in
a
large
and
improper
sense
is
called
the
formal
cause
of
the
good
that
is
in
us
:
an
assistant
form
,
not
informing
,
i.
e.
Christ
received
and
applied
by
faith
,
doth
in
a
most
inward
,
and
intimate
manner
live
in
us
,
and
thereby
strengthens
us
:
Hence
,
Gal.
2.20
.
I
no
longer
live
,
but
Christ
in
me
.
For
by
faith
we
are
united
to
him
,
and
so
he
becomes
our
Head
from
whom
we
have
all
spiritual
influx
.
Fourthly
,
Christ
is
the
final
cause
of
our
sanctification
,
i.
e.
we
are
made
holy
to
this
end
,
both
that
we
may
shew
forth
the
praises
and
glory
of
Christ
as
our
redeemer
,
as
also
that
we
should
live
to
him
:
desiring
to
know
nothing
but
Christ
crucified
,
1
Cor.
2.1
.
Quest.
Did
Christ
do
as
much
for
one
believer
as
for
another
?
Answ.
Yea
,
as
will
appear
if
we
consider
these
things
.
1.
Christ
as
mediatour
did
receive
all
equally
into
his
charge
,
and
trust
;
the
Father
gave
such
a
number
of
persons
,
neither
more
,
nor
lesse
to
Christ
,
to
purchase
their
salvation
,
and
every
one
of
these
he
did
exactly
know
:
For
to
him
,
as
God
,
all
things
past
and
to
come
are
present
.
2.
As
thus
Christ
in
a
Mediatory
way
received
every
one
to
his
charge
,
and
trust
so
in
the
discharge
of
it
,
he
had
an
equal
respect
to
all
,
not
willing
the
salvation
of
one
beleever
more
then
another
.
3.
In
respect
of
the
effects
and
fruits
of
his
Mediatory
loue
,
in
some
particulars
all
are
alike
,
as
in
justification
;
all
beleevers
stand
alike
justified
through
the
blood
of
Christ
,
all
are
accepted
of
,
and
beloved
of
Christ
alike
.
Though
its
true
,
one
is
more
justified
then
another
extensively
,
but
not
intensively
,
i.
e.
one
hath
more
sinne
forgiven
then
another
;
yet
Christs
righteousnesse
is
the
same
in
it self
to
all
:
As
the
light
of
the
Sun
is
the
same
to
every
starre
,
though
one
star
partaketh
more
of
it
then
another
.
4.
In
the
application
of
Christs
benefits
there
is
no
regard
to
external
temporal
differences
,
so
that
a
poore
weak
Christian
may
enjoy
more
of
God
and
Christ
then
the
richest
,
or
learnedst
in
the
world
.
5.
Christs
gracious
promises
,
which
are
for
the
maine
the
substance
of
the
covenant
of
Grace
,
are
equal
to
all
his
.
Indeed
there
are
peculiar
promises
,
which
are
made
either
to
some
high
degrees
of
grace
,
or
to
some
in
their
peculiar
promises
,
which
are
made
either
to
some
high
degrees
of
grace
,
or
to
some
in
their
peculiar
relations
,
or
sufferings
for
Christ
,
which
do
not
belong
to
all
;
but
the
Covenant
of
Grace
,
which
is
the
substance
of
all
promises
,
i●
offered
,
and
fulfilled
in
one
Beleever
as
well
as
in
another
:
For
,
2
Corinth.
1.20
.
Object
.
But
such
glorious
promises
do
no
not
belong
to
me
,
I
am
so
poor
and
unworthy
?
though
others
may
claim
them
,
yet
I
may
not
?
Answ.
Hereby
thou
chargest
Christ
sinfully
and
foolishly
:
Is
not
Christs
promise
universal
to
every
one
that
is
heavy
laden
,
Matth.
11.28
.
why
dost
thou
except
when
Christ
doth
not
,
saith
he
,
not
clearly
,
Him
that
comes
to
me
,
I
will
in
no
wise
cast
out
,
John
6.37
.
though
nexer
so
miserable
,
wretched
and
sinful
.
Object
.
But
we
cannot
go
to
him
?
Answ.
John
6.37
.
All
that
the
Father
giveth
me
,
shall
come
to
me
.
Christ
will
not
break
the
bruised
reed
,
nor
quench
the
smoking
flax
,
Matth.
12.22
.
Yea
,
the
promise
of
perseverance
is
to
every
godly
man
,
as
well
as
to
any
,
1
Pet.
1.5
.
6.
Christs
power
,
protection
,
care
is
to
one
as
well
as
to
another
,
though
he
may
suffer
some
to
be
more
afflicted
,
Heb.
13.5
.
Quest.
But
doth
not
Christ
love
a
strong
Christian
more
then
a
weake
one
.
Answ.
In
some
particulars
the
poore
weak
Christian
hath
more
love
and
affection
from
Christ
then
a
strong
one
.
1.
Christ
commonly
shews
more
pity
and
compassion
to
such
as
are
objects
of
greater
want
and
indigency
.
He
gently
leads
those
that
are
with
young
.
2.
His
protection
,
and
preservation
of
such
is
more
peculiar
,
and
emphatical
;
the
weaker
thou
art
,
the
greater
is
Gods
power
and
grace
manifested
in
thee
,
2
Cor.
12.9
.
He
is
the
Father
of
the
Fatherlesse
:
when
we
are
weak
,
then
are
we
strong
.
3.
He
doth
commonly
vouchsafe
more
inward
comforts
,
and
evidences
of
his
love
to
such
,
and
gives
them
more
chearfulnesse
and
joy
▪
yea
,
new
converts
have
many
times
more
joy
then
they
have
all
their
life
after
.
4.
God
doth
in
a
singular
manner
keep
them
from
those
exercises
and
tentations
which
many
times
he
lets
to
fall
upon
those
that
are
more
eminent
,
John
21.18
.
5.
Though
they
are
weak
in
some
things
,
yet
Christ
makes
them
remarkably
strong
in
some
other
things
;
the
Apostles
for
fear
fled
from
Christ
,
when
Mary
followed
him
to
the
crosse
.
6.
To
the
weak
,
God
hath
made
glorious
promises
for
the
encrease
of
their
grace
,
Isa.
40.31
.
Mat.
5
6.
Zach.
12.8
.
7.
God
sanctifies
these
infirmities
and
weaknesses
to
them
,
so
that
they
get
more
good
by
their
weak
graces
,
then
others
doe
by
their
strong
.
It
s
better
to
be
a
babe
in
grace
,
fearing
to
fall
,
then
presumptuous
,
as
Peter
was
.
Quest.
Is
there
then
no
difference
between
believers
in
respect
of
the
fruits
of
Christs
death
?
Answ.
Yes
:
For
,
First
,
though
justification
be
alike
,
yet
their
sanctification
is
not
:
one
is
more
holy
then
another
:
as
one
star
differs
from
another
in
glory
,
so
doe
Christians
in
grace
:
there
are
babes
,
and
strong
men
in
Christ
.
Carnal
,
and
spiritual
.
Indeed
,
one
is
sanctified
as
well
as
another
,
aeque
,
but
not
aequaliter
:
the
measure
and
degree
is
different
.
Secondly
,
as
sanctifying
,
so
common
gifts
which
are
for
service
,
God
gives
them
in
much
variety
,
Eph.
4.16
.
1
Cor.
12.4
.
there
be
diversity
of
operations
,
yet
but
one
spirit
.
Thirdly
,
the
means
of
grace
are
likewise
differently
administred
:
Some
live
under
more
powerful
means
then
others
:
some
also
live
in
cleerer
,
and
more
evidencing
times
of
Gods
grace
then
others
:
yet
is
there
not
one
Elect
person
,
though
liuing
in
remote
and
dark
corners
,
but
the
converting
grace
of
God
will
finde
him
out
.
Fourthly
,
their
tentations
,
either
inward
or
outward
,
are
very
different
:
all
Gods
children
have
not
such
buffertings
of
Satan
as
Paul
had
.
Obadiah
lived
quietly
in
Ahabs
Court
,
when
Elijah
was
pursued
to
death
,
Rev.
2.10
.
the
Devil
shall
cast
some
,
not
all
,
into
prison
;
yet
in
these
different
administrations
all
beleevers
may
take
the
same
essential
comfort
,
and
look
for
the
same
substantial
happinesse
.
Quest.
What
are
we
to
consider
about
the
glory
of
Christ
?
Answ.
That
the
glory
which
Christ
hath
,
he
communicates
it
one
way
or
other
to
his
children
:
If
the
head
be
crowned
with
glory
,
it
redounds
to
all
the
body
.
Yet
to
understand
this
aright
,
consider
1.
That
the
glory
which
Christ
hath
,
as
it
is
personally
and
subjectively
his
,
so
its
incommunicable
.
For
if
that
should
be
made
ours
,
we
should
be
the
only
begotten
Sons
of
God
,
Mediators
,
and
Saviours
,
&c.
2.
We
must
consider
a
difference
of
those
effects
of
glory
which
Christ
vouchsafeth
to
his
.
One
instance
of
glory
was
to
work
miracles
;
this
was
part
of
the
glory
that
was
common
to
Christ
and
others
:
yet
it
was
communicated
only
to
some
of
the
Apostles
and
believers
in
the
primitive
times
:
yea
to
some
to
whom
he
was
not
an
head
in
a
spiritual
and
saving
manner
;
yet
herein
was
there
a
great
difference
between
Christ
and
beleeves
,
he
wrought
them
in
his
own
name
,
and
power
,
they
through
the
name
of
Christ
.
2.
There
are
some
things
which
Christ
did
that
are
made
legally
ours
:
God
accounts
it
as
if
we
had
done
them
.
So
Christs
sufferings
to
take
away
the
curse
of
the
Law
,
and
his
obedience
to
the
rule
of
the
Law
is
made
ours
;
and
therefore
by
his
obedience
we
are
said
to
be
made
righteous
.
3.
There
are
glorious
priviledges
which
Christ
hath
,
and
he
gives
them
to
us
also
;
we
are
sonnes
as
well
as
he
,
yea
,
co-heirs
with
him
in
glory
,
Rom.
8.17
.
we
shall
raigne
with
him
,
be
raised
up
,
sit
on
Thrones
of
glory
with
him
,
judge
the
world
with
him
;
as
he
hath
a
rod
of
iron
to
break
the
Nations
with
,
so
shall
the
Saints
have
,
Rev.
2.26
,
27.
4.
There
is
the
sanctification
of
our
natures
by
grace
:
and
as
Christ
was
sanctified
,
so
also
doth
he
sanctifie
us
:
he
sanctified
himself
for
this
end
,
and
of
his
fulnesse
we
all
receive
,
Joh.
1.16
.
So
,
2
Cor.
3.18
.
and
4.6
.
For
he
made
himself
a
sacrifice
,
not
onely
to
remove
the
guilt
of
sin
,
but
to
subdue
it
▪
to
make
us
holy
as
well
as
happy
.
Quest.
How
came
Christ
,
being
God
,
to
pray
to
the
Father
?
For
by
this
the
Arians
,
and
Socinians
would
prove
him
not
to
be
God
?
For
say
they
,
why
should
he
pray
that
could
do
what
he
pleased
?
Answ.
Christ
,
though
God
,
yet
as
man
he
did
pray
to
the
Father
,
and
that
for
these
Reasons
.
1.
Because
as
man
he
was
not
omnipotent
,
and
so
his
humane
will
was
not
able
to
accomplish
what
he
desired
,
in
which
respect
it
was
that
as
man
he
prayed
.
2.
Christ
as
man
was
subject
to
the
Law
of
God
,
and
so
was
bound
to
give
that
service
,
and
religious
worship
to
God
which
the
Law
required
,
and
therefore
his
praying
was
the
fulfilling
of
a
duty
which
he
had
voluntarily
submitted
to
.
So
was
his
baptisme
,
Mat.
3.15
.
3.
Though
all
things
were
due
to
him
,
yet
by
the
ordination
of
God
,
he
could
not
partake
of
them
but
by
prayer
.
Ask
of
me
,
and
I
will
give
thee
the
Heathen
for
thy
inheritance
,
&c.
Psal.
2.8
.
Prayer
is
appointed
both
to
Christ
and
us
as
the
medium
whereby
Gods
purpose
is
brought
to
passe
.
4.
Christ
prayed
upon
the
same
ground
as
he
gave
thanks
:
He
praised
God
as
the
Father
of
such
mercies
as
his
soule
was
affected
with
,
and
so
he
prayed
to
God
for
such
things
as
he
had
not
yet
the
full
accomplishment
of
.
5.
Christ
prayed
for
our
example
,
that
we
should
imitate
him
.
Quest.
What
then
is
the
difference
between
Christs
prayer
,
and
ours
?
Answ.
First
,
if
we
speak
absolutely
of
Christ
as
a
person
,
so
he
needed
not
to
pray
:
For
so
being
God
as
well
as
man
,
he
could
have
done
all
things
the
humane
nature
desired
without
any
humble
supplication
to
the
Father
:
but
it
s
otherwise
with
us
.
Secondly
,
neither
did
Christ
pray
for
any
spiritual
gracious
mercies
:
which
are
the
chiefest
matter
of
our
prayers
,
because
such
things
imply
a
sinful
imperfection
in
the
subject
.
Thirdly
,
neither
did
Christ
use
prayer
as
a
meanes
to
quicken
,
and
excite
his
heart
,
to
make
it
more
heavenly
and
zealous
,
as
we
doe
.
Fourthly
,
all
that
he
could
pray
for
was
in
reference
to
his
body
,
and
the
further
glorification
of
that
,
he
having
taken
our
infirmities
upon
him
:
It
s
not
so
with
us
.
Quest.
Isa.
53.3
.
It
s
said
,
that
Christ
had
no
form
or
comlinesse
:
Is
this
so
?
Answ.
First
,
To
God
he
was
altogether
desirable
,
the
only
beloved
,
and
comely
in
his
sight
,
and
without
whose
grace
none
is
beauteous
in
Gods
eye
,
Psal.
11.7
.
Secondly
,
He
had
forme
and
comeliness
to
the
admiration
of
the
good
Angels
,
which
made
them
cry
Holy
,
holy
,
holy
,
when
they
beheld
the
Majesty
of
his
beauty
.
Thirdly
,
The
Divels
spied
a
beauty
in
him
,
when
they
acknowledged
him
to
be
the
Son
of
the
high
God
,
Luke
8.28
.
Fourthly
,
Believers
,
who
are
the
most
clear-sighted
in
the
world
,
acknowledge
that
he
is
altogether
the
faire
,
and
the
chiefest
of
ten
thousand
,
Cant.
5.10
,
16.
and
7.6
.
Fifthly
,
The
eyes
of
unbelievers
will
one
day
be
opened
to
see
his
beauty
,
either
in
their
conversion
,
when
their
carnal
eye
is
made
spiritual
:
as
we
see
in
P●ul
,
Nichodemus
,
&c.
or
in
the
day
of
judgement
,
2
Thes.
1.10
.
when
he
shall
appear
in
glory
.
Quest.
Whether
was
Christ
in
his
face
,
and
outward
feature
beautiful
,
as
Psal.
45.2
.
thou
art
fairer
then
the
children
of
men
?
Answ.
That
Text
speaks
not
of
his
outward
beauty
,
but
of
his
inward
,
and
spiritual
beauty
,
by
reason
of
his
wisdom
,
holiness
,
righteousnesse
,
meeknesse
,
&c.
yet
it
s
very
probable
that
in
his
body
he
had
much
comlinesse
:
For
these
reasons
.
1.
The
Jews
never
twitted
him
with
any
corporal
deformity
,
which
they
would
out
of
malice
have
done
,
if
he
had
had
any
deformity
.
2.
He
was
not
subject
to
any
miscarriages
in
his
conception
,
or
birth
,
whence
weaknesse
,
and
deformities
ensue
.
3.
He
was
not
subject
to
diseases
which
come
by
sin
,
and
often
deface
the
beauty
of
the
body
,
nor
to
any
intemperance
in
life
,
which
spoiles
the
comlinesse
,
and
colour
.
Indeed
Christ
took
some
universal
infirmities
of
man
,
as
hunger
,
thirst
,
mortality
,
&c.
but
he
took
no
particular
infirmities
,
of
blindnesse
,
lamenesse
,
&c
,
He
that
was
perfect
God
,
was
made
also
perfect
man
.
Some
think
,
and
that
very
probably
,
that
the
first
and
second
Adam
were
as
comly
,
and
well
featured
in
body
as
ever
any
in
the
world
:
being
both
formed
without
sin
,
and
without
man
,
and
being
more
immediately
compleated
,
and
perfected
by
God
.
Quest.
How
,
and
why
should
God
hide
his
face
from
his
Son
,
seeing
he
loved
him
alwayes
?
and
when
he
cryed
out
that
he
was
forsaken
,
did
he
cease
to
be
God
,
or
to
be
in
God
?
Answ.
God
did
not
hide
his
face
from
him
,
as
he
was
his
Son
,
but
as
he
was
our
surety
in
the
room
of
sinners
:
He
hid
not
his
face
from
Christ
as
man
,
but
as
a
Mediatour
.
Again
,
it
was
not
the
Godheads
forsaking
Christ
according
to
Essence
,
but
according
to
sence
.
It
was
not
a
totall
,
absolute
,
and
final
forsaking
,
but
only
partial
,
and
for
a
short
time
.
Calverts
mel
Caeli
.
Quest.
What
are
the
parts
of
Christs
Office
?
Answ.
That
he
is
a
Prophet
,
a
Priest
,
and
a
King
,
Christ
revealed
,
and
revealeth
to
the
Elect
the
whole
counsel
of
God
,
as
a
Prophet
.
He
procured
,
and
procureth
for
them
all
the
good
therein
revealed
as
a
Priest
:
what
he
revealed
as
a
Prophet
,
and
procured
as
a
Priest
,
but
as
yet
is
unaplyed
,
he
applyed
,
and
applyeth
as
a
King
.
Quest.
Why
are
the
parts
of
his
Office
mentioned
in
this
order
?
Answ.
First
,
in
respect
of
man
,
whose
ignorance
is
healed
by
him
as
a
Prophet
,
his
alienation
as
a
Priest
,
his
impotencie
to
subjection
,
as
a
King
.
Secondly
,
In
respect
of
the
manner
of
the
actuall
dispensation
of
salvation
,
made
known
by
him
as
a
Prophet
,
procured
by
him
as
a
Priest
,
applyed
by
him
as
a
King
.
Thirdly
,
In
respect
of
the
manner
of
the
execution
of
his
Office
:
He
taught
as
a
Prophet
,
He
suffered
as
a
Priest
,
He
entered
into
Heaven
as
a
King
.
Quest.
How
is
Christ
a
Mediatour
?
Answ.
He
is
a
Mediatour
of
our
Salvation
,
but
not
of
our
Election
.
Quest.
Doth
it
not
imply
inferiority
to
be
a
Mediatour
?
Answ.
Christ
,
in
respect
of
the
Divine
Nature
is
equal
with
God
,
Phil.
2.6
.
but
in
respect
of
his
Office
,
and
the
humane
nature
,
both
which
the
word
Christ
precisely
taken
,
holdeth
out
to
us
,
he
is
inferiour
to
the
Father
,
Joh.
14.28
.
Object
.
Christ
being
both
God
and
Mediatour
,
which
is
an
Office
implying
inferiority
,
it
follows
from
hence
,
that
Christ
is
inferiour
to
himself
?
Answ.
Christ
as
Mediatour
is
inferiour
to
himself
as
God
,
inequality
in
respect
of
Office
,
consisteth
with
equality
in
respect
of
Nature
,
and
Persons
.
Object
.
Christ
being
both
God
and
Mediatour
,
it
follows
that
Christ
is
a
Mediatour
to
himself
.
Answ.
A
Mediatour
is
so
either
properly
,
or
Analogically
.
Properly
who
reconcileth
others
unto
others
.
Analogically
who
reconcileth
others
to
himself
:
As
he
that
doth
justice
unto
another
,
exerciseth
justice
properly
:
but
he
that
doth
justice
unto
himself
,
exerciseth
justice
proportionably
:
Christ
performeth
the
part
of
God
accepting
,
and
of
a
Mediatour
reconciling
,
in
a
diverse
respect
.
Object
.
But
1
Tim.
2.5
.
There
is
one
God
and
one
Mediatour
,
the
Man
Christ
.
Hence
it
seemeth
that
Christ
is
Mediatour
as
man
,
not
as
God-man
?
Answ.
The
word
man
here
is
not
taken
in
an
abstracted
sence
,
for
the
humane
nature
alone
,
but
in
a
concrete
sence
,
signifying
the
Person
,
and
Nature
,
yea
both
Natures
together
.
So
also
,
Acts
20.28
.
Object
.
If
Christ
as
God-man
be
Mediatour
,
then
the
Divine
nature
subsisting
in
the
relation
of
the
Son
,
received
the
Office
of
Mediator
,
and
consequently
something
may
be
added
to
God
,
but
nothing
can
be
added
to
God
,
because
he
is
perfection
itself
?
Answ.
The
Divine
Nature
received
not
the
Office
,
as
considered
in
it self
,
but
in
respect
of
its
voluntary
dispensation
,
as
accepting
of
subsistence
with
the
humane
Nature
,
i.
e.
Christ
received
and
sustained
the
Office
of
Mediatour
,
not
as
God
alone
,
nor
as
man
alone
,
but
as
God-man
:
the
Divine
Nature
in
respect
of
its
voluntary
dispensation
:
the
Humane
Nature
properly
.
To
the
Divine
Nature
there
is
not
any
thing
added
,
only
a
relation
:
but
to
the
Humane
Nature
there
is
added
a
reall
change
.
Quest.
What
are
the
principal
effects
,
and
consequents
of
the
personal
union
,
in
respects
of
Christ
Manhood
?
Answ.
First
,
the
grace
of
eminency
,
whereby
the
Manhood
in
respect
of
this
personal
union
is
exalted
farre
above
all
Creatures
,
and
now
sitteth
at
the
right
hand
of
God
.
Secondly
,
Created
habituall
grace
,
which
Christ
received
out
of
measure
,
Joh.
3.34
.
It
was
in
him
in
his
full
latitude
in
four
respects
.
1.
In
respect
of
its
subject
,
here
it
is
to
be
found
in
its
proper
subject
,
as
light
in
the
Sun
.
2.
In
respect
of
its
nature
:
there
is
in
Christ
all
kind
of
grace
.
3.
In
respect
of
the
intensenesse
of
it
:
it
s
in
him
in
the
highest
degree
,
both
negatively
,
it
could
not
be
exceeded
,
and
positively
,
none
was
equal
to
it
.
4.
In
regard
of
the
effects
,
that
he
might
be
fit
to
derive
unto
his
members
all
that
measure
,
and
fulness
of
Grace
that
becometh
such
an
Head
;
Grace
in
the
Elect
is
the
same
in
kind
,
with
that
created
Grace
that
is
in
Christ
.
Thirdly
Created
power
,
which
also
is
out
of
measure
,
the
power
of
working
miracles
was
in
Christ
as
man
constantly
,
and
permanently
after
the
manner
of
an
habit
;
not
so
in
the
Prophets
,
and
Apostles
.
Yea
the
humanity
of
Christ
,
besides
its
inherent
power
,
which
exceeds
also
other
creatures
,
is
also
an
instrument
of
the
Divinity
,
which
is
Omnipotent
:
Hence
,
Christ
as
man
could
,
and
can
do
whatsoever
he
pleaseth
either
by
his
Inherent
power
,
or
as
an
instrument
of
the
Divinity
:
Hence
he
received
that
compleat
authority
of
executing
all
power
both
in
heaven
and
earth
,
Matth.
28.18
.
Fourthly
,
Created
knowledge
.
Knowledge
in
Christ
is
either
increated
,
which
is
in
him
as
God
:
whereby
he
knoweth
all
things
,
Joh.
2.25
.
or
created
,
which
is
in
him
as
man
,
and
is
of
three
sorts
.
Beatificall
,
Infused
,
and
Experimentall
:
1.
Beatificall
knowledge
is
called
the
knowledge
of
vision
,
whereby
he
doth
not
only
see
God
face
to
face
,
as
the
rest
of
the
Saints
do
,
but
sees
also
the
Manhood
in
personal
union
with
the
God-head
:
the
knowledge
of
the
blessed
,
and
the
torment
of
the
cursed
:
of
it
,
Joh.
1.18
.
its
principle
is
the
perfect
understanding
of
the
manhood
:
Its
medium
,
the
light
of
glory
.
2.
Infused
,
whereby
he
knows
all
things
that
can
be
known
by
the
concreated
abilities
of
Angels
or
men
:
Of
it
,
Isa
,
11.2
.
It
s
principle
is
an
habit
infused
by
God
:
Its
medium
,
the
light
of
grace
.
3.
Experimentall
,
whereby
he
knows
all
things
that
can
be
known
by
practice
,
and
rational
observation
of
events
:
of
it
,
Luk.
2.25
.
It
s
principle
,
the
faculty
of
reason
:
Its
medium
,
personal
experience
,
Heb.
5.6
.
and
observation
of
reiterated
events
by
the
light
of
reason
.
Christs
beatifical
knowledge
admits
not
of
increase
,
in
respect
either
of
the
habit
,
or
act
.
His
infused
knowledge
admitted
not
of
increase
,
in
respect
of
habit
,
though
it
might
in
respect
of
the
act
.
His
experimental
knowledge
seems
to
have
admitted
increase
both
in
respect
of
the
habit
,
and
act
,
Hee
grew
in
wisdome
as
in
stature
,
Luke
20.40
,
52.
Fifthly
,
The
right
of
Divine
Adoration
,
Heb.
1.6
.
Rev.
5.8
.
Yet
we
are
not
to
worship
with
Divine
worship
the
Man-hood
as
considered
in
itself
,
but
as
being
personally
united
to
the
God-head
,
we
worship
him
as
God-man
.
Sixthly
,
Communication
of
properties
,
which
is
a
manner
of
speech
,
whence
that
that
is
proper
to
either
nature
,
is
not
only
verbally
,
but
really
predicated
of
the
person
consisting
of
,
or
subsisting
in
both
natures
.
Seventhly
,
Capablenesse
of
the
Office
of
a
Mediatour
.
Quest.
What
is
the
state
wherein
the
Lord
Jesus
executed
the
Office
of
Mediatorship
?
Answ.
Either
the
state
of
Humiliation
,
or
Exaltation
.
The
estate
of
Humiliation
,
continued
from
the
time
of
his
Incarnation
to
his
resurrection
.
The
estate
of
Exaltation
began
at
his
Resurrection
,
and
continues
for
ever
.
Quest.
What
are
the
degrees
of
his
Exaltation
?
Answ.
His
resurrection
opposite
to
his
death
:
His
ascention
into
heaven
,
opposite
to
his
descention
into
the
grave
:
his
sitting
at
the
right
hand
of
the
Majesty
of
God
(
i.
e.
in
a
state
of
glory
,
next
to
the
glory
of
God
himself
)
opposite
to
the
continuing
in
the
grave
.
Quest.
What
is
Christ
thus
in
glory
now
doing
?
Answ.
Executing
his
Mediatory
Office
,
not
in
a
condition
of
humiliation
,
as
when
here
,
but
in
a
manner
suitable
to
his
state
of
glory
.
Quest.
How
doth
he
now
execute
the
Prophetical
part
of
his
Office
?
Answ.
By
sending
forth
the
Ministery
,
giving
gifts
,
and
making
the
improvement
thereof
effectual
for
the
calling
home
,
and
building
up
his
Elect
,
Matth.
28.18
,
&c.
Ephes.
4.11
,
&c.
Quest.
How
doth
he
execute
the
Priestly
part
of
his
Office
?
Answ.
First
,
By
appearing
in
the
presence
of
God
for
us
,
Heb.
9
24.
Secondly
,
By
continual
presenting
to
the
Father
the
satisfaction
,
and
merit
of
his
perfect
obedience
performed
by
him
in
his
state
of
humiliation
for
us
,
Rom.
8.34
.
H●b.
7.25
.
Thir●ly
,
By
manifesting
his
constant
will
,
and
desire
,
that
this
his
satisfactory
,
and
meritorious
obedience
should
be
accepted
of
the
Father
for
us
,
1
Joh.
2.1
.
Fourthly
,
By
declaring
it
to
be
his
constant
will
,
and
desire
that
the
benefit
thereof
should
be
effectually
applyed
to
us
,
Heb.
7.25
.
and
10.10
.
Note
.
Some
hold
that
Ch●ist
still
in
heaven
as
man
,
doth
pray
to
God
the
Father
,
properly
,
and
formally
in
respect
of
his
Church
,
whence
,
say
they
,
he
is
called
an
Advocate
with
the
Father
,
and
is
said
,
still
to
make
intercession
for
us
:
yet
not
that
he
prayeth
in
so
servile
and
humble
a
manner
as
he
did
whilst
here
,
yet
(
say
they
)
its
more
then
a
meere
presenting
of
himself
,
or
his
will
that
the
Father
fulfill
what
he
hath
purchased
:
It
s
a
true
,
and
formal
praying
,
neither
(
say
they
)
is
this
any
more
indecent
or
unbeseeming
Christ
as
man
in
Heaven
,
then
praising
of
God
,
which
yet
as
man
he
doth
.
Quest.
How
doth
he
exercise
the
Kingly
part
of
his
Office
?
Answ.
By
applying
unto
his
Elect
by
his
Spirit
,
what
he
revealeth
as
a
Prophet
,
and
purchased
as
a
Priest
,
by
ruling
in
his
Elect
by
his
Word
,
and
Spirit
,
together
with
defending
them
from
his
and
their
enemies
.
Mr.
Nortons
Orthodox
Evangelist
.
Quest.
How
was
Christ
revealed
under
the
Old
Testament
?
Answ.
The
first
prophesie
of
Christ
was
by
God
himself
given
to
Adam
,
Gen.
3.15
.
the
seed
of
the
woman
shall
break
the
Serpents
head
:
and
Christ
was
that
seed
of
the
woman
,
being
born
of
a
woman
only
,
a
Virgin
that
had
not
known
a
man
:
and
therefore
at
the
very
time
when
he
fulfilled
this
promise
upon
the
Cross
,
he
said
to
his
Mother
,
woman
behold
thy
Son
:
woman
,
not
Mother
,
to
intimate
that
he
was
the
seed
of
the
woman
long
before
spoken
of
.
Abraham
also
expected
this
promised
seed
,
Joh.
8.56
.
he
saw
my
day
,
and
rejoyced
:
this
was
the
soul
of
the
Covenant
of
God
made
with
him
,
the
seale
whereof
was
circumcision
,
an
image
of
his
blood-shed
.
Isaac
was
a
Type
of
his
seed
in
many
respects
.
1.
Isaac
was
born
of
Sarah
,
a
barren
woman
,
and
past
child-bearing
:
Jesus
was
born
of
Mary
,
a
Virgin
,
springing
like
a
branch
out
of
a
dry
stock
:
like
a
stone
hewen
out
of
a
Rock
without
hands
,
Dan.
2.45
.
2.
Isaac
bare
the
wood
that
should
have
consumed
him
,
Christ
bare
the
Cross
on
which
he
was
crucified
.
3.
Isaac
was
bound
,
Jesus
was
bound
.
4.
Isaac
should
have
been
offered
for
a
Sacrifice
,
Jesus
was
offered
a
Sacrifice
for
the
sins
of
the
world
.
5.
Isaac
on
mount
Moriah
:
Jesus
on
mount
Moriah
,
as
some
think
.
6.
From
Isaac
arose
that
proverb
,
in
the
mount
will
the
Lord
be
seen
.
In
Jesus
its
much
more
true
:
For
no
man
hath
seen
the
Father
at
any
time
,
but
the
Son
,
and
he
to
whom
the
Son
hath
revealed
him
:
in
him
we
see
all
the
love
of
God
:
For
behold
what
love
the
Father
hath
given
us
,
in
that
he
hath
sent
his
only
begotten
Sonne
into
the
world
,
that
whosoever
believeth
in
him
might
not
perish
,
&c.
Many
such
Types
had
those
times
,
like
Prospective
Glasses
to
convey
their
glimmering
sight
to
the
only
object
of
happinesse
Christ
Jesus
.
as
Jacob
,
who
got
the
blessing
in
his
eldest
brothers
garment
.
Joseph
who
was
stripped
of
his
cote
,
sold
by
Judahs
motion
,
stood
before
Pharaoh
at
thirty
years
old
,
whose
core
dipped
in
blood
,
turned
the
wrath
of
his
Father
from
his
brethren
:
even
as
Christ
was
stripped
by
the
Souldiers
,
sold
by
Judas
treason
,
stood
before
God
in
his
Office
about
thirty
years
old
,
and
in
whose
blood
we
being
dipped
,
are
delivered
from
the
wrath
of
God
the
Father
.
Thus
before
the
Law
:
under
the
Law
we
shall
find
nothing
but
Christ
.
The
Children
of
Israel
in
their
journey
to
Canaan
were
guided
by
a
pillar
of
cloud
by
day
,
and
of
fire
by
night
,
their
day
was
something
overcast
by
a
cloud
,
and
yet
their
darknesse
was
something
overcome
by
a
light
.
Hence
Peter
compares
the
word
of
the
Prophets
to
a
light
shining
in
a
dark
place
,
2
Pet.
1.19
.
Now
all
the
light
they
had
was
borrowed
from
Christ
,
as
the
Stars
doe
theirs
from
the
Sun
,
and
all
lead
to
Christ
again
,
as
little
Rivers
to
the
Ocean
.
See
this
1.
In
their
Sacraments
:
their
ordinary
Sacraments
were
Circumcision
,
and
the
Passeover
,
which
both
had
reference
to
the
same
inward
grace
:
For
what
ment
the
blood-shed
in
Circumcision
,
and
sprinkled
on
their
door-poosts
in
the
Passeover
,
but
the
blood
of
Christ
shed
for
the
remission
of
●ines
,
and
sprinkled
on
our
hearts
to
cleanse
us
from
sin
:
Christ
was
the
true
Paschall
Lamb
,
in
whom
therefore
the
Law
of
it
is
fulfilled
,
Not
a
bone
of
him
shall
be
broken
,
where
John
calls
him
,
the
Lamb
of
God
,
&c.
Joh.
1.29
.
Again
the
pillar
of
cloud
,
and
fire
,
and
the
Red
Sea
in
which
they
were
Baptized
,
as
1
Cor.
10.2
.
called
in
the
Gospel
the
Baptism
of
water
,
and
fire
,
signified
the
effusion
of
the
blood
of
Christ
,
and
the
infusion
of
his
graces
:
the
merit
of
his
passion
,
and
the
efficacy
of
his
Spirit
in
our
hearts
to
make
it
ours
by
application
:
The
water
that
came
out
of
the
Rock
,
being
smitten
with
the
Rod
,
when
the
people
were
ready
to
perish
,
signified
the
blood
issuing
out
of
Christs
body
in
his
bloody
sweat
,
when
the
wrath
of
God
,
the
Rod
of
God
lay
heavy
upon
him
,
when
the
chastisement
of
our
sins
was
upon
him
:
so
that
which
streamed
out
of
his
side
when
pierced
by
the
Souldier
,
which
was
spilt
for
our
sakes
,
who
otherwise
had
perished
.
The
Manna
wherewith
they
were
sustained
in
the
Wildernesse
,
was
Christ
,
that
Bread
of
life
that
descended
from
Heaven
,
Joh.
6.35
.
So
1
Cor.
10.3
,
4.
The
brasen
Serpent
figured
Christ
lift
up
upon
the
Cross
,
and
as
that
saved
all
that
looked
to
it
being
stung
with
fiery
Serpents
:
So
Christ
saves
us
from
the
power
of
the
old
Serpent
the
Divel
,
&c.
2.
All
the
laborious
and
tedious
Paedagogy
of
their
Ceremonies
was
only
to
lead
them
to
Christ
,
the
blood
of
all
their
Sacrifices
propitiatory
,
and
gratulatory
,
of
Bullocks
,
Rams
,
Goats
,
Lambs
,
&c.
were
all
but
Types
leading
to
Christ
,
who
was
the
true
Sacrifice
,
in
which
all
others
were
sanctified
,
and
by
which
Gods
justice
is
satisfied
:
and
they
were
so
many
,
in
such
variety
to
seale
to
them
his
alsufficiency
.
So
were
all
their
curious
Ablutions
,
and
costly
Oblations
of
Rost
,
Baked
,
Sod
,
Fried
,
to
teach
our
perfect
washing
by
his
blood
,
and
perfect
nourishment
by
his
body
,
which
suffered
the
heat
of
Gods
wrath
,
and
so
was
dressed
to
our
appetite
,
and
sauced
with
such
diversity
to
take
away
our
satiety
.
The
two
Goats
,
one
offered
as
a
sacrifice
for
the
sins
of
the
people
,
the
other
,
having
the
sinnes
of
all
the
Congregation
confessed
over
him
,
was
let
go
into
the
wildernesse
:
both
which
expresse
Christ
in
a
double
respect
,
either
because
he
was
slaine
that
we
might
escape
:
or
because
Christ
was
dead
and
is
alive
,
Rev.
2.8
.
he
dying
for
our
sinnes
,
and
rising
again
for
our
justification
,
Rom.
4.25
.
So
in
the
purgation
of
the
Leper
,
two
birds
were
to
be
brought
,
the
one
to
be
killed
,
the
other
to
be
let
flie
being
first
dipt
in
the
blood
of
the
former
,
as
Christ
died
for
us
,
and
we
being
dipt
in
his
blood
escape
death
eternall
.
3.
All
their
holy
persons
represented
to
them
their
Messias
:
their
Priests
,
especially
the
High
Priest
,
who
sacrificed
,
and
blessed
the
people
in
his
Name
,
in
whom
all
the
Nations
of
the
earth
were
to
be
blessed
.
And
as
the
High
Priest
bare
the
names
of
the
Tribes
upon
his
shoulders
when
he
appeared
before
the
Lord
;
So
did
Christ
of
all
his
faithful
.
The
High
Priest
entred
into
the
holy
of
holies
once
a
year
,
not
without
blood
;
So
did
Christ
by
his
own
blood
open
a
way
for
us
in
the
highest
heavens
,
&c.
4.
The
holy
places
also
were
Teachers
of
the
same
truth
:
As
,
(1)
The
Tabernacle
was
a
visible
signe
of
Gods
presence
amongst
his
people
,
therefore
in
it
was
placed
the
mercy-seat
,
even
Jesus
Christ
in
whom
it
pleased
God
to
have
mercy
on
whom
he
will
have
mercy
.
(2)
So
was
the
Temple
,
and
therefore
they
were
to
offer
their
sacrifices
at
the
Temple
:
their
prayers
were
to
be
in
,
and
towards
the
Temple
,
because
all
were
sanctified
and
accepted
in
Christ
who
was
the
true
Temple
:
but
when
Christ
the
true
light
came
into
the
world
,
all
these
shadows
fled
away
.
Dr.
Stoughtons
Christ
crucified
the
tree
of
life
.
Quest.
How
may
it
be
proved
that
Christ
is
true
God
?
Answ.
First
,
he
to
whom
the
name
of
God
doth
properly
belong
,
he
is
truely
God
or
the
most
high
:
But
the
Name
of
God
doth
properly
belong
to
Christ
,
therefore
he
is
God
;
Christ
is
called
God
,
so
as
no
creature
is
,
both
subjectively
,
and
by
way
of
attribution
.
1.
Subjectively
.
So
2
Sam.
23.3
.
The
God
of
Israel
said
,
&c.
which
is
a
Prophesie
of
Christ
,
and
can
onely
be
meant
of
him
as
our
Mediatour
.
So
,
1
Tim.
3.16
.
God
was
manifested
in
the
flesh
.
2.
By
way
of
attribution
the
Name
of
God
is
spoken
of
him
.
So
,
Isa.
9.6
.
The
mighty
God
,
Hos.
1.7
.
I
will
save
them
by
the
Lord
their
God
:
So
,
John
20.28
.
My
Lord
and
my
God
,
Joh.
1.1
.
The
Word
was
God
,
Tit.
2.13
.
The
Great
God
,
Rom.
9.5
.
Christ
is
over
all
,
God
blessed
for
ever
.
He
is
called
also
Jehovah
,
which
is
altogether
incommunicable
to
the
creatures
:
nothing
his
eternal
essence
:
So
,
Rev.
1.4
.
To
him
which
is
,
which
was
,
and
which
is
to
come
.
God
himself
also
makes
himself
known
to
his
people
by
this
name
,
Exod.
3.14
.
I
am
that
I
am
.
So
,
Psal.
83.19
.
that
they
may
know
that
thou
whose
name
is
Jehovah
,
&c.
which
name
is
never
in
Scripture
attributed
to
false
gods
,
or
to
creatures
.
Now
that
this
name
Jehovah
is
ascribed
to
Christ
,
appears
,
Jer.
23.6
.
He
that
is
our
righteousenesse
is
Jehovah
,
the
Son
of
God
,
and
not
the
Father
,
who
by
his
righteousnesse
doth
move
the
Lord
to
justifie
us
.
Nor
is
Christ
thus
called
alone
in
that
place
,
but
in
many
others
also
;
as
,
Isa.
40.3
.
Prepare
ye
the
way
of
Jehovah
;
which
Mark
expounds
of
Christ
,
Mark
1.2
,
3.
So
,
Zach.
11.13
.
Jehovah
said
to
me
,
&c.
which
Saint
Matthew
applies
to
Christ
,
Matth.
27.7
.
and
in
that
Prophetical
Psalm
of
the
Kingdome
of
Christ
,
Psal.
97.
Christ
is
six
times
called
Jehovah
.
2.
Arg.
If
the
Divine
attributes
do
truly
properly
belong
to
the
Sonne
of
God
,
then
is
he
truly
and
properly
God
:
But
the
Divine
attributes
do
truly
,
and
properly
belong
to
the
Sonne
of
God
;
therefore
he
is
truly
God
:
As
eternity
is
an
attribute
which
is
proper
to
God
alone
;
and
this
belongs
to
the
Sonne
of
God
,
John
1.1
.
In
the
beginning
was
the
Word
:
Now
if
Christ
was
before
the
Creation
,
he
must
then
needs
be
from
all
Eternity
:
For
before
the
Creation
there
was
nothing
but
God
.
So
Prov.
8.22
,
23.
The
Lord
possessed
me
(
wisdome
)
before
his
works
of
old
,
I
was
from
everlasting
.
Now
that
Christ
is
called
Wisdome
,
appears
,
Luke
7.35
.
and
11.49
.
So
,
John
17.5
.
Glorifie
me
with
the
glory
which
I
had
with
thee
before
the
world
,
and
Rev.
1.8
.
I
am
Alpha
and
Omega
,
the
first
and
the
last
,
which
was
,
and
which
is
,
and
which
is
to
come
,
Rev.
22.13
.
I
am
the
beginning
and
the
end
.
Now
these
titles
do
belong
to
God
,
Isa.
41.4
.
and
44.6
.
and
48.12
.
So
,
John
8.58
.
before
Abraham
was
,
I
am
:
compared
with
,
Exod.
3.14
.
I
am
that
I
am
.
Again
,
he
is
Omnipresent
,
Mat.
28.20
.
Lo
I
am
with
you
alwayes
,
&c.
So
Rev.
1.13
.
and
2.1
.
He
is
in
the
midst
of
the
golden
Candlesticks
.
So
also
he
is
omniscient
,
which
is
peculiar
to
God
.
1
King
.
8.39
.
2
Chron.
6.30
.
Prov.
15.11
.
Act.
1.24
.
Now
that
this
properly
belongs
to
Christ
is
proved
,
John
21.17
.
Lord
thou
knowest
all
things
,
&c.
So
,
Joh.
2.25
.
1
Joh.
3.20
.
Rev.
2.23
.
He
is
also
Omnipotent
,
which
is
peculiar
to
God
:
Hence
,
1
Cor.
1.24
.
he
is
called
the
Power
of
God
,
and
Isa.
9.6
.
the
Mighty
God
,
Tit.
2.13
.
the
great
God
,
Hos.
12.5
.
the
Lord
of
Hosts
.
So
,
Zach.
2.8
.
Again
,
absolute
power
to
work
so
as
he
will
is
peculiar
to
God
:
but
this
title
belongs
to
the
Sonne
of
God
,
Joh.
5.21
.
He
raiseth
and
quickneth
whom
he
pleaseth
,
and
John
10.28
.
I
give
to
my
sheep
eternal
life
,
John
17.24
.
Father
I
will
that
those
which
thou
hast
given
me
may
be
where
I
am
,
&c.
Also
predestination
of
some
to
eternal
life
is
peculiar
to
God
,
which
also
is
attributed
to
Christ
,
Joh.
13.18
.
I
know
whom
I
have
chosen
,
John
15.19
.
I
have
chosen
you
out
of
the
world
;
and
this
election
was
before
the
foundation
of
the
world
,
Eph.
1.4
.
3.
Arg.
It
s
proved
by
comparing
parallel
Texts
of
the
Old
and
New
Testament
together
:
For
such
Texts
in
the
Old
Testament
,
as
without
controversie
are
meant
of
the
true
,
and
everliving
God
,
are
in
the
New
Testament
expounded
of
our
Lord
Christ
:
So
,
Numb.
14.12
.
and
21.5
.
I
will
smite
them
with
the
pestilence
,
&c.
which
Saint
Paul
expounds
of
Christ
,
1
Cor.
10.9
.
The
people
tempted
Christ
,
and
were
destroyed
of
Serpents
.
So
,
Psal.
102.26
.
O
my
God
take
me
not
away
in
the
midst
of
my
days
:
Of
old
thou
hast
laid
the
foundations
of
the
earth
,
&c.
which
is
applied
to
Christ
,
Heb.
1.10
.
So
,
Isa.
6.5
.
&c.
Mine
eyes
have
seen
the
Lord
of
Hosts
:
then
followes
,
Make
the
heart
of
this
people
fat
,
&c.
which
was
accomplished
in
Christ
,
Joh.
12.37
,
41.
Again
,
Isa.
25.6
,
7
,
9.
Hos.
13.14
.
the
Lord
of
Hosts
will
make
a
feast
,
&c.
he
will
swallow
up
death
in
victory
;
which
is
meant
of
the
Lord
Christ
,
1
Cor.
15.54
,
57.
Rev.
21.19
.
Isa.
25.9
.
So
,
Isa.
35
4.
Your
God
will
come
and
save
you
,
and
v.
5.
then
the
eyes
of
the
blinde
shall
be
opened
,
&c.
which
shews
that
it
must
be
meant
of
Christ
,
and
his
miracles
,
as
Luke
7.22
.
So
,
Joh.
1.34
.
Again
,
Isa.
40.3
.
Prepare
the
way
of
the
Lord
,
&c.
meant
of
Christ
,
Matth.
3.3
,
&c.
Isa.
40.8
.
the
Word
of
God
abideth
for
ever
,
i.
e.
the
Gospel
of
Christ
,
1
Pet.
1.25
.
Mat.
24.35
.
So
,
Isa.
40.10
,
11.
—
his
reward
is
with
him
:
applied
to
Christ
,
Rev.
22.12
.
So
,
Isa.
44.6
.
Thus
saith
the
Lord
and
his
Redeemer
,
the
Lord
of
Hosts
,
I
am
the
first
and
the
last
,
and
thus
Christ
described
himself
,
Rev.
1.17
.
So
,
Isa.
45.23
.
—
Every
knee
shall
bow
to
me
,
&c.
applied
to
Christ
,
Rom.
14.10
,
11.
Phil.
2.10
.
Again
,
Isa.
8.14
.
—
He
shall
be
for
a
stone
of
stumbling
,
&c.
applied
to
Christ
,
Luke
2.34
.
Rom.
9.30.31
.
1
Pet.
2.8
.
4.
Arg.
Is
drawn
from
the
relation
betwixt
his
sacred
person
,
and
God
the
Father
:
Christ
is
the
Sonne
of
God
,
and
that
not
as
Angels
,
and
men
,
by
Creation
,
or
regeneration
,
but
by
eternal
generation
:
and
the
Father
,
and
the
Sonne
have
the
same
individual
substance
:
The
Father
begets
the
Son
without
change
,
or
motion
,
after
a
most
glorious
and
wonderful
manner
within
himself
,
and
essentially
one
with
himself
:
Yea
,
this
relation
is
coaeval
with
the
essence
,
as
he
is
always
God
,
so
he
is
alwayes
Sonne
,
Psal.
27.
This
day
have
I
begotten
thee
,
this
day
is
the
day
of
Eternity
,
Micah
5.2
.
the
goings
forth
of
him
—
have
been
of
old
from
everlasting
.
For
this
reason
he
is
said
to
be
the
proper
Sonne
of
God
,
Rom.
8.32
.
and
God
his
proper
Father
,
John
5.18
.
He
is
called
the
only
begotten
Sonne
of
God
,
John
1.18
.
and
3.16
.
1
John
4.9
.
then
he
is
not
created
.
Hence
he
is
called
the
first
born
of
every
creature
,
Col.
1.15
.
As
man
he
was
a
creature
,
but
as
God
he
was
before
every
creature
.
He
is
called
the
image
of
his
Fathers
person
,
Heb.
1.5
.
For
,
as
when
we
look
our selves
in
a
glasse
,
our
image
like
our selves
is
naturally
produced
:
So
when
God
with
the
eye
of
his
understanding
,
beholds
(
if
we
may
so
speak
)
the
glass
of
the
divine
nature
from
everlasting
to
everlasting
,
there
results
the
Son
,
an
essential
image
of
himself
:
So
then
he
is
the
natural
Son
of
God
;
and
by
that
divine
way
of
the
Fathers
communicating
of
his
divine
essence
,
by
eternal
generation
;
as
may
be
further
proved
by
the
titles
that
God
the
Father
gives
him
by
calling
him
his
Son
,
which
is
a
title
that
advanceth
Christ
above
all
creatures
;
and
Christ
calls
himself
the
Son
of
God
,
John
5.18
.
For
which
the
Jewes
charged
him
with
blasphemy
,
John
10.33
,
34.
5.
Arg.
We
are
enjoyned
in
Scripture
to
worship
Christ
with
that
religious
adoration
which
is
properly
and
solely
due
to
the
everliving
God
,
therefore
he
is
God
,
nor
will
the
Lord
give
this
his
glory
to
any
other
,
Isa.
42.8
.
and
48.11
.
Hence
,
John
5.23
.
He
that
honours
not
his
Son
which
is
sent
,
honoureth
not
the
Father
which
sent
him
.
There
are
divers
honours
which
are
Gods
peculiars
,
and
they
all
belong
to
Christ
:
as
,
1.
Religious
worship
in
Spirit
,
which
is
the
exhibiting
of
that
reverence
and
worship
which
is
due
to
the
great
God
,
in
all
places
,
at
all
times
,
and
in
all
things
:
But
this
spiritual
worship
is
to
be
exhibited
to
our
Lord
Christ
,
Psal.
97.7
.
Worship
him
all
ye
gods
,
and
Rev.
1.6
.
Saint
John
ascribes
to
him
Glory
,
and
Dominion
for
ever
and
ever
.
So
,
Rev.
5.13
.
and
14.7
.
and
Rom.
9.5
.
He
is
over
all
,
God
blessed
for
ever
.
Again
,
the
high
God
alone
is
the
object
of
Religious
invocation
,
Psal.
50.15
.
and
they
are
idolaters
which
call
on
them
that
are
not
true
gods
,
Gal.
4.8
.
Yea
religious
invocation
is
Gods
glory
which
he
will
give
to
none
other
,
Isa.
42.8
.
But
it
is
to
be
given
to
Christ
,
Acts
7.59
.
and
9.14
,
21.
1
Cor.
1.2
.
Rev.
22.20
.
Hence
I
argue
,
That
person
that
knows
the
hearts
of
all
,
and
hears
the
prayers
of
all
in
the
world
,
is
the
true
God
:
But
Christ
doth
so
,
therefore
he
is
true
God
.
Again
,
it
s
an
honour
peculiar
to
the
true
God
,
to
be
the
object
of
religious
trust
and
confidence
:
but
Jesus
Christ
is
the
object
of
religious
trust
and
confidence
,
therefore
he
is
the
true
God
.
6.
Arg.
To
swear
is
a
part
of
religious
service
when
performed
in
truth
,
in
righteousnesse
,
and
in
judgement
,
which
analogically
is
ascribed
to
Christ
himself
.
Hence
the
argument
is
,
That
person
that
is
the
object
of
a
religious
Oath
is
God
,
Deut.
6.13
.
Thou
shalt
swear
by
his
name
,
who
is
a
most
infallible
witnesse
,
judge
and
avenger
of
all
perjured
persons
,
and
such
as
use
his
name
either
rashly
or
falsly
:
But
Christ
is
the
object
of
a
religious
oath
,
&
because
he
hath
no
greater
to
swear
by
,
he
sweareth
by
himself
,
Isa.
45.23
.
I
have
sworn
by
my self
that
to
me
every
knee
shall
bow
.
Here
Christ
swears
by
himself
,
and
the
words
immediately
foregoing
,
v.
22.
I
am
God
,
and
besides
me
there
is
none
other
:
Saint
Paul
expounds
those
words
of
Christ
,
Rom.
14.10
.
Before
whose
tribunal
every
knee
must
bow
,
and
by
bowing
of
every
knee
,
he
proves
that
we
must
all
stand
before
the
tribunal
of
Christ
,
therefore
Christ
is
God
.
7.
Arg.
Divine
service
is
only
due
to
God
,
Deut.
6.13
.
repeated
by
Christ
,
Mat.
4.10
.
Inward
,
and
outward
service
which
is
absolute
,
illimited
,
and
universal
is
to
be
performed
only
unto
God
:
But
this
honour
is
due
to
Christ
as
he
is
the
great
Lord
;
whom
even
the
greatest
Kings
are
bound
to
serve
,
Dan.
7.14
.
Psal.
2.10
,
11
,
12.
and
this
was
foretold
,
Psal.
72.11
.
All
Kings
shall
fall
down
before
him
,
and
all
Nations
shall
serve
him
.
Hence
also
,
Luke
19.27
.
and
John
12.29
.
Yea
,
the
holy
Angels
are
bound
to
serve
him
,
Dan.
7.10
.
Heb.
1.6
.
therefore
he
is
God
.
8.
Arg.
The
maker
of
heaven
,
and
earth
,
and
all
things
in
them
is
the
true
God
:
But
Jesus
Christ
is
the
maker
of
heaven
and
earth
,
&c.
therefore
he
is
the
true
God
,
Gen.
1.1
.
Isa.
48.12
.
Exod.
20.11
.
Jer.
10.11
,
12.
Now
that
Christ
is
the
maker
of
heaven
and
earth
,
is
proved
,
Joh.
1.13
.
All
things
were
made
by
him
,
and
ver.
10.
there
was
nothing
that
was
not
made
by
him
,
Col.
1.16
.
All
things
were
made
by
Christ
,
things
visible
,
and
invisible
,
&c.
9.
Arg.
He
that
is
the
preserver
of
all
things
is
God
:
But
Christ
is
the
preserver
of
all
things
,
therefore
he
is
God
:
For
preservation
is
a
work
equivalent
to
the
creation
,
Neh.
9.5
.
without
him
all
things
would
fall
back
to
nothing
,
Rom.
11.36
.
Of
him
,
and
for
him
,
and
to
him
are
all
things
.
Now
that
this
conservation
is
the
work
of
our
Lord
Christ
,
appears
,
Heb.
1.2
,
3.
and
6.5
.
and
2.5
.
Col.
1.17
.
with
v.
15
,
16.
Joh.
5.17
.
My
Father
worketh
hitherto
,
and
I
work
.
10.
Arg.
Infallible
knowledge
,
and
prediction
of
future
events
which
are
meerly
contingent
,
and
which
in
nature
have
no
reason
at
all
of
their
futurition
,
is
an
argument
of
the
Deity
.
What
is
more
contingent
then
to
know
our
thoughts
afar
off
?
but
so
doth
God
,
Ps.
139.2
.
Act.
15.18
.
Now
that
this
is
peculiar
to
God
only
,
appears
,
Isa.
41.23
.
Hence
he
is
called
a
God
of
Knowledge
,
1
Sam.
2.3
.
and
infinite
in
understanding
,
Psal.
147.5
.
But
our
Saviour
Christ
foreknew
,
and
foretold
things
to
come
,
Luk.
22.8
.
Mar.
2.8
.
Joh.
24.25
.
therefore
he
is
God
.
11.
Arg.
He
that
works
miracles
by
his
own
power
,
is
God
:
But
Christ
wrought
miracles
by
his
own
power
,
therefore
he
is
God
:
Now
that
miracles
are
Gods
royal
prerogative
,
appears
,
Psal.
78.17
.
the
Lord
above
doth
wondrous
works
:
This
is
implied
,
2
Kin.
5.7
.
am
I
a
God
to
kill
,
and
make
alive
?
That
Christ
wrought
miracles
when
,
and
where
he
pleased
,
appears
in
very
many
instances
;
the
Apostles
could
not
do
so
,
as
appears
,
Act.
8.28
.
2
Tim.
4.20
.
they
could
not
raise
their
friends
from
the
bed
of
sicknesse
.
It
s
Gods
property
alone
to
do
what
he
pleases
,
Psal.
115.3
.
Yea
,
Christ
wrought
such
miracles
by
his
own
power
,
as
never
man
wrought
,
John
.
9.32
.
Yea
,
he
raised
up
his
own
dead
body
.
Hence
,
Joh.
15.24
.
If
I
do
not
the
works
which
no
man
ever
did
,
&c.
Yea
,
Christ
did
the
same
works
which
his
Father
did
,
and
after
the
same
manner
,
Joh.
5.17
.
Yea
,
he
wrought
his
miracles
by
his
own
power
and
virtue
,
Mark
4.39
.
Yea
,
he
gave
power
to
others
to
work
miracles
in
his
name
,
Mark
16
,
17
,
18.
Act.
2.
and
3.12
,
16.
Yea
,
Christ
by
his
working
of
miracles
was
demonstrated
to
be
the
Son
of
God
,
and
equal
with
the
Father
,
Joh.
5.18
,
19.
Mat.
9.5
.
See
Act.
4.10
.
12.
Arg.
It
was
requisite
that
Christ
should
not
only
be
a
true
man
,
but
very
God
also
for
the
accomplishment
of
Gods
glorious
designe
and
purpose
of
mans
Redemption
.
It
is
true
,
Christ
was
Mediatour
before
his
incarnation
,
by
his
Word
,
and
Spirit
,
acting
in
reference
to
the
nature
which
should
in
the
fulnesse
of
time
be
assumed
into
his
person
,
but
he
was
not
so
perfectly
a
Saviour
as
now
he
is
.
This
second
person
of
the
glorious
Trinity
is
named
Jesus
,
and
he
is
so
called
from
the
end
,
which
is
most
excellent
,
to
save
men
from
their
sins
,
and
hell
,
and
to
confer
righteousnesse
and
life
upon
all
beleevers
:
and
the
name
Messias
,
and
Christ
import
his
offices
,
which
are
the
divinely
instituted
means
to
attaine
that
end
,
viz.
the
salvation
of
mens
souls
.
A
meer
creature
Priest
,
a
meere
creature
Prophet
,
and
a
meer
creature
King
could
not
perform
those
several
actions
which
were
necessarily
to
be
done
by
Christ
,
who
was
a
Priest
,
a
King
and
a
Prophet
,
all
three
meeting
happily
in
him
,
and
in
him
alone
.
Christ
in
regard
of
his
Priestly
office
,
which
was
after
the
order
of
Melchizedeck
)
offered
up
his
body
as
a
propitiatory
sacrifice
by
his
eternal
spirit
,
to
reconcile
us
to
God
his
Father
,
to
obtain
remission
of
sinnes
,
spiritual
graces
,
and
life
eternal
by
an
alsufficient
price
laid
down
for
us
.
Indeed
God
is
said
to
love
the
world
,
and
from
thence
to
give
his
Son
to
die
for
the
Elect
,
Joh.
3.16
.
and
freely
to
forgive
all
our
sinnes
:
but
this
is
not
opposite
to
the
merits
and
satisfaction
of
Christ
which
belong
to
him
as
a
Priest
,
and
Sacrifice
:
For
we
must
consider
a
double
reference
of
Gods
love
;
One
towards
the
creature
,
the
other
towards
his
justice
,
and
hatred
of
sin
.
God
would
have
his
Son
to
satisfie
them
both
with
due
recompence
.
He
satisfied
his
love
to
the
sinful
creature
,
when
he
gave
his
Son
to
be
our
Mediator
:
He
satisfied
his
love
to
justice
,
and
hatred
of
sin
,
when
he
gave
his
Son
to
die
for
us
,
and
by
his
blood
to
expiate
our
sin
:
He
satisfied
his
love
to
the
creature
,
because
out
of
love
he
forgives
sins
freely
in
regard
of
the
creature
,
though
he
laid
the
punishment
on
his
dear
Son
to
satisfie
his
justice
:
For
notwithstanding
his
love
to
justice
,
and
hatred
of
sin
,
he
out
of
his
love
to
his
Elect
forgives
their
sins
,
and
gives
them
eternal
life
,
in
which
respect
it
may
be
truly
said
,
God
satisfied
himself
,
and
appeased
himself
in
his
beloved
Son
.
Now
the
blood
of
a
meer
man
could
not
satisfie
Gods
justice
for
those
innumerable
and
grosse
sins
which
man
had
committed
against
the
infinite
Majesty
of
God
:
The
Church
is
redeemed
by
the
blood
of
God
,
Acts
20.28
.
Not
was
it
sufficient
that
Christ
should
be
a
Saviour
in
regard
of
merit
,
but
he
must
be
so
also
in
regard
of
efficacy
;
and
he
executes
his
offices
most
powerfully
and
gloriously
,
being
exalted
(
after
he
had
overcome
death
)
above
all
principalities
and
powers
,
where
he
is
our
advocate
,
yea
,
such
an
advocate
as
can
plead
the
worthinesse
of
his
person
,
his
perfect
obedience
,
and
meritorious
sufferings
,
and
can
do
whatever
he
pleaseth
to
promote
our
happinesse
:
Hence
,
1.
Conversion
,
illumination
,
and
all
saving
graces
are
his
free
gift
,
Joh.
5.26
.
and
Paul
oft
prays
,
Grace
,
and
peace
from
God
the
Father
,
and
from
Jesus
Christ
.
2.
He
governs
them
by
his
holy
Laws
,
protects
them
by
his
grace
,
and
power
,
and
singularly
cares
for
them
as
his
precious
jewels
,
is
tenderly
affected
to
them
as
a
father
to
the
child
,
&c.
John
10.28
.
and
b●ings
them
at
last
to
his
eternal
inheritance
,
1
Pet.
1.5
.
3.
He
sends
his
holy
Spirit
to
dwell
in
them
,
and
to
be
their
comforter
,
and
this
proves
him
also
to
be
the
true
God
,
in
that
he
can
send
the
holy
Ghost
,
who
is
also
the
ever
living
God
.
4.
As
he
quickned
his
own
body
,
so
he
will
raise
them
up
at
the
last
day
:
Hence
he
calls
himself
,
the
resurrection
and
the
life
,
Joh.
6.40
.
So
,
1
Cor.
15.21
,
22.
5.
He
will
send
his
Angels
to
gather
them
together
,
and
shall
passe
sentence
on
the
Devils
and
the
wicked
,
and
force
every
knee
to
bow
to
him
,
Isa.
45.23
.
Rom.
14.10
,
11.
Tit.
2.13
.
6.
He
will
give
unto
his
sheep
eternal
life
,
Joh.
10.28
.
and
17.24
.
See
all
these
Arguments
enlarged
,
and
vindicated
from
all
the
cavils
,
and
objections
of
the
adversaries
by
Mr.
Estwick
in
his
answer
to
Bidle
.
Quest.
How
far
forth
are
the
actions
of
Christ
to
be
imitated
by
us
?
Answ.
For
answer
hereunto
we
must
distinguish
of
Christs
actions
:
As
,
1.
Such
as
were
done
by
his
divine
omnipotency
,
as
all
his
miracles
were
:
These
are
admirandae
,
&
adorandae
,
non
imitandae
:
To
be
admired
,
and
adored
,
not
to
be
imitated
.
2.
Such
as
were
done
by
his
prerogative
.
As
his
sending
for
the
Asse
without
his
owners
consent
:
These
are
amandae
,
non
imitandae
:
To
be
loved
,
not
to
be
imitated
.
3.
The
actions
of
his
Mediatorship
:
as
his
dying
for
sin
,
rising
from
the
dead
,
ascending
into
heaven
,
&c.
These
are
not
to
be
imitated
but
only
analogically
:
Thus
,
as
he
died
for
sin
,
we
must
die
to
sinne
:
As
he
rose
again
,
so
we
must
rise
to
newnesse
of
life
:
As
he
ascended
into
heaven
:
so
must
we
daily
in
our
Meditations
,
and
affections
:
As
he
was
a
King
,
so
must
we
be
to
conquer
our
lusts
;
As
he
was
a
Priest
,
so
must
we
be
to
offer
up
spiritual
sacrifices
.
1.
Of
a
contrite
heart
,
Psal.
51.17
.
2.
Of
righteousnesse
,
Psal.
51.19
.
3.
Of
praise
,
Heb.
13.15
.
4.
Of
almes
,
Heb.
13.16
.
5.
Of
our selves
,
our
soules
,
and
bodies
,
Rom.
12.1
.
As
he
was
a
Prophet
,
so
must
we
be
to
instruct
our
families
.
4.
His
ministerial
actions
,
wherein
especially
two
things
are
considerable
.
-
1.
His
unction
,
or
fitting
with
gifts
.
-
2.
His
mission
and
sending
by
his
Father
:
and
these
are
to
teach
Ministers
not
to
run
before
they
be
gifted
by
God
,
and
sent
by
the
mediate
means
of
the
Presbytery
.
5.
His
natural
actions
,
as
eating
,
drinking
,
sleeping
,
&c.
wherein
,
though
we
do
the
same
,
yet
we
cannot
be
said
to
do
them
in
imitation
of
him
,
because
we
do
them
by
a
natural
instinct
.
6.
His
occasional
,
and
accidental
actions
:
As
his
instituting
,
and
celebrating
of
the
Sacrament
at
night
and
after
supper
,
and
in
an
upper
room
,
&c.
His
being
baptized
in
a
River
,
&c.
These
we
are
not
to
imitate
him
in
.
7.
His
moral
actions
of
piety
,
and
holinesse
,
and
these
especially
we
are
to
imitate
him
in
,
and
to
walk
as
he
walked
,
1
Joh.
2.6
.
Quest.
How
is
the
whole
work
of
our
salvation
carried
on
by
Christ
?
Answ.
As
he
is
the
closure
of
every
link
in
that
golden
chain
of
our
salvation
which
reacheth
from
eternity
to
eternity
:
As
,
-
1.
He
is
the
foundation
of
our
election
,
Eph.
1.4
.
-
2.
The
price
of
our
redemption
,
1
Pet.
1.18
,
19.
-
3.
The
efficient
cause
of
our
regeneration
,
Eph.
2.10
.
-
4.
The
author
of
our
justification
,
Jer.
33.16
.
-
5.
The
beginner
and
perfecter
of
our
sanctification
,
Heb.
12.2
.
Joh.
15.4
,
5.
-
6.
The
matter
of
our
consolation
both
temporal
and
spiritual
,
Joh.
16.33
.
Rom.
5.1
.
-
7.
The
sweetner
and
sanctifier
of
all
our
troubles
,
Rom.
8.37
,
&c.
-
8.
The
assurance
and
pledge
of
our
resurrection
,
1
Cor.
15.20
.
1
Thes.
4.13
.
-
9.
The
procurer
,
and
producer
of
our
glorification
,
Joh.
17.22
.
Rev.
21.23
.
and
therefore
he
may
well
be
called
our
all
in
all
.
-
Absumus
a
te
,
-
Vivimus
ex
te
,
-
Fidimus
in
te
,
-
Tendimus
ad
te
,
-
Non
nisi
per
te
,
-
Optime
Christe
.
CHAP.
XXX
.
Questions
,
and
Cases
of
Conscience
about
the
Church
.
Quest.
WHat
is
meant
by
the
word
Church
?
Answ.
The
Hebrew
word
Translated
in
the
Psalms
,
Congregation
,
signifies
to
gather
together
,
or
a
company
of
people
assembled
together
.
So
,
Numb.
20.10
.
The
Greek
signifies
to
call
,
the
compound
to
call
out
.
Thence
the
word
translated
a
Church
,
Act.
13.43
.
in
general
,
signifies
an
Assembly
of
people
.
So
Act.
19.32
,
41.
Hence
when
Assemblies
were
dissolved
,
every
man
is
said
to
return
to
his
own
house
,
1
Kin.
12.24
.
Mostly
the
Greek
word
in
the
New
Testament
is
appropriated
to
an
Assembly
of
Saints
that
profess
the
●ospel
.
Such
Assemblies
are
our
Churches
,
both
because
they
are
called
out
of
their
houses
to
one
Assembly
,
as
also
by
reason
of
their
calling
out
of
the
world
,
and
out
of
their
naturall
condition
:
Hence
they
are
oft
stiled
The
called
,
as
Rom.
1.7
.
1
Cor.
1.2
,
9.
Matth.
9.13
.
In
common
use
this
word
Church
is
Metonymically
put
for
the
place
where
such
Assemblies
meet
.
So
the
word
Synagogue
,
which
signifies
the
same
with
Church
▪
is
put
for
an
Assembly
,
and
so
translated
,
Jam.
2.2
.
and
for
a
Congregation
,
Act.
13.43
.
as
also
the
place
of
the
Assembly
.
So
Luke
7.5
.
Quest.
In
what
sence
is
a
Church
taken
in
Scripture
?
Answ.
First
,
For
a
company
of
men
selected
,
gathered
,
and
called
out
of
the
World
by
the
Doctrine
of
the
Gospel
to
know
,
and
worship
the
true
God
in
Christ
according
to
his
Word
,
1
Cor.
1.2
.
Rev.
2.3
.
This
is
the
visible
Church
,
which
is
not
alwayes
eminent
,
and
glorious
to
the
eyes
of
the
flesh
,
as
Papists
avouch
,
the
Church
being
like
the
Moon
,
subject
to
mutations
,
Rev.
12.1
.
Secondly
,
For
the
whole
company
of
the
Elect
,
which
in
all
ages
,
and
places
have
,
and
doe
,
or
shall
believe
in
Christ
,
through
the
calling
of
God
the
Father
by
the
operation
of
the
holy
Spirit
.
This
is
the
invisible
Catholick
Church
.
So
Col.
1.18
.
Thirdly
,
For
the
faithful
in
some
one
Family
,
so
it
is
to
be
understood
,
Cant.
4.12
.
Rev.
3.12
.
Heb.
11.10
.
Rev.
12.27
.
Cant.
5.2
.
and
6.8
.
2
Cor.
6.16
.
Matth.
7.25
.
and
16.18
.
1
Tim.
3.15
.
Rom.
1.7
.
1
Cor.
1.2
.
and
9.10
.
Fourthly
,
For
the
lawful
Governours
of
the
Church
,
to
whom
the
Censures
of
the
Church
doe
of
right
belong
,
Matth.
18.17
.
This
is
the
Church
representative
.
Fifthly
,
For
a
Material
Temple
.
So
1
Cor:
14.34
.
and
11.18
.
It
s
put
also
for
all
those
that
shall
be
saved
,
He●
.
12.23
.
the
professors
of
Christ
,
Act.
8.1
.
the
faithful
of
some
one
Province
,
2
Thes.
1.1
.
Some
notable
Assembly
of
the
faithful
partaking
together
in
the
Word
and
Sacraments
,
1
Cor.
14.4
.
A
multitude
of
any
,
whether
good
or
bad
,
meeting
together
,
Act.
19.32
,
39.
Quest.
Who
is
the
builder
of
the
Church
?
Answ
,
Christ
,
for
the
Church
is
made
an
house
of
God
,
and
the
several
members
of
the
Church
,
so
ordered
,
and
qualified
as
they
make
up
that
Church
,
and
all
this
by
Christ
.
By
Christ
,
they
which
by
nature
are
dead
in
sin
,
are
quickned
,
and
made
lively
stones
:
by
him
they
are
quickned
,
and
gathered
together
,
and
endued
with
all
needful
graces
,
whereby
they
become
an
holy
house
,
and
a
fit
Temple
fo●
God
to
dwell
in
,
John
5.21
.
Ephes.
1.10
.
Joh.
1.16
.
Hence
Ephes.
1.22
.
Quest.
Why
doth
Christ
build
up
his
Church
?
Answ.
First
,
Because
the
Members
of
the
Church
,
before
they
were
Members
,
were
dead
,
and
scattered
,
and
destitute
of
all
grace
,
therefore
there
must
be
some
to
quicken
,
gather
,
and
furnish
them
with
grace
.
Secondly
,
Christ
of
all
others
is
fittest
to
doe
this
:
He
is
the
very
wisdom
and
power
of
the
Father
:
By
him
all
things
were
made
,
and
are
preserved
,
sustained
,
and
ordered
:
therefore
it
s
most
meet
that
the
Church
should
receive
her
spirituall
being
,
preservation
,
and
every
good
thing
from
,
and
by
Christ
.
Thirdly
,
For
working
the
great
work
of
mans
redemption
,
which
is
proper
to
the
Church
,
Christ
humbled
himself
,
even
to
death
,
the
death
of
the
Cross
,
therefore
it
s
most
meet
that
he
should
have
the
honour
of
building
up
his
Church
:
Thus
he
sees
of
the
travel
of
his
soul
,
and
is
satisfied
,
as
Isa.
53.11
.
Phil.
2.8
,
9
,
10
,
11.
Quest.
Hath
Christ
a
special
propri●ty
in
his
Church
?
Answ.
Yea
,
and
that
for
these
reasons
.
-
1.
Because
he
purchased
it
with
his
own
blood
,
Act.
20.28
.
-
2.
He
built
it
:
Hence
,
1
Pet.
2.4
,
5.
Ephes.
2.22
.
-
3.
God
hath
given
the
Church
to
his
Son
,
Psal.
2
8.
Quest.
How
,
and
why
is
Christ
said
to
be
the
Lord
of
his
Church
?
Answ.
First
,
By
Gods
ordination
,
Psal.
2.6
.
Ephes.
1.22
.
Secondly
,
By
the
redemption
which
Christ
hath
made
of
his
Church
:
So
Exo.
20.2
.
therefore
these
two
Titles
of
Lord
and
Redeemer
are
oft
joyned
together
,
Isa.
43.14
.
and
44.24
.
Thirdly
,
By
a
mutual
Covenant
between
Christ
and
his
Church
,
as
of
old
between
God
and
Israel
:
God
avoucheth
Israel
to
be
his
peculiar
people
,
they
avouch
him
to
be
their
God
,
Deut.
26.17
,
18.
This
was
oft
foretold
by
the
Prophets
,
Jer.
31.33
.
Hos.
2.23
.
Zach.
13.9
.
and
is
accomplished
in
the
Christian
Church
,
Heb.
8.10
.
Christ
in
,
and
by
the
Gospel
,
and
Sacraments
offers
himself
to
be
our
Lord
,
and
we
take
him
so
to
be
,
by
our
subjecting
of
our selves
to
his
Ordinances
.
Fourthly
,
By
the
Laws
,
and
Ordinances
which
Christ
hath
given
to
his
Church
,
It
s
the
part
of
a
Lord
to
give
Laws
,
and
he
is
their
Lord
in
special
to
whom
he
gives
Laws
:
But
Gods
word
wherein
those
Laws
are
contained
,
is
in
special
given
to
the
Church
,
Psal.
147.19
,
20.
Hence
the
Church
is
stiled
the
Pillar
,
and
ground
of
truth
,
1
Tim.
3.15
.
Fifthly
,
By
a
special
care
which
he
takes
of
his
Church
,
1
Tim.
4.10
.
Dr.
Gouge
on
Heb.
Quest.
Whether
may
our
Parochial
Assemblies
in
England
be
called
Churches
of
Christ
,
wherein
there
are
so
many
corrupt
persons
?
Answ.
They
may
,
and
are
true
Churches
.
Look
upon
Jerusal●m
,
Matth.
23.37
.
you
shall
see
that
the
eleven
Tribes
were
Apostates
:
there
were
in
it
dumb
dogs
,
Isa.
56.10
.
there
were
Scribes
,
and
Pharisees
Hypocrites
,
they
had
corrupted
the
Doctrine
of
the
Law
with
their
false
glosses
:
the
Temple
was
made
a
den
of
thieves
;
yet
the
Evangelist
calls
it
the
holy
City
:
and
that
1.
Because
there
was
the
service
of
the
true
God
in
the
Temple
,
the
Word
preached
,
Sacrifices
offered
,
the
meetings
of
the
Church
of
God
.
2.
Because
as
yet
they
had
not
received
a
bill
of
divorcement
:
So
have
not
we
the
word
of
God
preached
,
the
Sacraments
truly
administred
,
&c.
and
when
did
the
Lord
give
us
a
bill
of
divorcement
?
and
therefore
to
encourage
us
against
the
cavills
of
the
Separatists
,
let
us
remember
,
-
1.
That
the
word
of
truth
is
truely
preached
amongst
us
,
which
appears
by
the
conversion
of
thousands
,
whereas
never
was
any
converted
by
a
word
of
errour
,
Jam.
1.18
.
-
2.
That
our
Ministers
are
of
God
,
because
by
them
so
many
are
begotten
to
God
,
Christ
thought
it
a
good
reason
when
he
said
,
believe
me
that
I
came
out
from
the
Father
for
the
works
sake
:
the
blind
man
saw
this
,
Joh.
9.30
.
3.
Our
meetings
are
holy
meetings
:
For
-
1.
Our
people
are
outwardly
called
by
an
holy
calling
,
and
to
an
holy
end
.
-
2.
They
profess
faith
in
Christ
,
which
is
an
holy
profession
,
and
therefore
in
charity
they
are
to
be
judged
Saints
.
-
3.
Congregations
are
called
holy
in
Scripture
,
from
the
better
part
,
not
from
the
greater
:
as
an
heap
of
wheat
mingled
with
chaff
,
is
called
an
heap
of
wheat
:
so
1
Cor.
6.11
.
with
chap.
2.12
.
-
4.
Mixt
Congregations
are
holy
in
Gods
acceptation
,
who
esteems
them
,
not
as
they
are
in
themselves
,
but
as
members
of
Christ
,
Israel
at
the
best
,
was
a
stiffnecked
people
,
ye
Balaam
said
,
that
God
saw
no
iniquity
in
them
,
Numb.
23.21
.
Quest.
How
is
the
Church
Gods
peculiar
?
Answ.
First
,
Because
Believers
are
the
most
precious
of
men
,
even
the
most
noble
upon
earth
:
Hence
Cant.
6.7
.
they
are
the
sons
of
God
,
brethren
of
Christ
,
heirs
of
heaven
.
Secondly
,
In
regard
of
God
,
they
are
a
peculiar
people
,
distinct
from
others
,
by
the
grace
of
Election
,
by
which
they
are
chosen
out
of
the
world
,
and
advanced
in
Gods
favour
above
all
others
.
Hence
they
are
called
,
an
holy
Nations
?
the
Spouse
of
Christ
,
the
dauhgter
of
God
,
the
choice
of
God
,
and
Gods
delight
.
Thirdly
,
in
regard
of
their
whole
manner
,
and
condition
of
life
:
Hence
they
are
said
to
dwell
alone
,
and
not
to
be
numbred
amongst
the
Nations
,
Numb
,
23.9
.
as
for
instance
,
1.
Their
Original
are
not
some
few
families
,
coming
out
of
some
corner
of
the
Earth
:
but
they
sprung
of
Christ
,
of
whom
all
the
families
of
Heaven
and
Earth
are
called
.
2.
Their
Countrey
is
not
of
the
Earth
:
here
they
are
Pilgrims
,
and
strangers
:
but
Heaven
is
their
home
,
from
which
they
look
for
their
Saviour
,
Ephe.
3.15
.
3.
Their
King
is
neither
born
,
nor
created
,
but
the
everlasting
King
of
glory
,
who
rules
not
some
one
Countrey
,
but
from
Sea
to
Sea
,
&c.
and
not
for
an
age
,
but
for
ever
.
4.
Their
Lawes
are
Spirituall
,
reaching
the
Conscience
as
well
as
the
outward
man
,
most
perfect
,
never
changed
,
nor
abrogated
,
as
mens
be
.
5.
Their
war
and
weapons
are
not
carnall
,
but
Spiritual
,
as
their
chiefest
enemies
be
:
their
Captain
was
never
foiled
,
nor
can
be
,
and
therefore
they
are
sure
of
victory
befo●e
they
strike
a
blow
:
and
as
for
their
corporal
enemies
,
they
overcome
them
,
non
feriendo
,
sed
ferendo
,
not
by
striking
but
sufring
.
6.
Their
Language
is
that
of
Canaan
:
their
Speech
shews
them
to
be
Citizens
of
Heaven
:
therefore
called
a
people
of
a
pure
language
,
&c.
Zeph.
3.9
.
7.
Their
garments
are
devised
,
and
put
on
by
God
himself
,
even
the
garments
of
innocency
,
long
robes
dyed
in
the
blood
of
the
Lamb
,
Rev.
7.14
.
8.
Their
diet
springeth
not
out
of
the
Earth
,
but
descends
from
Heaven
:
Jesus
Christ
,
the
bread
of
life
,
&c.
of
whom
,
whosoever
feeds
shall
continue
to
eternal
life
.
Quest.
Why
is
the
Church
compared
to
a
woman
,
Rev.
12.1
?
Answ.
First
,
as
simply
considered
in
her self
:
and
that
for
three
causes
.
1.
Because
to
the
Woman
was
first
made
the
promise
of
the
blessed
seed
that
should
break
the
Serpents
head
,
and
it
s
still
made
good
to
the
Church
under
the
same
similitude
:
for
to
her
all
the
promises
of
God
doe
properly
belong
.
2.
Because
she
is
feeble
,
and
weak
as
a
woman
without
her
Husband
,
Joh.
15.5
.
3.
Because
she
is
a
pure
,
and
chast
virgin
,
not
defiled
with
Idolatry
,
as
the
Romish
strumpet
is
,
2
Cor.
11.2
.
Secondly
,
As
she
stands
in
relation
to
others
,
and
that
1.
To
God
,
and
in
this
relation
she
is
the
daughter
of
God
,
Cant.
7.1
.
Psal.
45.10
.
2.
To
Christ
,
in
which
relation
she
is
the
Spouse
of
Christ
.
1.
Contracted
to
him
in
his
Incarnation
:
So
Cant
4.10
.
2
Married
to
him
as
his
Bride
,
and
taken
home
in
his
second
comin●
to
dwell
with
him
for
ever
.
3.
To
Christians
,
and
in
this
relation
she
is
their
Mother
.
For
a
woman
through
the
company
of
her
husband
,
brings
forth
children
:
So
the
Church
by
her
conjunction
with
Christ
,
and
the
power
of
his
word
,
brings
forth
,
nurceth
,
and
brings
up
many
children
to
God
.
Quest.
What
duties
doth
this
relation
of
a
Spouse
to
Christ
teach
her
?
Answ.
First
,
to
cleave
to
her
husband
.
For
God
seeing
that
it
was
not
good
for
Adam
to
be
alone
,
he
made
the
woman
of
his
rib
,
being
cast
into
a
sleep
,
and
brought
,
and
married
her
unto
him
,
saying
,
for
this
cause
shall
a
man
leave
Father
and
Mother
,
and
cleave
to
his
wife
,
&c.
Gen.
2.24
.
So
God
seeing
,
after
the
fall
,
that
it
was
much
less
good
for
man
to
be
alone
,
he
institutes
a
second
marriage
with
the
second
Adam
,
whom
he
casts
asleep
by
death
,
and
brings
his
Spouse
out
of
his
side
pierced
,
and
marries
the
Church
to
him
,
that
renouncing
all
Loves
and
Lovers
but
him
,
she
might
cleave
undevidedly
to
him
,
and
this
she
must
doe
foure
wayes
.
1.
In
person
:
For
as
the
wife
delivers
up
her
person
to
her
husband
alone
:
So
Believers
must
deliver
up
their
souls
,
and
bodies
to
Jesus
Christ
.
For
1
Cor.
6.19
,
20.
we
are
no
longer
our
own
,
&c.
2.
A
faithful
Shouse
is
married
but
to
one
man
,
2
Cor.
11.2
.
So
the
Church
.
3.
Christ
our
Husband
communicates
his
whole
person
to
us
:
he
gives
his
life
for
his
sheep
only
:
prayes
for
no
other
.
4.
Christ
as
a
faithful
Husband
leaves
Father
in
Heaven
,
and
Mother
on
Earth
,
and
cleaves
to
his
Wife
.
2.
To
cleave
to
Christ
in
faithful
affection
,
loving
our
Husband
Christ
as
our selves
,
nay
better
then
our selves
,
not
loving
our selves
to
the
death
for
his
sake
,
seeing
his
love
to
us
was
stronger
then
death
,
and
more
to
us
then
to
his
own
life
.
3.
To
cleave
to
him
in
affliction
,
as
a
Wife
takes
her
Husband
for
better
,
and
worse
.
A
Kingdom
is
promised
to
such
,
Luke
22.29
,
30.
Secondly
,
The
Church
must
depend
upon
Christ
her
Husband
as
upon
he
head
,
and
that
1.
For
direction
,
subjecting
her self
,
as
owing
obedience
to
all
his
commands
,
Ephes.
5.24
.
and
this
she
must
doe
,
seeing
he
is
the
true
light
,
the
Sun
of
Righteousness
,
the
Pillar
able
to
direct
her
.
2.
For
protection
,
Christ
is
the
Saviour
of
his
body
the
Church
,
Ephes.
5.23
.
the
only
Phineas
that
turns
away
the
wrath
of
God
,
kindled
against
his
Israel
,
the
onley
Moses
that
stands
in
the
gap
where
Gods
wrath
had
made
a
breach
.
3.
For
provision
:
None
else
but
Jesus
Christ
can
supply
the
Church
with
such
things
as
she
needs
:
he
can
bestow
pardon
of
Sin
,
righteousness
,
life
,
and
salvation
:
He
paies
her
debts
,
both
of
obedience
to
the
whole
Law
,
and
satisfaction
for
the
breach
of
it
.
Thirdly
,
She
must
rejoyce
to
honour
her
Husband
even
with
her
own
dishonour
:
For
Christ
rejoyced
to
honour
her
even
with
his
own
infinite
dishonour
:
the
joy
of
Heaven
pleased
him
not
without
her
presence
,
and
fellowship
in
it
.
Fourthly
,
She
must
,
as
a
good
Spouse
,
doe
all
things
to
please
her
Husband
,
thereby
testifying
her
love
to
him
.
This
is
to
walk
worthy
the
Lord
,
&c.
Col.
1.10
.
Quest.
How
must
she
please
her
Husband
Christ
?
Answ.
First
,
She
must
not
seek
to
please
her self
in
any
thing
that
is
displeasing
to
him
,
She
must
deny
her self
,
her
own
will
,
reason
,
affections
,
and
desires
,
much
more
her
sinnes
,
and
lusts
to
please
him
,
Rom.
15.1
,
2
,
3.
Secondly
,
she
must
not
seek
to
please
others
,
for
then
she
cannot
please
Christ
,
Gal.
1.10
.
Thirdly
,
she
must
labour
for
a
conformity
to
him
in
manners
,
and
affections
.
1.
Of
vertues
,
as
humility
,
innocency
,
patience
,
&c.
2.
In
will
,
willing
holily
what
he
willeth
,
and
nilling
what
he
nilleth
.
3.
In
practice
,
chearfully
observing
what
he
commands
.
Fourthly
,
She
must
deck
and
trim
her self
with
graces
,
Psal.
45.13
.
She
must
put
on
lowlinesse
,
meeknesse
,
&c.
so
1
Tim.
2.9
.
Fifthly
,
She
must
shew
her
love
to
Christ
by
loving
,
and
gladly
intertaining
his
friends
.
Sixthly
,
She
must
shew
her
delight
in
him
in
his
presence
,
and
long
after
him
in
his
absence
,
Isa.
26.8
.
Rev.
22.20
.
crying
Even
so
come
Lord
Jesus
.
Quest.
What
priviledges
hath
the
Church
as
the
Spouse
of
Christ
?
Answ.
First
,
Free
election
:
he
hath
made
choice
of
her
,
and
not
she
of
him
,
Joh.
15.16
.
He
was
not
bound
any
way
to
chuse
her
:
neither
did
he
finde
any
reason
in
her
,
as
other
young
men
doe
:
no
disposition
,
no
work
of
preparation
,
no
freewill
,
no
affections
toward
him
,
neither
is
he
bound
to
render
a
reason
,
if
he
had
passed
by
us
as
he
hath
many
others
.
Secondly
,
Divine
pacification
:
By
this
marriage
all
hostility
,
and
enmity
is
removed
betwixt
God
and
the
Church
:
For
Ephes.
2.14
,
15.
He
is
our
peace
,
Col.
2.14
.
Hereby
we
have
daily
entrance
,
and
access
unto
God
,
not
as
strangers
,
or
ordinary
friends
:
but
as
friends
,
yea
as
children
in
prayers
,
praises
,
&c.
Ephes.
2.18
,
19.
Thirdly
,
Gracious
assimulation
,
and
fitness
between
the
Bridegrom
,
and
Bride
:
For
whereas
1.
She
was
of
base
Parentage
,
a
daughter
of
the
Earth
,
her
Father
an
Amorite
,
&c.
Ezek.
16.3
.
now
she
is
made
a
chosen
generation
,
the
daughter
of
a
Prince
,
of
near
alliance
to
God
.
2.
She
was
poor
and
needy
,
had
no
worth
,
no
dowry
to
prefer
her
:
now
by
this
contract
,
she
hath
an
estate
made
her
fit
for
a
Prince
:
that
as
her
Husband
is
heir
of
all
things
,
his
love
is
so
liberal
that
he
hath
made
her
a
co-heir
of
his
own
heavenly
inheritance
,
Rom.
8.17
.
3.
She
was
deformed
,
without
beauty
,
or
comelinesse
,
she
hath
now
attained
perfect
beauty
in
righteousness
,
and
the
beauty
of
her
husband
makes
her
beauty
perfect
,
Ezek.
16.14
.
without
wrinkle
or
spot
,
Ephes.
5.27
.
4.
She
was
naked
,
covered
with
nothing
but
shame
,
excepting
a
few
rags
,
and
fig-leaves
:
now
her
cloathing
is
of
wrought
gold
,
Psal.
45.13
.
garments
of
salvation
,
Isa.
61.10
.
Fourthly
,
Free
and
liberal
donation
,
as
young
men
give
Jewels
and
Love-tokens
.
For
1.
What
he
Covenants
,
and
promises
,
he
also
pledgeth
with
many
graces
,
shining
as
so
many
Jewels
,
thereby
testifying
his
bounty
towards
her
.
2.
He
bestows
his
person
on
her
,
and
by
becoming
hers
,
she
becomes
his
,
and
so
of
twain
,
they
become
one
flesh
.
3.
With
his
person
he
bestows
his
goods
upon
her
,
i.
e.
all
his
merits
,
and
obedience
,
all
his
sufferings
,
all
his
glory
,
all
his
prayers
.
4.
He
invests
her
,
not
only
into
his
goods
,
but
into
his
inheritance
,
and
in
due
time
consummates
the
marriage
,
bringing
his
Spouse
home
into
his
house
of
glory
,
a
mansion
prepared
for
her
:
putting
her
into
possession
of
all
the
wealth
of
Heaven
,
where
she
enjoyes
his
immediate
presence
.
Fifththly
,
high
and
honourable
exaltation
,
and
advancement
:
as
Ahashuerus
made
Esther
,
a
poor
captive
maid
,
a
sharer
in
all
the
honour
of
his
Kingdom
by
marrying
her
.
Yea
,
the
Churches
honour
exceeds
that
of
the
greatest
Queens
:
For
1.
They
are
matched
with
,
and
laid
in
the
bosoms
of
men
,
but
she
is
admitted
into
the
bed
with
him
that
is
God
and
Man
,
Cant.
1.15
.
2.
They
are
married
to
Kings
,
but
such
as
are
mortal
,
who
often
leave
them
miserable
Widows
:
But
she
to
the
King
of
glory
,
who
only
hath
immortality
.
3.
They
are
married
to
consort
in
some
one
kingdom
,
and
part
of
the
Earth
:
But
she
to
a
King
that
rules
from
sea
to
sea
,
to
whom
all
Kings
are
subject
,
and
by
whom
they
rule
.
To
a
Kingdom
unshaken
,
that
fades
not
away
,
&c.
1
Pet.
1.4
.
Sixthly
,
Strong
and
eternal
consolation
,
in
that
by
reason
of
this
marriage
a
firm
and
constant
happinesse
is
assured
,
which
all
the
contracts
in
earth
cannot
perform
.
Quest.
How
may
the
true
Church
be
known
?
Answ.
First
,
By
her
face
:
now
the
face
of
a
true
visible
Church
,
is
discerned
,
by
1.
By
the
sincere
preaching
,
and
professing
of
the
Word
of
God
.
2.
The
due
and
true
administration
of
the
Sacraments
,
according
to
that
Word
.
3.
The
exercise
of
Discipline
appointed
in
,
and
by
the
Word
:
The
first
,
is
absolutely
requisite
to
the
face
,
and
being
of
a
Church
.
The
two
latter
serve
for
the
beauty
,
and
stability
of
it
.
So
Joh.
8.30
.
and
10.4
.
my
sheep
hear
my
voice
,
&c.
where
Christ
is
,
there
is
the
Church
,
but
where
two
or
three
consent
in
his
name
,
there
Christ
is
,
Matth.
18.20
.
Act.
2.42
.
Secondly
,
By
her
voice
,
she
speaks
the
language
of
Canaan
:
She
enjoyns
not
,
nor
commands
in
her
family
,
any
thing
but
what
she
hath
direction
for
from
her
husband
revealing
his
will
in
the
Scriptures
:
and
dares
impose
no
yoke
on
her
children
,
where
her
husband
hath
left
them
free
.
She
conceives
her self
so
the
Spouse
of
Christ
,
that
yet
she
still
remaines
the
handmaid
of
the
Lord
.
Thirdly
,
By
her
virtues
,
or
qualities
:
as
1.
She
is
holy
,
in
respect
1.
of
holinesse
of
the
Doctrine
which
she
teacheth
:
what
she
receives
from
the
Lord
,
she
teacheth
.
2.
Of
the
better
part
of
the
visible
Church
she
is
holy
,
though
not
in
respect
of
the
greatest
part
.
3.
Whatsoever
corruption
of
Doctrine
or
manners
spring
up
,
she
reproves
,
and
censures
,
not
tollerates
it
.
2.
She
is
meek
,
loving
,
patient
,
merciful
,
&c.
Jam.
3.17
.
full
of
good
fruits
,
her
weapons
are
prayers
,
and
tears
,
not
fire
and
faggot
.
Fourthly
,
By
her
marriage
:
a
good
way
to
know
one
by
,
is
the
head
,
and
the
Church
cannot
be
better
known
then
by
her
head
Jesus
Christ
,
whose
wife
she
is
,
by
whom
all
the
children
of
the
Church
are
begotten
,
by
virtue
of
the
eternal
Covenant
of
Grace
,
as
in
lawful
wedlock
,
Cant.
2.16
.
and
5.10
.
Fifthly
,
By
her
carriage
and
behaviour
:
1.
To
her
husband
,
to
whom
in
all
her
behaviour
she
expresses
foure
virtues
.
-
1.
She
is
chast
,
and
faithful
to
him
:
she
forgets
not
the
guide
of
her
youth
,
&c.
-
2.
She
is
subject
to
him
in
all
things
:
content
to
be
tryed
,
and
ruled
in
all
cases
by
his
will
revealed
in
his
Word
.
-
3.
She
depends
only
on
her
husband
for
the
meanes
of
her
welfare
,
and
all
needfull
supplies
:
will
not
seek
to
any
other
Advocates
,
or
Mediators
,
&c.
-
4.
She
honours
her
Husband
onely
,
and
will
give
his
honour
to
no
other
.
2.
To
her
children
,
whom
-
1.
She
nurceth
at
her
own
breasts
,
puts
them
not
forth
to
such
strange
milke
of
Traditions
,
Councils
,
Decretals
,
&c.
-
2.
She
instructeth
,
and
teacheth
them
.
-
3.
Porvides
for
them
:
she
upholds
the
means
of
salvation
to
keep
her
children
in
good
state
.
Quest.
Is
the
true
Church
of
Christ
alwayes
visible
?
Answ.
The
true
Church
is
not
alwaies
conspicuous
,
visible
and
glorious
to
the
world
,
but
may
be
oppressed
and
hid
.
So
was
the
Church
in
Egypt
,
thrust
out
into
the
wildernesse
:
so
in
Elijahs
time
,
when
he
complained
that
he
was
left
alone
:
so
in
the
Babylonish
captivity
,
therefore
compared
to
dead
and
dry
bones
,
Ezek.
37.2
.
so
Rev.
13.12
.
Quest.
What
reasons
may
be
rendred
for
this
?
Answ.
First
,
because
the
Church
is
a
select
company
called
out
of
the
world
,
a
little
flock
,
Joh.
15.9
.
a
garden
enclosed
,
Cant.
4.12
.
the
blind
world
neither
can
,
nor
will
see
the
Church
.
Secondly
,
the
Church
is
such
a
body
,
as
is
not
alwaies
visible
to
mans
eyes
,
no
not
to
good
mens
,
as
as
we
see
in
Elias
,
the
foundation
being
in
Gods
election
,
and
the
union
spiritual
.
Thirdly
,
Sometimes
the
Church
abusing
peace
,
and
prosperity
makes
the
Lord
to
strip
her
naked
and
bare
,
and
to
●end
her
into
the
wildernesse
,
yea
to
make
her
as
a
wildernesse
,
Hos.
2.3
.
Fourthly
,
The
Church
provides
for
her
safety
sometimes
by
flying
into
the
wildernesse
:
she
is
like
a
Dove
in
the
rocks
,
Cant.
2.19
.
5ly
,
The
Churches
Militant
condition
suffers
her
not
alwaies
to
be
visible
,
being
not
tyed
to
any
one
estate
or
place
:
therefore
she
is
compared
to
the
Moon
being
s●metimes
in
the
full
,
and
sometimes
hid
.
Quest.
What
conclusions
may
be
laid
down
concerning
the
visibility
of
the
Church
?
Answ.
First
,
By
the
Church
which
we
hold
invisible
,
we
mean
the
Catholick
Church
,
even
the
multitude
of
all
the
Elect
which
have
been
,
are
,
or
shall
be
,
which
Church
is
holy
,
and
no
wicked
persons
belong
to
it
:
It
s
a
communion
of
Saints
only
,
to
which
belongs
remission
of
sins
,
and
life
everlasting
,
and
this
is
invisible
to
the
world
,
and
that
1.
Because
the
ground
,
and
foundation
of
it
(
Gods
Election
)
is
invisible
.
2.
The
greatest
part
of
the
Elect
are
not
subject
to
sence
:
not
the
Saints
in
Heaven
,
nor
many
on
Earth
,
some
being
not
born
,
others
but
new
bo●n
.
3.
Visible
things
are
not
believed
,
but
things
invisible
:
Faith
is
of
things
not
s●en
,
and
if
we
believe
the
holy
Catholick
Church
,
we
cannot
see
it
.
Secondly
,
concerning
the
Militant
Church
,
we
hold
1.
That
God
will
alwaies
have
a
part
of
his
Catholick
Church
here
on
Earth
that
shall
hold
,
and
maintain
the
true
Faith
in
the
several
Ages
to
the
Worlds
end
,
and
this
cannot
faile
upon
Earth
.
2.
This
part
of
the
Catholick
Church
consists
of
men
that
are
visible
,
and
exercise
visible
Ordinances
,
as
the
Word
,
Sacraments
,
&c.
and
often
in
peaceable
times
appears
glorious
in
many
particular
,
and
visible
Congregations
.
3.
That
these
visible
,
and
particular
Churches
,
are
not
alwayes
visible
after
the
same
manner
:
neither
is
any
part
of
the
visible
Church
alwayes
so
necessarily
visible
,
but
that
it
may
disappear
,
as
the
Church
in
the
Old
and
New
Testaments
have
some
time
done
.
4.
This
number
of
men
in
whom
this
part
of
the
Church
contsteth
,
may
come
to
be
a
few
,
and
by
Tyranny
and
Heresie
,
their
profession
may
be
so
secret
amongst
themselves
,
that
the
world
cannot
see
them
.
Though
like
the
Sun
,
she
shines
in
her self
,
yet
she
may
be
obscured
from
the
sight
of
others
.
5.
Though
the
Church
cannot
fail
upon
Earth
,
yet
the
external
government
of
it
may
faile
for
a
time
:
her
Pastors
may
be
interrupted
,
her
sheep
scattered
,
her
Discipline
hindered
,
the
external
exercise
of
Religion
may
be
suspended
,
and
the
sincerity
of
Religion
exceedingly
corrupted
:
so
that
the
members
of
the
Church
are
only
visible
amongst
themselves
.
Thirdly
,
Though
the
Church
of
God
be
not
alwaies
seen
,
yet
she
is
alwayes
safe
,
and
that
1.
Because
if
she
cannot
be
safe
in
the
City
,
she
shall
be
safe
in
the
Wildernesse
,
where
God
will
provide
her
a
place
,
as
Rev.
12.14
.
2.
Gods
purpose
for
the
safety
of
his
Church
cannot
be
altered
by
any
enterprises
of
her
Enemies
.
Though
Pharaoh
slay
all
the
infants
,
yet
Moses
shall
be
preserved
by
his
own
daughter
in
his
own
bosome
to
be
a
deliverer
.
Though
Herod
slay
the
infants
,
he
shall
misse
of
him
whom
he
seeks
.
3.
God
makes
high
account
of
his
Church
,
as
the
signet
of
his
right
hand
,
the
apple
of
his
eye
,
therefore
he
will
provide
for
her
safety
.
4.
Gods
wisdom
makes
it
healthful
for
his
Church
sometimes
to
be
hid
,
that
she
may
always
be
safe
:
otherwise
the
world
would
destroy
her
.
Dr.
Tailor
on
Rev.
Quest.
Are
not
all
Christians
bound
to
pray
for
the
peace
of
the
Church
?
Answ.
Yea
,
1.
we
must
pray
for
the
whole
Church
,
where
ever
dispersed
.
2.
For
the
natural
members
,
and
noble
members
especially
:
the
living
stones
,
those
which
are
more
instrumental
,
and
organicall
:
such
as
are
eminent
in
power
,
and
place
,
in
worth
,
and
in
service
.
3.
More
particularly
for
our
own
Church
,
to
which
we
are
related
,
and
to
the
principals
of
it
,
as
Cities
and
Vniversities
.
4.
For
the
restoring
of
the
people
of
God
,
even
for
the
Jews
,
and
for
the
setting
up
of
the
new
Jerusalem
,
as
God
hath
promised
in
his
Wo●d
.
5.
By
the
same
reason
we
must
pray
against
such
as
are
against
the
Church
.
Quest.
But
what
must
we
pray
for
in
the
behalf
of
the
Church
?
Answ.
First
in
general
,
for
all
blessings
;
for
all
that
is
good
,
and
useful
,
and
tends
to
the
welfare
of
it
:
as
for
the
protection
of
it
:
deliverance
of
those
that
are
in
danger
,
preservation
from
danger
to
those
that
are
free
:
for
the
perfection
of
it
:
that
God
will
re●ore
those
Churches
that
are
over-run
,
refine
,
and
purifie
those
that
stand
:
For
the
propagation
of
it
,
that
God
will
stretch
the
boun●s
,
and
enlarge
the
borders
of
it
:
that
he
will
bring
more
subjects
under
the
Kingdom
of
Christ
.
Secondly
,
In
particular
,
we
must
pray
for
a
three
fold
Peace
of
the
Church
.
1.
A
peace
with
God
,
in
causing
the
Churches
to
keep
their
peace
with
him
,
in
walking
in
purity
and
power
of
his
Ordinance
,
without
which
,
though
they
were
in
peace
with
all
the
world
,
it
will
come
to
nothing
:
all
other
blessings
will
be
soon
gone
,
except
we
have
something
to
soder
us
with
God
,
which
can
be
nothing
but
our
exact
walking
with
him
in
his
Ordinances
.
2.
Peace
amongst
the
Members
of
the
Church
:
that
they
may
be
free
from
dissentions
,
divisions
:
that
they
may
think
the
same
thing
,
go
the
same
way
,
and
unanimously
minde
the
glory
of
God
.
3.
A
Forreign
peace
also
from
all
opposition
without
,
that
there
may
be
no
invasion
by
forraign
Enemies
upon
the
Church
of
God
.
Quest.
What
is
further
included
in
our
praying
for
the
Church
?
Answ.
First
,
one
thing
is
implyed
inwardly
,
that
our
hearts
should
work
towards
the
Church
,
our
desires
and
wishes
should
be
for
the
welfare
of
it
.
Secondly
,
another
outwardly
,
that
we
should
endeavour
to
attain
what
we
pray
for
:
our
counsels
should
be
for
the
welfare
of
the
Church
:
Our
examples
should
be
patterns
to
others
to
provoke
them
to
good
works
:
such
as
are
in
authority
should
exercise
it
for
the
setling
,
and
furthering
the
peace
of
the
Church
:
yea
we
should
not
onely
pray
our selves
,
but
should
stir
up
others
to
doe
the
like
.
Quest.
But
how
must
all
this
be
done
?
Answ.
First
,
Sincerely
,
not
out
of
by-respects
.
Secondly
,
Earnestly
,
and
frequently
,
putting
all
our
strength
to
it
.
Thirdly
,
Constantly
,
not
by
fits
only
.
Quest.
Who
are
bound
to
do
all
this
?
Answ.
Every
Christian
in
what
station
soever
he
is
:
as
-
1.
Magistrates
in
their
places
,
whom
it
p●incipally
concerns
to
pray
for
,
and
promote
it
.
-
2.
Ministers
in
their
places
must
be
leading
persons
in
these
duties
,
and
provoke
others
to
it
.
-
3.
Yea
all
,
in
every
condition
,
learned
,
and
unlearned
,
men
,
and
women
,
&c.
Examples
,
and
Scriptures
for
all
these
are
:
that
of
Moses
,
Exod.
32.32
.
So
Judg.
5.23
.
1
Sam.
4.19
.
2
Sam.
11.11
.
Psal.
20.5
.
and
51.18
.
and
53.6
.
and
102.13
.
Isa.
62.1
.
Rom.
9.3
.
2
Cor.
11.28
.
Phil.
1.18
.
Col.
2.5
.
Quest.
But
why
must
we
thus
pray
for
the
peace
of
the
Church
?
Answ.
First
,
consider
what
the
Church
is
,
and
that
1.
In
relation
to
God
,
it
s
his
house
,
the
Spouse
of
Christ
,
and
there
cannot
be
a
dearer
relation
to
put
a
deeper
ingagement
upon
us
then
this
.
2.
In
that
relation
that
she
hath
to
us
.
She
is
the
Mother
of
us
all
,
and
therefore
we
should
sympathize
in
her
weale
,
and
woe
.
Secondly
,
Consider
that
peace
is
the
summe
of
all
blessings
:
Hence
the
Ancients
painted
peace
with
a
horne
of
plenty
.
For
1.
Peace
nourisheth
all
Arts
,
Sciences
,
Trades
,
&c.
2.
It
s
a
very
careful
,
and
useful
nurce
to
cherish
Religion
,
Acts
9.31
.
there
is
no
hearing
of
the
Law
of
God
,
nor
the
Law
of
Justice
,
when
men
have
their
swords
in
their
hands
.
Arma
silent
L●ges
.
Thirdly
,
consider
the
nature
of
prayer
,
both
in
the
efficacy
,
and
necessity
of
it
.
1.
It
s
a
most
efficacious
Engine
:
the
summe
of
all
Policies
for
a
Christan
to
work
by
,
for
Peace
:
Its
God
that
rules
all
the
world
:
hath
all
hearts
in
his
hands
,
can
make
a
mans
enemies
,
yea
the
very
stones
to
be
at
peace
with
him
:
and
prayer
rules
God
,
he
suffers
himself
to
be
overcome
by
it
.
Le●
me
alone
,
saith
God
,
Exod.
32.10
.
2.
It
s
of
great
necessity
also
:
For
God
will
not
bestow
blessings
,
till
we
seek
and
sue
to
him
for
them
,
and
the
reason
is
,
because
otherwise
he
shall
have
li●tle
honour
by
it
:
If
it
come
without
seeking
to
God
for
it
,
we
should
ascribe
it
to
other
means
,
and
things
.
Fourthly
,
consider
the
nature
of
a
Christian
,
and
we
shall
see
that
its
the
most
proper
work
for
him
.
For
1.
He
is
the
Son
of
the
Church
,
and
it
becomes
him
(
at
least
)
to
pray
hard
for
his
Mother
,
as
Craesus
his
dumb
son
did
for
his
Father
.
2.
He
is
a
Son
of
Peace
,
a
Son
of
the
God
of
Peace
,
a
Sonne
of
the
Gospel
of
peace
:
and
the
Spirit
given
him
is
a
spirit
of
Peace
.
3.
He
is
a
Son
of
prayer
:
It
should
be
the
element
in
which
he
draws
his
breath
,
to
run
towards
God
,
and
towards
Heaven
in
a
way
of
peace
:
besides
,
he
is
enabled
to
pray
when
others
cannot
,
he
is
sensible
of
the
condition
of
the
Church
which
others
are
not
.
Quest.
But
how
may
we
so
pray
for
the
peace
of
the
Church
,
as
to
be
sure
to
prevail
?
Answ.
First
,
we
must
pray
in
Faith
,
believing
Gods
Word
,
and
his
promises
made
to
his
Church
.
Secondly
,
In
sincere
charity
,
in
a
true
genuine
love
to
the
Church
.
Thirdly
,
In
repentance
,
lifting
up
pure
hands
to
God
.
God
will
not
hear
our
prayers
,
if
we
will
not
hear
his
commands
.
Fourthly
,
Pray
with
servency
,
and
earnestness
of
spirit
;
A
fearfull
begger
teaches
how
to
give
a
denial
.
God
loves
a
kind
of
violence
,
to
dash
our
prayers
against
Heaven
,
and
the
throne
of
grace
with
an
holy
zeal
of
spirit
which
prevailes
much
with
God
:
we
must
make
our
prayers
fat
with
fasting
(
saith
Tertullian
)
which
are
ordinarily
starved
with
formality
.
Fifthly
,
Pray
constantly
:
though
God
seem
not
to
regard
our
Prayers
,
yet
we
must
not
give
over
,
but
hold
out
,
and
wait
upon
him
.
Quest.
What
meanes
may
we
use
to
help
us
in
the
serious
performance
of
this
duty
.
Answ.
We
must
lay
aside
all
our
carnal
security
,
and
lay
things
to
heart
:
observe
the
state
of
the
Church
,
and
lay
it
to
heart
.
Let
not
the
world
(
as
the
Ivy
deals
with
the
Oake
)
twist
about
thy
heart
,
which
will
make
Christianity
dye
within
thee
:
Be
not
too
busie
with
worldly
affairs
,
least
they
choke
all
thoughts
about
bettr
matters
.
Dr.
Stoughton
.
Quest.
Why
is
the
Church
called
a
mother
?
Gal.
4.26
.
Answ.
Because
the
word
of
God
is
committed
to
the
keeping
of
the
Church
,
which
word
is
seed
,
1
Pet.
1.23
.
Milk
,
1
Cor.
3.2
.
strong
meat
,
Heb.
5.14
.
and
the
Church
is
a
mother
which
by
the
Ministry
of
the
word
,
brings
forth
children
unto
God
;
and
when
they
are
born
,
feeds
them
with
milk
out
of
the
two
breasts
of
the
Old
and
New
Testaments
.
Quest.
Where
are
we
to
seek
for
our
mother
the
Church
?
Answ.
She
is
to
be
sought
for
,
and
found
in
the
true
visible
Churches
,
the
certain
marks
whereof
are
three
.
1.
The
preaching
of
the
word
out
of
the
writings
of
the
Prophets
and
Apostles
,
with
obedience
,
Joh.
10.28
.
Eph.
2.20
.
2.
True
invocation
of
God
the
Father
,
in
the
only
name
of
Christ
,
by
the
assistance
of
the
Spirit
,
Act.
9.14
.
1
Cor.
1.2
.
3.
The
right
use
of
the
Sacraments
,
Baptisme
,
and
the
Lords
Supper
,
Matth.
28.18
.
and
by
these
we
shall
finde
the
true
Church
of
God
in
England
,
&c.
Quest.
Are
all
Christians
bound
to
joyne
themselves
to
some
particular
Church
,
or
Congregation
?
Answ.
Yea
,
they
are
in
a
special
manner
bound
to
it
,
and
that
for
these
Reasons
.
1.
In
regard
of
Gods
institution
,
Mat.
18.17
.
wherein
is
contained
a
necessity
both
in
regard
of
the
precept
,
and
the
means
.
2.
In
regard
of
the
presence
of
God
and
Christ
there
,
Rev.
1.13
.
For
if
we
will
come
to
God
,
we
must
come
also
to
that
assembly
where
God
doth
in
a
special
manner
manifest
his
presence
,
and
is
found
of
those
that
seek
him
there
.
3.
In
regard
of
Gods
glory
,
which
is
much
advanced
publickly
by
this
means
:
For
as
God
under
the
Law
placed
his
name
in
Jerusalem
,
so
under
the
Gospel
he
doth
it
in
these
publick
assemblies
.
4.
In
regard
of
the
Covenant
and
promise
of
God
:
For
they
which
are
members
of
the
Church
,
they
are
,
as
it
were
,
directly
under
the
promises
and
blessings
of
God
to
be
poured
out
upon
them
,
Psal.
65.5
.
and
133.3
.
5.
In
regard
of
our
profession
;
because
otherwise
it
cannot
be
that
the
beleevers
should
be
distinguished
from
infidels
,
1
Cor.
5.12
.
6.
In
regard
of
mutual
edification
,
which
follows
from
this
combination
of
the
godly
amongst
themselves
:
Heb.
10.24
,
25.
1
Cor.
11.17
.
and
12.25
,
27.
Rom.
1.12
.
Quest.
What
Church
must
we
joyn
our selves
to
?
Answ.
First
,
only
to
the
true
Church
which
professeth
the
true
faith
.
Secondly
,
if
we
be
uningaged
,
we
must
as
much
,
as
we
may
,
joyn
our selves
to
the
purest
Church
.
Thirdly
,
though
we
may
joyn
our selves
to
that
Church
,
in
which
necessarily
many
defects
are
to
be
tollerated
,
yet
we
may
not
joyne
our selves
to
such
a
Church
in
which
we
must
necessarily
partake
with
her
in
her
sins
,
Eph.
5.11
.
neither
must
we
fix
our selves
to
any
Church
with
a
minde
to
favour
her
defects
,
by
our
silence
:
(
but
so
far
as
it
may
be
done
with
edification
)
we
must
assist
in
taking
them
away
.
Quest.
Are
we
to
associate
our selves
with
such
a
Church
as
tollerates
the
wicked
,
and
opposes
the
godly
?
Answ.
First
,
to
tollerate
notorious
wickednesse
is
a
great
sinne
in
a
Church
,
Revel.
2.20
.
and
in
Its
nature
tends
to
the
corrupting
of
the
Church
,
1
Corinth.
5.6
.
Secondly
,
it
defiles
the
communion
to
those
wicked
men
that
are
tollerated
,
and
to
those
that
are
the
cause
of
their
tolleration
,
Hag.
2.13
.
Thirdly
,
all
such
partake
in
this
pollution
,
which
do
not
what
in
them
lies
to
remove
such
scandals
,
1
Cor.
5.13
.
Fourthly
,
that
mixture
which
ariseth
from
such
a
tolleration
doth
lessen
the
comfort
and
edification
of
the
godly
.
Fifthly
,
yet
it
is
not
lawful
presently
to
separate
from
such
Churches
,
where
the
wicked
are
tollerated
,
and
the
godly
discouraged
,
3
John
9
,
10
,
11.
and
that
for
these
reasons
.
1.
Because
that
errour
may
be
but
the
infirmity
of
the
Church
.
2.
Because
patience
and
forbearance
must
be
exercised
towards
a
particular
offending
brother
,
Gal.
6.1
.
much
more
towards
a
society
of
brethren
,
or
a
Church
.
3.
By
the
rash
departure
of
the
godly
,
a
reformation
of
those
evils
is
not
promoted
,
but
hindred
.
4.
Because
we
cannot
remove
from
such
a
Church
to
a
purer
,
without
grievous
inconveniences
,
which
ought
alwayes
to
be
avoided
as
much
as
may
be
without
sinne
.
Am●s
.
Cas.
of
Consc.
Quest.
Is
it
lawful
to
gather
Churches
out
of
true
Churches
?
Answ.
It
s
a
most
unwarrantable
practice
of
them
that
do
so
:
It
s
an
uncharible
,
and
unscriptural
practice
:
there
is
neither
precept
,
nor
precedent
for
it
in
al
the
book
of
God
:
Indeed
we
read
in
Scripture
of
gathering
Churches
from
amongst
the
Heathen
.
Were
England
a
land
of
Heathens
,
and
no
Church
planted
amongst
us
,
it
might
be
proper
enough
to
gather
Churches
here
;
but
to
put
a
planted
,
constituted
,
and
settled
Church
into
the
condition
of
Heathens
,
savours
strongly
of
pride
,
and
censoriousnesse
:
Besides
,
gathering
of
Churches
amongst
us
,
breeds
woful
divisions
in
families
,
the
husband
going
one
way
,
the
wife
another
,
the
child
a
third
,
the
servant
a
fourth
,
&c.
and
is
a
great
impediment
to
their
mutual
edification
.
Again
,
they
which
gather
Churches
amongst
us
have
their
members
oft-times
living
many
miles
asunder
:
How
then
can
such
Pastors
watch
over
their
soules
as
those
that
must
give
an
account
thereof
?
or
how
can
such
members
partake
of
all
Ordinances
,
or
perform
such
mutual
duties
each
to
other
as
they
ought
?
Moreover
,
it
s
a
kinde
of
Sacriledge
thus
to
rob
godly
Ministers
of
the
creame
of
their
flocks
,
and
the
crown
of
their
Ministry
of
whom
they
have
travelled
in
pain
till
Christ
was
formed
in
them
:
and
its
hard
measure
in
those
who
thus
reap
where
they
have
not
sown
,
and
enter
into
another
mans
labours
.
Mr.
Hall
on
Tim.
Quest.
Is
it
lawful
to
seperate
from
a
true
Church
,
because
of
some
errours
or
defects
in
it
?
Answ.
By
no
means
,
and
that
for
these
Reasons
.
1.
Because
the
root
of
such
separation
is
bad
,
and
therefore
the
fruit
cannot
be
good
.
It
springs
from
pride
,
and
censoriousnesse
;
as
in
the
Pharisees
,
who
were
the
great
Seperatists
,
and
had
their
name
from
thence
.
2.
Such
are
Schismaticks
,
and
(
probably
)
will
in
a
short
time
be
Hereticks
:
Schisme
being
the
way
to
Heresie
:
they
make
a
rent
in
the
Church
whose
peace
should
be
very
dear
to
us
:
For
though
peace
be
not
the
being
of
a
Church
;
yet
it
tends
much
to
the
well
being
of
it
:
for
as
a
Kingdom
,
so
a
Church
,
being
divided
,
cannot
stand
.
3.
The
pretences
of
separation
(
as
the
Crosse
,
Surplisse
,
&c.
being
removed
)
though
separation
even
then
for
those
things
was
unlawful
,
it
s
now
farre
more
vile
,
and
therefore
God
punisheth
the
Separatists
of
our
time
more
severely
,
by
giving
them
up
to
viler
opinions
then
formerly
.
4.
It
s
a
scandal
and
great
wrong
to
a
Church
:
It
s
ill
to
forsake
the
society
of
one
good
man
without
a
just
cause
,
how
much
more
to
unchurch
a
whole
Church
causelesly
?
5.
Such
cannot
escape
the
revenging
hand
of
God
:
Though
men
may
suffer
them
,
yet
God
will
not
:
One
of
the
saddest
judgements
we
read
of
in
Scripture
befell
Schismatical
Corah
,
and
his
company
,
Numb.
6.16
.
they
made
a
rent
in
the
Congregation
,
and
the
earth
rent
in
sunder
,
and
devoured
them
:
when
Caine
seperated
from
the
Church
,
Genes.
4.16
.
he
became
a
vagabond
.
Idem
.
Quest.
Who
is
the
Head
of
the
Church
?
Answ.
Christ
only
,
Col.
1.18
,
19.
Quest.
In
what
nature
is
Christ
the
Head
of
the
Church
?
Answ.
According
to
both
his
natures
.
For
,
Col.
1.18
.
he
is
called
the
Head
of
the
Church
;
whom
v.
15.
the
Apostle
had
said
to
be
the
Image
of
the
invisible
God
;
but
that
image
was
the
eternal
Son
of
God
,
the
word
incarnate
:
therefore
Christ
,
as
God-man
is
the
Head
of
the
Church
:
for
the
Church
ought
to
have
such
an
head
,
which
had
a
conformity
of
nature
with
the
rest
of
the
members
that
were
to
be
incorporated
into
it
:
but
this
conformity
agrees
to
Christ
according
to
his
humane
nature
,
where
Christ
and
his
Church
are
said
to
be
one
flesh
,
Eph.
5.31
.
The
Church
also
ought
to
have
such
an
head
which
could
communicate
spiritual
life
to
it
;
but
this
is
only
in
the
power
of
God
,
whence
God
is
called
both
the
husband
and
head
of
the
Church
,
Psal.
45.11
.
therefore
Christ
,
as
God
,
was
the
head
of
the
Church
also
.
Object
.
But
Christ
could
not
thus
be
the
head
of
the
old
Church
,
because
he
was
not
then
incarnate
:
For
it
is
the
part
of
an
head
to
communicate
,
and
impart
its
good
to
the
body
;
but
the
humanity
of
Christ
could
not
profit
the
Church
before
his
incarnation
,
and
therefore
he
was
not
the
head
of
the
Church
of
the
Jews
according
to
his
humanity
?
Answ.
Though
Christ
had
not
then
actually
conjoyned
the
humanity
to
himself
;
yet
according
to
the
divine
decree
of
his
future
incarnation
,
and
passion
,
according
to
the
eternal
efficacy
of
it
,
and
according
to
the
lively
faith
of
the
Patriarchs
,
even
Christs
humane
nature
,
and
those
things
which
he
was
to
do
and
suffer
in
the
same
,
did
much
benefit
the
ancient
Church
when
as
yet
they
were
not
in
act
.
From
the
beginning
of
the
world
,
they
were
chosen
in
Christ
,
and
by
Christ
all
the
adopted
sons
of
God
,
Ephes.
1.4
,
5.
Christ
was
the
Lamb
of
God
slaine
from
the
beginning
of
the
world
,
and
therefore
from
the
beginning
of
the
world
he
was
the
lively
head
of
his
Church
:
For
those
things
are
present
to
God
and
faith
which
are
not
yet
come
:
Hence
Aquinas
saith
truly
:
Christum
fuisse
secundum
humanitatem
caput
ecclesiae
ante
incarnationem
,
per
operationem
fidei
,
quae
illum
in
carnandum
apprehendebat
,
&
sic
beneficium
justificationis
consequebatur
.
Object
.
But
Christ
is
not
the
Head
of
his
Church
according
to
his
divine
nature
,
because
that
hath
no
conformity
of
nature
with
the
rest
of
the
members
:
neither
according
to
his
humane
nature
,
because
according
to
that
he
cannot
communicate
spiritual
life
to
his
members
,
therefore
he
is
no
way
the
head
of
the
Church
?
Answ.
I
answer
in
general
:
If
there
be
found
in
Christ
the
perfect
resemblance
and
reason
of
an
head
,
this
is
enough
to
make
him
truly
called
an
Head
,
though
the
conditions
of
an
Head
be
not
found
in
either
of
the
natures
apart
.
As
for
that
which
is
objected
,
that
the
humane
nature
of
Christ
doth
not
communicate
life
and
spiritual
motion
to
the
members
,
I
answer
by
distinguishing
.
The
life
of
grace
is
infused
into
the
members
,
either
by
the
principal
agent
,
who
creates
grace
in
the
soul
by
the
way
of
authority
;
and
in
this
sense
the
influx
of
grace
is
from
God
alone
:
or
else
from
the
instrument
joyned
with
the
principal
agent
,
and
so
the
humane
nature
of
Christ
instrumentally
is
said
to
communicate
grace
,
and
spiritual
life
:
As
it
nothing
derogates
from
the
natural
head
that
it
communicates
life
,
and
motion
to
the
other
members
,
not
immediately
from
it self
,
but
by
the
means
of
its
latent
virtue
:
So
neither
doth
it
derogate
from
the
dignity
of
this
mystical
Head
,
that
it
communicates
life
,
and
grace
,
not
principally
from
its
self
,
but
by
reason
of
the
Divinity
dwelling
in
it
,
Christ
therefore
notwithstanding
these
objections
,
is
the
head
of
his
Church
,
according
to
both
his
natures
.
Quest.
What
may
we
learn
from
the
consideration
hereof
?
Answ.
First
,
In
that
God
is
the
head
of
the
Church
,
we
may
thence
conclude
that
she
shall
be
perpetual
,
and
that
the
gates
of
Hell
shall
not
prevaile
against
her
:
For
if
God
be
with
us
,
what
shall
be
against
us
?
and
truly
,
if
the
head
of
the
Church
were
less
then
God
,
she
would
never
be
safe
,
having
all
the
Devils
of
Hell
,
and
all
the
wicked
of
the
world
against
her
.
Secondly
,
If
God
be
the
head
of
the
Church
,
then
all
the
Members
of
it
ought
to
obey
this
their
head
in
all
things
with
reverence
,
and
godly
fear
:
For
there
is
an
infinite
obligation
upon
every
Creature
to
obey
God
:
but
(
if
it
could
be
)
there
is
more
then
an
infinite
obligation
upon
the
Church
that
is
redeemed
,
and
sanctified
to
obey
her
God
,
her
mistical
,
and
life-giving
head
.
Thirdly
,
If
God
be
the
head
of
the
Church
,
then
Christs
ascention
into
heaven
,
hath
not
deprived
her
of
her
head
,
yea
he
is
present
,
and
ever
will
be
present
with
his
Catholick
Church
,
by
the
presence
,
and
power
of
his
Divinity
,
though
he
be
not
present
to
the
eyes
of
our
flesh
,
according
to
his
promise
,
Matth.
28.
ult.
Loe
I
am
with
you
alwaies
,
even
to
the
end
of
the
world
,
therefore
the
Pope
is
a
superfluous
head
.
Fourthly
,
Is
our
head
man
also
?
then
by
vertue
of
his
kindred
to
our
nature
,
we
may
assure
our selves
that
he
loves
us
dearly
,
that
he
is
very
sensible
of
our
miseries
,
and
ready
to
relieve
us
,
Heb.
2.17
,
18.
Fifthly
,
is
our
head
man
?
this
may
comfort
us
,
in
that
the
Divel
hath
no
cause
of
triumphing
over
us
:
Indeed
he
overcame
the
first
Adam
,
who
was
the
head
and
fountain
of
all
mankind
:
but
the
second
Adam
,
the
head
of
his
Church
,
hath
overcome
him
:
yea
in
Christ
,
we
overcome
him
,
being
his
members
equally
as
we
were
overcome
in
Adam
:
the
conquest
of
our
head
,
hath
made
us
conquerors
.
Quest.
Wherein
consists
the
similitude
betwixt
Christ
and
a
head
?
and
betwixt
the
Church
and
a
body
?
Answ.
The
natural
head
must
be
considered
in
a
double
respect
to
its
membes
:
1.
Of
difference
.
2.
Of
agreement
:
and
so
must
this
mysticall
head
also
.
Quest.
Wherein
consists
the
discrepancy
betwixt
the
head
and
members
?
Answ.
First
,
in
respect
of
its
eminency
and
dignity
:
For
the
head
doth
more
fully
,
and
perfectly
enjoy
all
the
sences
,
then
the
members
which
are
under
it
:
So
Christ
our
mystical
Head
,
doth
possesse
all
spiritual
grace
,
much
more
abundantly
then
all
men
,
and
Angels
●oyned
in
one
,
Joh.
3.34
.
Secondly
,
in
respect
of
its
Government
:
For
the
head
directs
,
and
governs
,
and
all
the
members
are
directed
,
and
governed
in
their
operations
by
it
:
So
Christ
doth
rule
and
govern
his
Church
,
and
she
hearkens
to
his
commands
,
and
submits
to
them
,
Epes
.
5.22.23
.
Thirdly
,
In
respect
of
its
causality
,
and
influence
:
For
the
head
imparts
,
and
communicates
sence
,
and
motion
to
all
the
members
,
so
that
they
would
want
sence
,
and
motion
if
they
should
be
separated
from
the
head
:
So
Christ
infuseth
spiritual
life
,
and
motion
into
his
members
,
otherwise
they
would
be
stupid
and
dead
,
and
destitute
of
all
spiritual
motion
,
Joh.
15.5
.
Hence
Phil.
4.13
.
Quest.
Wherein
consists
the
agreement
between
the
head
and
members
?
Answ.
First
,
In
that
the
natural
head
hath
conformity
of
nature
with
the
members
:
For
it
would
be
a
monstrous
thing
if
a
mans
body
should
have
a
horses
head
;
So
between
the
Church
and
her
mystical
head
,
there
is
an
agreement
of
nature
,
Heb.
2.16
.
Secondly
,
The
head
,
and
members
have
an
agreement
in
order
to
the
same
end
,
viz.
the
safety
and
preservation
of
the
whole
person
:
So
Christ
and
his
members
,
which
are
one
person
,
are
ordained
to
attaine
one
,
and
the
same
end
,
viz.
eternall
glory
,
and
happiness
;
and
for
the
attaining
of
this
end
,
both
the
head
and
the
members
do
daily
co-operate
.
This
is
the
care
of
the
head
to
bring
his
members
to
perfect
blessedness
,
Joh.
17.12
.
where
he
is
called
the
Saviour
of
his
body
,
Eph.
5.23
.
and
this
also
is
the
scope
of
all
Ch●ists
members
,
that
together
with
their
head
,
they
may
participate
of
that
blessedness
.
As
Paul
.
Phil.
3.14
.
Thirdly
,
the
head
,
and
members
have
a
continuity
between
themselves
,
and
all
have
their
act
,
and
information
from
the
same
soul
:
So
this
mystical
head
,
and
all
his
members
have
a
certain
continuity
between
themselves
,
and
have
their
spiritual
information
,
and
vivification
from
the
same
principle
:
For
between
Ch●ist
and
his
Members
there
is
a
certain
conjunction
by
means
of
the
holy
Ghost
,
who
resting
more
fully
in
Christ
our
Head
,
flows
from
thence
into
all
the
members
,
giving
life
to
all
,
and
uniting
all
,
Ephes.
4
16.
Quest.
What
is
that
body
whereof
Christ
is
the
head
?
Answ.
The
Church
,
in
Latine
Ecclesia
ab
evocando
,
because
its
a
company
,
or
multitude
of
called
ones
,
who
are
called
out
of
the
world
by
the
Ministery
of
the
Gospel
,
and
other
means
appointed
by
God
to
draw
men
out
of
the
state
of
ignorance
,
and
misery
,
and
to
bring
them
to
a
state
of
glory
:
In
which
sence
we
call
such
a
company
of
persons
a
Church
,
as
profess
the
doctrine
and
Religion
of
Christ
under
lawful
Pastors
:
Such
were
the
seven
Churches
of
Asia
:
Such
that
at
Rome
,
Corinth
,
&c.
These
Congregations
are
called
a
Church
,
and
such
as
live
in
them
,
members
of
the
Church
,
who
also
(
in
the
judgement
of
Charity
)
are
to
be
reputed
members
of
the
holy
Catholick
Church
,
both
because
on
Gods
part
they
have
offered
unto
them
such
means
,
whereby
men
are
brought
to
partake
of
eternall
life
,
and
because
that
on
their
part
in
regard
of
the
external
action
,
and
profession
,
these
means
are
received
,
and
used
to
their
salvation
.
This
body
of
the
Church
whereof
Christ
is
the
Head
,
consists
not
of
unbelieving
,
and
wicked
members
,
but
only
of
holy
,
and
sanctified
ones
,
whom
God
hath
pulled
out
of
the
power
of
darkness
,
and
hath
translated
them
into
the
Kingdom
of
his
dear
Son
.
So
that
it
is
not
sufficient
to
salvation
to
be
a
visible
member
of
any
particular
visible
Church
,
by
the
external
profession
of
Faith
,
except
withall
a
man
be
a
mystical
member
of
the
Catholick
Church
by
true
faith
,
and
the
spirit
dwelling
in
his
heart
.
Hence
Cyprian
faith
,
Quid
faci●
in
domo
fidei
,
p●rfidum
pectus
.
Quest.
What
else
may
we
learn
from
hence
?
Answ.
First
,
That
Christians
must
not
envy
those
which
are
endowed
with
more
excellent
gifts
then
themselves
,
because
they
are
members
of
the
same
body
:
that
therefore
which
is
given
to
one
,
that
we
ought
to
esteem
as
given
to
every
one
:
according
to
that
of
St.
Austin
,
Tolle
invidiam
,
&
tuum
est
quod
habeo
,
tolle
invidiam
,
&
meum
est
quod
habes
:
Take
away
envy
,
and
that
which
I
have
is
thine
,
Take
away
envy
,
and
that
which
thou
hast
is
mine
.
Secondly
,
seeing
Gods
children
are
all
members
of
the
same
body
,
therefore
they
should
be
ready
to
serve
one
another
in
love
,
and
to
be
affected
each
with
others
weale
or
woe
,
as
if
it
were
their
own
,
1
Cor.
12.26
.
Dr.
Davenant
on
Col.
Quest.
Whether
may
the
Church
faile
?
Answ.
Neither
the
Catholick
Church
,
nor
any
part
or
member
of
it
can
faile
,
or
perish
.
Joh.
3.16
.
This
Church
Christ
hath
undertaken
for
to
defend
to
the
end
,
Matth.
16.18
.
and
28.20
.
She
is
the
first
born
,
whose
names
are
written
in
Heaven
,
Heb.
12.22
,
23.
If
it
cannot
be
in
one
place
,
or
Kingdom
,
it
will
in
another
;
The
woman
,
when
persecuted
,
had
a
place
prepared
in
the
wilderness
to
fly
into
.
But
a
particular
Church
may
faile
,
and
die
,
and
come
to
nothing
,
as
we
see
in
the
seven
famous
Churches
of
Asia
.
This
may
also
be
proved
out
of
many
places
of
Scripture
,
Mat.
21.43
.
where
Christ
foretels
that
the
Church
of
the
Jews
(
which
had
as
great
priviledges
as
any
Church
on
earth
ever
had
)
should
cease
.
Paul
tells
the
Corinthians
,
they
may
come
to
be
no
Church
,
2
Cor.
11.3
.
and
the
Church
of
Rome
,
Rom.
11.20
,
21
,
22.
the
Church
of
Israel
,
the
ten
Tribes
were
dischurched
,
Hos.
1.9
.
Quest.
What
are
the
infallible
marks
of
a
true
Church
?
Answ.
First
the
sincere
preaching
of
the
Gospel
:
Hence
a
true
Church
is
described
by
it
,
Rom.
3.2
.
So
Psal.
147.19
.
Act.
14.23
.
and
where
the
Gospel
ceaseth
in
the
sincere
preaching
of
it
,
they
are
an
undone
people
,
Prov.
29.18
.
Secondly
,
True
and
sincere
use
of
the
Sacraments
,
at
least
in
the
substance
of
them
:
Hence
the
Church
of
Judah
is
called
the
Circumcision
,
Rom.
3.1
.
and
St.
Paul
defines
the
Church
under
the
Gospel
by
the
Sacraments
,
Phil.
3.3
.
Thirdly
,
A
sincere
profession
of
the
word
of
God
,
and
true
Christian
Religion
,
either
in
uprightness
of
heart
,
or
in
the
judgement
of
Charity
.
So
1
Cor.
14.33
.
So
Gal.
1.22
.
All
particular
Churches
are
Churches
that
are
in
Christ
,
and
Churches
of
visible
Saints
.
Fourthly
,
True
Discipline
,
and
a
right
use
of
the
Censures
of
the
Church
:
But
this
is
only
necessary
to
the
well-being
,
not
to
the
essence
of
a
Church
.
Censures
may
be
wholly
neglected
,
yea
perverted
against
the
godly
:
and
yet
the
Church
be
a
true
Church
,
as
Joh.
9.22
.
So
Rev.
2.18
,
20.
Mr.
Fenners
Alarm
,
second
part
.
CHAP.
XXXI
.
Questions
,
and
Cases
of
Conscience
about
Circumspection
,
and
circumspect
walking
.
Quest.
WHat
is
it
to
walk
circumspectly
?
Ans
,
The
Greek
word
,
Ephes.
5.15
.
signifies
exactly
or
precisely
:
so
that
to
walk
circumspectly
,
implies
an
accurate
study
,
and
diligence
throughout
our
lives
,
that
we
offend
none
:
but
by
the
light
of
faith
and
good
works
edifie
all
.
The
course
of
Christianity
is
an
exquisite
course
,
and
strict
walking
.
Quest.
In
what
other
phrases
is
this
circumspect
course
commended
?
Answ.
It
s
implied
in
the
phrases
of
walking
before
God
,
Gen.
17.1
.
Living
honestly
,
Heb.
13.18
.
walking
worthy
the
Lord
in
all
well-pleasing
,
Col.
1.10
,
11.
Quest.
What
things
are
required
in
circumspect
walking
?
Answ.
First
,
that
it
be
exact
,
and
considerate
,
according
to
the
true
and
perfect
rule
of
Gods
word
,
in
every
thing
,
great
and
small
,
so
as
to
go
to
the
utmost
of
them
,
and
to
all
the
rules
that
God
prescribes
:
not
turning
aside
,
either
to
the
right
hand
,
or
left
,
Deut.
2.27
.
and
5.32
.
Prov.
4.27
.
2
Chron.
34.2
.
Isa.
30.21
.
Psal.
119.9
,
10.
Secondly
,
it
must
be
full
,
in
all
fruits
of
holinesse
,
and
justice
,
going
to
the
utmost
of
every
command
;
So
casting
our
occasions
,
that
one
duty
justle
not
out
another
.
Fearing
,
as
to
commit
the
least
sinne
,
so
to
neglect
any
duty
of
piety
,
or
mercy
,
Deut.
5.32
.
Col.
1.10
.
Numb.
14.24
.
and
32.11
,
12.
Jos.
14.8
,
9
,
14.
Such
an
one
looks
to
the
thriving
of
all
his
graces
:
His
moderation
shall
not
damp
his
zeal
,
nor
his
zeal
outrun
his
knowledge
:
His
providence
shall
not
lessen
his
faith
,
nor
his
faith
destroy
his
providence
,
&c.
All
his
graces
run
in
a
circle
,
move
,
strengthen
,
and
quicken
each
other
.
Thirdly
,
it
makes
a
man
diligent
to
redeem
,
seek
,
observe
,
and
take
opportunities
of
doing
good
,
Eph.
5.15
,
16.
there
is
no
time
,
state
,
condition
,
or
company
,
but
some
way
or
other
he
will
improve
it
for
his
good
,
and
work
profit
out
of
it
for
the
advantage
of
his
soul
,
Act.
18.25
.
2
Pet.
1.5
.
Philip.
2.12
.
Heb.
12.15
.
Fourthly
,
he
looks
to
the
manner
as
well
as
to
the
thing
done
,
considering
all
circumstances
that
belong
to
a
good
work
,
as
time
,
place
,
order
,
and
manner
of
doing
,
together
with
the
inward
affection
,
and
disposition
of
the
soule
,
and
is
careful
that
all
may
be
right
,
Rom.
12.2
.
Joh.
13.17
.
Phil.
1.9
,
10.
Fifthly
,
he
is
constant
at
all
times
.
Quest.
What
may
further
us
in
this
exact
walking
?
Answ.
First
,
sound
knowledge
of
the
right
way
,
which
is
as
the
light
,
guiding
us
to
set
every
foot
aright
,
Psal.
119.105
.
Prov.
2.10
,
11.
Secondly
,
a
diligent
watch
and
care
to
prevent
sloth
,
and
to
keep
from
all
extremities
:
we
are
apt
either
to
deal
slightly
in
the
work
of
the
Lord
,
or
to
make
conscience
where
we
should
not
.
Thirdly
,
a
due
and
careful
examination
of
our
affections
to
the
things
we
go
about
,
and
of
our
several
actions
flowing
from
them
,
lest
we
be
overtaken
with
sin
in
them
,
Prov.
4.26
.
and
14.15
.
Gal.
6.4
.
He
that
regards
his
courses
cannot
be
regardlesse
of
his
heart
which
is
the
fountaine
of
all
actions
,
good
and
evil
.
A
bad
affection
may
marr
a
good
work
,
but
a
good
affection
cannot
justifie
an
evil
action
.
Hence
Paul
prays
,
Phil.
1.10
.
Fourthly
,
a
holy
jealousie
,
and
suspicion
lest
the
heart
be
deceived
through
the
deceitfulnesse
of
sin
.
For
he
knows
that
sinne
lies
in
ambush
to
beguile
him
:
the
world
is
full
of
allurements
,
and
his
heart
is
ready
to
hearken
to
their
cunning
insinuations
,
which
makes
him
to
look
to
his
wayes
with
more
then
double
diligence
:
Yea
,
this
holy
jealousie
makes
him
flie
even
from
all
appearance
of
evil
,
as
from
a
Serpent
:
It
makes
him
also
more
careful
to
use
all
good
meanes
whereby
he
may
be
supported
,
and
strengthened
against
all
occasions
which
might
entice
him
to
sin
.
Fifthly
,
a
serious
consideration
of
Gods
continual
presence
about
us
,
and
with
us
,
where
ever
we
are
,
and
what-ever
we
are
about
.
So.
Psalme
16.8
.
Psalme
119.168
.
Prov.
5.20
,
21.
and
15.11
.
Psalme
39.2
,
3.
and
18.6
.
Job
34.21
,
22.
Sixthly
,
another
furtherance
to
circumspect
walking
is
to
be
often
sifting
and
and
examining
our selves
,
veiwing
our
hearts
and
lives
,
taking
account
of
our selves
how
we
watch
,
and
how
we
walk
,
and
how
the
case
stands
between
God
and
us
,
Psal.
4.4
.
and
119.59
.
Prov.
4.25
.
Quest.
Why
is
this
circumspect
walking
so
necessary
?
Answ.
First
,
its
Gods
command
that
we
should
walk
before
him
according
to
all
the
Statutes
and
Ordinances
that
he
hath
given
in
Covenant
to
be
observed
by
us
:
and
we
for
our
parts
have
undertaken
to
serve
him
in
holiness
and
righteousnesse
all
our
dayes
,
and
that
without
limitation
,
even
to
go
to
the
uttermost
in
every
command
,
Psal.
39.1
.
Secondly
,
we
must
all
appear
before
the
judgement
seat
of
God
,
to
give
an
account
of
those
things
done
in
the
flesh
,
be
they
good
,
or
evil
:
we
must
be
accountable
for
every
idle
word
,
and
roving
thought
,
much
more
of
every
unwarrantable
action
,
and
therefore
we
have
need
to
look
to
our
ways
.
Thirdly
,
the
wicked
amongst
whom
we
live
are
ready
to
take
all
advantages
,
and
watch
for
our
halting
,
both
to
harden
themselves
:
and
through
us
,
to
wound
the
pure
religion
of
God
.
Hence
,
Col.
4.5
.
Phil.
2.14
,
15.
Fourthly
,
the
way
to
heaven
is
full
of
crosses
,
snares
,
and
dangers
by
reason
of
our
enemies
,
and
therefore
requires
all
our
diligence
,
either
to
avoid
them
,
or
else
to
step
over
them
;
besides
,
it
s
a
narrow
way
,
and
on
high
,
and
how
wary
had
he
need
be
that
walks
on
an
high
narrow
rock
,
or
that
sails
between
two
dangerous
gulphs
.
Fifthly
,
this
strict
walking
is
the
onely
safe
and
prosperous
way
,
Psal.
119.6
.
Lev.
26.2
,
12.
Rom.
13.12
.
It
s
time
to
cast
off
the
works
of
darknesse
,
and
to
put
on
the
armour
of
light
,
Joh.
11.8
,
9.
1
Chro.
22.13
.
2
Chron.
24.20
.
1
King
.
8.23
.
1
Thes.
5.4
,
5.
Sixthly
,
such
as
are
now
nearer
the
end
of
their
faith
,
and
love
,
must
be
more
diligent
in
the
work
of
them
;
for
the
end
of
every
thing
is
of
such
force
that
the
nearer
we
come
to
it
,
we
do
with
the
more
courage
and
diligence
ply
the
means
which
bring
us
to
it
.
Seventhly
,
in
such
walking
there
is
much
comfort
,
and
joy
:
yea
,
the
pleasures
of
the
world
are
not
comparable
to
it
,
Psal.
138.
●
.
Jer.
6.16
.
for
the
commandments
lead
unto
rest
,
and
he
that
walks
in
them
shall
finde
peace
to
his
soule
.
Eighthly
,
sinne
is
the
disturber
of
conscience
:
the
onely
make-bate
that
sets
a
man
at
odds
with
God
,
and
at
contention
with
himself
,
therefore
we
should
watch
against
it
.
Ninthly
,
the
relation
wherein
we
stand
to
God
,
to
Christ
,
to
the
Holy
Ghost
,
to
the
Saints
,
binds
us
to
walk
honourably
,
honestly
,
and
circumspectly
,
that
we
may
keep
our selves
from
the
pollutions
of
the
flesh
,
and
the
evil
customs
of
the
world
.
Quest.
How
may
we
stir
up
our selves
to
this
circumspection
?
Answ.
First
,
we
must
bewail
our
former
ignorance
,
rashnesse
,
sloth
,
shame
our
selves
for
it
,
and
labour
to
make
it
hateful
to
us
.
Secondly
,
We
must
quicken
our selves
to
more
diligence
for
the
time
to
come
.
Remember
that
we
have
been
too
long
in
security
,
indulgent
to
our
carnal
affections
,
foolishly
pursued
earthly
vanities
with
double
diligence
,
whilst
the
practice
of
piety
and
justice
hath
been
clean
forgotten
,
and
almost
buried
in
oblivion
:
Now
therefore
we
should
awake
from
sleep
,
shake
off
sloth
,
consider
the
season
,
and
with
special
labour
redeeme
the
opportunities
which
through
carelesness
have
overslipped
us
;
The
work
it self
is
easie
,
pleasant
and
honourable
,
the
recompence
of
reward
unspeakable
,
and
glorious
,
the
worthinesse
,
Sovereignty
,
and
exceeding
love
of
the
Commander
,
the
dignity
of
the
work
,
and
excellency
of
the
reward
,
do
challenge
of
us
the
most
exquisite
care
,
pains
,
and
diligence
that
can
be
possibly
imagined
.
Thirdly
,
we
must
flie
to
God
by
prayer
,
intreating
him
to
work
our
hearts
to
this
holy
circumspection
at
all
times
.
Of
our selves
we
have
no
power
to
stand
,
or
to
preserve
any
spark
of
Gods
Spirit
glowing
in
our
hearts
,
we
must
beseech
him
therefore
who
hath
put
these
good
motions
into
our
mind
,
to
confirme
,
and
establish
us
therein
unto
the
end
.
Mr.
Balls
power
of
godlinesse
.
Quest.
What
further
considerations
may
provoke
us
to
this
circumspect
walking
?
Answ.
First
,
in
regard
of
sin
which
is
exceeding
deceitful
,
Heb.
3.13
.
sinne
never
presents
its
self
in
its
own
colours
,
but
takes
upon
it
the
shape
of
some
vertue
or
other
,
as
superstition
the
dresse
of
religion
,
licentiousnesse
of
Christian
liberty
,
covetousnesse
of
thriftinesse
,
&c.
and
it
ever
makes
some
pretence
of
delight
,
profit
,
advancement
,
&c.
that
gives
a
man
content
:
as
,
Gen
,
3.6
.
and
34.23
.
Mark
12.7
.
Prov.
7.18
.
Yea
,
like
Satan
,
it
translates
it self
into
an
Angel
of
light
,
2
Cor.
11.14
.
therefore
we
have
need
to
watch
.
Sin
is
of
a
bewitching
nature
:
It
insensibly
soaks
into
a
man
,
as
it
did
into
David
,
2
Sam.
11.2
,
&c.
and
when
once
it
hath
possessed
him
,
the
heart
cannot
be
withdrawn
from
it
,
as
in
Davids
example
,
2
Sam.
11.13
,
14.
and
Sampsons
,
Judg.
16.5
,
&c.
Secondly
,
in
regard
of
Satan
,
he
is
a
mortal
enemie
,
implacable
,
sedulous
,
restlesse
,
and
very
terrible
,
1
Pet.
5.8
.
For
,
1.
His
name
devil
declares
him
to
be
an
accuser
,
and
therein
one
that
seeketh
all
advantages
he
can
against
us
.
2.
An
adversary
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
contralitigator
,
who
will
do
us
all
the
despight
he
can
as
an
adversary
in
Law
.
3.
He
is
a
Lion
,
strong
,
ravenous
,
fierce
,
and
cruel
.
4.
He
is
as
a
roaring
lion
,
doing
what
he
can
to
affright
us
,
and
make
us
yeeld
to
him
.
5.
He
walks
up
and
down
,
wherein
he
shews
himself
to
be
sedulous
,
and
restlesse
,
Mat.
12.43
.
6.
He
seeks
whom
he
may
devoure
.
This
declares
him
to
be
a
deadly
enemy
,
that
aimes
at
our
death
,
even
the
damnation
of
our
souls
;
and
is
there
not
just
cause
to
watch
against
such
an
enemy
?
Thirdly
,
for
our selves
we
are
exceeding
foolish
,
like
the
silly
fish
that
with
a
bait
is
soon
taken
:
By
reason
of
the
flesh
that
is
in
us
we
are
prone
,
and
forward
to
yeeld
to
every
temptation
,
as
dry
tinder
soon
takes
fire
;
as
gun-powder
,
&c.
Besides
,
there
is
in
us
a
natural
pronenesse
of
our selves
to
decay
in
grace
,
and
to
fall
from
it
,
as
a
stone
to
fall
downward
;
or
for
water
to
wax
cold
if
removed
from
the
fire
.
Fourthly
,
for
God
who
is
oft
provoked
by
mens
security
,
and
carelesnesse
to
leave
them
to
the
tentations
whereunto
they
are
subject
,
which
if
he
do
,
we
cannot
stand
:
as
we
see
in
Peter
,
Matth.
26.33.70
.
Hence
,
1
Corinth.
10.12
.
Rom.
11.20
.
Quest.
Why
must
every
one
be
circumspect
over
himself
?
Answ.
First
,
because
every
one
is
nearest
to
himself
;
now
our
greatest
care
must
be
of
the
nearest
to
us
.
Secondly
,
every
one
hath
a
special
charge
of
himself
,
Act.
20.28
.
whereby
they
may
save
themselves
,
1
Tim.
4.16
.
Thirdly
,
every
one
best
knows
himself
,
and
can
best
discern
when
he
begins
to
decay
,
1
Cor.
2.11
.
Hence
we
are
exhorted
,
to
examine
our selves
,
&c.
2
Cor.
13.5
.
Fourthly
,
every
one
is
especially
to
give
an
account
of
himself
,
Rom.
14.12
.
2
Cor.
5.10
.
Quest.
Why
must
every
one
be
circumspect
over
others
?
Answ.
First
,
because
of
the
near
union
of
all
Christians
,
they
are
brethren
,
Mal.
2.10
.
Secondly
,
because
of
the
like
common
condition
of
all
:
Others
as
well
as
our selves
,
are
subject
to
manifold
infirmities
,
and
to
all
sorts
of
tentations
,
and
have
the
same
enemies
.
Thirdly
,
because
of
the
extent
of
brotherly
love
,
Matth.
22.39
.
This
is
the
summe
both
of
the
Law
,
and
Gospel
.
If
we
do
this
we
shall
do
well
,
Jam.
2.8
.
Fourthly
,
because
of
the
zeal
that
we
ought
to
beare
to
the
glory
of
God
:
For
to
keep
others
from
falling
,
addes
much
to
Gods
honour
.
Dr.
Gouge
on
Heb.
Quest.
What
benefit
shall
we
have
by
this
circumspect
walking
.
Answ.
It
will
conduce
much
to
the
comfort
of
our
lives
.
For
our
understandings
,
and
judgements
are
not
given
us
only
to
plot
for
the
world
,
and
to
be
circumspect
for
our
temporal
welfare
:
but
to
be
wise
for
the
maine
end
,
to
glorifie
God
,
and
save
our
souls
,
to
get
out
of
the
corruption
of
nature
,
and
to
maintaine
our
communion
with
God
;
the
end
of
our
living
in
the
world
,
is
to
begin
Heaven
upon
earth
:
and
whatsoever
is
done
in
order
to
this
end
is
good
,
but
without
circumspection
nothing
can
be
done
to
this
end
.
Quest.
What
are
the
impediments
that
hinder
us
from
this
circumspect
walking
?
Answ.
First
,
the
rage
of
lusts
that
will
not
give
a
man
leave
to
consider
of
his
wayes
:
but
are
impetuous
,
commanding
,
and
tyrannous
,
making
men
without
consideration
to
rush
into
sin
as
the
horse
into
the
battel
.
Secondly
,
too
much
worldly
businesse
:
when
men
are
distracted
with
the
things
of
this
life
,
are
overloaden
with
cares
,
they
cannot
be
circumspect
for
their
souls
:
they
are
like
to
Martha
,
and
neglect
Maries
part
.
Thirdly
,
Christian
circumspection
is
an
hard
,
and
difficult
work
:
It
s
an
easie
matter
to
talk
of
others
,
to
consider
of
other
mens
wayes
:
but
to
come
home
,
and
to
look
to
a
mans
self
,
is
an
hard
taske
that
few
undertake
.
Quest.
What
is
Christian
circumspection
,
or
watchfulness
?
Answ.
It
s
an
heedful
observation
of
our selves
in
all
things
,
and
a
serious
,
and
diligent
circumspection
over
all
our
ways
,
that
we
may
please
God
by
doing
his
will
,
and
neither
commit
any
sin
that
he
hath
forbidden
,
nor
omit
any
duty
which
he
hath
commanded
.
This
is
required
,
Deut.
4.9
,
23.
Mar.
13.33
,
34.
Ephes.
5.14
,
15
,
16.
and
6.18
.
Col.
4.2
.
1
Cor.
15.34
.
and
16.13
.
1
Thes.
5.5
,
6
,
7
,
8.
Acts
20.28
,
31.
Quest.
Wherein
doth
this
circumspection
consist
?
and
in
what
is
it
to
be
used
?
Answ.
First
in
general
,
it
is
to
be
used
in
all
things
,
2
Tim.
4.5
.
In
all
places
,
at
all
times
,
upon
all
occasions
:
when
wee
are
alone
,
or
in
company
:
abroad
,
or
at
home
,
in
the
work
of
our
callings
,
general
,
or
special
;
in
our
recreations
:
in
our
civil
affairs
,
morall
actions
,
religious
duties
,
Luke
8.18
.
for
Satan
laies
his
nets
,
and
snares
to
catch
us
in
all
these
,
therefore
we
had
need
to
look
to
every
step
.
Secondly
,
neither
must
this
watch
be
kept
over
some
of
our
parts
only
,
but
over
the
whole
man
,
and
that
in
all
the
powers
,
and
parts
of
soule
and
body
,
that
in
our
inward
faculties
,
and
outward
actions
,
we
may
please
God
by
doing
his
will
.
But
especially
we
must
keep
this
watch
over
our
soul
,
Deut.
4.9
.
over
our
reason
,
and
judgement
,
that
it
be
not
darkned
with
ignorance
,
Matth.
6.23
.
nor
corrupted
with
Errors
and
Heresies
:
Over
our
memories
that
they
retain
not
vanity
,
and
sinful
impressions
that
should
be
blotted
out
,
nor
forget
those
things
with
which
God
hath
betrusted
them
.
Over
our
wills
,
that
they
go
,
not
before
,
but
wait
upon
holy
reason
,
chusing
that
which
it
commendeth
,
and
refusing
that
which
it
disalloweth
:
over
our
consciences
,
that
they
be
pure
and
clean
:
not
slack
in
doing
their
duty
,
nor
we
negligent
in
giving
heed
to
their
evidence
:
over
our
thoughts
,
which
naturally
are
only
evill
,
and
that
continually
,
&c.
Thirdly
,
But
above
all
our
other
internal
parts
,
we
must
keep
this
watch
over
our
hearts
,
Prov.
4.23
.
Heb.
3.12
.
For
the
heart
is
the
treasury
,
either
of
all
good
or
evil
,
and
from
it
the
tongue
speaks
,
and
the
hand
works
,
and
if
this
fountain
be
corrupt
,
it
will
defile
all
.
Now
by
heart
we
chiefly
understand
the
affections
,
and
desires
,
both
concupiscible
,
and
irascible
,
all
the
passions
of
love
,
hatred
,
hope
,
despaire
,
joy
,
sorrow
,
anger
,
and
fear
:
and
by
keeping
them
,
we
mean
their
holding
in
subjection
unto
reason
,
it self
being
first
made
subject
to
the
word
and
will
of
God
,
we
must
watch
our
hearts
to
keep
out
carnal
concupiscence
from
entring
,
and
must
shut
the
door
of
our
hearts
against
the
first
motions
,
and
inclinations
unto
sin
:
and
if
they
be
entred
at
unawares
,
we
must
repell
them
presently
upon
our
first
discovering
of
them
:
It
s
good
to
crush
this
Cockatrice
in
the
shell
.
Fourthly
,
We
must
take
heed
of
nourishing
in
our
hearts
such
corruptions
as
are
most
dangerous
to
our
souls
health
:
as
1.
Watch
against
those
sins
to
which
through
our
natural
corruption
we
are
most
inclined
:
and
that
-
1.
Because
of
all
others
,
wee
have
most
cause
to
abhor
them
,
seeing
by
them
we
have
most
dishonoured
,
and
displeased
God
.
-
2.
They
have
most
often
wounded
our
consciences
,
and
given
us
the
greatest
foils
.
-
3.
They
have
most
disturbed
our
inward
peace
,
and
deprived
us
of
spiritual
joy
,
in
the
assurance
of
Gods
love
.
-
4.
We
are
still
most
prone
to
fall
into
them
,
our
corrupt
natures
being
so
much
inclined
to
them
,
and
our
carnal
love
doting
upon
them
.
2.
We
must
most
heedfully
watch
against
those
sins
which
do
most
ordinarily
attend
our
special
callings
,
because
being
daily
conversant
in
them
,
they
make
daily
,
and
dangerous
assaults
against
our
souls
:
and
by
reason
of
our
many
falls
and
foils
,
they
become
customable
,
and
hearden
our
hearts
in
them
.
Hence
are
these
exhortations
,
Luke
3.12
,
13
,
14.
and
12.15
.
Acts
20.28
.
1
Pet.
5.2
.
3.
We
must
watch
over
our
hearts
,
that
they
be
not
drawn
away
with
the
sins
of
the
times
,
and
Countries
wherein
we
live
,
because
we
are
apt
to
follow
a
multitude
to
doe
evill
,
and
are
easily
led
aside
by
bad
example
:
and
being
faln
into
them
,
we
are
apt
to
continue
in
them
without
remorse
,
the
multitude
of
offenders
taking
away
the
sense
of
sin
.
Fifthly
,
We
must
keep
the
like
watch
over
our
sences
,
which
are
the
gates
of
our
souls
,
by
which
all
things
enter
:
which
watch
doth
chiefly
consist
in
two
things
.
1.
In
restraining
them
of
their
liberty
,
and
not
suffering
them
to
rove
at
their
pleasure
,
nor
to
satisfie
themselves
,
even
to
satiety
with
sensuall
delights
,
and
full
fruition
of
their
several
objects
:
but
sometimes
stopping
them
in
their
course
,
we
should
call
them
to
an
account
,
whether
the
things
about
which
they
are
exercised
are
as
profitable
to
our
souls
,
as
pleasant
to
our
sences
.
2.
When
we
allow
our
sences
to
take
their
pleasure
,
we
must
carefully
take
heed
that
they
delight
themselves
only
in
things
lawful
both
for
matter
,
measure
,
and
manner
:
so
using
these
sensual
pleasures
as
not
abusing
them
:
as
helps
to
make
us
to
go
on
more
chearfully
in
our
way
,
and
not
as
impediments
to
hinder
us
in
our
journey
.
Quest.
How
must
we
watch
over
our
eyes
?
Answ.
By
not
suffering
them
to
rove
about
at
pleasure
,
and
to
glut
themselves
with
delightful
sights
,
and
restraining
them
as
much
as
we
can
,
that
they
do
not
behold
that
in
this
kind
which
is
not
lawful
to
covet
:
For
of
seeing
comes
loving
,
and
of
loving
,
lusting
,
and
desiring
,
Matth.
5.28
.
we
must
keep
them
from
gazing
upon
any
thing
that
may
be
to
us
a
ground
of
tentation
,
whereby
we
may
be
drawn
into
any
sin
,
or
which
may
be
a
distraction
to
us
in
Gods
service
.
Thus
Job
watched
over
his
eyes
,
Job
31.1
.
and
this
is
Solomons
meaning
,
when
he
saith
,
that
the
wise
mans
eyes
are
in
his
head
,
but
the
eyes
of
a
fool
are
in
the
ends
of
the
earth
,
Eccles.
2.14
.
because
a
wise
man
leaves
not
his
eyes
to
their
own
liberty
,
but
governs
them
by
discretion
,
whereas
fools
suffer
them
to
rove
every
where
.
Into
which
folly
David
fell
,
when
he
suffered
his
eyes
to
gaze
upon
the
beauty
of
Bathshebah
,
and
therefore
afterward
he
kept
a
surer
watch
over
them
,
and
intreated
God
to
turn
away
his
eyes
from
beholding
vanity
,
Psal.
119.37
.
Quest.
How
must
we
watch
over
our
ears
?
Answ.
To
keep
them
from
hearing
any
thing
that
is
vain
,
and
sinful
,
tending
to
the
corrupting
of
our
souls
,
or
the
hindring
of
them
in
their
growth
in
grace
:
All
filthy
speeches
tend
to
Gods
dishonour
,
and
to
our
own
,
and
our
neighbours
hurt
:
So
doth
all
unsavory
talk
,
bitter
taunts
,
unchristan
jests
,
whisperings
,
backbitings
,
and
slandering
,
and
all
such
discourses
as
feed
the
flesh
,
and
starve
the
Spirit
,
wed
us
to
the
world
,
and
wean
us
from
God
:
we
must
therefore
stop
our
ears
against
these
bewitching
sorceries
,
and
not
for
the
pleasing
our
carnal
sence
,
hazard
the
destruction
of
our
precious
souls
.
The
ears
like
Conduit-pipes
,
convey
into
the
soul
,
either
the
clear
streames
of
the
water
of
life
,
or
the
filthy
puddles
of
sin
,
and
death
.
Quest.
How
must
we
watch
over
our
pallates
;
Ans.
That
we
do
not
,
to
please
our
pallat
,
use
such
excess
in
our
diet
,
as
will
disenable
us
to
Christian
duties
:
knowing
that
the
end
of
our
eating
is
to
refresh
and
strengthen
our
bodies
,
that
they
may
be
fit
for
Gods
service
,
that
hath
fed
them
,
and
not
the
pampering
of
the
flesh
with
sensual
delight
:
To
give
way
to
our
appetite
,
is
to
bring
innumerable
evils
upon
our selves
:
As
upon
our
bodies
sickness
,
and
death
:
upon
our
soules
and
bodies
both
,
sloth
and
idleness
,
unfitness
to
any
good
action
,
drowsiness
,
or
vain
mirth
,
shortness
of
memory
,
dulness
of
understanding
,
wanton
dalliance
,
and
inflamation
of
our
hearts
with
unlawful
lusts
.
Quest.
How
must
we
watch
over
our
sence
of
touching
?
Answ.
That
to
please
it
,
we
do
not
enslave
our selues
to
effeminate
daintiness
,
thinking
our selves
undone
,
if
we
cannot
rowle
our selves
upon
our
beds
of
down
,
and
go
in
soft
raiment
,
and
,
Dives-like
,
be
cloathed
in
purple
,
and
fine
linnen
every
day
:
But
we
should
so
inure
our selves
,
that
we
may
not
think
it
strange
and
intollerable
to
lie
hardly
,
and
go
hardly
,
if
Christ
who
suffered
so
much
for
us
,
call
us
to
suffer
a
little
for
the
testimony
of
his
truth
:
Much
more
must
we
restraine
this
sence
from
unlawful
objects
,
as
unchast
kisses
,
lascivious
imbraces
,
and
wanton
daliances
,
which
tend
to
the
inflaming
of
our
hearts
with
unclean
lusts
,
and
defiling
our
bodies
,
which
should
be
the
Temples
of
the
Holy
Ghost
.
Quest.
How
must
we
watch
over
our
tongues
?
Answ.
We
must
resolve
with
David
,
Psal.
39.1
.
I
will
take
heed
to
my
wayes
,
that
I
sin
not
with
my
tongue
.
For
the
well
ordering
thereof
is
a
matter
of
great
moment
,
for
furthering
,
or
hindering
us
in
our
Christian
conversation
.
Prov.
15.4
.
A
wholsome
tongue
is
a
tree
of
life
,
&c.
If
we
use
it
well
,
it
will
be
our
glory
,
it
being
a
notable
instrument
of
glorifying
God
,
by
speaking
to
his
praise
:
and
then
if
we
honour
God
,
he
will
honour
us
,
1
Sam.
2.30
.
but
if
we
abuse
it
to
sin
,
it
will
become
our
shame
,
seeing
thereby
we
dishonour
God
,
who
hath
given
it
us
,
and
all
good
things
.
Hereby
we
may
edifie
our
brethren
,
Prov.
15.7
,
and
25.11
.
But
if
we
vent
froth
,
and
filthiness
,
we
shall
corrupt
them
,
1
Cor.
15.31
.
By
the
well
using
of
it
we
shall
have
comfort
,
Prov.
15.23
.
and
18.20
.
It
evidenceth
that
we
are
upright
in
Gods
sight
,
Psal.
37.30
.
Perfect
men
,
Jam.
3.2
.
but
the
contrary
is
a
sign
of
a
rotten
,
and
wicked
heart
,
Matth.
12.34
,
35.
Life
and
death
are
in
the
power
of
it
,
Prov.
18.21
.
Matth.
12.37
.
By
our
words
we
shall
be
justified
,
or
condemned
,
therefore
let
us
resolve
with
David
,
Psal.
71.24
.
that
our
tongues
shall
speak
of
righteousness
all
the
day
long
,
&c.
Yet
we
must
moderate
our
tongues
by
seasonable
silence
,
that
they
be
not
too
full
of
talk
.
For
Prov.
10.19
.
in
many
words
there
is
much
sin
.
So
Prov.
17.27
,
28.
and
21.23
.
Eccles.
10.14
.
Job
13.5
.
Iam.
1.19
.
Quest.
How
should
we
watch
over
our
works
and
actions
?
Answ.
That
they
may
in
all
things
be
conformable
to
the
word
,
and
will
of
God
,
whilst
we
doe
what
he
commands
,
and
abstain
from
what
he
hath
forbidden
.
Thus
we
are
exhorted
,
Prov.
4.26
.
Ponder
the
path
of
thy
feet
,
&c.
and
it
s
made
the
mark
of
a
truly
wise
man
,
Prov.
14.15
,
16.
A
prudent
man
looks
well
to
his
going
,
&c.
for
we
tread
upon
slippery
places
,
,
whilst
we
are
managing
our
worldly
affairs
.
For
this
end
1.
We
must
spend
none
of
our
precious
time
in
sloth
,
and
idleness
,
(
for
by
doing
nothing
,
we
shall
quickly
learn
to
do
that
which
is
ill
)
but
that
we
be
always
exercised
in
some
good
impolyment
that
respects
Gods
glory
,
our
own
,
or
our
neighbours
good
.
2.
That
with
〈◊〉
care
,
and
circumspection
we
keep
our selves
from
all
sinfull
actions
,
and
if
sin
begin
to
arise
in
our
hearts
,
presently
to
stiflle
it
,
that
it
bring
not
forth
fruit
unto
death
.
3.
We
must
watch
over
them
,
that
we
may
not
only
shun
evil
,
but
do
good
,
whereby
God
may
be
glorified
,
and
our
light
may
shine
before
men
,
our
profession
may
be
adorned
,
our
neighbours
edified
,
and
our
calling
and
election
secured
to
our
own
souls
.
Quest.
What
are
the
principal
ends
that
we
must
aim
at
in
this
circumspect
walking
?
Answ.
First
,
that
we
may
please
God
in
all
things
,
for
which
end
this
watch
is
very
necessary
.
For
naturally
all
our
wayes
are
corrupt
,
and
without
singular
care
we
can
never
please
God
.
Secondly
,
that
we
may
daily
more
and
more
mortifie
our
corruptions
,
especially
those
which
bear
greatest
sway
in
us
,
that
we
avoid
all
sins
,
especially
those
into
which
we
have
fallen
most
frequently
,
that
we
think
no
sin
small
,
seeing
the
least
is
strong
enough
to
make
way
for
greater
.
Yea
,
that
we
watch
against
all
occasions
and
incentives
to
sin
.
For
Pro.
6.27
.
who
can
carry
fire
in
his
bosom
&
not
be
burnt
?
Hence
,
Prov.
5.8
.
and
4.14
,
15.
Isa.
33.15
.
Psal.
119.37
.
Thirdly
,
we
must
keep
this
watch
,
not
only
that
we
may
avoid
all
sin
,
but
also
that
we
may
perform
all
Christian
duties
with
diligence
,
and
constancy
,
and
that
towards
God
and
man
:
yea
,
it
must
extend
to
the
manner
of
our
performance
of
them
:
as
that
they
be
done
in
love
,
and
obedience
to
God
,
that
thereby
we
may
glorifie
him
,
in
faith
and
with
a
good
conscience
,
with
alacrity
,
and
sincerity
:
and
lastly
,
that
we
do
them
prudently
,
and
seasonably
,
with
due
respect
to
persons
,
time
and
place
.
Quest.
What
reasons
may
perswade
us
to
this
watchfulness
and
circumspection
?
Answ.
First
,
because
it
s
most
necessary
,
Deut.
4.9
.
Take
heed
to
thy selfe
,
&c.
Luk.
12.36
.
Let
your
loins
be
girt
about
,
&c.
Jos.
22.5
.
and
23.11
.
Mar.
13.33
,
37.
Rev.
3.2
.
and
it
s
thus
necessary
,
1.
Because
through
our
corruption
we
are
exceeding
weak
,
whence
it
is
that
we
are
so
prone
to
sin
,
and
easily
overcome
with
tentations
,
if
we
neglect
our
watch
.
Hence
,
Mat.
26.41
.
Watch
and
pray
,
lest
ye
fall
into
tentation
,
&c.
1
Cor.
10.12
.
Let
him
that
thinks
he
stands
,
take
heed
lest
he
fall
.
So
,
Phil.
2
13.
Prov.
28.14
.
2.
Because
naturally
we
are
drowsie
,
and
sleepy
,
and
even
the
wise
Virgins
were
prone
to
take
a
nap
,
and
therefore
God
calls
upon
us
to
awake
,
Eph.
5.14
.
Cant.
5.2
.
3.
Because
of
the
wickednesse
and
deceitfulnesse
of
our
hearts
,
which
are
ready
to
withdraw
themselves
from
God
,
and
to
start
aside
like
a
deceitful
bowe
,
Jer.
17.10
.
Psal.
78.57
.
Hence
it
is
that
the
Lord
warns
us
hereof
,
Deut.
11.16
.
Take
heed
that
your
hearts
be
not
deceived
,
and
ye
turn
aside
.
So
,
Heb.
3.12
.
4.
Because
without
it
we
can
have
no
assurance
that
we
are
spiritually
inlightned
,
and
awakened
out
of
the
sleep
of
death
.
For
this
is
the
difference
between
the
faithful
and
unbelievers
,
1
Thes.
5.5
,
6
,
7.
Secondly
,
because
it
s
very
profitable
;
and
that
,
1.
Because
it
helps
us
much
to
the
leading
of
a
godly
life
,
in
which
we
thrive
,
or
go
backwards
as
we
keep
,
or
intermit
our
Christian
watch
.
For
when
we
watch
over
our selves
:
God
will
likewise
watch
over
us
,
and
by
the
assistance
of
his
holy
Spirit
enable
us
to
stand
against
all
tentations
,
and
to
go
forward
in
our
Christian
course
:
but
when
,
through
our
negligence
,
we
wilfully
run
into
tentations
,
he
leaves
us
to
be
foiled
,
that
we
may
learn
to
take
better
heed
.
If
we
be
not
wanting
to
our selves
,
the
Lord
will
enlighten
our
understandings
to
discern
the
right
way
wherein
we
should
walk
,
Eph.
4.14
.
and
when
we
see
our
way
we
shall
have
our
faith
strengthned
,
and
our
courage
confirmed
to
proceed
in
it
:
Hence
these
are
joyned
together
,
1
Cor.
16.13
.
Watch
ye
,
stand
fast
in
the
faith
,
quit
your selves
like
men
,
be
strong
,
Noah
,
David
,
Lot
,
Peter
,
&c.
whilest
they
carefully
kept
their
watch
,
triumphed
over
the
enemies
of
their
salvation
,
but
laying
it
aside
,
they
were
dangerously
foiled
.
It
conduceth
much
also
to
a
godly
life
,
as
it
makes
us
fit
and
ready
for
the
well
performing
of
all
Christian
duties
.
Hence
,
Psal.
119.9
.
2.
It
helps
us
much
:
as
it
enableth
us
to
be
constant
in
this
course
,
and
to
persevere
in
it
even
to
the
end
.
It
strengthens
us
against
all
discouragements
,
enables
us
to
avoid
,
or
leap
over
all
impediments
,
or
oppositions
which
might
encounter
us
in
our
Christian
course
.
3.
It
s
a
notable
means
of
Christian
security
:
so
that
keeping
this
course
,
we
may
say
with
David
,
Psal.
23.4
.
Though
I
walk
through
the
valley
of
the
shadow
of
death
,
yet
will
I
fear
no
evil
:
Such
may
lay
them
down
safely
,
as
he
,
Psal.
4.8
.
and
take
their
rest
,
&c.
It
procures
inward
peace
:
For
if
God
be
with
us
,
who
can
be
against
us
,
Rom.
8.31
.
From
which
peace
arises
spiritual
joy
also
,
1
Pet.
1.8
.
4.
By
it
we
are
fitted
for
all
estates
,
so
that
prosperity
shall
not
puff
us
up
whilst
we
keep
our
watch
,
nor
adversity
shall
discourage
us
in
our
journy
to
our
heavenly
Countrey
.
For
,
Act.
14.22
.
Heb.
12.6
.
5.
By
this
watch
we
are
prepared
against
Christs
coming
to
judgement
,
and
prepared
to
enter
into
the
joy
of
our
Master
:
as
we
see
in
the
parables
of
the
faithful
Steward
and
wise
Virgins
.
6.
By
this
watch
we
are
assured
of
blessednesse
,
Luk.
12.37
,
38
,
43.
Mat.
24.46
,
47.
Rev.
16.15
.
Quest.
What
means
may
we
use
to
enable
us
to
this
circumspect
walking
and
keeping
our
watch
?
Answ.
First
,
we
must
use
sobriety
and
temperance
,
1
Pet.
5.7
,
8.
1
Thes.
5.5
,
6.
Luk.
21.34
.
which
temperance
must
extend
,
not
onely
to
meats
,
and
drinks
,
to
carnal
pleasures
and
delights
:
but
it
must
reach
also
to
the
right
ordering
of
our
minds
in
the
use
of
all
temporal
blessings
in
a
due
manner
,
and
measure
,
so
that
they
may
be
helps
,
not
hindrances
to
us
in
all
the
duties
of
a
godly
life
.
Secondly
,
we
must
nourish
in
our
hearts
the
true
fear
of
God
,
not
a
servile
fear
,
which
wil
make
every
slave
to
watch
for
fear
of
the
whip
:
but
a
child-like
fear
,
which
will
cause
us
to
do
nothing
that
may
displease
our
heavenly
Father
,
who
so
loves
us
,
and
whom
we
so
love
:
but
to
do
all
things
so
as
God
may
be
well
pleased
in
us
,
and
we
in
him
,
Psal.
130.4
.
This
fear
is
promised
,
Jer.
32.42
.
This
causes
us
to
depart
from
evil
,
Prov.
14.16
.
and
16.6
.
Hence
David
,
Psal.
4.4
.
Stand
in
awe
and
sin
not
:
the
want
of
it
is
the
cause
of
all
evil
,
Gen.
20.11
.
Ps.
36.1
.
Rom.
3.18
,
19
,
20.
Thirdly
,
we
must
often
call
to
remembrance
Gods
fearful
judgements
executed
on
sinners
,
especially
on
such
as
continue
securely
in
sin
,
neglecting
to
keep
this
watch
.
So
,
Mat.
24.38
.
Isa.
47.8
,
9.
Rev.
3.3
.
Hence
Paul
minds
us
of
them
,
1
Cor.
10.5
.
to
12.
Fourthly
,
we
must
continually
remember
the
day
of
our
death
,
not
as
though
it
were
far
off
,
but
near
approaching
,
even
at
our
doors
.
Our
lives
are
momentany
,
and
this
short
time
so
uncertain
,
that
we
have
no
assurance
to
live
till
another
day
,
no
not
so
much
as
the
next
minute
:
when
we
go
abroad
,
we
know
not
whether
we
shall
return
home
:
when
we
go
to
bed
,
whether
we
shall
rise
,
&c.
many
are
suddenly
taken
away
,
and
that
which
befals
one
,
may
befal
any
,
therefore
it
s
our
wisdom
to
stand
continually
upon
our
watch
,
that
we
may
be
found
in
readinesse
whensoever
the
Master
comes
.
Fifthly
,
we
must
often
meditate
upon
that
great
and
terrible
day
of
the
Lord
;
when
he
will
come
with
thousands
of
Angels
to
judge
both
the
quick
and
the
dead
,
2
Cor.
5.10
.
of
which
day
,
because
its
uncertain
when
it
will
come
,
we
should
always
keep
our
spiritual
watch
,
that
when
Christ
comes
we
may
be
found
ready
.
This
Christ
himself
teaches
us
,
Mar.
13.32
,
33.
so
,
1
Pet.
4.7
.
Blessed
are
all
that
do
so
,
Mat.
24.45
,
46.
Mr.
Downams
Guide
to
godlinesse
.
CHAP.
XXXII
.
Questions
,
and
Cases
of
Conscience
about
the
comforts
of
Gods
people
.
Quest.
HAve
Gods
people
alwayes
comfort
in
their
souls
?
Answ.
God
may
hide
his
comforts
from
them
for
a
time
,
but
at
length
they
shall
shine
out
upon
them
again
,
Psal.
34.19
.
Quest.
Why
doth
God
sometimes
hide
comfort
from
them
?
Answ.
First
,
To
shew
forth
his
wisdome
,
and
power
:
the
Lord
knows
how
to
enlighten
their
darkness
,
Psal.
112.4
.
To
turn
all
things
to
the
best
,
Rom.
8.28
.
Secondly
,
It
s
the
godly
mans
priviledge
above
all
others
,
to
finde
God
sweet
to
their
souls
,
either
in
afflictions
,
or
by
deliverance
out
of
them
:
and
that
1.
Because
their
persons
are
accepted
with
God
,
whereas
others
are
rejected
.
2.
They
are
sealed
with
the
earnest
of
Gods
Spirit
,
and
can
goe
to
God
in
fervent
prayer
,
which
others
cannot
,
Psal.
18.41
.
3.
They
have
the
grace
of
repentance
which
removes
sin
,
that
caused
God
to
hide
his
face
.
4.
They
have
patience
which
supports
them
till
God
returns
with
comfort
.
Thirdly
,
It
s
one
end
of
Gods
much
humbling
,
and
afflicting
his
Children
,
not
to
sink
,
or
forsake
them
,
but
that
at
last
his
powerfull
work
may
be
shewed
upon
them
for
his
glory
,
and
their
comfort
,
Deut.
8.16
.
Job
23.10
.
1
Pet.
1.7
.
Fourthly
,
God
manifesteth
hereby
his
care
,
and
faithfulness
in
his
promises
,
whereby
he
hath
engaged
himself
not
to
leave
them
comfortless
:
Dr.
Taylor
on
Temp.
Quest.
What
is
the
onely
way
to
finde
comfort
in
the
time
of
Spirituall
distresse
?
Answ.
To
fly
unto
God
,
and
seek
it
of
him
,
Psal.
51.1
,
2.
and
120.1
.
and
73.25
.
&c.
So
did
Paul
,
2
Cor.
12.8
.
Quest.
Why
must
we
do
thus
?
Answ.
First
,
because
there
is
a
command
for
it
,
Psal.
50
.
15·
Secondly
,
There
is
a
promise
of
success
,
Isa.
65.24
.
Thirdly
,
There
is
ability
in
Cod
to
give
a
gracious
issue
to
all
our
distresses
,
Pro.
18.8
.
Eph.
3.20
.
Fourthly
,
He
is
ready
to
be
found
,
and
to
afford
that
which
is
desired
.
Mercy
pleaseth
him
,
Mich.
7.18
.
He
is
near
to
all
that
call
upon
him
,
Psalm
145.18
.
So
Psal.
46.1
.
Fifthly
,
Because
he
would
have
all
his
to
seek
to
him
,
he
furnishes
them
with
the
Spirit
of
prayer
:
For
this
end
,
Gal.
4.6
.
Rom.
8.26
.
Hieron
on
Psal.
51.
Quest.
But
hath
God
comforts
wherewith
to
support
his
children
in
any
fears
and
straits
?
Answ.
Yea
,
he
hath
such
consolations
,
as
will
make
a
man
sleep
without
a
bed
,
live
almost
without
a
soul
,
they
will
make
one
bold
in
danger
,
quiet
in
trouble
,
and
to
live
in
the
jaws
of
death
.
Nehem.
8.10
.
Act.
16.24
.
Psal.
3.5
,
6.
and
94.19
.
Quest.
But
whence
comes
their
strength
?
Answ.
First
,
Because
they
be
Gods
joys
,
the
joyes
of
the
Spirit
,
derived
immediately
from
the
Fountain
,
and
things
be
purest
,
and
strongest
there
.
Secondly
,
Because
they
are
spiritual
,
and
as
spirits
are
more
active
then
bodies
,
so
spiritual
things
then
bodily
,
and
natural
.
Thirdly
,
This
comfort
is
most
certain
,
and
lasting
;
they
(
for
the
present
)
ouertop
,
and
(
for
the
future
)
overcome
,
and
survive
all
other
,
both
crosses
,
and
comforts
.
Fourthly
,
It
is
independant
,
and
in
a
sort
all-sufficient
,
borrowing
no
help
from
the
creatures
:
Nature
,
and
Art
work
with
instruments
,
and
by
means
:
they
cannot
support
without
meat
,
strengthen
without
sleep
,
give
sleep
without
warmth
,
nor
warmth
without
a
bed
,
&c.
But
God
can
,
beyond
means
,
without
means
work
comfort
,
make
one
see
in
the
darke
,
live
in
death
.
Quest.
But
what
be
these
comforts
of
God
?
Answ.
First
,
Precious
promises
,
applyed
by
God
in
due
season
,
and
brought
home
to
the
heart
,
which
revive
the
spirits
more
then
any
Balm
.
Secondly
,
Strengthening
graces
,
God
powers
the
Spirit
of
Faith
,
patience
,
power
,
courage
into
his
in
due
time
,
and
they
raise
the
hearr
,
as
wine
the
fainting
spirits
,
every
saving
grace
is
healing
,
strengthening
,
and
establishing
.
Thirdly
,
Hourly
experience
of
Gods
care
,
and
providence
:
As
the
childe
never
sees
the
love
of
a
Mother
so
much
,
as
when
he
is
sick
:
So
Gods
children
never
finde
God
to
be
so
good
,
as
in
their
miseries
,
and
that
makes
them
pluck
up
their
feet
with
Jacob
,
and
to
say
with
Paul
,
I
know
whom
I
have
trusted
:
and
with
the
Church
,
Thou
wilt
guide
us
unto
the
death
,
and
after
,
receive
us
unto
glory
.
Fourthly
,
Special
peace
of
conscience
,
and
joy
of
the
holy
Ghost
,
by
new
expressions
of
Gods
favour
,
and
ravishments
of
heaven
.
Then
God
opens
heauen
,
and
they
see
their
life
,
and
Crowns
,
and
so
are
carried
over
all
.
Quest.
When
doth
God
thus
comfort
his
?
Answ.
First
,
when
they
most
need
it
,
as
then
the
Mother
brings
out
her
Cordials
when
the
childe
is
sick
,
when
they
be
most
humbled
,
and
empty
of
themselves
:
After
greatest
humiliations
,
come
greatest
consolations
.
Secondly
,
But
especially
in
the
day
of
tryal
and
persecution
:
The
more
the
Divel
bestirs
him
,
the
more
God
bestirs
him
.
Thus
the
sweetest
nights
,
that
ever
Jacob
spent
,
were
in
the
field
:
So
with
Peter
in
prison
,
Acts
12.
and
David
had
those
large
affections
to
rise
at
midnight
,
and
Gods
word
was
so
sweet
to
him
,
when
his
troubles
were
bitter
.
Dr.
Haris
Peters
enlargement
.
Quest.
Whence
comes
it
to
pass
that
Gods
children
oft
want
comfort
?
Answ.
They
fault
is
in
themselves
,
and
it
usually
proceeds
from
some
of
these
causes
.
-
1.
The
are
unkind
to
Christ
,
and
repell
the
motions
of
his
Spirit
.
-
2.
They
improve
not
the
pretious
means
of
Salvation
which
they
enjoy
.
-
3.
They
are
careless
of
their
conversation
,
and
company
.
-
4.
They
linger
after
carnal
liberty
,
and
ease
.
-
5.
They
yeild
to
carnal
Policy
,
and
shifts
to
keep
them
off
from
the
power
of
Religion
that
they
may
goe
on
in
a
lukewarm
course
.
-
6.
They
linger
after
earthly
things
and
comforts
,
and
wrap
up
themselves
in
fleshly
Policy
for
ease
.
-
7.
They
tremble
not
at
Gods
judgements
,
and
threatnings
,
and
at
the
signs
of
them
.
Dr.
Sibs
on
Cant.
CHAP.
XXXIII
.
Questions
,
and
Cases
of
Conscience
about
Comforting
others
.
Quest.
WHat
rules
are
we
to
observe
about
comforting
others
?
Answ.
First
,
labour
to
know
their
case
,
what
is
the
kinde
and
cause
of
their
trouble
,
whether
inward
,
or
outward
,
spiritual
or
temporal
,
respecting
soul
,
or
body
,
friends
,
goods
,
or
name
,
together
with
the
dimensions
of
their
sorrow
,
else
we
cannot
deal
effectually
with
them
:
The
Physician
must
know
his
patients
disease
before
he
can
apply
a
medicine
,
&c.
Paul
sent
Tychicus
to
Collosse
to
know
their
state
,
and
comfort
their
hearts
,
Col.
4.8
.
Secondly
,
when
we
know
that
,
we
must
pity
and
sympathize
with
them
:
For
comfort
comes
out
of
the
bowels
of
mercy
.
Hence
,
Job
19.21
.
God
is
first
a
Father
of
mercies
,
and
then
a
God
of
all
consolation
,
2
Cor.
1.3
,
4.
Thirdly
,
when
this
is
done
,
then
we
must
apply
sutable
comforts
to
their
needs
:
As
,
(
1.
)
If
their
trouble
arise
from
want
,
then
comfort
them
as
Christ
did
his
Disciples
,
Mat.
6.25
,
&c.
1.
From
the
consideration
of
Gods
providence
in
feeding
fowles
,
cloathing
flowers
,
&c.
2.
From
Gods
knowledge
of
their
necessities
,
Mat.
6.32
.
3.
From
Gods
promises
,
v.
33.
and
Psal.
34.9
,
10.
(
2.
)
If
it
arises
from
losse
of
friends
,
and
near
relations
:
See
how
Paul
comforts
the
Thessalonians
,
1
Thes.
4.13
,
&c.
1.
That
Christ
died
and
rose
again
,
v.
14.
2.
They
that
die
in
the
Lord
sleep
in
Jesus
.
3.
Christ
at
his
coming
will
bring
their
souls
with
him
,
and
raising
their
bodies
will
reunite
them
for
ever
,
ver.
15
,
16.
4.
They
with
their
formerly
deceased
friends
shall
be
caught
up
to
meet
the
Lord
in
the
air
,
v.
17.
5.
They
shall
ever
be
with
the
Lord
,
v.
18.
and
that
it
is
a
duty
to
comfort
others
when
their
friends
die
,
appears
by
the
example
of
David
,
2
Sam.
10.2
.
Of
the
Jews
,
Joh.
11.19
,
31.
the
neglect
is
threatned
as
a
sad
affliction
,
Jer.
16.6
,
7.
(
3.
)
If
it
arise
from
persecution
:
See
how
Christ
comforts
his
Disciples
,
Mat.
5.10
,
11
,
12.
As
,
-
1.
That
they
are
therefore
blessed
.
-
2.
Great
shall
be
their
reward
in
heaven
.
-
3.
That
the
Prophets
before
them
suffered
the
like
.
-
4.
That
at
present
they
have
cause
to
rejoyce
,
and
be
exceeding
glad
.
So
,
1
Pet.
4.12
,
&c.
Peter
uses
sundry
arguments
in
the
like
case
;
as
1.
The
end
of
persecution
is
to
try
their
faith
,
and
patience
,
sincerity
and
constancy
:
as
the
fire
the
gold
.
2.
In
suffering
for
Christ
they
are
partakers
of
Christs
sufferings
in
way
of
community
,
and
conformity
,
who
suffered
the
like
things
for
his
confession
of
the
truth
:
and
they
that
have
fellowship
with
Christ
in
his
sufferings
shall
have
communion
with
him
in
glory
,
&c.
v.
13.
3.
They
are
happy
:
their
sufferings
being
both
a
sign
and
meanes
of
their
happinesse
,
v.
14.
4.
They
that
are
reproached
for
the
name
of
Christ
have
the
glorious
Spirit
of
God
resting
on
them
,
which
is
glorified
,
not
only
by
them
,
but
in
them
,
and
makes
them
glorious
,
v.
14.
5.
Such
sufferings
are
no
strange
thing
,
but
what
is
common
:
no
matter
of
grief
nor
shame
,
but
of
joy
,
and
honour
to
suffer
as
a
Christian
:
and
for
which
they
should
praise
God
,
v.
12
,
13
,
16.
6.
It
s
Gods
will
that
they
should
suffer
,
and
bear
the
crosse
patiently
,
and
suffer
according
to
his
will
,
v.
19.
7.
In
such
sufferings
they
may
comfortably
commit
the
keeping
of
their
souls
to
God
in
well-doing
,
as
to
a
faithful
Creator
,
and
gracious
Redeemer
,
and
fulfiller
of
his
promises
,
v.
19.
(
4.
)
If
it
arise
from
desertion
,
and
terrours
of
conscience
,
see
how
Christ
provides
for
their
comfort
,
Isa.
61.1
,
2
,
3.
and
54.7
,
8.
and
50.10
.
and
57.15
,
16
,
17
,
18.
(
5.
)
If
the
affliction
be
any
other
kind
of
correction
,
propose
Pauls
grounds
of
comfort
,
H●b.
12
,
5
,
&c.
1.
All
chastisements
are
the
rod
of
a
Father
,
who
will
neither
forget
mercy
,
nor
measure
,
v.
5.
2.
They
proceed
from
Gods
love
,
v.
6.
3.
They
are
signes
and
pledges
of
Adoption
,
that
we
are
sons
,
and
not
bastards
,
ver.
6
,
7
,
8.
4.
Submission
to
chastisements
is
the
way
to
life
and
salvation
,
v.
9.
Act.
14.22
.
5.
Gods
end
therein
is
our
profit
,
that
we
may
be
partakers
of
his
holiness
,
v.
10.
6.
Though
they
be
sad
and
troublesome
at
the
present
,
yet
in
the
issue
they
will
be
comfortable
.
For
we
shall
reap
the
peaceable
fruits
of
righteousnesse
thereby
,
and
be
both
bettered
and
comforted
thereby
.
Quest.
But
what
are
the
best
means
whereby
we
may
comfort
others
?
Answ.
First
,
use
kind
and
loving
speeches
which
will
revive
,
and
refresh
the
spirits
of
him
that
is
disconsolate
:
So
Joseph
to
his
brethren
,
Gen.
50.20
,
21.
Boaz
to
Ruth
,
ch.
2.13
.
so
the
Angel
,
Zach.
11.13
.
Secondly
,
strong
reasons
,
or
arguments
drawn
from
the
several
heads
of
consolation
:
as
the
Author
,
ends
,
and
benefits
of
affliction
,
and
comparison
thereof
with
what
they
deserve
,
and
what
some
other
suffer
,
&c.
Thirdly
,
plaine
Scriptures
properly
and
fitly
applied
:
as
precepts
,
promises
,
and
examples
recorded
therein
.
The
Scriptures
are
a
treasury
of
comfort
,
full
of
choice
cordials
,
and
were
written
for
this
end
,
Rom.
15.4
.
David
found
it
by
experience
,
Ps.
119.50.82.93
.
Scripture
comforts
are
the
chiefest
,
coming
home
to
the
heart
,
and
are
efficacious
to
revive
fainting
souls
,
having
the
consolations
of
God
in
them
,
and
his
blessing
upon
them
,
1
Thes.
4.18
.
Fourthly
,
experience
both
of
our
own
,
and
others
is
an
excellent
meanes
of
comfort
to
others
.
1.
Our
own
experience
of
Gods
dealing
with
us
in
the
like
conditions
,
and
of
the
comforts
wherewith
God
hath
comforted
us
for
this
end
that
we
might
comfort
others
therewith
,
1
Cor.
1.3
,
4
,
6.
These
made
Christ
himself
a
more
sympathizing
and
merciful
High-Priest
,
Heb.
4.15
.
So
2
Cor.
7.6
,
7
,
13.
So
Peter
is
commanded
,
Luke
22.32
.
2.
We
should
comfort
others
by
the
experiences
others
have
had
of
Gods
mercies
to
them
.
Fifthly
,
the
exercise
,
and
evidence
of
our
graces
is
a
good
means
of
comforting
others
:
For
its
matter
of
great
joy
,
and
comfort
to
the
godly
who
see
,
or
heare
of
it
:
as
,
1.
Of
our
faith
and
love
,
Rom.
1.11
,
12.
1
Thes.
3.6
,
7.
Phil.
2.1
.
Philem.
7.
2
Cor.
7.7
.
2.
Our
constancy
in
the
truth
,
and
work
of
the
Lord
,
1
Thes.
3.8
,
9.
Col.
4.11
.
2
John
4.3
John
4.
Phil.
2.19
.
Sixthly
,
prayer
to
God
for
them
is
another
means
:
and
that
,
1.
For
comfort
to
be
conveyed
into
their
hearts
.
So
did
Paul
,
Col.
2.1
,
2.
2.
That
God
would
give
us
the
gift
of
comforting
others
,
the
tongue
of
the
learned
,
promised
,
Isa.
50.4
.
Seventhly
,
consider
the
persons
who
are
fit
to
be
comforted
;
As
,
1.
In
general
,
Gods
people
above
all
others
;
its
their
portion
,
and
bread
which
we
must
not
give
to
dogges
,
Isa.
48.22
.
with
ch.
40.1
,
2.
So
Christ
,
Mat.
9.22
.
2.
Weak
and
faint
souls
,
1
Thes.
5.14
.
comfort
the
feeble
minded
,
&c.
Isa.
35.3
,
4.
strong
then
the
weak
hands
,
&c.
so
doth
God
himself
,
2
Cor.
7.6
.
contrary
is
reproved
,
●zek.
34.4
.
3.
Mourners
for
sin
,
or
for
want
of
Gods
presence
,
and
for
misery
.
-
1.
Mourners
for
sin
,
who
are
deeply
humbled
in
the
sight
and
sense
thereof
,
and
in
the
apprehension
of
Gods
displeasure
:
So
did
Peter
,
Act.
2.37
,
38.
and
Paul
,
Act.
16.29
,
30
,
31.
and
Christ
,
Luk.
7.37
,
48.
He
hath
pronounced
such
blessed
,
Mat.
5.4
.
and
Isa.
57.18
.
-
2.
Mourners
for
want
of
Gods
presence
,
and
the
light
of
his
countenance
;
such
have
need
of
comfort
,
the
Bridegroom
being
taken
from
them
,
Mat.
9.15
.
-
3.
Mourners
for
misery
ought
to
be
comforted
:
as
the
Jews
,
whilst
captives
in
Babylon
,
Isa.
40.1
,
2.
implied
,
Job
29.25
.
with
Job
6.14
.
It
s
needful
for
such
,
as
wine
for
those
that
be
of
heavy
hearts
,
Prov.
31.6
,
7.
-
4.
Seekers
after
Christ
▪
as
,
Cant.
3.1
,
3.
should
be
comforted
;
as
the
Angel
did
the
women
,
Mat.
28.5
,
&c.
and
Christ
,
Mary
Magdalen
,
Joh.
20.11
.
to
19.
Eighthly
,
write
letters
,
send
messengers
,
and
take
journeys
on
purpose
to
comfort
others
.
1.
Write
consolatory
letters
to
the
afflicted
,
as
Paul
did
his
Epistles
to
Rome
,
Corinth
,
Ephesus
,
Colosse
,
&c.
and
to
particular
persons
,
as
to
Timothy
,
Titus
,
and
Philemon
:
So
did
James
,
Peter
,
John
,
Jude
,
and
Christ
to
the
Churches
of
Asia
,
Rev.
2.10
,
11.
and
3.10
,
11.
2.
Send
messengers
,
as
Paul
a
prisoner
sent
Tichicus
,
and
On●simus
to
the
Colossians
to
know
their
state
,
and
comfort
their
hearts
,
Col.
4.7
,
8
,
9.
and
Tichicus
to
the
Ephesians
,
ch.
6.21.22
.
and
Timothy
to
the
Thessalonians
,
1
Thes.
3.1
,
2
,
5.
whose
returns
with
good
tydings
much
comforted
him
,
2
Cor.
7.6
,
7.
1
Thes.
3.6
,
7.
3.
Take
journeys
to
comfort
others
.
Paul
prayed
for
it
,
Rom.
1.10
,
21
,
11.
and
long'd
for
it
,
1
Thes.
3.9
,
10
,
11.
Quest.
But
who
should
we
be
so
solicitous
to
comfort
others
?
Answ.
First
,
because
of
the
necessity
,
and
commodity
of
comfort
in
afflictions
,
in
respect
of
the
souls
,
and
bodies
of
others
as
well
as
of
our
own
.
1.
Comfort
is
useful
and
needful
for
others
in
six
respects
.
-
1.
To
support
,
and
bear
them
up
from
sinking
under
the
pressures
of
troubles
inward
or
outward
,
Pr●
.
18.14
.
the
spirit
of
a
man
,
(
being
shored
up
with
comfort
)
will
bear
his
infirmities
;
but
a
wounded
spirit
,
(
that
wants
the
healing
plaister
of
consolation
)
who
can
bear
.
-
2.
To
quicken
them
,
and
keep
life
in
their
spirits
:
and
to
preserve
,
or
recover
them
from
fainting
,
and
swounding
.
Comfort
is
the
life
of
our
spirits
,
yea
the
life
of
our
lives
,
without
which
our
life
would
be
no
〈◊〉
,
but
a
lingring
death
;
the
damned
in
hell
are
said
to
die
eternally
,
because
they
are
void
of
all
joy
and
comfort
.
-
3.
To
chear
,
and
refresh
them
▪
to
raise
them
up
from
their
sorrow
,
Psal.
94.19
.
In
the
multitude
of
my
thoughts
within
me
(
saith
David
)
thy
comforts
(
breathed
into
me
by
thy
Spirit
,
or
handed
unto
me
by
thy
servants
)
delight
my
soul.
Comforts
poure
the
oyle
of
gladnesse
into
hearts
full
of
heavinesse
.
Comfort
is
honey
in
the
mouth
,
melody
in
the
eare
,
and
a
Jubile
in
the
heart
.
-
4.
It
s
needful
to
quiet
and
compose
the
Spirits
of
others
,
when
inwardly
disquieted
,
and
perplexed
;
they
cause
a
calm
in
a
tempest
.
-
5.
To
establish
,
confirm
,
and
settle
others
that
are
in
a
good
frame
of
spirit
,
to
hold
their
spirits
fast
from
being
shaken
.
Paul
wrote
his
consolatory
Epistle
to
the
Corinthians
,
that
they
might
stand
fast
in
the
faith
,
&c.
1
Cor.
16.13
.
To
the
Ephesians
,
that
they
might
not
be
carried
about
with
every
winde
of
doctrine
,
Eph.
4
14.
To
the
Colossians
,
that
they
might
be
rooted
,
and
built
up
in
Christ
,
and
established
in
the
faith
,
Col.
2.6
,
7.
He
sent
Timothy
to
the
Thessalonians
,
to
establish
,
and
comfort
them
concerning
their
faith
,
1
Thes.
3.2
.
-
6.
It
s
commodious
to
edifie
others
in
their
holinesse
,
and
obedience
:
Comfort
as
well
as
councel
builds
men
up
further
into
the
body
of
Christ
:
For
it
corroborates
the
heart
,
heightens
their
spirits
(
with
Paul
)
to
forget
those
things
that
are
behinde
,
&c.
Phil.
3.13
.
Paul
exhorts
the
Thessalonians
to
comfort
,
and
edifie
one
another
,
i.
e.
to
edifie
by
comforting
,
1
Thes.
5.11
.
For
,
-
1.
Comfort
is
a
great
encouragement
to
duties
,
as
Hezekiahs
comfortable
words
were
to
the
Levit●s
that
taught
the
good
knowledge
of
the
Lord
,
2
Chron.
30.22
.
and
to
the
hearts
of
the
people
,
to
animate
them
against
the
fear
of
the
King
of
Assiria
,
2
Chron.
32.6
,
7
,
8.
-
2.
It
s
a
means
to
lead
others
forward
on
towards
perfection
:
Hence
they
are
joyned
together
,
2
Cor.
13.11
.
Be
perfect
,
be
of
good
comfort
.
2.
Comfort
may
be
needful
also
in
respect
of
the
bodies
of
others
,
or
outward
man
,
which
would
perish
in
their
afflictions
,
were
not
their
soules
strengthned
by
comforts
to
stand
under
the
pressures
thereof
.
Secondly
,
the
second
reason
may
be
drawn
from
the
misery
of
them
that
want
comfort
.
It
s
a
sad
thing
to
be
in
affliction
,
and
to
have
no
Comforter
.
We
to
him
that
is
alone
,
Eccles.
4.10
.
It
much
aggravated
Davids
troubles
,
Psal.
69.19
,
20.
and
143.3
,
4.
and
Sions
miseries
,
Lam.
1.2
,
8
,
16
,
17
,
21.
So
Solomon
judged
it
,
Eccles.
4.1
.
It
was
the
Jews
sad
case
in
their
captivity
,
Isa.
54.11
.
and
Ninivehs
in
her
ruine
,
Nah.
3.7
.
Thirdly
,
from
the
excellency
of
the
duty
in
it self
:
It
s
an
high
,
and
honourable
employment
to
comfort
others
:
For
,
1.
It
s
the
work
of
God
to
comfort
poor
souls
,
Isa.
57.15
.
2
Cor.
7.6
.
He
glories
in
it
,
as
in
a
title
of
excellency
,
2
Cor.
1.3
.
Isa.
51.12
.
v.
3.
Ps.
103.13
.
Isa.
66.13
.
and
49.15
.
To
comfort
is
the
act
,
as
of
the
Deity
,
so
of
the
Trinity
,
and
of
every
person
in
it
.
-
1.
Of
God
the
Father
,
who
is
the
Father
of
mercies
,
and
the
God
of
all
comfort
,
2
Corinth.
1.3
.
-
2.
Of
God
the
Son
;
for
he
as
God-man
,
and
Mediator
,
is
the
fountain
of
all
consolation
,
Phil.
2.1
.
If
there
be
any
consolation
in
Christ
:
He
takes
it
for
granted
that
there
is
.
So
,
2
Cor.
1.5
.
John
14.18
.
and
16.20
,
22.
-
3.
Of
God
the
Holy
Ghost
.
It
s
his
proper
work
to
apply
comfort
to
the
hearts
of
Gods
children
from
the
Father
,
and
the
Son
.
Hence
he
is
called
,
the
Comforter
:
He
is
prayed
for
by
the
Son
to
the
Father
,
and
promised
to
be
sent
from
both
for
this
end
,
Joh.
14.16
,
26.
and
15.26
.
and
16.7
.
Quest.
How
is
God
the
Father
the
authour
of
Comfort
?
Answ.
By
destination
,
and
appointment
of
it
to
us
:
For
he
hath
appointed
us
to
obtain
,
as
salvation
,
so
consolation
by
Jesus
Christ
.
Hence
it
s
said
to
abound
by
Christ
,
2
Cor.
1.3
,
4
,
5.
Quest.
How
is
God
the
Son
the
author
of
comfort
?
Answ.
First
,
by
redemption
,
or
purchase
,
as
of
us
,
so
of
joy
,
and
comfort
for
us
,
by
his
blood
as
the
price
thereof
.
Secondly
,
By
reception
of
it
:
as
Christ
bought
it
,
so
he
took
it
,
and
keeps
it
for
us
:
when
he
ascended
on
high
,
he
received
,
as
gifts
,
so
comforts
for
men
,
Psal.
68.18
.
It
pleased
the
Father
that
all
comfort
should
be
laid
up
in
Christ
as
in
a
treasury
,
and
that
he
should
send
forth
the
same
to
his
people
,
as
the
fountain
doth
water
.
Thirdly
,
by
dispensation
,
or
office
,
as
he
is
our
Prophet
,
which
he
executes
,
and
so
comforts
us
,
by
his
Spirit
which
he
hath
given
us
.
Quest.
How
is
the
Holy
Ghost
the
author
of
consolation
?
Answ.
By
applying
it
to
us
(
which
is
his
proper
work
)
even
all
that
comfort
which
the
Father
hath
appointed
to
us
,
and
the
Son
hath
obtained
,
and
kept
for
us
.
Yea
,
to
comfort
others
hath
been
the
practice
of
the
godly
,
as
of
Job
,
ch.
4.3
,
4.
Of
the
Prophets
,
Isa.
40.1
,
2.
Of
the
Apostles
,
Philem.
21.
Fourthly
,
from
the
equity
of
the
duty
:
we
ought
to
do
it
for
these
reasons
.
1.
Because
we
would
be
comforted
by
others
in
our
distresse
:
and
therefore
we
should
do
to
others
as
we
would
have
them
do
to
us
.
2.
All
true
Christians
have
an
interest
in
comfort
:
it
s
their
portion
,
and
therefore
in
comforting
them
we
give
them
but
their
own
.
3.
It
s
the
end
why
God
gives
us
abilities
,
and
experiences
that
we
may
use
them
to
comfort
others
,
so
that
hereby
we
are
debtors
to
others
,
2
Cor.
1.4
.
4.
It
s
our
office
as
we
are
members
of
the
same
body
with
them
,
Eph.
4.16
.
hereby
we
edifie
our selves
in
our
most
holy
faith
,
Judg.
20.
Love
knits
Christians
together
,
and
makes
them
communicative
of
good
one
to
another
.
CHAP.
XXXIV
.
Questions
,
and
Cases
of
Conscience
about
Comforting
afflicted
Consciences
.
Quest.
HOw
may
we
comfort
afflicted
consciences
that
are
wounded
,
and
dejected
with
the
sence
of
sin
,
and
of
Gods
wrath
,
and
want
of
grace
?
Answ.
Set
before
them
,
and
apply
to
them
these
eight
grounds
of
consolation
.
1.
The
boundlesness
,
and
freeness
of
Gods
pardoning
,
reconciling
,
accepting
,
and
healing
mercies
to
sinners
,
infinitely
exceeding
all
their
sins
,
and
unworthiness
both
in
multitude
,
and
magnitude
,
in
all
dimentions
,
and
duration
,
Psal.
103.11
,
12
,
17.
therefore
to
doubt
,
or
despaire
,
is
to
forsake
our
own
mercies
,
and
so
to
sin
against
mercy
,
which
is
one
of
the
highest
,
and
most
confounding
aggravations
of
sin
.
Set
also
before
them
the
bowels
of
Gods
compassions
,
which
are
most
tender
,
and
fail
not
,
Lam.
3.22
.
The
riches
of
Gods
free
grace
,
which
can
neither
be
exhausted
,
nor
diminished
:
and
the
freeness
,
unchangableness
,
and
everlastingness
of
his
love
to
poore
sinners
which
deserved
nothing
but
wrath
,
and
judgement
,
Hos.
14.4
.
Jer.
31.3
.
2.
The
infiniteness
of
Christs
merits
,
of
his
death
,
passion
,
and
obedience
which
is
sufficient
to
satisfie
Gods
justice
,
to
pacifie
his
wrath
,
and
fulfill
his
Law
perfectly
:
more
able
to
save
us
,
then
our
sins
are
to
condemn
us
:
His
sufferings
being
the
obedience
of
a
God
,
as
well
as
of
a
man
,
Acts
20.28
.
Set
before
them
also
the
plenteousness
of
redemption
that
is
in
Christ
,
that
he
can
and
will
deliver
them
from
all
their
sins
:
the
prevalency
of
his
intercession
to
make
application
of
his
redemption
,
and
the
benefits
thereof
to
sinners
on
earth
,
whereby
he
is
able
to
save
to
the
uttermost
all
that
come
to
God
by
him
,
Heb.
7.29
.
3.
The
free
,
gracious
,
and
general
tender
of
Christ
,
and
of
pardon
,
peace
,
grace
,
joy
,
and
glory
with
him
,
to
all
,
and
every
one
that
will
receive
him
,
without
respect
of
persons
,
as
Joh.
3.16
.
Mar.
16.15
,
16.
2
Cor.
5.19
,
20.
and
Christ
sends
his
Ministers
,
as
Ambassadours
,
to
beseech
men
to
be
reconciled
to
him
.
For
as
Moses
lifted
up
the
Serpent
in
the
wilderness
;
so
is
Christ
lifted
up
upon
the
pole
of
the
Gospel
,
that
whosoever
believes
in
him
should
not
perish
:
therefore
we
must
take
heed
of
rejecting
these
tenders
of
grace
and
mercy
.
4.
Set
before
them
Christs
gracious
invitation
of
all
to
come
to
him
that
feele
any
want
of
him
,
or
have
any
desire
to
him
,
Matth.
11.28
.
Isa.
65.1
.
Set
also
before
them
Christs
promise
of
reception
,
and
of
not
rejecting
any
that
come
to
him
,
Joh.
6.37
.
and
his
complaint
that
men
will
not
come
to
him
,
Joh.
5.40
.
5.
Set
before
them
the
experiences
,
or
examples
of
Gods
mercy
manifested
,
and
of
Christs
merits
applyed
to
the
greatest
of
sinners
,
as
to
Manasseh
,
2
Chro.
33.2
,
3
,
11
,
12
,
13.
with
2
Kin.
24.4
.
To
Paul
1
Tim.
1.13
,
14
,
15.
To
Mary
Magdalen
,
Mar.
16.9
.
To
the
woman
who
had
been
a
notorious
sinner
,
Luke
7.37
,
38
,
48.
To
some
of
the
Corinthians
,
1
Cor.
6.9
,
10
,
11.
6.
Set
before
them
that
some
of
Gods
dear
servants
have
drunk
deep
of
the
cup
of
soul-troubles
,
and
of
the
wine
of
astonishment
,
in
inward
anguish
,
and
horrour
,
and
gone
down
in
their
apprehensions
,
even
to
the
gates
of
hell
,
when
yet
God
raised
up
,
and
filled
them
with
joy
,
as
we
see
in
Job
,
chap.
13.24
,
26.
and
7.14
,
15
,
20.
and
30.28
.
with
chap.
42.4
,
12.
In
Heman
Psal.
88.3
,
6
,
7
,
14
,
15
,
16
,
17.
In
David
,
Psal.
143.4
.
and
42.11
.
&
119.25
.
and
38.2
,
3
,
4
,
6
,
8.
In
Christ
himself
,
Math.
26.38
.
Luke
22.44
.
In
Mr.
Peacock
,
Mr.
Glover
.
Mis.
Katherine
Bretergh
.
See
these
in
my
book
of
Examples
.
7.
Set
before
them
,
and
apply
to
them
Gods
promises
of
healing
,
quickning
,
in●ightning
▪
and
of
returns
of
peace
,
and
joy
to
such
.
1.
Gods
promises
of
healing
wounded
spirits
,
and
broken
hearts
,
Deut.
32.39
.
Ps●l.
1●7
.
●
.
Job
5.18
.
Luke
4.18
.
Isa.
57.19
.
1
Pet.
2.24
.
with
Hos.
6.1
.
2.
Gods
promises
of
quickning
made
to
dead
souls
buried
in
the
grave
of
desertion
,
to
revive
,
and
raise
them
up
,
Deut.
32.39
.
1
Sam.
2.6
,
7.
Ezek
37.11
,
12
,
13
,
14.
Gods
promises
of
giving
his
Spirit
to
be
a
Comforter
,
Joh.
6.36
.
For
which
end
he
dwells
in
broken
hearts
,
Isa.
57.15
.
This
was
the
confidence
of
Gods
people
,
Hos.
6.1.2
.
and
of
David
,
Psal.
71.20
.
3.
Gods
promises
of
inlightning
made
to
such
as
walk
in
darknesse
,
and
that
-
1.
Of
causing
his
face
to
shine
upon
them
,
after
he
had
hid
it
from
them
,
Isa.
54.8
.
-
2.
Of
making
Christ
,
the
Sun
of
righteousnesse
to
arise
with
healing
under
his
wings
,
Mal.
4.2
.
Isa.
50.10
.
Mich.
7.8
.
4.
Gods
promises
of
returns
with
peace
,
and
joy
,
Isa.
54.7
.
1
Sam.
12.22
.
Lam.
3.31
,
32.
Psal.
94.19
.
God
is
an
everlasting
Father
,
Isa.
9.6
.
So
David
assures
himself
,
Psal.
31.22
.
See
more
such
promises
,
Mich.
7.19
.
Joh.
14.18
.
and
16.22
.
Isa.
57.16.19
.
Phil.
4.7
.
Iob
34.29
.
Psal.
85.8
.
and
38.5
,
11
,
12.
and
97.11
.
and
126.5
.
Matth.
5.4
.
Joh.
16.20
,
22.
Acts
2.28
.
8.
Set
before
them
,
and
apply
to
them
two
things
.
1.
That
grace
may
be
hid
for
a
time
in
the
heart
like
sparks
of
fire
in
the
ashes
:
there
is
a
difference
between
the
being
of
a
thing
in
it self
,
and
the
discovery
thereof
to
us
:
As
many
things
seem
to
be
which
are
not
,
so
somethings
are
,
which
seem
not
:
and
that
1.
Because
the
seed
of
God
remains
in
them
,
1
Joh.
3.9
.
Grace
may
be
to
seek
sometimes
when
we
have
occasion
to
use
it
,
but
it
can
never
be
lost
.
2.
The
gifts
,
and
calling
of
God
are
without
repentance
,
Rom.
11.29
.
God
doth
not
give
them
,
and
take
them
away
againe
from
his
servants
.
3.
The
perpetuity
of
grace
is
founded
upon
the
immutability
of
God
,
and
his
free
love
,
and
good
will
,
so
that
as
he
is
ever
the
same
in
his
affection
to
them
,
so
he
will
continue
them
to
be
ever
in
the
same
relation
to
him
,
Heb.
13.8
.
John
13.1
.
4.
Both
they
,
and
the
grace
of
God
in
them
are
kept
by
the
power
of
God
to
salvation
,
1
Pet.
1.5
.
none
is
able
to
pluck
grace
out
of
them
,
no
more
then
to
pluck
them
out
of
Gods
hand
,
Joh.
10.28
,
29.
5.
The
golden
chain
of
salvation
cannot
be
broken
,
and
all
the
links
in
it
are
inseparable
,
Rom.
8.30
.
Perswade
such
poor
souls
that
grace
hath
its
seasons
of
hiding
it self
,
and
of
appearing
,
as
the
Sun
hath
his
time
of
setting
,
and
rising
,
and
to
conclude
the
non-existence
of
grace
from
the
not
appearing
of
it
,
is
all
one
as
to
say
,
the
Sun
will
never
rise
because
it
s
set
.
Perswade
them
to
deferre
passing
sentence
upon
themselves
,
till
they
be
in
a
calme
estate
,
and
capacity
of
making
a
right
judgement
of
themselves
.
Whilest
their
spirits
are
in
a
perplexed
estate
perswade
them
to
hearken
to
the
counsel
of
Christian
friends
,
who
,
at
such
a
time
,
can
better
judge
of
them
then
they
of
themselves
.
2.
That
desire
of
grace
is
grace
,
and
that
,
1.
Because
true
desires
have
the
nature
,
and
truth
of
grace
in
them
,
though
in
a
small
measure
:
as
there
is
true
fire
in
a
spark
:
true
water
in
a
drop
;
the
least
of
any
thing
partakes
of
the
nature
of
the
whole
.
2.
Desires
are
the
seeds
and
beginnings
of
grace
in
the
soul
,
out
of
which
grace
grows
to
its
full
measure
,
and
stature
;
as
corn
sowen
in
the
earth
;
So
desires
are
grace
in
the
seed
:
Habits
are
grace
in
the
blade
:
Acts
are
grace
in
the
ear
;
and
perfect
works
are
full
corn
in
the
eare
.
3.
Good
desires
are
accepted
and
rewarded
by
God
,
as
well
as
deeds
:
yea
,
for
deeds
when
power
to
actuate
them
is
wanting
,
2
Cor.
8.12
.
God
estimates
his
people
rather
according
to
their
affections
then
actions
;
as
1
King
.
8.18
.
with
2
Sam.
11.7
.
so
in
Abraham
,
Gen.
22
.
1●
,
16.
and
the
poor
widow
,
Mar.
12.42
,
&c.
therefore
Gods
servants
have
pleaded
their
wills
,
and
desires
before
God
rather
then
their
deeds
:
as
Nehemiah
,
chap.
1.11
.
David
,
Psal.
38.9
.
and
Paul
,
Rom.
7.16
.
to
21.
4.
Good
desires
are
the
work
of
God
in
us
as
well
as
deeds
,
Phil.
2
.
1●
.
and
he
will
perfect
them
in
us
,
Phil.
1.6
.
God
doth
not
his
work
by
the
halves
,
1
Sam.
3.12
.
Psal.
138.8
.
Christ
is
the
authour
of
our
Faith
in
desires
after
it
,
Heb.
12.2
.
they
are
the
smoke
of
the
flax
which
Christ
will
not
quench
,
Matth.
12.20
.
5.
God
hath
made
many
promises
to
desires
.
1.
Of
acceptation
,
2
Cor.
8.12
.
2.
Of
supply
and
satisfaction
,
Psal.
145.19
.
God
stirs
up
desires
for
this
end
,
that
he
may
satisfie
them
.
3.
Of
blessednesse
,
Mat.
5.6
.
4.
Of
water
of
life
,
and
of
the
spirit
▪
John
7.37
,
39.
5.
Of
spiritual
wine
,
and
milk
,
Isa.
55.1
,
2.
Luke
1.53
.
Object
.
But
how
shall
we
know
that
our
desires
are
true
,
and
such
to
whom
these
promises
do
belong
.
Answ.
First
,
by
the
root
:
For
true
desires
of
Christ
and
grace
do
spring
,
and
grow
,
1.
From
an
heart
humbled
before
God
in
the
sight
of
its
sinne
and
misery
,
of
its
own
vilenesse
and
unworthiness
.
Hence
,
Psal.
10.17
.
2.
From
a
soul
sensible
of
its
spiritual
necessities
,
as
of
Christ
,
grace
,
the
things
that
accompany
salvation
,
pardon
of
sin
,
power
over
it
,
&c.
3.
From
a
minde
enlightned
to
see
,
as
the
want
,
so
the
worth
and
necessity
of
these
things
.
Secondly
,
by
the
fruits
,
or
effects
.
True
desires
put
forth
serious
,
and
sutable
endeavours
in
the
use
of
means
to
obtain
the
things
desired
:
So
Ps.
27.4
.
they
will
watch
daily
at
wisdoms
gates
,
Prov.
8.34
.
Thirdly
,
by
the
properties
of
them
,
which
are
foure
.
1.
They
are
sincere
,
and
that
-
1.
For
ground
,
when
they
are
carried
out
after
Christ
,
and
spiritual
things
as
well
for
their
sakes
as
for
our
own
.
-
2.
For
ends
,
when
desires
have
spiritual
aims
,
as
the
mark
they
shoot
at
,
viz.
to
make
us
humble
,
obedient
,
serviceable
,
conformable
to
Christ
,
and
acceptable
to
God
through
Christ
.
2.
They
are
stirring
,
vigorous
,
and
vehement
for
temper
,
and
measure
:
therefore
called
,
hungring
,
and
thirsting
:
So
,
Psal.
42.1
.
and
they
must
needs
be
so
,
because
they
proceed
from
the
bottome
of
the
heart
,
and
from
the
whole
soul
,
Isa.
26.18
.
such
shall
finde
God
,
Jer.
29
,
13.
now
the
strength
of
holy
desires
appears
,
-
1.
In
preferring
spirituals
before
temporals
,
Christ
,
and
Grace
before
Riches
,
Honours
,
&c.
in
being
willing
to
part
with
any
thing
to
get
Christ
.
To
sell
all
to
buy
him
,
Luke
18.18
,
22
,
23.
-
2.
In
exceeding
all
other
desires
in
us
in
heat
,
and
height
:
and
in
swallowing
up
all
desires
after
earthly
things
.
3.
True
desires
are
seasonable
for
time
,
whilest
the
things
desired
may
be
obtained
:
they
will
seek
God
early
.
Indeed
true
desires
are
never
too
late
,
yet
late
desires
are
seldome
true
;
as
we
see
in
Esau
,
and
the
five
foolish
Virgins
,
Matth.
25.1
,
&c
▪
4.
They
are
constant
for
duration
,
not
by
fits
and
starts
when
stirred
,
upon
some
special
Emergencies
,
or
occasions
:
they
are
restlesse
till
they
are
satisfied
,
Psal.
119.20
.
and
143.6
.
In
the
next
place
.
First
,
Caution
them
against
four
evils
,
to
take
heed
.
1.
That
the
do
not
dishonour
God
in
the
time
of
their
desertions
by
unworthy
thoughts
of
him
,
or
hard
speeches
against
him
:
by
murmuring
at
him
,
or
quarreling
with
his
dispensations
:
This
was
the
Psalmists
fault
,
Psal.
77.2
,
7
,
8.
but
he
checks
himself
for
it
,
ver.
10.
the
contrary
was
Jobs
commendation
,
Job
1.22
.
with
2.10
.
2.
That
they
do
not
destroy
their
own
souls
,
either
-
1.
By
denying
what
God
hath
done
for
them
in
the
beginnings
of
grace
,
saying
that
they
are
reprobates
,
&c.
whereby
they
beare
false
witnesse
.
-
1.
Against
themselves
,
which
is
unnatural
.
-
2.
Against
the
grace
of
God
,
and
against
the
God
of
grace
,
which
is
most
ungrateful
.
-
2.
By
refusing
what
God
would
give
to
them
,
viz.
grace
,
mercy
,
peace
,
and
joy
:
wilful
refusal
whereof
is
wilful
murder
.
3.
That
they
do
not
gratifie
Satan
who
is
a
liar
,
and
the
Father
of
lies
:
A
Murtherer
of
souls
from
the
beginning
:
An
accuser
of
the
brethren
,
Job
1.9
.
and
an
accuser
of
God
to
us
as
if
he
were
an
hard
Master
,
Gen.
3.4
.
Now
men
gratifie
Satan
.
-
1.
By
entertaining
parley
with
him
▪
as
Eve
did
.
He
will
certainly
prove
too
hard
for
us
.
-
2.
By
hearkening
to
his
suggestions
,
as
these
,
or
the
like
.
-
1.
To
cast
off
Ordinances
,
to
neglect
duties
publick
,
or
private
,
as
if
they
were
needlesse
,
or
to
no
purpose
:
Hereby
he
seeks
to
starve
our
souls
.
-
2.
To
harbour
jealovsies
,
and
evil
surmises
of
God
,
or
dishonourable
thoughts
of
him
:
as
if
he
were
not
mercifull
,
faithfull
,
&c.
-
3.
To
cast
away
their
confidence
,
and
lay
hope
aside
,
and
to
give
over
seeking
,
or
waiting
on
God
any
longer
,
and
to
throw
themselves
into
the
gulph
of
despaire
.
-
4.
To
make
wrong
judgement
of
themselves
and
their
condition
,
as
if
they
were
out
of
the
state
of
grace
,
out
of
Christ
,
&c.
because
for
the
present
they
cannot
discern
it
:
Or
that
they
are
not
the
Lords
,
because
they
are
so
deeply
distressed
as
none
of
his
ever
were
.
-
5.
To
follow
Satans
prescripts
for
deliverance
out
of
their
soul-troubles
,
which
is
to
lay
aside
all
thoughts
,
or
cares
about
their
souls
:
to
go
to
merry
company
,
give
themselves
to
pleasures
,
&c.
4.
That
they
do
not
satisfie
their
disquieted
hearts
:
and
that
,
-
1.
By
taking
offence
at
Gods
dealing
with
them
,
or
to
be
angry
with
God
,
or
sullen
.
-
2.
By
giving
way
to
sad
perplexed
thoughts
,
which
gives
Satan
mighty
advantage
against
them
.
-
3.
By
venting
,
or
justifying
the
distempers
of
their
hearts
,
as
Jonas
,
chap.
4.9
.
-
4.
By
putting
away
comfort
from
them
in
a
froward
,
peevish
humour
when
it
s
tendered
to
them
,
lest
God
answer
them
accordingly
,
Psal.
18.26
.
Secondly
,
direct
them
to
have
special
respect
to
three
graces
to
nourish
them
:
which
are
,
1.
Repentance
for
their
sins
,
those
especially
which
cause
this
trouble
:
for
which
labour
for
a
deep
and
unfeigned
sorrow
,
till
when
they
are
not
fit
for
comfort
.
2.
Faith
,
which
they
must
labour
to
strengthen
by
all
means
:
as
to
trust
in
God
:
His
mercies
and
promises
:
In
Christ
,
his
merits
and
mediation
:
these
are
strong
refuges
,
Psal.
42.5
.
Job
13.15
.
Psalme
56.3
.
Rom.
1.17
.
1
John
5.4
.
3.
Patience
,
which
they
must
continually
exercise
in
bearing
Gods
hand
,
submitting
to
his
will
,
waiting
his
leasure
,
&c.
Thirdly
,
take
a
right
course
for
healing
their
distempers
,
and
troubles
of
soul
,
and
that
1.
By
searching
the
sore
to
the
bottome
to
finde
our
the
core
,
and
cause
thereof
,
as
Chirurgions
do
,
by
drawing
the
troubles
of
their
heart
to
an
head
,
as
their
sorrow
for
sinne
in
general
,
or
for
some
one
sinne
in
special
,
&c.
2.
By
turning
the
stream
of
their
passions
into
another
channel
,
as
Physicians
turn
the
course
of
blood
in
the
nose
by
opening
a
veine
:
So
turne
their
feare
of
wrath
,
and
hell
into
the
channel
of
holy
feare
of
God
,
and
his
goodnesse
,
and
their
grief
for
penal
evils
,
inward
,
or
outward
,
into
the
channel
of
godly
sorrow
for
sin
.
Fourthly
,
bear
with
their
infirmities
,
as
ignorance
,
frowardnesse
,
&c.
Become
all
things
to
them
for
their
refreshment
,
and
recovery
,
as
Paul
,
1
Cor.
9.20
.
shew
love
to
them
with
pity
:
and
patience
to
bear
all
,
and
hope
all
:
speak
to
them
as
sympathizing
with
them
in
their
troubles
,
and
sorrows
:
make
it
out
to
them
that
your
words
come
more
from
your
bowells
then
your
braines
.
Mr.
Reyners
Rules
for
the
government
of
the
Tongue
.
Quest.
How
may
a
man
that
is
in
distresse
of
minde
be
comforted
and
relieved
?
Answ.
The
most
sure
general
remedy
is
to
apply
the
promise
of
life
everlasting
in
and
by
the
blood
of
Christ
.
Quest.
But
what
must
be
our
〈◊〉
of
proceeding
in
the
application
of
this
promise
?
Answ.
Therein
three
rules
are
to
be
observed
.
1.
The
party
must
disclose
(
if
he
know
it
)
the
cause
of
his
particular
distress
,
that
the
remedy
may
the
better
be
applied
:
and
indeed
the
very
opening
of
the
cause
is
a
great
ease
to
the
minde
.
2.
If
the
cause
can
,
and
may
be
made
known
,
then
you
must
see
whether
the
party
be
fit
to
receive
comfort
:
and
that
is
,
if
he
be
humbled
for
his
sinnes
,
pray
for
pardon
,
and
desires
amendment
:
without
this
the
word
of
comfort
will
be
misapplied
to
him
.
Quest.
But
what
if
we
do
not
finde
him
humbled
?
Answ.
Your
first
and
principal
care
must
be
to
work
in
him
some
degree
of
humiliation
:
for
which
end
you
must
labour
to
convince
him
of
sinne
,
and
then
shew
him
the
necessity
of
grief
for
it
,
at
least
,
for
some
of
his
principal
sins
;
and
herein
two
things
must
be
remembred
.
1.
That
their
worldly
sorrow
must
be
turned
into
a
godly
sorrow
:
as
when
one
bleeds
at
nose
,
they
open
a
veine
to
turn
the
course
of
it
:
so
when
men
are
troubled
with
worldly
sorrow
,
shew
them
that
they
must
grieve
,
not
for
worldly
respects
,
nor
meerly
for
fear
of
punishment
,
but
principally
for
the
dishonour
that
redounds
to
God
by
their
sinnes
.
2.
Take
care
that
this
sorrow
be
not
a
confused
sorrow
,
because
he
is
a
sinner
as
other
men
are
;
but
a
distinct
sorrow
for
this
,
or
that
particular
sinne
:
and
then
he
that
is
grieved
for
one
sin
truly
,
and
unfeignedly
,
will
proportionably
be
grieved
for
all
the
sins
that
he
knows
to
be
in
himself
.
3.
Minister
and
apply
comfort
to
him
that
thus
confesseth
his
sinnes
,
and
is
truly
humbled
for
them
.
Quest.
How
must
this
comfort
be
administred
?
Answ.
It
may
be
done
by
bringing
the
party
within
the
compasse
of
the
promise
of
life
:
and
there
be
two
wayes
of
doing
this
:
the
one
false
,
the
other
true
.
Quest.
What
are
the
false
wayes
?
Answ.
First
,
some
think
that
men
may
be
brought
within
the
Covenant
,
by
the
doctrine
of
universal
grace
and
redemption
.
But
this
way
is
both
false
and
unfit
.
Quest.
Why
is
it
false
?
Answ.
Because
all
the
promises
of
the
Gospel
are
limitted
with
the
condition
of
Faith
,
and
Repentance
,
and
are
not
universally
made
to
all
.
Object
.
But
God
would
have
all
men
to
be
saved
,
1
Tim.
2.4
.
Answ.
The
Apostle
who
is
the
best
expounder
of
himself
saith
,
Acts
▪
17.30
.
The
time
of
ignorance
God
regarded
not
,
but
now
he
warns
all
men
to
repent
.
Now
,
i.
e.
after
the
coming
of
Christ
in
the
flesh
:
but
it
must
not
be
enlarged
to
all
Adams
posterity
:
So
in
that
of
Timothy
,
God
would
have
all
men
to
be
saved
,
i.
e.
Now
in
this
last
age
of
the
world
.
So
,
2
Cor.
6.2
.
Now
is
the
acceptable
time
,
&c.
Col.
1.16
.
Rom.
16.26
.
Again
,
All
men
,
i.
e.
not
all
particular
men
;
but
some
of
all
sorts
,
and
kindes
:
So
all
is
taken
,
1
Tim.
2.1
.
Object
.
But
Paul
saith
,
2
Cor.
5.18
.
God
was
in
Christ
reconciling
the
world
to
himself
;
therefore
the
promise
in
Christ
belongs
to
the
whole
world
,
and
to
every
particular
person
?
Answ.
Paul
answers
it
himself
,
Rom.
11.15
.
the
casting
away
of
the
Jewes
is
the
reconciling
of
the
world
,
i.
e.
of
the
Gentiles
in
the
Last
age
of
the
world
:
and
so
must
that
place
to
the
Corinths
be
understood
,
viz.
not
of
all
,
and
every
man
that
lived
in
all
ages
,
and
times
,
but
of
them
that
were
under
the
Gospel
,
to
be
called
out
of
all
Nations
,
&c.
Secondly
,
this
way
of
applying
is
unfit
:
For
the
argument
must
be
framed
thus
:
Christ
died
for
all
men
,
but
thou
art
a
man
,
therefore
Christ
died
for
thee
:
To
which
the
distressed
party
would
answer
:
Christ
died
indeed
for
him
if
he
could
receive
him
:
but
he
by
his
sinnes
hath
cut
himselfe
off
from
him
,
and
forsaken
him
,
so
that
the
benefit
of
his
death
will
do
him
no
good
.
Quest.
What
then
is
the
right
way
of
administring
comfort
to
such
?
Answ.
First
,
consider
the
grounds
whereby
a
man
that
belongs
to
God
may
be
brought
within
the
Covenant
.
Secondly
,
the
right
way
whereby
they
must
be
used
and
applied
.
Quest.
What
are
those
grounds
?
Answ.
First
,
recourse
must
not
be
had
to
all
graces
,
and
all
degrees
of
grace
;
but
only
such
as
a
troubled
conscience
may
reach
unto
:
which
are
Faith
,
Repentance
,
and
the
love
of
God
:
and
that
there
may
be
no
mistake
about
these
,
enquiry
must
be
made
,
what
be
the
seeds
,
and
first
beginnings
of
them
all
.
As
,
1.
The
first
ground
of
grace
is
this
.
A
desire
to
repent
,
and
believe
in
a
touched
heart
,
is
faith
,
and
repentance
it self
;
though
not
in
its
nature
,
yet
in
Gods
acceptation
.
Quest.
How
may
that
be
proved
?
Answ.
All
grant
that
in
them
that
have
grace
,
God
accepts
of
the
will
for
the
deed
,
as
,
2
Cor.
8.12
.
2.
God
hath
annexed
a
promise
of
blessedness
to
the
true
and
unfeigned
desire
of
grace
,
Matth.
5.6
.
Rev.
21.6
.
so
he
promises
,
Psalme
10.17
.
and
145.19
.
Object
.
But
the
desire
of
good
things
is
natural
,
therefore
God
will
not
regard
it
?
Answ.
Desires
are
of
two
sorts
.
-
1.
Some
be
of
such
things
as
by
the
light
of
nature
we
know
to
be
good
,
as
of
wisdom
,
learning
,
honour
,
happiness
,
&c.
and
these
indeed
nature
can
desire
:
But
then
-
2.
Others
be
above
nature
:
as
the
desire
of
the
pardon
of
sin
,
reconciliation
,
and
sanctification
:
and
they
which
have
a
serious
desire
of
these
,
have
a
promise
of
blessednesse
.
Secondly
,
a
godly
sorrow
,
whereby
a
man
is
sorry
for
sinne
as
sinne
,
is
the
beginning
of
repentance
,
and
indeed
repentance
it selfe
,
for
the
substance
:
Hence
,
2
Cor.
7.9
.
Paul
rejoyced
,
because
it
was
wrought
in
the
Corinthians
.
Quest.
But
how
may
this
sorrow
be
known
?
Answ.
If
the
heart
of
him
in
whom
it
is
,
is
so
affected
,
that
though
there
were
neither
conscience
,
nor
devil
to
accuse
,
nor
Hell
to
punish
,
yet
would
he
be
grieved
,
because
God
is
offended
by
his
sin
.
Quest.
But
what
if
a
man
cannot
reach
to
such
a
sorrow
?
Answ.
Art
thou
grieved
for
the
hardnesse
of
thy
heart
,
because
thou
canst
not
so
grieve
,
thou
mayst
then
conclude
that
thou
hast
some
measure
of
godly
sorrow
;
for
nature
cannot
grieve
for
hardnesse
of
heart
.
Thirdly
,
a
settled
purpose
,
and
willingnesse
to
forsake
all
sin
,
is
a
good
beginning
of
conversion
,
and
true
repentance
:
So
in
David
,
Psal.
32.5
.
and
the
prodigal
,
Luke
15.17
,
18.
Fourthly
,
To
love
a
man
because
he
is
a
childe
of
God
is
a
certaine
signe
that
a
man
is
a
partaker
of
the
true
love
of
God
in
Christ
,
1
John
3.14
.
Mat.
10.41
.
Onely
remember
that
these
desires
must
not
be
fleeting
,
but
constant
,
and
encreasing
.
Quest.
Having
heard
the
grounds
,
what
is
then
the
way
,
whereby
the
party
that
is
in
distresse
may
be
brought
within
the
compass
of
the
promise
of
salvation
?
Answ.
First
,
trial
must
be
made
whether
the
party
hath
in
him
any
of
the
afore
named
grounds
of
grace
,
or
no.
For
which
end
,
ask
him
whether
he
believe
and
repent
?
If
he
say
he
cannot
,
then
ask
him
whether
he
doth
not
desire
to
do
it
?
and
so
of
the
other
grounds
.
Secondly
,
after
this
tryal
,
then
comes
the
right
applying
of
the
promise
of
life
to
the
distressed
person
,
and
it
must
be
done
by
this
or
such
arguments
.
He
that
unfeignedly
desires
to
repent
,
and
believe
,
hath
remission
of
sins
,
and
life
everlasting
:
But
so
doest
thou
,
therefore
these
belong
to
thee
;
and
this
is
fittest
to
be
done
by
a
Minister
,
who
hath
ministerial
authority
to
pronounce
pardon
.
Quest.
That
the
promise
thus
applied
may
have
good
successe
,
what
rules
are
to
be
observed
?
Answ.
First
,
that
the
comfort
administred
be
allayed
with
some
mixture
of
the
Law
,
lest
the
wound
be
too
soone
healed
:
For
such
usually
become
worst
of
all
,
therefore
bring
them
on
by
little
and
little
to
comfort
,
the
sweetnesse
whereof
will
be
greater
,
if
it
be
qualified
with
some
tartnesse
of
the
Law
.
Secondly
,
if
the
distressed
party
be
much
oppressed
with
grief
,
he
must
not
be
left
alone
,
lest
Satan
get
advantage
against
him
:
as
he
did
against
Eve
,
when
she
was
alone
:
Hence
,
Eccl.
4.10
.
Woe
to
him
that
is
alone
:
then
Satan
usually
tempts
him
to
despair
,
and
self-murther
.
Thirdly
,
You
must
teach
him
not
to
rest
upon
his
own
judgement
,
but
submit
himselfe
to
such
as
have
more
judgement
,
and
experience
then
himself
.
Fourthly
,
never
tell
such
of
any
fearful
accident
,
or
of
any
that
have
beene
in
the
like
,
or
worse
case
then
himself
:
For
hereby
the
distressed
conscience
will
fasten
the
accident
upon
it selfe
,
and
be
drawne
to
deeper
griefe
or
despaire
.
Fifthly
,
the
comforter
must
bear
with
the
infirmities
of
the
distressed
:
as
frowardnesse
,
peevishnesse
,
rashnesse
,
disordered
affections
,
or
actions
.
Yea
,
he
must
(
as
it
were
put
upon
him
their
persons
)
grieve
,
weep
,
lament
with
them
that
he
may
shew
a
sympathy
.
Sixthly
,
he
must
not
be
discouraged
,
though
after
long
paines
he
see
but
little
fruit
upon
the
distressed
party
.
Thus
for
the
general
:
Now
for
the
particular
distresses
themselves
.
Quest.
What
is
the
speciall
distresse
arising
from
the
Divine
Tentation
?
Answ.
It
s
a
combat
with
God
himself
immediately
:
when
the
conscience
speaks
some
fearful
things
of
God
;
and
withal
the
party
distressed
feels
some
evident
tokens
of
Gods
wrath
.
As
we
see
in
the
example
of
Job
,
ch.
6.4
.
and
13.26
.
and
16.9
.
so
in
David
,
Psal.
6.1
,
&c.
and
77.
Quest.
What
may
be
the
occasion
of
this
kind
of
tentation
?
Answ.
Usually
it
follows
upon
the
committing
of
some
notorious
sin
,
which
wounds
the
conscience
,
as
it
did
in
Caine
,
Saul
,
and
Judas
.
Sometimes
it
comes
when
there
is
no
such
sinne
committed
;
as
in
Job
,
and
then
there
can
no
reason
be
rendred
for
it
but
the
divine
will
and
pleasure
of
God
.
Quest.
What
are
the
effects
of
this
tentation
?
Answ.
They
are
many
,
and
strange
:
For
sometimes
it
works
a
strange
change
in
the
body
:
inflames
the
blood
,
drinks
up
the
spirits
,
dries
the
bones
,
&c.
So
Psal.
32.4
.
Job
30.30
.
Psal.
6.7
.
Job
16.8
.
Quest.
What
remedies
must
be
used
for
the
comforting
of
such
?
Answ.
First
,
the
party
troubled
must
be
brought
to
a
personal
exercise
of
Faith
,
and
Repentance
in
,
and
by
himself
:
For
which
end
he
must
narrowly
examine
his
heart
,
to
finde
out
his
sinne
:
and
then
he
must
humbly
confesse
all
his
known
sinnes
against
himselfe
,
acknowledging
that
he
hath
deserved
death
and
damnation
:
then
he
must
cry
earnestly
to
the
Lord
for
pardon
,
Psalme
32.5
.
Object
.
But
what
if
the
party
be
so
distracted
that
he
cannot
performe
any
good
duty
?
Answ.
Let
him
sigh
,
and
sob
to
God
for
mercy
,
and
comfort
:
which
is
a
work
of
the
Spirit
,
Rom.
8.26
.
Secondly
,
trial
must
be
made
whether
the
distressed
party
hath
any
tokens
in
him
of
grace
,
or
no.
Quest.
What
are
they
?
Answ.
1.
Whether
he
be
grieved
because
he
cannot
grieve
for
sinne
as
he
should
.
2.
Whether
he
hath
a
serious
desire
to
believe
,
and
repent
:
a
purpose
to
sinne
no
more
,
&c.
then
minde
him
of
Gods
promise
,
2
Cor.
12.9
.
My
grace
is
sufficient
for
thee
,
&c.
And
teach
him
to
submit
to
Gods
will
,
as
David
,
2
Sam.
15.26
.
Thirdly
,
apply
to
him
the
promises
of
God
made
to
afflicted
persons
,
as
Psal.
34.18
.
Mat.
15.24
.
Luk.
4.18
.
Fourthly
,
minde
him
of
his
life
past
,
and
of
Gods
merciful
dealing
with
him
,
and
others
in
this
case
formerly
:
for
if
he
hath
formerly
had
any
evidences
of
Gods
love
and
favour
,
he
is
now
by
them
to
settle
and
quite
his
minde
.
For
whom
God
loves
,
he
loves
to
the
end
.
So
Psal.
77.10
.
Fifthly
,
you
must
labour
to
remove
such
reasons
,
and
doubts
as
the
party
distressed
usually
makes
against
himself
for
his
own
overthrow
;
which
commonly
are
these
.
1.
Being
minded
of
Gods
mercy
,
&c.
they
will
say
,
that
this
is
good
indeed
,
but
it
belongs
not
to
them
,
for
they
neither
do
,
nor
can
feel
any
thing
but
the
tokens
of
Gods
wrath
,
&c
,
To
answer
this
,
informe
them
of
the
manner
of
Gods
dealing
in
all
his
works
,
which
is
to
work
by
contraries
:
By
death
he
gives
life
,
and
sends
men
to
heaven
by
the
gates
of
hell
:
He
shews
his
greatest
power
in
our
greatest
weaknesse
.
So
,
1
Sam.
2.6
.
Job
5.18
.
2.
They
use
to
say
,
that
if
they
could
feel
any
comfort
at
all
,
they
would
quiet
their
mindes
,
and
yeeld
to
good
counsel
and
perswasions
.
To
this
the
answer
is
,
that
in
such
cases
we
must
live
by
faith
,
not
by
feeling
,
Hab.
2.4
.
when
we
have
neither
sight
,
nor
sense
,
nor
raste
of
Gods
mercie
,
and
apprehend
nothing
but
wrath
,
we
must
then
labour
to
lay
hold
of
the
promise
of
mercy
.
So
did
David
,
Psalm
.
130.1
.
and
Abraham
,
Rom.
4.18
.
Job
,
Though
thou
kill
me
,
yet
will
I
trust
in
thee
:
and
the
thiefe
on
the
Crosse.
3.
They
plead
that
their
case
is
desperate
;
and
that
never
was
any
in
their
case
.
But
this
is
false
.
Job
was
in
as
bad
a
case
,
and
David
,
Psalme
6.
and
77.
and
Christ
himself
on
the
Crosse
cried
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
.
Quest.
How
may
trouble
of
minde
arising
from
outward
afflictions
be
remedied
?
Answ.
Two
things
are
to
be
required
of
the
party
distressed
.
1.
Practice
.
2.
Meditation
.
First
,
practice
is
a
diligent
examination
of
his
conscience
to
find
out
his
sinne
.
An
hea●ty
confession
of
it
to
God
,
and
earnest
prayer
for
forgivenesse
;
which
things
will
bring
much
comfort
:
as
we
see
in
Manasses
,
2
Chron.
33.11
,
&c.
and
this
is
required
,
Lam.
3.40
.
Secondly
,
meditation
of
the
comfortable
promises
recorded
in
the
Word
of
God
,
touching
afflictions
which
may
be
reduced
to
five
principal
grounds
of
comfort
.
1.
That
all
afflictions
,
from
the
least
to
the
greatest
,
come
not
by
accident
,
or
chance
,
but
by
the
special
providence
of
God
.
For
,
-
1.
God
hath
fore-appointed
them
,
Rom.
8.29
.
we
must
be
conformed
to
his
Son
in
sufferings
.
-
2.
God
doth
not
only
barely
permit
afflictions
,
but
effects
them
,
as
they
are
corrections
,
tryals
,
and
punishments
,
Isa.
45.7
.
Amos
3.6
.
-
3.
God
orders
and
disposeth
them
,
limitting
and
appointing
the
beginning
,
continuance
,
measure
and
end
of
them
:
Yea
,
he
orders
them
to
his
owne
glory
,
the
good
of
his
servants
,
and
benefit
of
his
Church
:
Hence
he
is
said
to
correct
in
judgment
,
Jer.
30.11
.
So
,
Gen.
50.19
,
20.
2
Sam.
16.10
.
Psal.
39.9
.
Obj.
We
could
bear
afflictions
from
God
,
but
ours
comes
from
men
that
hate
us
.
Answ.
God
useth
them
as
his
instruments
to
execute
his
will
upon
us
:
therefore
we
should
submit
:
So
did
Joseph
,
Gen.
45.5
.
and
50.20
.
2.
Tell
them
of
Gods
command
touching
the
Crosse
,
and
the
obedience
we
owe
to
him
therein
,
Luke
9.23
.
we
must
take
up
our
crosse
daily
,
and
follow
Christ
:
Hence
,
Micah
7.9
.
1
Pet.
5.5
,
6.
and
this
being
Gods
command
,
we
must
be
as
careful
to
obey
him
in
it
,
as
in
any
other
moral
Commandment
.
3.
God
will
be
present
with
his
servants
in
afflictions
,
Psal.
19.15
.
and
23.4
.
Quest.
But
how
is
God
with
us
in
afflictions
?
-
Answ.
1.
To
work
our
deliverance
from
them
,
Psal.
50.15
.
yet
with
this
limitation
,
so
far
forth
as
its
good
for
us
.
-
2.
To
temper
,
and
moderate
our
afflictions
,
so
as
we
may
be
able
to
bear
them
,
1
Cor.
10.13
.
Hab.
3.2
.
-
3.
Or
if
he
do
continue
them
,
yet
he
will
comfort
us
in
them
,
Phil.
1.29
.
-
4.
To
do
us
good
by
them
,
Rev.
8.28
.
Quest.
What
are
the
fruits
and
benefits
of
afflictions
?
-
Ans.
1.
They
make
us
see
and
consider
our
sins
,
Gen.
42.21
.
So
in
Manasses
.
-
2.
They
serve
to
humble
us
before
God
.
So
,
Luke
15.17
,
&c.
Psal.
30.6
,
7
,
8.
-
3.
They
serve
to
work
amendment
of
life
,
H●b.
12.11
.
1
Corinth.
11.31
.
Psal.
119.67
,
71.
-
4.
They
cause
us
to
deny
our selves
,
and
to
rest
wholly
on
the
mercy
of
God
,
2
Corinth.
1.9
.
-
5.
They
make
us
cry
heartily
,
and
fervently
unto
God
,
Psal.
78.34
.
Hos.
5.15
.
-
6.
They
bring
forth
patience
,
&c.
Rom.
5.3
.
-
7.
They
work
us
to
obedience
.
So
in
Christ
,
Heb.
5.8
.
Quest.
How
are
afflictions
good
in
regard
of
their
quality
?
-
Answ.
As
they
are
pledges
and
tokens
of
our
adoption
,
when
we
make
a
good
use
of
them
,
Heb.
12.7
.
4.
The
last
ground
of
comfort
is
,
that
whatever
our
distresse
be
,
we
have
partners
with
us
in
the
Crosse.
For
we
have
Christ
our
partner
:
this
was
Pauls
comfort
,
Phil.
3.10
.
So
1
Pet.
4.13
.
Yea
,
Christ
accounts
them
as
his
own
,
Acts
9.4
.
1
Pet.
4.12
.
And
our
brethren
suffer
the
like
,
1
Pet.
5.9
.
Quest.
But
how
may
a
distressed
soul
be
supported
when
God
deferres
deliverance
?
Answ.
First
,
Consider
that
God
in
his
wisdome
hath
set
down
a
time
for
every
thing
,
Eccl.
3.1
.
So
God
appointed
a
time
for
drowning
the
world
,
Gen.
6.3
.
and
for
the
Babylonish
captivity
,
Jer.
25.11
.
and
for
Israels
being
in
Egypt
,
Gen.
15.13
.
This
teaches
Gods
children
sundry
lessons
.
1.
To
wait
Gods
leasure
with
patience
:
though
deliverance
comes
not
in
their
time
,
when
they
would
have
it
,
yet
it
shall
come
in
Gods
time
when
he
hath
appointed
it
,
Psal.
30.5
.
Hab.
2.3
.
2.
Not
onely
to
believe
the
promises
in
general
,
and
Gods
faithfulness
to
fulfill
them
:
but
we
must
believe
them
in
particular
,
i.
e.
with
application
to
their
proper
and
several
circumstances
,
as
the
particular
time
,
means
,
and
places
wherein
▪
and
whereby
God
will
make
them
good
to
us
.
This
made
Daniel
so
to
pray
,
when
he
knew
the
seventy
years
were
expired
,
Dan.
9.1
,
&c.
Secondly
,
when
God
defers
deliverances
,
he
doth
it
upon
weighty
causes
,
best
known
to
himself
,
the
principal
whereof
are
,
1.
The
more
deeply
to
humble
us
,
and
bring
us
to
self
denial
,
and
teach
us
patience
.
2.
To
teach
us
to
acknowledge
whence
our
deliverance
comes
:
and
accordingly
to
value
and
prize
it
.
For
benefits
easily
gotten
are
lightly
regarded
,
and
soone
forgotten
.
3.
To
weane
us
from
the
world
,
and
to
draw
us
to
meditations
of
the
life
to
come
,
where
all
tears
shall
be
wiped
from
our
eyes
,
Rev.
21.4
.
4.
To
prevent
greater
evils
which
we
would
run
into
,
if
we
had
our
hearts
desire
.
So
Exod.
23.29
.
Deut.
7.22
.
Thirdly
,
remember
that
God
exercises
his
best
servants
with
long
continued
afflictions
:
So
he
kept
Abraham
long
childlesse
;
and
Zachary
,
and
Elizabeth
,
and
David
without
the
Kingdome
;
and
so
David
complaines
,
Psal.
119.82
,
123.
Quest.
But
what
if
we
finde
no
end
of
our
afflictions
but
that
they
continue
unto
death
?
Answ.
First
,
we
must
then
even
until
death
continue
to
live
by
faith
.
Secondly
,
in
the
meane
time
relieve
thy
soul
with
these
meditations
.
1.
It
s
Gods
pleasure
that
we
should
through
manifold
afflictions
enter
into
heaven
,
Act.
14.22
.
therefore
murmur
not
at
thy
Fathers
dispensations
,
Prov.
3.11
.
2.
Though
thy
afflictions
be
long
,
and
tedious
,
yet
God
will
at
length
give
a
joyful
issue
.
For
so
he
hath
promised
,
Matth.
5.4
.
Psal.
34.19
.
and
37.37
.
3.
Our
longest
afflictions
are
not
comparable
to
the
eternal
joys
which
God
hath
prepared
for
them
that
love
him
,
2
Cor.
4.17
.
Rom.
8.18
.
Hence
,
1
Pet.
1.6
.
For
,
Heb.
10.37
.
4.
Though
God
grant
not
deliverance
sooner
,
yet
his
love
is
unchangeable
,
and
the
Crosse
cannot
seperate
us
from
it
,
Rom.
8.35
.
Quest.
But
how
shall
we
be
able
to
endure
,
with
comfort
,
the
pangs
of
Death
?
Answ.
Hereunto
two
things
are
required
.
1.
A
preparation
to
Death
.
2.
Helps
in
the
time
of
death
.
Quest.
How
shall
we
prepare
our selves
for
death
?
Answ.
First
,
pray
oft
with
David
,
Psal.
39.4
.
Lord
make
me
know
mine
end
,
&c.
and
with
Moses
,
Psalme
90.12
.
Lord
,
teach
me
to
number
my
days
,
&c.
Secondly
,
endeavour
daily
to
disarme
and
weaken
death
;
as
the
Philistines
dealt
with
Sampsom
:
and
this
we
must
do
by
weakening
sinne
,
which
is
the
sting
of
death
,
1
Cor.
15.56
.
Thirdly
,
endeavour
to
have
some
true
taste
of
the
joyes
of
Heaven
aforehand
.
Quest.
But
how
may
we
attain
hereunto
?
Answ.
First
by
a
serious
consideration
of
the
evils
that
hinder
our
happinesse
,
which
are
foure
.
-
1.
The
misery
of
our
lives
by
reason
of
sinne
,
and
the
consequences
thereof
.
For
none
is
free
from
sin
,
Prov.
20.9
.
Rom.
7.14.23
,
&c.
-
2.
The
vanity
of
all
things
that
are
in
the
world
,
which
therefore
can
never
give
full
content
,
Eccles.
1.1
.
-
3.
The
mutable
condition
of
our
lives
in
this
world
:
being
but
strangers
here
,
1
Pet.
2.11
.
Heb.
13.14
.
-
4.
Whilest
we
are
here
,
we
are
separated
from
our
head
which
is
in
Heaven
,
and
from
the
happy
fellowship
we
shall
enjoy
with
him
there
,
2
Cor.
5.6
.
Hence
,
Phil.
1.23
.
Secondly
,
We
must
frequently
mediate
of
the
blessed
estate
of
the
Saints
in
glory
,
1
Joh.
3.2
.
Rev.
22.4
.
Matth.
25.34
.
Thirdly
,
Then
we
must
compare
ou●
present
state
in
this
life
with
that
in
heaven
,
whereby
we
shall
find
the
one
infinitely
to
excell
the
other
:
and
this
will
make
us
a
weary
of
the
world
,
and
to
long
for
heaven
,
1
Cor.
7.31
.
Phil.
3.20
.
and
1.23
.
Quest.
How
may
we
discern
whether
this
joy
of
the
Spirit
be
truly
in
us
or
no
?
Answ.
There
are
sundry
properties
wherein
it
differs
from
carnall
joy
:
as
1.
This
joy
succeeds
sorrow
for
sin
,
Joh.
16.20
.
Matth.
5.4
.
whereas
carnal
joy
springs
from
carnal
delights
and
objects
,
Prov.
14.13
.
It
ends
in
mourning
,
Luke
6.25
.
2.
It
s
a
fruit
of
righteousness
:
It
issues
from
Christ
known
,
and
believed
to
be
made
unto
us
of
God
,
wisdome
,
righteousness
,
sanctification
and
redemption
:
whence
flows
peace
of
conscience
,
and
joy
in
the
Holy
Ghost
,
Rom.
14.17
.
But
carnall
joy
ariseth
from
the
sudden
feeling
of
some
wordly
delight
.
3.
It
s
founded
in
the
holy
use
of
the
Word
Sacraments
,
and
Prayer
;
and
in
the
practice
of
love
,
mercy
,
justice
,
&c.
the
other
is
from
no
such
thing
,
Job
21.13
,
14
,
15.
4.
It
s
so
fixed
,
and
rooted
in
the
hearts
that
it
cannot
be
removed
from
thence
,
Joh.
16.22
.
whence
its
able
to
swallow
up
all
grief
,
and
heaviness
:
whereas
the
others
is
mingled
with
bitterness
,
Prov.
14.13
.
5.
It
s
eternal
,
not
only
continuing
in
this
life
,
but
in
that
to
come
,
whereas
the
joy
of
the
wicked
is
short
,
&c.
Job
20.5
.
So
in
these
examples
,
Luke
12.20
.
and
16.22
.
Quest.
What
are
the
helps
that
are
to
be
used
in
the
time
of
death
?
Answ.
They
may
be
reduced
to
two
heads
;
Meditations
,
and
Practises
.
Quest.
What
meditations
are
we
to
use
?
Answ.
First
,
Consider
death
in
a
double
respect
:
1.
As
it
is
in
its
self
,
and
so
it
s
a
curse
,
and
the
forerunner
of
condemnaton
.
2.
As
it
s
qualified
by
the
death
of
Christ
,
and
so
it
s
a
blessing
,
and
the
end
of
all
our
miseries
,
a
short
passage
to
joy
,
&c.
and
the
grave
a
perfumed
bed
,
&c.
Secondly
,
Consider
that
there
be
three
degrees
of
eternal
life
,
the
first
,
in
this
world
before
we
die
,
which
is
begun
when
we
repent
,
and
believe
in
Christ
,
&c.
Joh.
17.3
.
The
second
in
death
,
which
frees
us
from
all
sin
,
and
misery
;
preparing
the
body
for
eternall
happinesse
with
the
soul
which
is
already
in
heaven
.
The
third
is
,
when
both
soul
and
body
being
re-united
,
goe
into
everlasting
glory
.
Thirdly
,
Consider
that
there
is
a
mystical
union
,
and
conjunction
between
Christ
and
every
believer
,
both
in
regard
of
body
and
soul
,
which
being
once
knit
,
shall
never
be
dissolved
:
So
that
the
dead
,
and
rotten
body
continues
still
to
be
a
member
of
Christ
,
by
vertue
of
which
union
it
shall
certainly
be
raised
up
again
at
the
last
day
,
and
made
like
to
Christs
glorious
body
.
Quest.
What
are
the
helps
in
practice
?
Answ.
First
,
if
thou
wilt
comfortably
bea●
the
pangs
of
death
,
thou
must
labour
to
dye
in
the
Faith
:
which
is
done
by
laying
hold
of
the
promise
of
God
,
touching
forgiveness
of
sin
,
and
life
everlasting
by
Christ
,
Heb.
11.13
.
Gen.
49.18
.
Joh.
3.14
,
15.
2
Cor.
1.9
.
Secondly
,
If
thou
wilt
die
with
comfort
,
thou
must
die
in
obedience
,
i.
e.
willingly
,
and
readily
without
murmuring
,
submit
to
the
will
of
God
,
in
bearing
the
pains
of
death
.
So
did
Christ
,
Not
my
will
,
but
thy
will
be
done
.
So
we
are
taught
to
pray
.
Thy
will
be
done
,
&c.
For
which
end
we
must
learn
to
submit
patiently
to
all
lesser
afflictions
.
Quest.
How
shall
we
be
enabled
to
bear
with
comfort
satanical
molestations
either
when
we
are
possessed
by
the
Divel
,
or
fear
to
be
so
,
or
have
our
houses
molested
by
the
Divel
?
Answer
First
,
Herein
consider
,
that
possession
is
knowne
by
two
signes
.
1.
When
the
Divel
is
evidently
present
,
either
in
the
whole
body
,
or
in
some
part
of
it
.
2.
When
he
hath
rule
in
the
said
body
,
either
in
whole
or
in
part
,
so
that
the
partie
himself
hath
not
that
use
of
his
body
which
he
would
.
So
was
it
with
them
which
were
possessed
in
Christs
time
.
Secondly
,
it
falls
out
oft
that
strange
diseases
fall
upon
men
arising
from
corrupt
humours
in
the
body
:
and
some
have
strange
passions
from
natural
causes
unknown
,
which
also
produce
extraordinary
effects
,
and
yet
they
are
neither
bewitched
,
nor
possessed
.
Now
to
stay
the
mind
in
such
cases
,
these
rules
are
to
be
observed
.
1.
Remember
that
though
Satans
malice
,
and
power
be
very
great
,
yet
he
cannot
exercise
it
upon
Gods
children
,
when
,
where
,
and
how
he
pleaseth
,
for
God
hath
limited
his
power
,
and
sets
his
bounds
that
he
cannot
pass
.
The
reasons
whereof
are
-
1.
Because
he
is
a
creature
,
and
therefore
finite
;
and
can
neither
know
nor
do
any
thing
beyond
the
reach
,
or
capacity
of
his
nature
,
or
above
the
power
and
skill
of
a
creature
,
1
Cor.
2.11
.
Neither
can
he
work
a
miracle
,
which
is
peculiar
only
unto
God
,
Psal.
77.14
.
-
2.
Because
he
is
subject
to
the
will
of
God
:
He
could
not
go
out
to
deceive
Ahabs
Prophets
,
till
God
gave
him
leave
,
1
King
.
22.22
.
So
Job
1.12
.
Hence
we
may
have
comfort
in
that
God
will
not
give
him
leave
to
do
any
thing
against
his
children
to
their
destruction
:
but
so
far
as
shall
make
for
their
salvation
.
2.
Such
persons
must
have
recourse
to
God
by
prayer
,
and
to
his
word
wherein
he
promiseth
his
presence
and
protection
to
his
children
in
their
greatest
dangers
,
Psal.
91.10
,
11.
Zach.
2.5
.
Isa.
66.12
.
Numb.
23.22
.
Yet
this
freedom
,
being
but
a
temporal
blessing
,
God
is
not
so
tyed
by
his
promise
,
but
that
it
may
sometimes
come
to
pass
that
they
shall
be
so
molested
:
yet
this
is
our
comfort
,
that
if
it
be
so
,
yet
it
shall
turn
to
our
good
.
3.
Remember
that
the
best
servants
of
God
have
been
molested
by
the
Devil
:
yea
,
Christ
himself
,
Matth.
4.5
.
So
Jobs
children
were
slain
by
him
;
and
so
Mat.
15.21
,
22.
Luke
13.16
.
4.
We
must
in
such
cases
seek
unto
God
by
prayer
for
deliverance
if
it
stand
with
his
good
will
and
pleasure
,
or
else
for
patience
,
that
we
may
quietly
beare
that
particular
affliction
.
Quest.
What
must
we
doe
in
case
our
houses
are
molested
with
evill
spirits
?
Answ.
First
,
we
must
not
abide
there
where
it
is
certainly
known
that
God
hath
given
the
Divel
power
,
least
we
tempt
the
Lord
,
Christ
did
not
of
his
own
private
motion
goe
into
the
wilderness
:
but
by
the
direction
of
the
holy
Ghost
,
Matth.
4.1
.
Paul
went
not
of
his
own
head
to
Jerusalem
,
but
upon
the
motion
of
the
Spirit
,
Acts
20.22
.
whence
it
follows
that
we
may
not
cast
our selves
into
places
of
apparent
danger
,
much
less
into
those
places
which
God
hath
given
up
into
the
power
of
Satan
.
Secondly
,
That
which
we
are
to
do
in
the
use
of
meats
,
and
drinks
,
must
be
done
in
the
houses
and
places
where
we
dwell
:
we
must
sanctifie
them
to
our
use
by
the
Word
and
Prayer
.
Quest.
What
must
we
doe
when
we
ar●
troubled
with
blasphemous
thoughts
against
God
the
Father
,
Son
,
and
Holy
Ghost
:
as
that
God
is
not
just
▪
〈◊〉
merciful
:
or
that
he
regards
mens
persons
:
or
knows
not
what
is
done
here
below
,
or
at
least
,
doth
not
regard
them
:
that
he
cannot
doe
this
,
or
that
,
&
c
?
Answ.
Consider
whence
these
thoughts
come
:
As
sometimes
from
Satan
,
who
casts
them
into
our
heads
▪
Sometimes
from
an
evil
custome
,
when
men
wi●lingly
hearken
to
lewd
,
and
cursed
speeches
which
immediately
tend
to
the
dishonour
of
God
,
or
to
the
willfull
abuse
of
his
Word
,
Judgements
,
or
Mercies
,
and
upon
hearing
,
approve
of
them
,
or
at
least
,
seek
not
to
hinder
them
so
much
as
in
them
lies
.
Sometimes
they
creep
into
mens
hearts
by
degrees
,
when
they
wax
cold
in
Gods
service
and
make
little
conscience
of
those
duties
which
immediately
concern
Gods
glory
,
or
that
accustome
themselves
too
often
,
to
causeless
swearing
,
forswearing
,
cursing
.
&c.
Now
the
danger
of
it
is
very
great
,
what
cause
soever
it
proceeds
from
,
especially
in
those
that
look
towards
Heaven
,
and
apply
their
hearts
to
serve
God
,
and
fear
his
name
.
For
it
often
brings
forth
desperation
,
and
manifold
horrors
,
and
troubles
of
minde
;
so
that
often
they
are
tempted
to
make
away
themselves
,
judging
themselves
to
be
firebrands
of
Hell
.
Quest.
What
course
is
to
be
taken
for
the
curing
of
this
grievous
malady
?
Answ.
First
,
Enquiry
must
be
made
into
the
next
causes
of
this
Tentation
:
As
1.
We
must
enquire
whether
it
had
its
beginning
from
the
thoughts
of
our
own
mindes
,
or
from
the
suggestions
of
the
Divel
.
Quest.
How
shall
we
know
from
whether
of
these
two
they
arise
?
Answ.
First
,
by
the
entrance
of
them
into
the
minde
:
For
those
which
come
from
the
Divel
,
come
speedily
,
like
lightning
,
and
after
a
sort
are
forced
in
,
so
that
we
cannot
avoid
them
,
and
they
come
so
often
,
that
they
weaken
the
memory
,
dull
the
sences
,
and
weary
,
and
confound
the
brain
.
Secondly
,
They
may
be
known
to
come
from
the
Divel
,
because
they
are
directly
against
the
light
of
nature
,
the
sparks
whereof
are
not
quite
extinct
in
us
by
sin
.
Thirdly
,
At
the
first
conceiving
such
thoughts
,
the
party
is
smitten
with
extraordinary
fear
,
and
his
flesh
is
so
troubled
,
that
many
times
sickness
,
and
faintings
do
follow
.
4ly
.
Remember
that
blaspemous
thoughts
cannot
ordinarily
proceed
from
any
but
such
as
are
given
up
to
reprobate
mindes
:
But
such
as
come
from
the
Divel
are
usually
cast
into
such
mens
mindes
as
are
civill
,
and
such
as
profess
the
Gospell
,
at
least
in
shew
,
and
sometimes
into
such
as
are
the
true
members
of
Christ
.
Secondly
,
Enquiry
must
be
made
whether
thou
love
,
and
approve
of
such
thoughts
or
no.
To
which
thou
wilt
answer
,
that
thou
abhorrest
them
as
the
Divel
himself
.
Quest.
After
such
enquiries
made
,
to
finde
out
the
cause
,
what
remedies
must
be
applyed
?
Answ.
First
,
such
must
be
informed
that
these
thoughts
coming
from
the
Divel
are
not
thy
sins
,
but
thy
crosses
:
For
they
are
the
Divels
sins
,
who
shall
answer
for
them
,
but
not
ours
,
except
we
approve
,
and
give
consent
to
them
.
Satan
cast
such
thoughts
into
Christ
himself
,
when
he
tempted
him
to
infidelity
,
covetousness
,
and
idolatry
:
yet
was
Christ
free
from
sin
,
because
his
holy
heart
consented
not
to
,
but
abhorred
,
and
repelled
them
.
Again
,
we
must
let
such
thoughts
go
as
they
come
,
diverting
our
mindes
another
way
:
for
the
more
we
strive
against
them
,
the
more
we
shall
be
entangled
with
them
.
Secondly
,
Remember
that
though
such
thoughts
are
sometimes
our
sinnes
,
yet
through
Gods
mercy
,
they
are
pardonable
,
if
we
unfeignedly
repent
of
them
.
Thirdly
,
Such
persons
must
not
be
alone
:
For
this
Tentation
is
begun
,
confirmed
,
and
encreased
by
solitariness
:
Eve
was
tempted
when
she
was
alone
,
therefore
such
persons
should
converse
with
good
company
:
and
exercise
their
mindes
with
reading
Gods
Word
,
heavenly
meditations
,
singing
of
Psalms
,
&c.
Fourthly
,
Such
must
as
heartily
repent
of
these
evill
thoughts
,
as
of
evill
words
,
and
deeds
.
For
through
mens
carelesness
over
their
thoughts
,
it
is
that
God
suffers
Satan
to
plague
,
and
torment
them
with
such
blasphemous
thoughts
:
and
after
repentance
he
must
watch
more
narrowly
over
his
ways
,
especially
over
his
heart
,
which
is
the
fountain
of
all
,
Prov.
4.23
.
Quest.
How
may
distresse
of
minde
arising
from
our
own
sinnes
be
cured
?
Answ.
First
,
That
particular
sin
must
be
known
,
which
is
the
cause
of
this
distress
,
most
are
prone
to
dissemble
herein
,
pretending
that
it
comes
from
some
wicked
thoughts
,
or
affections
,
when
as
usuall
it
comes
from
some
gross
actual
sin
,
especially
against
the
third
,
sixth
,
and
seventh
Commandments
,
and
the
more
secret
such
sins
be
,
the
more
horror
of
conscience
they
bring
.
Secondly
,
their
Sin
being
known
,
see
what
signs
thou
canst
finde
in
them
of
true
repentance
for
it
:
otherwise
they
are
not
fit
to
receive
comfort
.
Thirdly
,
If
this
be
found
,
then
administer
comfort
,
yet
mixed
with
some
terrors
of
the
Law
,
that
the
comfort
may
appear
to
be
the
sweeter
,
wherein
observe
these
two
rules
.
1.
Inform
the
party
that
his
sins
are
pardonable
,
though
in
themselves
great
,
and
hainous
,
yet
by
the
mercy
of
God
in
Christ
,
they
may
be
remitted
,
and
this
he
may
be
convinced
of
.
-
1.
Because
Gods
mercy
is
infinite
,
and
over
all
his
works
,
Psal.
145.9
.
Christs
death
is
of
an
infinite
value
.
God
delights
in
mercy
,
Isa.
55.7
.
Psal.
103.7
.
as
we
see
in
Manasses
,
Mary
Magdalen
,
Paul
,
&c.
-
2.
Because
men
living
in
the
Church
,
and
knowing
the
Doctrine
of
salvation
shall
not
be
condemned
simply
for
their
sins
,
but
for
their
impenitency
:
therefore
men
should
be
grieved
,
not
so
much
for
their
committing
of
sin
,
as
for
continuing
therein
without
repentance
.
-
3.
Because
it
pleases
God
many
times
to
leave
men
to
themselves
to
commit
some
sin
that
greatly
woundeth
conscience
:
yet
even
these
do
not
utterly
take
away
grace
,
but
afterwards
makes
it
shew
it self
,
and
shine
more
.
For
Rom.
5.20
.
where
sin
abounded
,
grace
abounds
much
more
.
-
4.
The
promises
of
God
,
touching
pardon
of
sin
,
and
life
eternal
,
in
respect
of
believers
are
general
,
and
in
regard
of
all
,
and
every
man
,
indefinite
,
so
that
they
exclude
not
any
:
only
they
admit
one
exception
,
of
final
impenitency
.
2.
Shew
him
that
his
sins
are
pardoned
,
if
he
be
heartily
grieved
that
by
his
sins
he
hath
offended
so
loving
,
and
merciful
a
God
.
And
if
he
desire
with
all
his
heart
to
be
reconciled
to
God
in
Christ
,
and
resolve
against
sin
for
the
time
to
come
,
Luke
15.11
,
&c.
Shew
him
these
Texts
,
Matth.
9.12
,
13.
and
11.28
.
Luke
4.18
.
Quest.
But
what
say
you
to
the
case
of
Recidivation
,
if
a
man
after
repentance
for
s●me
grievous
sin
,
fall
into
it
again
?
Answ.
His
case
is
dangerous
(
as
relapses
into
mortall
diseases
)
yet
not
altogether
desperate
;
For
1.
We
that
have
but
a
drop
of
mercy
,
must
forgive
our
brethren
,
again
and
again
,
much
more
will
God
,
who
hath
an
Ocean
of
mercy
,
Isa.
1.18
.
Apostates
are
called
to
repentance
with
promise
of
pardon
,
Luke
15.20
.
the
prodigal
(
by
whom
is
meant
a
childe
of
God
,
who
fell
after
repentance
,
and
obedience
)
upon
his
purpose
to
return
,
was
pardoned
.
So
2
Cor.
5.20
.
Paul
prayes
the
lapsed
Corinthians
to
be
reconciled
to
God
.
2.
Assure
such
that
upon
their
repentance
,
they
shall
be
pardoned
.
Quest.
But
I
am
troubled
for
want
of
grace
in
my
heart
,
and
obedience
in
my
life
,
what
must
I
doe
?
Answ.
This
is
common
to
all
Gods
Children
,
more
,
or
less
,
at
one
time
or
other
:
So
was
Paul
troubled
,
Rom.
7.23
.
Now
there
are
many
grounds
of
comfort
whereby
the
heart
may
be
stayed
in
this
sorrow
,
that
it
be
not
immoderate
:
which
are
First
,
Remember
that
its
Gods
will
that
thy
sanctification
should
be
imperfect
in
this
life
.
This
is
manifest
both
by
the
word
of
God
,
and
daily
experience
:
and
God
will
have
it
so
,
1.
Because
God
gives
grace
according
to
the
measure
and
manner
of
our
receiving
of
it
,
which
in
this
life
is
imperfect
Indeed
remission
of
sins
,
and
justification
by
Christs
obedience
are
ours
by
imputation
,
and
so
are
perfect
;
but
sanctification
,
regeneration
,
the
love
of
God
and
man
are
put
into
us
.
Yet
before
we
have
them
,
we
must
receive
them
,
and
the
means
whereby
we
receive
them
is
faith
,
which
because
it
is
weak
,
and
imperfect
in
this
life
,
therefore
the
gifts
which
we
receive
thereby
are
imperfect
also
.
2.
If
any
were
absolutely
perfect
in
this
life
,
then
he
should
fulfill
the
Moral
Law
,
and
so
be
a
Saviour
unto
himself
,
and
by
the
tenor
of
the
Law
have
life
,
and
so
Christ
should
not
be
a
Saviour
properly
,
but
only
as
an
instrument
to
dispose
us
to
the
keeping
of
the
Law
,
whereby
we
might
save
our selves
:
But
Christ
is
the
only
Allsufficient
Saviour
,
and
the
accomplishment
of
our
salvation
is
from
him
alone
.
3.
It
s
Gods
will
that
his
children
should
be
brought
to
nothing
in
themselves
,
that
they
might
be
all
in
all
out
of
themselves
in
Christ
:
But
if
our
sanctification
were
perfect
here
,
we
should
rest
contented
in
our
own
goodness
:
that
Paul
might
not
do
so
,
he
was
buffeted
,
2
Cor.
12.7
.
Secondly
,
Consider
what
makes
thee
accepted
with
God
,
and
how
much
thy self
must
do
for
this
end
:
which
is
1.
Thou
must
heartily
bewail
thy
sins
both
of
heart
and
life
,
and
if
thou
renewest
thy
sins
,
thou
must
by
renewing
thy
repentance
recover
thy
former
estate
.
2.
In
regard
of
thy
former
sins
,
thou
must
rest
on
Gods
mercy
alone
,
flying
to
the
throne
of
grace
to
obtain
pardon
of
them
.
3.
Thou
must
endeavour
for
the
future
to
perform
obedience
to
God
in
all
his
commandments
,
that
thereby
we
may
shew
our
gratitude
to
him
for
his
mercy
,
and
profit
in
our
obedience
.
Object
.
I
endeavour
to
do
these
things
:
But
alas
!
in
sorrow
for
sin
I
am
troubled
with
hardness
of
heart
:
my
faith
is
mixed
with
doubtings
,
and
my
obedience
with
many
slips
,
and
falls
:
what
shall
I
therefore
doe
?
Answ.
Remember
these
rules
.
1.
If
thou
hast
a
minde
and
purpose
not
to
sin
,
and
a
desire
to
please
God
,
and
endeavourest
to
perform
both
;
God
in
mercy
accepts
this
for
obedience
it self
:
Accipit
suum
,
&
remittit
tuum
.
He
accepts
that
which
is
his
,
,
and
forgives
that
which
is
thine
.
His
is
the
grace
which
puts
us
upon
these
desires
,
and
endeavours
:
Ours
are
the
wants
and
weakness
in
performance
:
the
first
he
accepts
,
the
latter
he
forgives
.
Quest.
But
can
God
accept
our
works
which
are
imperfect
?
Answ.
As
our
obedience
is
in
truth
,
so
far
its
his
work
,
and
therefore
he
accepts
it
;
as
it
s
ours
so
he
pardons
it
,
because
we
are
in
Christ
.
Secondly
,
canst
thou
say
with
Paul
,
Rom.
7.19
.
The
good
which
I
would
doe
,
I
doe
not
,
and
the
evill
which
I
would
not
,
that
doe
I
?
Doest
thou
desire
,
and
endeavour
to
doe
good
,
and
to
eschew
evill
?
then
thou
art
regenerate
.
Thirdly
,
Remember
that
this
is
thy
priviledge
,
that
the
corruption
of
thy
nature
is
not
part
of
thee
,
if
regenerate
,
neither
doth
it
belong
to
thy
person
,
in
respect
of
Divine
imputation
,
Rom.
7.17
.
It
s
no
more
I
(
saith
Paul
)
but
sin
that
dwells
in
me
.
Quest.
How
doth
the
body
cause
trouble
of
minde
?
Answ.
Two
wayes
,
either
by
melancholly
,
or
by
some
strange
altera●ion
in
the
parts
of
the
body
.
Quest.
What
is
melancholly
?
Answ.
It
s
a
kind
of
earthy
and
black
blood
,
especially
in
the
spleen
corrupted
,
and
distempered
,
which
,
the
speen
being
obstructed
,
conveies
it self
to
the
heart
,
and
brain
,
and
there
partly
by
its
corrupt
substance
,
and
contagious
quality
,
and
partly
by
corrupt
spirits
,
annoies
both
heart
and
brain
,
being
the
seats
,
and
instruments
of
reason
,
and
affections
.
Quest.
What
are
the
effects
of
melancholly
?
Answ.
They
are
strange
and
often
fearful
:
It
s
called
the
Divels
bait
,
because
the
Divel
being
well
acquainted
with
our
complexions
,
by
Gods
just
permission
,
conveies
himself
into
this
humour
,
and
worketh
strange
conceits
:
and
the
effects
of
it
are
1.
In
the
brain
:
For
this
humour
being
corrupted
sends
up
noisome
fumes
which
corrupt
the
imagination
,
and
make
the
instrument
of
reason
unfit
for
understanding
,
and
sence
.
Hence
follow
strange
imaginations
,
and
conceits
in
the
mind
.
2.
Upon
the
heart
;
For
there
is
a
concord
between
the
heart
and
the
brain
,
the
thoughts
,
and
affections
;
Now
therefore
when
the
minde
hath
conceived
fearful
thoughts
,
the
affection
is
answerably
moved
,
whence
come
exceeding
horrors
,
fear
,
and
despaire
,
and
yet
the
conscience
is
not
troubled
at
all
.
Quest.
What
difference
is
there
between
Melancholly
,
and
trouble
of
Conscience
?
Answ.
They
are
thus
distinguished
.
1.
In
trouble
of
Conscience
,
the
affliction
is
in
the
Conscience
,
and
so
in
the
whole
man
:
But
in
Melancholly
,
the
imagination
is
that
that
is
disturbed
.
2.
Aff●iction
of
Conscience
hath
a
true
,
and
certain
cause
which
occasioneth
it
,
viz.
the
sight
of
sin
,
and
sence
of
Gods
wrath
:
But
in
Melancholly
,
the
imagination
conceiveth
a
thing
to
be
so
which
is
not
,
making
a
man
fear
,
and
dispaire
upon
supposed
,
and
feigned
causes
.
3.
A
man
afflicted
in
conscience
hath
courage
in
other
things
:
but
a
melancholly
man
fears
every
thing
,
even
where
no
cause
of
fear
is
.
4.
Melancholly
may
be
cured
by
Physick
:
but
affliction
of
conscience
cannot
be
cured
by
any
thing
but
the
blood
of
Christ
,
and
assurance
of
Gods
favour
.
Quest.
How
is
a
man
that
is
troubled
by
Melancholly
,
to
be
cured
of
his
distress
?
Answ.
First
,
He
must
be
perswaded
to
be
advised
,
and
ruled
by
the
judgement
of
others
,
touching
his
own
estate
.
Secondly
,
You
must
search
whether
he
hath
any
beginnings
of
grace
:
If
not
,
you
must
labour
to
bring
him
to
a
sight
and
sence
of
his
sins
,
that
his
melancholly
sorrow
may
be
turned
into
a
godly
sorrow
.
Thirdly
,
When
some
measure
of
Faith
,
and
Repentance
are
wrought
in
him
,
then
promises
of
mercy
are
to
be
applyed
to
him
,
which
he
must
be
perswaded
to
rest
upon
:
Such
are
,
Psal.
34.9
.
and
91.10
.
Jam.
4.8
.
Fourthly
,
Use
Physick
which
may
correct
,
and
abate
the
humour
,
it
being
a
means
by
Gods
blessing
to
cure
the
distemper
of
the
body
.
Quest.
How
do
strange
alterations
in
the
parts
of
the
body
cause
distresse
of
minde
?
Answ.
Divers
wayes
;
sometimes
by
Phrensie
in
the
brain
:
others
sometimes
by
trembling
of
the
heart
,
or
swelling
of
the
Spleen
,
or
a
rising
of
the
intrailes
,
all
which
cause
strange
imaginations
,
fears
,
&c.
Quest.
What
remedies
are
to
be
used
in
these
cases
?
Answ.
First
,
In
this
case
also
,
consideration
is
to
be
had
whether
the
party
thus
troubled
hath
any
beginnings
of
Faith
and
Repentance
:
If
not
,
then
means
must
be
used
for
the
working
of
them
in
him
.
Secondly
,
Then
the
opinion
conceived
must
be
taken
away
by
informing
him
of
the
state
of
his
body
,
and
what
is
the
true
and
proper
cause
of
the
alteration
thereof
.
Thirdly
,
If
after
this
the
distemper
still
remaine
,
then
he
must
be
taught
that
it
is
a
correction
of
God
,
and
therefore
he
ought
to
submit
to
it
:
God
seeing
it
best
for
him
.
Mr.
Perkins
,
Vol.
2.
CHAP.
XXXV
.
Questions
,
and
Cases
of
Conscience
about
Self-Commendation
.
Quest.
IS
it
lawful
for
a
man
to
commend
himself
?
Answ.
It
is
lawful
in
some
cases
for
a
child
of
God
to
commend
himself
:
to
declare
what
God
hath
done
for
him
or
by
him
to
speak
of
the
graces
God
hath
bestowed
on
him
,
of
his
labours
,
of
works
which
God
hath
wrought
by
him
,
yea
,
and
of
his
sufferings
for
God
;
as
will
appear
by
these
examples
:
Of
Nehemiah
,
chap.
13.1
.
to
14
,
&c.
Of
Job
,
chap.
29.
and
31.
of
Paul
,
Act.
20.
Phil.
3.
1
Thes.
2.
2
Cor.
11.
and
12.
Quest.
In
what
cases
is
this
self-commendation
allowed
?
Answ.
First
,
of
afflictions
from
God
;
wherein
they
have
professed
their
faith
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
.
1.
In
word
,
by
scoffs
,
and
reproaches
,
as
David
,
2
Sam.
6.20
,
21.
By
slanders
of
their
good
conversations
:
So
did
Paul
,
Act.
22.1
,
&c.
and
23.1
.
and
24.5
,
6.
and
26.2
,
&c.
So
Jacob
,
Gen.
31.36
,
to
42.
yea
,
Christ
himself
,
Joh.
8.46
,
48
,
49.
2.
In
deed
:
then
we
may
protest
our
innocency
to
prove
we
suffer
wrongfully
;
as
Daniel
did
,
Dan.
6.22
,
Christ
,
Joh.
10.31
,
32.
and
8.40
.
Thirdly
,
when
thereby
we
may
shew
forth
the
infinite
riches
of
Gods
free
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
dependance
on
God
for
grace
,
and
mercy
,
and
against
despondency
notwithstanding
all
their
infirmities
,
and
unworthinesse
.
So
Paul
,
1
Cor.
15.9
,
10.
1
Tim.
1.13
,
15
,
16.
Fourthly
,
to
give
others
occasion
,
and
to
provoke
them
.
1.
To
pray
for
us
.
So
Paul
,
Heb.
13.18
.
2.
To
praise
God
for
us
,
and
glorifie
him
in
our
behalf
.
So
Paul
,
2
Cor.
1.11
,
12.
Gal.
1.24
.
Ephes.
1.15
,
16.
3.
To
glory
on
our
behalf
before
others
,
especially
those
that
seek
to
traduce
,
and
slander
us
.
So
Paul
,
2
Cor.
5.11
,
12.
2
Thes.
1.4
.
Fifthly
,
when
others
require
an
account
of
our
faith
,
holinesse
,
obedience
,
or
experiences
:
Hence
,
1
Pet.
3.15
.
Sixthly
,
when
we
would
propound
our selves
as
examples
to
others
of
faith
,
patience
,
godlinesse
,
&c.
to
draw
others
to
follow
our
steps
:
so
David
,
Psal.
66
.
1●
.
Paul
,
Phil.
3.17
.
Christ
,
Mat.
11.29
.
Seventhly
,
when
our
enemies
accuse
us
falsely
,
and
our
friends
▪
who
can
,
and
ought
to
vindicate
us
,
refuse
or
neglect
to
do
it
,
So
Paul
,
2
Cor.
12.11
.
Ei●hthly
,
to
shew
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
appeare
that
we
seek
not
theirs
but
them
,
1
Thes.
2.4
,
5
,
6.
1
Cor.
10.33
.
Thus
we
may
commend
our selves
.
1.
To
uphold
the
credit
of
our
calling
,
as
Paul
did
of
his
Ministry
.
2.
To
further
the
successe
of
our
labours
:
So
Paul
also
.
3.
To
promote
the
efficacy
of
the
counsel
,
or
charge
we
give
to
others
,
and
make
it
more
prevalent
.
So
Paul
,
2
Tim.
1.8
.
4.
To
manifest
our
love
to
others
by
opening
our
hearts
to
them
,
to
let
them
look
in
and
see
the
treasures
of
grace
,
comforts
,
and
experiences
which
God
hath
laid
up
in
them
:
Also
to
gain
their
love
to
us
,
to
insinuate
into
their
bosomes
,
and
so
be
a
means
of
doing
them
the
more
good
:
So
did
Paul
,
2
Cor.
7.2
.
We
may
also
commend
our selves
in
some
things
,
to
approve
our
sincerity
in
other
things
:
So
David
,
Psal.
18.23
.
and
119.98
,
100.
and
Nehemiah
,
ch.
5.15
.
Ninthly
,
when
the
cause
,
truth
,
wayes
,
and
Church
of
Christ
,
and
the
Name
of
God
are
like
to
suffer
by
us
,
if
we
be
silent
and
do
not
vindicate
our selves
in
our
sufferings
from
men
:
This
made
Paul
even
to
magnifie
his
office
,
&c.
Rom.
11.13
.
Tenthly
,
when
we
leave
the
place
where
we
lived
,
or
over
whom
we
were
set
,
or
give
over
the
office
we
did
bear
,
it
may
be
seasonable
to
give
an
account
of
our
diligent
,
and
faithful
discharge
thereof
,
and
of
our
unblamable
carriage
therein
:
So
did
Samuel
,
1
Sam.
12.2
,
3
,
4.
So
Paul
,
Act.
20.25
.
Eleventhly
,
to
convince
others
of
their
sins
,
and
that
1.
Either
against
God
by
declaring
to
them
that
they
see
no
such
evil
in
us
,
but
the
contrary
graces
and
practises
;
that
we
dare
not
say
,
or
do
,
as
they
do
for
a
world
,
thereby
to
draw
them
to
repentance
.
2.
Or
against
our selves
,
when
they
reject
or
abuse
us
,
by
appealing
to
their
consciences
what
iniquity
they
have
found
in
us
to
deserve
the
same
at
their
hands
.
Object
.
But
is
not
this
condemned
?
Prov.
27.2
.
2
Cor.
10.18
.
was
it
not
Simon
Magus
his
sin
?
Act.
8.9
.
and
that
Pharisee's
,
Luk.
18.11
.
So
Prov.
20.6
.
Answ.
Self-commendation
which
proceeds
from
pride
,
and
hypocrisie
,
or
from
distrust
of
providence
,
as
if
God
would
not
take
care
of
our
good
names
,
&c.
is
vain
,
and
sinful
.
Laus
proprio
sordescit
in
ore
:
and
hereby
such
do
others
a
treble
wrong
.
1.
They
take
other
mens
office
out
of
their
hands
;
or
take
that
to
our selves
which
is
anothers
right
to
give
us
.
2.
They
give
to
others
a
bad
example
,
who
will
learn
to
imitate
them
.
3.
It
s
tedious
to
an
ingenuous
spirit
to
hear
others
to
boast
of
themselves
:
Yet
The
abuse
of
a
thing
takes
not
away
the
lawfulnesse
and
use
of
it
.
Quest.
How
then
shall
we
know
when
self-commendation
is
lawful
?
Answ.
First
,
by
the
matter
,
when
the
thing
for
which
we
commend
our selves
is
,
1.
Good
in
it self
,
and
praise
worthy
:
For
if
it
be
evil
,
we
glory
in
our
shame
:
Again
,
it
must
not
be
for
our
temporals
,
as
Riches
,
honours
,
&c.
But
for
spirituals
,
as
the
righteousness
of
Christ
,
the
grace
,
love
,
and
favour
of
God
:
the
work
or
service
of
God
,
or
for
doing
,
or
suffering
for
God
:
So
,
Jer.
9.23
.
so
in
Paul
,
Phil.
3.4
,
5
,
6.
2
Cor.
11.21
,
22
,
23.
Rom.
15.17
.
Phil.
4.8
.
1
Cor.
4.9
.
to
14.
2
Cor.
6.4
,
5
,
8
,
9
,
10.
2.
When
for
the
matter
we
speak
only
of
such
things
as
are
really
ours
,
or
that
we
have
in
truth
,
and
do
in
deed
,
so
that
for
the
truth
of
our
words
we
can
appeal
to
the
testimony
of
Gods
Spirit
,
and
our
own
consciences
:
as
Paul
,
Rom.
9.1
,
2
,
3.
1
Thes.
2.10
,
11.
2
Cor.
12.6
.
Secondly
,
By
the
measure
,
when
it
is
our
care
,
and
fear
not
to
over-reach
herein
,
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
.
1.
Of
our selves
,
when
we
commend
our selves
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
unworthinesse
,
notwithstanding
all
the
good
we
have
or
do
;
and
out
of
feare
lest
others
should
think
better
of
us
then
we
are
,
or
deserve
:
So
with
Paul
,
2
Cor.
12.6
.
For
Gods
humble
servants
take
notice
of
the
evil
as
well
as
of
the
good
that
is
in
them
;
as
Isa.
59.2
.
Job
40.4
.
and
42.5
,
6.
1
Cor.
15.8
,
9.
Ephes.
3.8
.
1
Tim.
1.13
,
14
,
15.
-
3.
Modestly
,
when
we
speak
of
our
graces
,
and
performances
soberly
,
not
in
a
boasting
way
,
as
Nebuchadnezzar
did
,
Dan.
4.30
.
How
modest
was
Paul
in
speaking
of
matters
that
concerned
his
own
praise
?
2
Cor.
11.5
,
24
,
to
29.
Heb.
13.18
.
2.
Of
God
,
when
we
speak
of
the
good
we
have
,
or
do
thankfully
,
and
that
-
1.
With
a
free
acknowledgement
of
God
as
the
sole
authour
of
all
,
from
whom
we
have
received
all
we
have
,
1
Cor.
4.7
.
Phil.
4.13
.
Isa.
26.12
.
-
2.
Out
of
a
sense
of
Gods
goodnesse
to
us
therein
,
with
high
and
honourable
thoughts
of
God
,
and
fear
of
his
name
,
and
with
an
heart
inflamed
with
love
to
God
and
joy
in
him
.
3.
Of
others
,
when
we
commend
our selves
charitably
,
and
tenderly
,
not
to
despise
,
disgrace
,
or
discourage
others
who
are
weak
:
as
the
proud
Pharisee
insulted
over
the
Publican
,
whom
God
justified
,
when
he
condemned
the
other
.
Fourthly
,
by
the
end
:
Self-commendation
is
lawful
when
the
end
is
good
,
1.
In
respect
of
our selves
to
do
our selves
right
,
and
to
preserve
our
good
names
,
not
to
get
our selves
praise
from
men
:
For
see
what
Christ
teaches
us
,
Luk.
17.10
.
When
you
have
done
all
that
you
can
,
say
we
are
unprofitable
servants
,
&c.
Hence
Paul
ascribes
all
to
Gods
grace
,
1
Cor.
15.10
.
and
see
what
Christ
saith
,
John
5.44
.
Hence
Paul
,
1
Thes.
2.6
.
2.
In
respect
of
God
;
when
,
whatever
we
speak
of
our selves
that
is
good
,
we
do
it
that
God
may
be
glorified
in
us
,
and
by
us
,
and
for
us
,
and
we
give
God
the
praise
of
all
our
praises
:
Yea
,
if
God
may
be
glorified
,
and
his
name
exalted
,
we
can
be
content
to
be
abased
,
and
to
have
our
honours
laid
in
the
dust
.
So
John
the
Bap.
Joh.
3.29
,
30.
So
,
1
Cor.
1.31
.
Mr.
Reyners
Rules
for
the
Government
of
the
tongue
.
To
these
foregoing
,
add
one
rule
more
.
That
when
a
man
is
urged
to
a
necessary
self-commendation
,
and
is
forced
by
the
importunity
of
others
to
vindicate
himself
;
yet
to
qualifie
his
speech
as
much
as
may
be
,
its
good
to
use
a
word
of
the
plural
number
;
as
Paul
doth
,
2
Cor.
5.20
.
We
the
Ambassadors
,
&c.
where
he
distributes
the
honour
to
many
,
that
he
may
not
seem
to
attribute
too
much
to
himself
,
and
so
that
plural
number
is
a
phrase
of
singular
humility
.
Dr.
Stoughton
.
CHAP.
XXXVI
.
Questions
,
and
Cases
of
Conscience
about
our
communion
with
God
.
Quest.
What
is
it
to
be
in
communion
with
God
?
Answ.
When
we
are
made
one
with
him
,
or
united
to
him
,
as
a
childe
to
his
Father
,
1
Joh.
1.3
.
So
that
our
communion
with
God
,
is
-
1.
To
see
him
in
his
works
.
-
2.
To
hear
him
in
his
Word
.
-
3.
To
speak
to
him
by
prayer
,
and
praise
.
-
4.
To
walk
with
him
in
meditation
of
his
presence
.
Quest.
What
are
the
evidences
,
or
signs
of
our
communion
with
God
,
and
with
Jesus
Christ
?
Answ.
First
,
The
holy
spirit
of
God
,
and
of
Jesus
Christ
given
to
us
,
1
Joh.
3.24
.
Hereby
we
know
that
he
abideth
in
us
,
by
his
Spirit
which
he
hath
given
us
.
So
1
Joh.
4.13
.
Quest.
How
doe
we
know
this
our
communion
with
God
,
by
his
Spirit
given
us
?
Answ.
First
,
As
the
inward
,
immediate
,
efficient
cause
of
this
divine
communion
with
us
.
For
1.
God
dwells
in
us
by
his
Spirit
,
Ephes.
2.22
.
2.
Christ
supplies
his
absence
from
his
Church
by
his
Spirit
,
Joh.
14.15
,
17
,
25
,
26.
and
16.17
,
18.
Secondly
,
As
an
Anointing
,
teaching
us
all
things
,
1
Joh.
2.27
.
Revealing
to
us
the
things
that
are
given
us
of
God
,
1
Cor.
2.12
.
and
illuminating
us
with
light
to
receive
them
.
Yea
sometimes
the
Spirit
evidences
our
fellowship
with
God
,
by
such
a
clear
,
bright
,
and
immediate
way
,
that
it
wonderfully
assures
us
hereof
,
Joh.
14.21
,
22
,
23.
Thirdly
,
As
a
witness
with
our
spirits
,
Rom.
8.15
,
16.
Fourthly
,
As
a
seal
upon
our
hearts
,
Ephes.
1.13
.
Fifthly
,
As
the
earnest
,
and
first-fruits
of
our
adoption
,
and
endless
communion
with
God
in
glory
,
Ephes.
1.14
.
Rom.
8.23
.
Sixthly
,
As
the
original
cause
,
and
root
of
all
these
spiritual
fruits
,
which
are
only
found
in
them
that
have
communion
with
God
,
Gal.
5.22
,
23.
Quest.
But
by
what
signs
may
we
know
that
the
Spirit
of
God
is
given
us
?
Answ.
If
the
Spirit
of
God
be
given
us
,
then
1.
We
are
,
or
have
been
effectually
convinced
by
the
spirit
of
our
own
naturall
misery
,
and
of
Christs
supernaturall
alsufficiency
to
remove
it
,
Joh.
16.7
.
to
12.
2.
We
are
washed
,
and
sanctified
by
the
Spirit
,
1
Cor.
6.11
.
mortifying
the
old
man
,
and
quickening
the
new
man
in
us
,
Rom.
8.13
,
11.
3.
We
are
acted
,
guided
,
and
led
by
the
Spirit
of
God
,
Rom.
8.14
.
4.
We
minde
the
things
of
the
Spirit
,
Rom.
8.5
.
our
thoughts
,
projects
,
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
Christ
in
us
,
is
another
sign
of
our
communion
with
God
:
So
that
we
are
not
carried
aside
to
unsound
new fangled
opinions
,
1
Ioh.
2.22
,
23
,
24.
All
novelties
in
Doctrine
are
to
be
censured
by
Primitive
truths
,
and
brought
to
the
ancient
standard
for
their
regulation
.
Quest.
How
shall
we
know
that
we
sincerely
abide
in
the
truth
?
Answ.
First
,
if
we
have
a
cordial
love
to
the
truth
,
2
Thes.
2.10
.
Contrary
in
those
,
2
Tim.
4.3
,
4.
Secondly
,
A
consciencious
care
to
doe
nothing
against
the
truth
,
but
any
thing
for
it
,
2
Cor.
13.8
.
2
Ioh.
10.11
.
Thirdly
,
an
earnest
contending
for
the
faith
once
delivered
to
the
Saints
,
Iude
3.
not
for
new
upstart
Doctrines
,
and
new-coyned
opinions
.
Fourthly
,
A
bearing
witness
to
the
truth
,
both
verbally
,
and
really
in
the
worst
times
,
and
against
the
greatest
dangers
.
So
Paul
,
Phil.
1.17
.
and
so
Rev.
2.13
.
yea
,
Christ
himself
bore
witness
to
the
truth
even
unto
death
,
Ioh.
18.37
.
Thirdly
,
True
confession
that
Jesus
is
the
son
of
God
,
is
an
evidence
of
our
communion
with
God
,
1
Ioh.
4.15
.
Object
.
But
how
can
this
be
?
did
not
the
Divel
confess
Christ
to
be
the
Son
of
God
?
Mar.
1.24
.
Luke
4.34
,
41.
and
Hypocrites
?
Mat.
7.22.23
.
Answ.
There
is
a
double
confessing
that
Jesus
is
the
son
of
God
.
1.
Dogmaticall
,
arising
meerly
from
the
assenting
act
of
Faith
that
believes
the
truth
of
Gods
word
,
touching
Jesus
Christ
.
So
Divels
,
and
Hypocrites
may
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
Gods
record
touching
Christ
,
1
Ioh.
5.10
,
11.
-
2.
If
we
appy
Christ
to
our selves
,
resting
and
living
upon
him
according
to
that
record
,
Ioh.
1.11
,
12.
Gal.
2.20
.
-
3.
If
we
confess
Christ
thus
applyed
,
not
only
in
words
,
but
in
deeds
also
,
Tit.
1.16
.
Mat.
7.21
.
-
4.
If
we
confess
Christ
even
to
sufferings
,
and
to
death
,
Acts
20.23
,
24.
and
21.13
.
Rev.
2.13
.
Fourthly
,
Not
doing
,
or
practising
of
sin
,
is
a
sign
of
our
communion
with
God
,
2
Ioh.
3.6
,
8.
Fifthly
,
Unfeigned
love
to
God
,
and
dwelling
therein
,
is
a
signe
of
our
true
communion
with
God
,
1
Ioh.
4.16
.
For
1.
Our
true
love
to
God
denotes
a
reciprocation
of
mutual
affections
betwixt
God
and
us
,
1
Ioh.
4.19
.
2.
It
implies
a
reciprocation
of
the
genuine
fruits
,
and
effects
of
love
mutually
.
God
loving
us
,
adops
,
redeems
,
calls
,
sanctifies
,
justifies
,
and
glorifies
us
:
we
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
Gods
love
?
-
Answ.
1.
When
we
love
God
with
an
intensive
love
,
Luke
10.27
.
that
is
,
with
all
within
us
.
-
2.
When
we
love
God
with
a
predominant
love
,
that
overcomes
our
love
to
all
other
objects
besides
God
,
Psal.
97.10
.
Mat.
10.37
.
with
Luke
14
26.
Rev.
21.11
.
-
3.
When
we
love
God
obedientially
,
so
as
willingly
to
obey
all
his
commands
,
Ioh.
14.15
.
1
Ioh.
5.3
.
2
Cor.
5.14
.
-
4.
When
we
love
him
invincibly
,
so
that
our
love
cannot
be
quenched
,
or
conquered
,
but
we
are
ready
to
endure
any
thing
for
his
sake
,
Cant.
8.6
,
7.
Acts
20.23
,
24.
and
21.13
.
-
5.
When
we
love
him
continually
,
Ephes.
6.24
.
Sixthly
,
walking
in
light
,
and
not
in
darkness
,
evidenceth
our
communion
with
God
,
1
Ioh.
1.5
,
6
,
7.
Quest.
How
shall
we
know
that
we
walk
thus
?
-
Answ.
1.
When
we
are
effectually
translated
from
darkness
to
light
,
Acts
26.18
.
Col.
1.13
.
Ephes.
5.8
.
-
2.
When
we
cast
off
the
works
of
darkness
,
and
put
on
the
armour
of
light
,
Rom.
13.12
.
&c.
when
we
bring
forth
the
fruits
of
light
,
Eph.
5.9
.
-
3.
when
we
shun
all
fellowship
with
works
of
darkness
in
others
.
Eph.
5.11
.
-
4.
When
we
love
the
light
,
and
come
to
it
,
that
our
deeds
may
be
manifested
to
be
of
God
,
Ioh.
3.20
,
21.
Seventhly
,
Walking
as
Christ
,
or
chief
Captain
,
Heb.
2.10
.
walked
,
is
another
sign
of
our
communion
with
God
,
1
Ioh.
2.6
.
Quest.
How
did
Christ
walk
,
that
we
may
know
whether
we
walk
as
he
walked
?
-
Answ.
1.
Christ
walked
holily
,
purely
,
and
inoffensively
towards
God
and
man
,
Heb
4.15
and
7.26
.
Isa.
59.9
.
So
should
we
,
1
Cor.
10.32
,
33.
Act.
23.1
.
and
24.16
.
1
Thes.
2.10
,
11
,
12.
-
2.
Christ
walked
most
humbly
and
meekly
,
Mat.
11.28
.
Phil.
2.5
,
6
,
7.
-
3.
Most
self-denyingly
;
though
rich
,
he
became
poor
for
our
sakes
,
2
Cor.
8.9
.
So
Mar.
14.36
.
-
4.
Most
zealously
,
Ioh.
2.15
,
16
,
17.
-
5.
Most
obedientially
to
his
heavenly
Father
,
Rom.
5.19
.
Ioh.
4.34
.
Heb.
5
8
,
9.
Phil.
2.8
.
-
6.
Most
profitably
,
he
went
about
doing
good
,
Act.
10.38
.
-
7.
Most
lovingly
,
tenderly
,
and
compassionately
to
poor
sinners
to
win
,
and
save
them
,
Luke
4.18
,
19
,
20
,
21.
Mat.
12.19
,
20.
and
11.28
,
29
,
30.
Luk.
7.37
.
to
the
end
.
-
8.
Most
spiritually
and
Heavenly
,
he
lived
on
earth
,
as
if
he
had
been
in
heaven
,
extracting
heavenly
contemplations
,
and
spiritual
lessons
from
all
sorts
of
earthly
objects
,
and
occasions
presented
before
him
,
as
Ioh.
4.10
,
&c.
and
ver.
31.32
.
and
6.26
,
27
,
&c.
and
15.1
.
&c.
Eighthly
,
Keeping
his
word
,
and
commandments
,
discovers
our
communion
with
him
,
1
Joh.
2.5
.
and
3.23
,
24.
Quest.
How
shall
we
know
whether
we
keepe
his
commandments
as
we
ought
?
Answ.
If
we
practice
righteousness
,
1
Joh.
2.29
.
and
3.10
.
and
that
.
First
,
for
the
substance
,
and
matter
,
that
whatsoever
we
do
be
good
,
forbearing
the
contrary
,
or
Indifferent
.
Secondly
,
From
a
right
ground
,
and
principle
,
Luk.
12.33
,
34.
2
Kin.
10.30
,
31.
which
is
-
1.
From
a
pure
heart
:
1.
Purified
by
the
blood
of
Christ
for
our
justification
,
Zach.
13.
1.
Psal.
51.7
.
Act.
15.9
.
2.
By
the
spirit
of
Christ
for
our
sanctification
,
1
Cor.
6.11
.
Psal.
66.18
.
-
2.
From
a
good
conscience
,
purged
by
Christ
from
dead
works
,
to
serve
the
living
God
,
Heb.
9.14
.
and
when
it
s
habitually
exercised
to
an
inoffensiveness
towards
God
and
man
,
Acts
24.16
.
with
23.1
.
and
when
it
endeavours
to
be
compleatly
,
and
universally
good
,
Acts
23.1
.
Yea
,
when
it
approves
it self
good
in
Gods
sight
,
1
Pet.
3.21
.
and
when
from
all
this
the
heart
gives
in
a
comfortable
testimony
of
its
simplicity
and
godly
sincerity
,
able
to
support
under
greatest
distress
,
2
Co.
1.8
.
&c.
-
3.
From
faith
unfeigned
without
which
there
is
no
pleasing
of
God
,
Heb.
11.6
.
Faith
washes
all
out
duties
,
and
acts
of
obedience
,
in
the
blood
of
Christ
,
and
so
renders
them
acceptable
to
God
,
1
Pet.
2.5
.
Thirdly
,
When
for
form
,
and
manner
we
doe
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.
Vniversally
,
without
reservations
,
and
exceptions
,
Psal.
119.6
.
Numb.
14.22
.
Luke
1.6
.
-
5.
Constantly
,
Psal.
1.2
,
3.
and
92.13
,
14.
and
119.20
.
Fourthly
,
For
right
ends
,
Gods
glory
,
1
Cor.
10.31
.
and
our
own
,
and
others
spiritual
and
eternal
good
,
Mat.
5.16
.
1
Pet.
4.2
,
3
,
4.
Rom.
2.7
.
Ninthly
,
True
brotherly
love
is
a
sign
of
our
communion
with
God
,
1
Joh.
4.12
.
and
5.1
.
Mr.
Roberts
Believers
Evidences
.
CHAP.
XXXVII
.
Questions
,
and
Cases
of
Conscience
about
communicating
in
other
mens
sins
.
Quest.
HOw
many
wayes
may
we
communicate
in
other
mens
sins
?
Answ.
First
,
by
Counsel
,
and
advise
,
when
though
another
is
the
hand
,
yet
thou
art
the
Head
,
and
adviser
,
2
Sam.
16.21
.
Absolom
committed
incest
,
but
Achitophel
counselled
it
,
Mark
6.25
.
The
Damsel
desired
John
Baptists
head
,
but
her
mother
advised
her
,
v.
24.
Secondly
,
by
command
,
whether
by
word
or
writing
,
1
Sam.
22.18
.
Doeg
murthered
the
Priests
,
but
Saul
commanded
him
,
Act.
23.3
.
the
servant
struck
Paul
,
but
the
High-Priest
commanded
it
:
The
Judges
condemned
Naboth
,
but
Jesabel
commanded
them
by
her
Letters
:
So
David
by
Letters
killed
Uriah
.
So
,
2
Sam.
1●
.
28
.
1
King
.
12.30
.
and
13.34
.
Jer.
28.16
.
Thirdly
,
by
permission
:
Thus
all
Governours
are
guilty
▪
when
their
inferiours
,
whom
they
should
restraine
,
commit
sinne
:
So
in
Eli
,
1
Sam.
3.13
.
Qui
non
prohibet
malum
cum
potest
,
facit
.
He
that
forbids
not
sinne
when
it
s
in
his
power
,
commits
it
:
Pilate
was
guilty
,
because
he
restrained
not
the
Jewes
from
putting
Christ
to
death
:
So
,
Nehem.
13.17
.
Numb.
35.31
.
Fourthly
,
by
provocation
.
Gal.
5.26
.
Ahab
was
most
wicked
whom
Jesabel
provoked
,
1
King
.
21.25
.
Fifthly
,
by
consent
,
and
countenancing
wicked
actions
:
as
Saul
,
Act.
8.1
.
by
consenting
to
Stevens
death
.
So
Num.
16.19
.
Quest.
How
many
wayes
is
sinne
countenanced
?
Answ.
First
,
by
participation
in
the
action
:
as
the
Receiver
to
the
Thief
,
the
Baud
to
the
Harlot
,
the
Broker
to
the
Usurer
.
Secondly
,
by
silence
and
concealment
:
when
a
man
hath
a
calling
publick
,
or
private
to
reprove
,
and
doth
not
.
So
Ezek.
3.17
,
18.
or
when
we
conceal
sin
from
such
as
should
reforme
it
.
Thirdly
,
by
connivence
and
indulgence
,
when
we
will
not
take
notice
of
sin
in
such
as
we
over-love
,
not
correct
it
as
we
ought
:
This
cost
Eli
deare
,
1
Sam.
2.29
.
Fourthly
,
by
abetting
sin
:
and
that
,
-
1.
When
we
undertake
to
justifie
and
defend
it
;
Or
,
2.
To
extenuate
it
.
Fifthly
,
by
praising
and
flattering
men
in
sin
,
Prov.
29.5
.
Quest.
Why
are
Superiours
guilty
of
such
sins
as
they
permit
?
Answ.
First
,
because
every
man
is
commanded
to
reprove
his
brother
,
Lev.
19.17
.
much
more
must
Superiours
do
it
.
Secondly
,
every
man
is
bound
to
prevent
sin
so
much
as
lies
in
him
,
especially
the
sins
of
those
under
his
charge
.
But
he
that
reproves
not
,
corrects
not
,
&c.
prevents
not
sinne
.
Thirdly
,
they
are
made
keepers
of
both
Tables
,
and
therefore
sin
if
they
see
them
not
both
kept
.
Quest.
How
then
may
such
keep
our selves
free
from
other
mens
sinnes
?
Answ.
First
,
they
must
pry
,
and
enquire
into
the
lives
of
those
that
are
committed
to
them
,
that
they
may
see
what
is
amisse
;
this
a
private
man
is
not
bound
to
,
but
publick
are
,
Prov.
27.23
.
Secondly
,
When
they
cannot
prevent
sinne
,
they
must
according
to
their
power
punish
it
;
and
not
think
it
enough
to
serve
God
themselves
,
but
cause
others
to
do
it
;
as
Abraham
,
Gen.
18.19
.
Joshuah
,
chap.
24.13
.
so
it
s
commanded
.
Exod.
20.10
.
Masters
must
come
with
their
train
to
the
House
of
God
,
Psal.
42.4
.
Quest.
What
motives
may
provoke
us
to
avoid
communicating
in
other
mens
sinnes
?
Answ.
First
,
we
must
be
responsible
to
God
for
all
our
own
sinnes
,
and
they
are
enow
,
and
too
many
,
and
therefore
we
have
no
need
to
load
our selves
ther
mens
sins
.
Secondly
,
amongst
many
wicked
men
,
and
motions
,
remember
Jacobs
resolution
:
Into
their
secret
let
not
my
soul
come
,
Gen.
49.6
.
so
we
are
exhorted
,
Prov.
1.10
.
If
sinners
entice
thee
,
consent
thou
not
.
Nicodemus
stands
up
for
Christ
when
all
were
against
him
,
Joh.
4.51
.
Thirdly
,
Remember
that
in
Gods
esteeme
to
run
with
thieves
is
to
be
a
thief
,
Psal.
50.18
.
the
Actors
and
consenters
are
in
the
same
case
;
and
it
s
all
one
whether
we
be
defiled
with
our
own
,
or
others
filthinesse
.
Fourthly
,
God
hath
ordained
humane
society
to
better
us
,
and
help
us
out
of
sin
,
not
to
pollute
and
strengthen
one
another
in
sin
.
Fifthly
,
the
harder
this
duty
is
,
by
reason
of
the
deluge
of
sin
,
and
the
scorns
that
are
cast
upon
it
,
if
we
walk
alone
,
and
crosse
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
of
frame
in
all
estates
;
as
when
the
Magistrate
punishes
not
:
Ministers
reprove
not
:
Masters
,
and
Parents
restraine
not
,
and
so
make
themselves
guilty
of
most
sins
of
their
inferiours
.
Dr.
Tho.
Tailor
.
Quest.
How
else
may
we
communicate
in
other
mens
sins
?
Answ.
According
to
Mr.
Baines
on
Ephes.
it
may
be
done
eight
wayes
.
1.
By
provoking
to
sin
;
as
such
as
stirre
up
lust
,
anger
,
pride
,
&c.
in
others
.
These
are
worse
sinners
then
they
which
commit
it
;
as
the
devil
tempting
our
first
parents
,
was
deeper
in
the
sin
and
judgement
then
they
.
Ring-leaders
in
sin
shall
be
ring-leaders
in
judgement
.
2.
By
commanding
sin
:
For
he
that
commands
it
,
is
the
chief
offender
.
Thus
David
murdered
Uriah
.
3.
By
counselling
:
As
Jonadab
to
Ammon
,
2
Sam.
13.5
.
4.
By
consenting
;
as
Ahab
in
the
murther
of
Naboth
,
1
King
.
21.19
.
So
Hosea
5.11
.
5.
By
carelesseness
to
prevent
sinne
:
We
must
not
say
as
Cain
:
Who
made
me
my
brothers
Keeper
?
but
we
must
watch
over
,
exhort
,
reprove
,
&c.
For
when
Achan
sinned
,
all
Israel
is
said
to
sinne
,
Jos.
7.1
.
and
the
whole
body
of
them
was
punished
.
6.
By
not
suppressing
sin
:
Thus
Eli
sinned
,
1
Sam.
3.13
.
7.
By
applauding
sinne
:
so
,
Rom.
1.32
.
This
strengthens
the
armes
of
the
wicked
.
8.
By
not
testifying
against
it
,
Lev.
5.1
.
Quest.
Are
not
all
men
guilty
some
way
or
other
of
the
sinnes
of
the
times
?
Answ.
Yea
truly
,
we
all
receive
some
taint
,
and
soile
from
the
times
we
live
in
,
either
our
zeal
is
weakened
,
or
we
do
not
grieve
so
much
for
the
sins
of
the
times
as
we
should
,
This
made
the
Corinthians
guilty
of
the
sin
of
the
incestuous
person
,
1
Cor.
5.2
.
Quest.
Whether
is
it
lawfull
for
a
man
to
rejoyce
at
another
mans
sinne
?
Answ
,
We
may
never
rejoyce
at
sinne
as
it
is
sin
:
but
as
God
turnes
it
to
an
occasion
of
good
,
so
we
may
rejoyce
:
as
when
a
proud
man
by
falling
into
some
shameful
sinne
,
is
thereby
brought
to
repentance
,
and
humbled
;
or
when
by
the
occasion
of
some
soule
impiety
,
a
good
Law
is
made
against
it
,
which
otherwise
would
not
have
been
made
,
Phil.
1.15
,
16
,
17
,
18.
Ames
.
Cas.
Consci
.
CHAP.
XXXVIII
.
Questions
,
and
Cases
of
Conscience
about
the
choice
and
use
of
Company
.
Quest.
WHat
rule
are
we
to
observe
in
the
choice
of
our
company
?
Answ.
Never
cast
thy self
into
wicked
company
,
nor
press
amongst
the
profane
,
especially
upon
choice
,
voluntarily
,
and
delightfully
:
And
abide
no
longer
with
them
at
any
time
,
upon
any
occasion
,
then
thou
hast
a
sound
warrant
,
and
calling
thereto
.
Fo
its
uncomly
,
and
incompatible
with
a
good
conscience
:
It
s
not
for
the
honour
,
or
comfort
of
Gods
children
.
to
keep
company
,
or
familiarly
to
converse
with
graceless
men
.
Object
.
But
may
we
not
make
use
of
such
company
?
Answ.
That
we
may
the
better
understand
it
,
we
must
distinguish
of
our
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
civill
society
,
to
which
charity
,
nature
,
necessity
,
or
the
exigents
of
our
callings
,
general
,
or
particular
,
do
warrantably
lead
us
.
This
may
,
nay
must
be
,
1
Cor.
5.10
.
2.
Speciall
,
dear
,
intimate
society
,
in
consultations
,
and
counsels
about
matters
of
special
secrecie
,
greatest
weight
,
and
highest
consequence
:
In
spiritual
refreshments
,
Religious
conferences
,
prayer
,
marriage
,
&c.
In
a
free
communication
of
their
souls
,
their
spirituall
estate
,
&c.
Now
Gods
children
are
bound
by
the
Law
of
God
,
and
prudence
,
from
conversing
with
delight
,
and
from
the
exchange
,
and
exercise
of
those
speciall
passages
of
dearest
acquaintance
with
profane
men
,
and
enemies
of
God
.
Quest.
What
reasons
may
be
rendred
for
this
?
Answ.
First
,
by
such
society
he
incurs
a
double
hazard
.
1.
Of
being
infected
with
sin
:
Can
a
man
touch
pitch
,
and
not
be
defiled
?
or
go
upon
coals
and
not
be
burnt
?
Pro.
6.27
,
28.
Indeed
there
is
a
strange
attractive
,
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
sensuall
courses
of
his
lewd
companions
.
-
3.
There
follows
a
resolved
,
and
habitual
change
of
his
affections
,
and
conversation
into
the
manners
of
those
which
he
so
familiarly
converses
with
.
-
4.
He
grows
out
of
conceit
with
good
men
,
and
good
exercises
,
because
he
daily
hears
them
railed
on
,
jested
at
,
and
slandered
:
and
so
by
degrees
is
himself
transformed
into
a
scoffing
Ishmael
,
and
a
breathing
Devil
.
Quest.
But
I
hope
we
may
keep
company
with
such
as
are
civil
?
Answ.
Christians
which
have
any
fear
of
God
in
their
hearts
,
will
shun
the
society
of
such
grosly
profane
persons
,
knowing
that
their
souls
are
a
thousand
times
more
capable
of
the
contagion
of
sin
,
then
their
bodies
of
an
infectious
disease
,
and
therefore
their
danger
is
greater
by
conversing
with
meerly
civill
men
,
whose
society
they
unadvisedly
entertain
for
kindred
,
old
acquaintance
,
advantage
,
or
such
carnall
respects
,
and
thereby
cool
in
their
zeale
,
loose
their
comfort
,
feelings
of
Gods
favour
,
joyful
springings
of
heart
,
boldness
in
the
ways
of
God
,
cheerfulness
in
the
exercises
of
Religion
,
and
that
comfortable
fruition
of
other
Christian
prerogatives
,
which
many
other
of
their
brethren
doe
,
and
themselves
,
by
the
benefit
of
Religious
companions
,
and
delightfull
conversing
with
the
Saints
,
might
plentifully
enjoy
.
2.
A
Christian
is
every
hour
which
he
is
in
their
company
without
a
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
Gods
indignation
inflicts
upon
wicked
men
.
All
profane
men
,
being
unreconciled
to
God
,
are
every
moment
liable
to
all
those
miseries
,
and
fearfull
judgements
,
which
either
man
,
or
Devill
,
any
of
Gods
creatures
,
or
his
own
immediate
hand
can
bring
upon
them
,
they
are
only
respired
by
Gods
mercy
,
and
deferred
to
those
opportunities
,
and
seasons
which
seem
fittest
to
his
holy
wisdom
.
Now
when
at
any
time
they
light
upon
them
,
if
any
of
Gods
Children
be
unwarrantably
in
their
company
,
and
with
delight
,
its
righteous
with
God
,
that
he
receive
his
portion
amongst
them
at
that
time
,
2
Chron.
20.37
.
Be
ye
not
therefore
companions
with
them
,
Ephes.
5.7
.
Secondly
,
Because
there
must
shortly
be
an
everlasting
separation
between
the
christian
,
&
profane
men
:
It
s
best
therefore
for
a
Christian
to
begin
this
separation
in
time
,
and
not
to
repose
his
special
love
upon
an
object
where
it
must
not
eternally
rest
,
nor
intimately
converse
with
him
,
whose
company
he
shall
not
hereafter
have
in
heaven
.
3.
A
Christian
conversing
with
gracelesse
persons
doth
obscure
,
if
not
quite
lose
his
credit
with
good
men
:
For
a
man
is
reputed
to
be
of
their
humour
,
and
conditions
with
whom
he
doth
ordinarily
,
and
intimately
converse
.
Now
a
good
name
is
better
then
great
riches
,
Prov.
22.1
.
Eccle.
7.1
.
It
makes
the
bones
fat
,
Prov.
15.30
.
therefore
we
should
much
prize
it
.
4hly
,
No
profane
person
can
heartily
,
and
directly
love
a
childe
of
God
for
his
zeale
,
and
spiritual
graces
:
nay
,
naturally
he
hates
all
holy
impressions
:
and
that
1.
Because
of
that
irreconcilable
enmity
,
and
antipathy
between
the
seed
of
the
woman
,
and
the
seed
of
the
Serpent
:
between
light
and
darkness
,
Christ
and
Belial
.
2.
Because
every
unregenerate
man
,
though
furnished
with
the
best
perfections
attainable
in
that
state
,
thinks
that
his
lukewarmnesse
,
and
formality
is
censured
and
condemned
by
that
zeale
,
and
forwardnesse
of
the
true
Christian
,
and
that
if
that
holy
strictnesse
be
necessarily
required
,
they
plainly
proclaime
the
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
goodnesse-sake
.
Fifthly
,
Its
absurb
that
a
member
of
Christ
should
exercise
familiarity
with
a
limb
of
Satan
:
neither
can
God
endure
that
his
faithfull
subjects
should
so
converse
with
traitors
.
Sixthly
,
Conversing
with
such
,
doth
cross
,
and
overthrow
this
common
,
and
Christian
duty
,
that
in
all
companies
we
should
either
doe
good
,
or
receive
good
,
or
both
:
whereas
in
this
case
a
Christian
takes
hurt
,
and
doth
hurt
:
He
takes
hurt
Because
he
throws
himself
upon
tentation
,
and
hazards
being
infected
either
with
profanenesse
,
or
lukewarmnesse
.
He
hurts
others
also
,
and
that
1.
He
hardens
his
companions
in
their
unregenerate
courses
,
because
they
think
he
would
not
so
familiarly
converse
with
them
,
except
he
were
well
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
choaked
,
&c.
3.
Hereby
he
grieves
strong
Christians
,
when
they
see
him
so
far
forg●tfull
of
himself
,
and
disgracefull
to
his
profession
as
to
converse
with
the
enemies
of
God
.
Seventhly
,
when
an
unregenerate
man
sees
that
a
Christian
presses
into
his
company
,
and
desires
to
spend
time
with
him
,
he
presently
concludes
,
that
sure
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
deceivablenesse
of
his
unregenerate
state
.
Eighthly
,
Above
all
for
this
purpose
peruse
often
,
and
ponder
well
,
1.
The
prohibitions
hereof
in
Gods
book
,
1
Cor.
5.11
.
Ephes.
5.11
.
Prov.
14.7
.
2
Thes.
3.6
.
Prov.
4.14
.
2.
The
protestations
,
and
practises
of
the
Saints
,
Psal.
26.4
,
5.
Jer.
15.17
.
2
King
3.14
.
3.
The
punishment
inflicted
for
the
familiarity
with
the
ungodly
,
as
2
Chro.
19.2
.
and
20.37
.
Quest.
May
we
not
converse
with
our
unconverted
kindred
,
friends
,
neighbours
,
&c.
Answ.
Yes
,
But
then
you
must
observe
these
rules
▪
First
,
labour
for
more
power
of
grace
,
knowledge
,
sanctification
,
Christian
wisdom
,
and
resolution
in
thee
to
convert
them
,
then
there
is
of
stubbornesse
,
sensuall
malice
,
sinfull
wit
,
worldly
policy
,
and
satanicall
sophistry
in
them
to
pervert
thee
.
Secondly
,
See
that
thy
heart
be
sincere
,
and
that
in
the
singlenesse
thereof
thou
seek
truly
their
conversion
,
and
not
thine
own
secret
contentment
.
For
in
this
point
thy
heart
will
be
ready
to
deceive
thee
:
thou
mayest
go
into
such
company
with
a
pretence
,
and
purpose
to
solicite
them
about
salvation
,
and
to
prevail
with
them
about
the
best
things
,
and
yet
,
before
thou
art
aware
,
mayst
be
insnared
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
thy self
,
and
harden
them
.
Thirdly
,
As
Phisitians
use
to
fortifie
themselves
with
preservatives
,
and
counterpoisons
when
they
visit
contagious
,
and
pestilentiall
patients
:
so
be
thou
sure
to
furnish
thy self
before
hand
with
prayer
,
meditation
,
the
sword
of
the
spirit
,
and
store
of
perswasive
matter
,
strength
of
reasons
,
and
unshaken
resolution
to
repell
,
and
beat
back
all
noisome
insinuation
of
spirituall
infection
.
Quest.
What
must
wee
doe
when
we
come
into
Christian
and
good
company
.
Answ.
Prize
it
as
thy
only
Paradise
,
and
heaven
upon
earth
:
the
very
flower
,
and
festivall
of
all
thy
refreshing
time
in
this
vale
of
tears
,
and
therefore
ever
bring
with
thee
.
1.
A
chearfull
,
and
delightsome
heart
,
and
though
thou
wast
formerly
sad
,
and
overcast
with
clouds
of
heaviness
,
yet
let
the
presence
,
and
faces
of
those
,
whom
hereafter
thou
shalt
meet
in
heaven
,
and
therewith
incomparable
joy
behold
for
ever
,
disperse
,
and
dispell
them
all
,
and
infuse
comfortable
beams
of
heavenly
,
and
spiritual
joy
.
Secondly
,
a
fruitfull
heart
,
full
with
gracious
matter
to
uphold
edifying
conference
,
and
gracious
talk
:
Being
forward
,
and
free
without
hurtfull
bashfulness
,
or
vain-glorious
aime
,
both
to
communicate
to
others
the
hidden
treasures
of
heavenly
knowledge
which
thou
hast
gotten
out
of
Gods
word
,
as
also
of
moving
questions
,
and
ministring
occasion
mutually
to
draw
from
them
the
waters
of
life
for
the
quickning
of
the
deadness
of
thy
own
heart
.
And
herein
consists
a
Chrians
wisdome
to
take
notice
of
each
others
gifts
,
and
severall
endowments
,
and
so
with
wise
insinuations
to
provoke
them
to
pour
out
themselves
in
those
things
wherein
they
have
best
experience
,
and
most
excellency
.
Some
are
more
skilfull
in
discussing
controverted
points
:
Others
in
resolving
cases
of
conscience
:
others
in
discovering
Satans
depths
:
Others
in
comforting
afflicted
spirits
,
&c.
Now
many
worthy
discourses
lye
buried
in
the
brests
of
understanding
men
by
reason
of
the
sinfull
silence
,
and
barrennesse
of
those
about
them
.
Thirdly
,
An
humble
heart
,
ready
,
and
rejoycing
to
exchange
,
and
enjoy
mutuall
comforts
,
and
soul-secret
with
the
poorest
,
and
most
neglected
Christian.
Take
heed
of
spirituall
pride
,
which
will
make
thee
too
prodigal
,
and
profuse
,
and
so
engross
all
the
talk
,
which
is
sometimes
incident
to
new
converts
,
or
counterfets
:
or
else
too
reserved
,
and
curious
,
to
say
no
more
,
then
may
breed
an
applause
,
and
admiration
of
thy
worth
.
There
is
no
depth
of
knowledge
,
no
heighth
of
zeal
,
no
measure
of
grace
,
but
may
be
further
enlarged
,
more
enflamed
,
and
blessedly
encreased
by
conference
with
the
poorest
faithfull
Christian.
See
Rom.
1.12
.
and
15.24
.
Mr.
Boltons
directions
for
a
comfortable
walking
with
God
.
Quest.
What
must
wee
doe
when
we
come
into
the
company
of
the
wicked
?
Answ.
First
,
thou
must
vindicate
the
power
,
and
truth
of
Religion
from
the
mistakings
of
those
which
are
ignorant
,
and
undervaluers
of
it
;
as
for
example
:
Thou
art
in
company
where
thou
hearest
a
mea●
civill
man
,
or
formal
Professor
commended
for
his
religion
,
which
commendation
if
he
carry
away
without
contradiction
,
the
rest
of
the
company
may
be
drawn
to
resolve
not
to
goe
beyond
his
pitch
,
seeing
his
estate
is
approved
by
wise
and
understanding
men
as
hopefull
,
and
comfortable
.
Now
in
this
case
thou
must
,
with
as
much
wisdome
,
and
charity
as
thou
canst
possibly
,
disrobe
such
a
fellow
of
his
undeserved
applause
,
and
reputation
of
holinesse
which
he
never
had
,
left
the
by-standers
be
hardened
,
and
the
power
of
Christianity
be
disparaged
.
Secondly
,
Be
silent
from
all
unsavoury
communication
,
foolish
jesting
,
&c.
which
is
the
known
,
and
proper
language
of
the
sons
of
Belial
,
and
the
sinfull
evaporations
of
wicked
witts
,
and
therefore
vnmeet
for
the
children
of
God
.
Thirdly
,
pray
for
,
and
practice
an
holy
dexterity
to
divert
them
from
their
wicked
,
or
too
much
worldly
tal●
to
more
savoury
conference
,
and
heavenly
discourse
.
For
which
end
,
1.
Observe
wisely
all
opportunities
,
and
occurrencies
,
which
may
minister
matter
of
digression
into
divine
talk
,
and
acquaint
thy self
with
the
Art
of
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
readinesse
some
common
heads
of
stirring
,
and
quickning
motives
to
minde
heavenly
things
:
as
the
cursed
condition
of
our
natural
state
,
the
incomparable
sweetnesse
of
Christian
wayes
,
the
vanity
and
vexation
of
all
earthly
things
,
the
miseries
of
this
short
life
,
the
everlastingnesse
of
our
state
in
another
world
,
the
terrours
of
death
,
the
dreadfulnesse
of
the
last
and
great
day
,
&c.
which
(
through
Gods
blessing
)
may
sometimes
soften
the
hardest
hearts
,
and
work
in
them
some
remorse
and
heavenly
impressions
.
3.
Above
all
,
get
into
thine
own
heart
an
habit
of
heavenly
mindednesse
,
by
much
exercise
,
entercourse
,
and
acquaintance
with
God
in
pouring
out
thy
soul
ever
and
anon
before
him
,
and
in
holy
meditations
,
and
if
thou
beest
thus
blessedly
busie
at
home
with
thine
owne
heart
,
thou
shalt
finde
thy selfe
much
more
pregnant
,
and
plentiful
in
holy
talk
when
thou
comest
abroad
.
Idem
.
Quest.
What
is
meant
by
this
that
we
must
not
familiarly
converse
with
the
wicked
?
Answ.
First
,
Negatively
:
the
meaning
is
not
,
1.
That
we
may
not
be
in
the
same
place
with
them
,
for
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
,
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
griefe
to
a
godly
heart
,
Psal.
120.5
.
and
119.136
.
3.
That
we
may
not
choose
them
for
our
familiar
friends
.
Quest.
Who
are
such
wicked
men
as
we
may
not
make
our
companions
?
Answ.
First
,
Negatively
.
1.
Not
such
an
one
as
is
unfound
at
heart
,
but
not
discovered
:
For
one
whom
we
may
lawfully
chuse
for
our
friend
,
may
afterwards
prove
an
hypocrite
.
2.
Nor
such
an
one
who
hath
many
weaknesses
,
whom
we
must
rather
restore
with
the
spirit
of
meeknesse
,
Gal.
6.1
.
Secondly
,
Affirmatively
.
1.
Such
as
are
out
of
the
Church
,
as
Jews
,
Turks
,
Pagans
,
&c.
2.
Such
as
are
justly
excommunicated
out
of
the
Church
for
blasphemy
,
heresie
,
or
profannesse
,
1
Cor.
5.5
,
6
,
7.
3.
Such
as
,
though
they
continue
in
the
Church
,
yet
by
their
works
they
shew
that
they
are
meer
carnal
.
Quest.
But
what
if
our
neare
relations
,
●s
husband
,
wife
,
&c.
are
wicked
?
Answ.
We
must
distinguish
of
wicked
persons
:
who
are
,
1.
Such
as
are
not
bound
to
us
by
any
special
bond
,
and
these
we
may
not
make
our
companions
.
2.
Such
to
whom
we
are
bound
by
consanguinity
,
affinity
,
or
our
civil
callings
:
For
these
we
must
afford
them
our
outward
presence
familiarly
,
1
Corinth.
7.12
,
13.
Though
we
cannot
be
of
one
heart
,
and
minde
with
them
;
as
,
Act.
4.32
.
Quest.
How
may
it
be
further
proved
that
we
may
not
make
the
former
our
companions
?
Answ.
First
,
because
it
s
expresly
forbidden
by
God
,
Eph.
5.7
.
Prov.
1.15
.
and
4.14
,
15.
Act.
2.40
.
1
Cor.
5.11
.
2
Thes.
3.14
.
As
under
the
Law
the
Leprous
must
be
separated
from
the
clean
,
Lev.
13.44
.
with
14.8
.
Secondly
,
it
subverts
,
and
confounds
that
order
which
God
hath
appointed
,
which
is
,
that
the
precious
must
be
separated
from
the
vile
,
Jer.
15.19
.
Thirdly
,
It
s
hurtful
for
Gods
children
who
are
in
danger
of
infection
by
them
:
As
Joseph
in
Pharaohs
Court
learn'd
to
sweare
by
the
life
of
Pharaoh
.
So
,
Prov.
13.20
.
and
22.24
,
25.
Hence
is
that
precept
,
Isa.
52.11
.
2
Cor.
6.17
.
Prov.
6.27
,
28.
Fourthly
,
it
hurts
the
wicked
,
1.
For
it
keeps
them
from
being
ashamed
,
and
so
from
turning
to
God
;
they
being
encouraged
in
their
wayes
,
when
they
see
that
notwithstanding
the
same
,
the
godly
afford
them
their
familiar
presence
as
if
they
were
virtuous
,
Luke
13.26
.
2.
It
makes
us
unable
effectually
to
rebuke
them
,
when
we
are
in
such
a
league
of
familiarity
with
them
.
Fifthly
,
it
s
very
scandalous
and
offensive
to
weak
Christians
.
Quest.
May
we
then
have
no
dealing
with
him
?
Answ.
Yea
,
we
may
,
1.
Lawfully
enter
into
League
with
them
not
to
do
them
hurt
,
as
Isaac
with
Abimelech
:
Jacob
with
Laban
:
For
the
rule
is
,
Rom.
12.18
.
2.
To
trade
,
and
maintaine
commerce
with
them
,
as
David
,
and
Solomon
with
Hiram
,
and
his
men
.
3.
We
may
be
sometimes
in
familiar
meetings
with
them
to
seek
to
gain
them
to
God
:
For
the
sick
have
need
of
a
Physician
:
upon
this
account
Christ
conversed
with
Publicans
and
sinners
.
Quest.
Why
must
we
be
so
carefull
to
watch
over
our selves
in
company
?
Answ.
First
,
because
we
often
take
much
hurt
in
company
,
and
are
in
far
worse
case
by
meanes
thereof
for
want
of
good
direction
,
and
heedfulnesse
,
then
we
were
before
we
came
into
it
.
Secondly
,
experience
teaches
that
there
are
very
few
meetings
,
wherein
men
are
not
made
worse
the
one
by
the
other
.
Quest.
Why
so
?
Answ.
Because
in
company
many
occasions
are
offered
,
as
of
glorifying
,
so
of
dishonouring
God
,
and
of
troubling
and
grieving
our selves
and
others
.
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
,
suspitious
,
prophane
,
worldly
,
&c.
Yea
,
a
very
fountaine
of
evil
thoughts
,
oaths
,
adulteries
,
slanders
,
&c.
Mat.
15.19
.
Hence
comes
so
many
idle
and
profane
speeches
whereof
we
must
give
an
account
in
the
day
of
judgement
,
Mat.
12.36
.
and
at
best
,
endlesse
talking
of
matters
that
concerne
wordly
profit
,
or
pleasure
:
This
made
Job
so
carefull
to
sanctifie
his
children
after
their
love-feasts
,
Job
1.5
.
Quest.
What
particular
rules
are
to
be
observed
concerning
our
carriage
in
company
?
Answ.
First
,
seeing
there
is
such
danger
in
it
,
we
are
not
to
rush
unadvisedly
into
it
,
but
with
fear
,
and
trembling
,
and
upon
good
occasion
.
Secondly
,
we
are
to
resolve
with
our selves
before
hand
to
do
others
as
much
good
as
we
are
able
,
and
to
help
them
forward
to
eternal
life
:
purposing
also
to
get
some
spiritual
good
to
our selves
,
as
occasion
shall
be
offered
.
Thirdly
,
we
must
resolve
,
if
we
can
do
no
other
good
,
at
least
to
be
harmlesse
,
and
to
leave
no
ill
savour
behinde
us
,
either
by
our
speech
or
behaviour
,
Prov.
10.20
.
and
20.5
.
Col.
3.12
.
1
Thes.
5.23
.
James
5.20
.
Jude
20.
1
Sam.
23.16
.
Quest.
How
may
we
attaine
unto
this
?
Answ.
First
,
we
must
pray
for
grace
before
we
go
into
company
,
as
Jacob
prayed
to
be
kept
from
the
sword
of
Esau
,
Gen.
32.11
.
so
we
must
pray
that
we
be
not
infected
by
them
.
Secondly
,
we
should
think
of
some
profitable
matter
before-hand
,
and
intreat
God
to
enable
us
to
declare
the
same
.
Thirdly
,
we
must
wisely
and
carefully
wait
for
,
and
lay
hold
on
the
fittest
occasions
of
doing
and
receiving
good
.
Fourthly
,
we
must
resolve
not
to
thwart
or
crosse
others
,
but
in
the
spirit
of
meeknesse
,
and
lenity
to
bear
one
with
another
,
Gal.
6.1
,
2.
Col.
3.12
.
and
for
that
end
to
put
on
love
,
which
envies
not
,
boasteth
not
,
rejoyceth
not
in
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
edifie
one
another
?
Answ.
If
no
present
occasion
be
offered
,
as
was
to
Christ
,
Luke
11.27
,
28.
we
must
have
consideration
,
both
of
the
things
and
of
the
persons
.
The
things
we
are
to
think
of
are
either
some
part
of
Gods
word
which
we
have
lately
heard
preached
of
,
or
that
we
have
read
,
or
meditated
upon
,
or
some
work
of
God
lately
fallen
out
,
wherein
yet
we
must
avoid
the
common
abuse
,
which
is
either
to
turne
it
over
as
table-talk
,
or
matter
of
news
without
making
any
further
use
thereof
.
Quest.
What
if
we
cannot
thus
furnish
our selves
?
Answ.
Then
let
us
read
,
or
cause
to
be
read
,
some
portion
of
Scripture
,
out
of
which
we
may
be
the
better
furnished
:
And
as
for
persons
,
we
must
consider
whether
they
be
superiors
,
inferiors
,
or
equals
,
whether
good
or
bad
,
whether
they
need
instruction
,
reproof
,
quickning
,
or
comfort
,
&c.
that
so
we
may
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
carefull
thus
to
furnish
and
exercise
our selves
?
Answ.
Because
we
are
commanded
to
provoke
one
another
to
love
,
and
good
works
,
Heb.
10.24
.
To
exhort
one
another
daily
,
Heb.
3.12
.
To
redeem
the
time
,
Eph.
5.16
.
Now
a
wo●
spoken
in
due
season
is
like
apples
of
Gold
,
&c.
Prov.
25.11
.
Our
speec●
must
be
gracious
alwayes
,
&c.
Col.
4.6
.
No
corrupt
communication
must
pr●●●ed
out
of
our
mouths
,
&c.
Eph.
4.29
,
30.
we
must
edifie
one
another
,
1
Thes.
5.11
.
So
did
Paul
,
Act.
26.27
,
28
,
29.
Quest.
What
if
for
all
this
we
cannot
bring
our
hearts
to
it
?
Answ.
It
s
better
for
such
to
keep
home
,
to
look
to
our
families
,
and
attend
our
callings
,
then
to
go
into
company
where
we
neither
do
,
nor
receive
good
.
Quest.
What
if
we
meet
with
such
brutish
and
scornful
persons
as
will
not
endure
good
communication
?
Answ.
Then
follow
Christs
rule
:
Give
not
that
which
is
holy
unto
dogs
,
&c.
Mat.
7.6
.
and
have
no
fellowship
with
the
unfruitful
works
of
darknesse
,
Ephes.
5.11
.
Yet
withal
,
we
must
wisely
bear
,
and
seek
to
win
them
:
but
if
we
cannot
prevaile
,
we
must
follow
Solomons
rule
,
Prov.
14.7
.
Depart
from
the
company
of
a
foolish
man
,
when
thou
seest
not
in
him
the
words
of
wisdome
.
Practice
of
Christianity
.
Quest.
What
other
reason
may
be
rendered
why
we
should
so
carefully
shun
evil
company
?
Answ.
Because
the
Scripture
teaches
us
to
shun
all
sinful
occasions
,
as
well
as
actions
:
therefore
we
must
keep
out
of
the
way
.
Quest.
Seeing
there
is
so
much
danger
by
bad
company
,
what
must
we
do
that
live
in
bad
times
and
places
?
Answ.
First
,
look
to
thy
grace
that
it
be
true
,
and
then
thou
mayest
be
sure
that
ill
company
shall
not
rob
thee
of
it
.
True
grace
is
compared
to
oile
;
now
cast
oile
into
a
vessel
of
water
,
and
it
will
not
mingle
with
it
,
but
will
swim
on
the
top
:
So
grace
will
swim
upon
the
water
of
tentation
.
As
all
the
water
in
the
salt
sea
cannot
make
the
fish
salt
;
so
all
the
wicked
in
the
world
cannot
change
the
nature
of
grace
:
A
good
man
will
retaine
his
goodnesse
in
bad
places
,
and
company
:
as
Joseph
did
in
the
Court
of
wicked
Pharaoh
:
Nehemiah
in
the
Court
of
Artaxerxes
:
Obadiah
in
Ahabs
Court
:
Daniel
in
Nebuchadnezzars
:
Abijah
in
wicked
,
and
idolatrous
Jeroboams
house
:
and
the
Saints
in
Nero's
houshold
.
Secondly
,
yet
we
ought
to
bewaile
our
living
in
bad
places
and
times
:
It
s
our
misery
,
though
not
our
sin
:
so
did
Isaiah
,
ch.
6.5
.
and
David
,
Psal.
120.5
.
and
Lot
,
2
Pet.
2.7
,
8.
Thirdly
,
it
is
our
duty
,
the
worse
the
times
and
places
are
wherein
we
live
,
the
better
,
and
the
more
blamelesse
we
should
labour
to
be
,
that
thereby
we
may
adorne
our
profession
,
stop
the
mouths
of
the
adversaries
,
and
winne
them
to
imbrace
Christianity
,
Phil.
2.15
.
As
stars
shine
brightest
in
a
dark
night
,
and
fire
burns
hottest
in
a
frosty
day
:
so
should
our
profession
shine
brightest
in
the
darkest
places
;
and
our
zeale
burne
hottest
when
the
love
of
many
waxeth
cold
?
Fourthly
,
we
must
not
think
to
excuse
our
wickednesse
,
because
we
live
in
bad
times
,
and
places
;
as
Abraham
did
his
lie
by
his
being
in
Gerar
,
Gen.
20.11
.
It
s
the
badnesse
of
thy
heart
,
not
of
the
place
that
makes
thee
bad
.
As
no
place
,
though
never
so
good
,
can
exempt
a
man
from
sinne
:
the
Angels
sinned
in
heaven
,
Adam
in
Paradise
,
Judas
in
Christs
family
:
so
no
place
,
though
never
so
bad
,
can
excuse
a
man
from
sin
.
Fifthly
,
if
it
be
so
commendable
to
be
good
in
bad
places
and
company
,
how
abominable
then
is
it
to
be
bad
in
good
places
,
and
company
;
to
be
dirty
swine
in
a
faire
meddow
.
Sixthly
,
delight
not
in
bad
places
and
company
:
To
delight
in
such
,
argues
that
thou
art
bad
thy selfe
:
Noscitur
ex
socio
qui
non
cognoscitur
ex
se
,
Deut.
22.10
.
Master
Love
of
Grace
.
Quest.
Whether
is
company
better
then
solitarinesse
?
Answ.
Though
there
be
a
fit
time
for
solitarinesse
,
and
every
thing
is
beautiful
in
its
season
:
yet
civil
conversation
is
to
be
preferred
before
solitarinesse
,
as
tending
more
to
the
glory
of
God
,
the
advancement
and
enlarging
of
the
Kingdome
of
Christ
,
the
good
both
of
Church
and
Common-wealth
with
all
the
members
of
them
,
and
our
own
present
comfort
,
and
future
joy
,
which
is
much
augmented
,
when
by
our
Christian
conversation
,
and
vertuous
actions
,
our
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
Kingdome
of
Heaven
:
Hence
,
Gen.
2.18
.
It
s
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
be
absolute
,
and
able
to
live
of
our selves
,
but
need
the
mutual
help
one
of
another
:
So
that
the
King
needs
the
Subject
as
much
as
the
subject
needs
the
King
;
the
rich
help
the
poor
,
and
the
poor
labour
for
the
rich
:
the
City
needs
the
Country
,
as
well
as
the
Country
the
City
.
Thirdly
,
God
hath
linked
all
men
together
into
society
,
as
it
were
particular
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
maime
,
nor
any
part
utterly
pulled
from
the
whole
,
but
he
must
necessarily
become
a
dead
and
unprofitable
member
,
and
work
his
own
ruine
by
this
his
separation
.
Fourthly
,
in
our
renovation
,
we
are
,
as
it
were
,
anew
created
into
one
body
,
where
of
Christ
is
the
Head
,
and
as
diverse
members
have
our
several
functions
,
and
offices
allotted
to
us
,
which
are
not
onely
for
our
own
use
,
but
for
the
good
of
the
whole
body
,
and
every
of
our
fellow-members
,
1
Corinth.
12.1
,
15
,
25
,
26.
Quest.
What
are
the
benefits
which
redound
to
the
whole
body
,
and
to
all
particular
members
hereby
?
Answ.
First
,
hereby
they
are
linked
together
by
the
same
Spirit
,
and
in
the
bond
of
love
to
performe
all
mutual
Offices
of
Christian
charity
which
may
advance
each
others
good
.
Secondly
,
they
communicate
in
the
same
blessings
,
and
rejoyce
in
one
anothers
good
,
having
according
to
their
numbers
their
joys
redoubled
:
In
their
troubles
,
and
afflictions
they
also
communicate
in
one
anothers
grief
,
each
comforting
his
fellow
,
and
so
making
the
burden
much
more
light
by
compassion
,
and
bearing
it
upon
many
shoulders
.
Thirdly
,
they
stirre
up
Gods
graces
in
one
another
,
both
by
word
,
and
good
example
,
helping
to
remove
impediments
that
lie
in
the
way
,
and
exhorting
one
another
to
cheerfulnesse
in
their
journey
,
whereby
they
quicken
their
speed
towards
the
Kingdom
of
Heaven
.
Quest.
How
must
we
prepare
our selves
before
we
go
into
company
?
Answ.
First
,
when
we
are
free
,
and
left
to
our
choice
,
we
must
chuse
such
company
as
in
all
likelihood
may
either
do
us
good
,
or
at
least
receive
some
good
from
us
,
and
therefore
we
must
pray
unto
God
to
direct
us
in
our
choice
,
and
make
our
meeting
profitable
for
the
advancement
of
his
glory
,
and
our
good
.
Secondly
,
we
must
also
pray
to
God
to
give
us
his
grace
,
and
holy
Spirit
,
whereby
we
may
be
enabled
to
prosecute
these
ends
.
Thirdly
,
seeing
the
enemy
of
our
salvation
layes
nets
and
snares
to
entrap
us
in
all
places
,
and
especially
in
our
company
,
we
must
therefore
resolve
before-hand
to
arme
our selves
against
these
dangers
,
and
to
keep
a
narrow
watch
that
we
be
not
overcome
by
him
.
Fourthly
,
we
must
not
propound
this
as
our
end
,
to
passe
away
the
time
,
and
to
solace
our selves
with
carnal
delights
,
but
to
go
with
this
resolution
,
that
we
will
do
our
best
to
receive
good
,
especially
for
our
soules
,
or
to
do
good
to
our
companions
by
our
words
,
examples
,
and
actions
,
to
prevent
sin
in
them
,
or
to
quicken
them
to
good
.
Fifthly
,
we
must
put
off
,
and
cast
from
us
turbulent
passions
,
and
disordered
affections
,
and
adorne
our selves
with
the
contrary
graces
of
Gods
Spirit
:
We
must
for
this
end
subdue
our
pride
,
and
wrath
,
and
frowardnesse
,
envy
towards
our
superiours
,
and
disdaine
towards
our
inferiours
:
and
we
must
put
on
brotherly
love
;
See
the
benefits
of
it
,
1
Cor.
13.4
,
5
,
6
,
7.
and
with
it
we
must
put
on
the
spirit
of
meeknesse
,
and
patience
to
put
up
injuries
,
and
passe
by
offences
,
and
to
bear
with
infirmities
:
The
spirit
of
humility
,
&c.
Quest.
Being
thus
prepared
,
what
must
our
carriage
be
in
company
?
Answ.
First
,
we
must
sincerely
seek
Gods
glory
,
and
our
own
salvation
;
shunning
whatsoever
may
impeach
the
same
.
Secondly
,
we
must
be
innocent
and
unblamable
in
all
our
words
and
actions
,
and
give
no
ill
example
,
or
offence
to
any
in
our
company
:
but
shine
before
them
,
&c.
Matth.
5.16
.
so
we
are
exhorted
,
1
Pet.
2.12
.
so
did
Paul
behave
himself
,
1
Thes.
2.10
.
Thirdly
,
we
must
be
just
and
righteous
,
observing
truth
in
our
words
,
and
equity
in
our
actions
:
as
we
are
exhorted
,
Phil.
4.8
,
9.
This
the
Gospel
teacheth
us
,
Tit
,
2.12
.
Fourthly
,
we
must
be
fervent
in
love
towards
those
with
whom
we
consort
,
which
will
make
us
ready
to
perform
all
other
duties
towards
them
,
as
we
are
exhorted
,
Rom.
13.8
,
10.
Col.
3.14
.
Fifthly
,
we
must
labour
to
be
of
the
same
minde
as
we
are
of
the
same
company
,
to
minde
the
same
things
,
and
to
have
the
same
affections
,
1
Pet.
3.8
.
Rom.
12.15
.
Phil.
3.16
.
and
to
walk
by
the
same
rule
,
so
farre
as
will
stand
with
truth
and
justice
.
Sixthly
,
we
must
not
carry
our selves
proudly
towards
one
another
,
not
being
wise
in
our
own
conceits
,
Rom.
12.16
.
but
condescending
to
men
of
low
degree
in
the
truth
,
and
in
things
indifferent
,
and
of
small
moment
:
or
if
we
dissent
,
to
do
it
in
a
meek
and
peaceable
manner
.
Seventhly
,
we
must
be
patient
,
and
peaceable
in
our
conversation
,
more
ready
to
beare
them
to
offer
injuries
,
as
we
are
exhorted
,
Rom.
12.17
,
21.
For
which
end
we
must
follow
Saint
Paul
counsel
,
Col.
3.12
,
13.
Quest.
But
what
if
through
accident
,
or
our
necessary
occasions
,
we
fall
into
ill
company
?
Answ.
Then
we
must
not
hide
our
profession
,
lest
Christ
be
ashamed
of
us
,
Mat.
10.33
.
nor
applaud
them
in
their
wicked
courses
,
endure
their
reproaches
and
ta●nts
at
Religion
,
countenance
their
swearing
,
or
profane
jests
with
our
smiles
,
much
lesse
runne
with
them
into
the
same
excesse
of
riot
,
1
Pet.
4.4
.
but
rather
labour
to
reclaime
them
,
and
gain
them
to
Christ
.
For
which
end
we
must
.
1.
See
that
in
all
our
carriage
we
be
unblamable
,
Phil.
2.15
.
that
they
may
have
nothing
to
say
against
us
,
Tit.
2.7
,
8.
Thus
we
are
exhorted
,
1
Pet.
3.15
,
16.
2.
We
must
walk
worthy
our
high
calling
,
Eph.
4.1
.
adorning
our
profession
by
our
holinesse
,
and
righteousness
,
that
if
possible
we
may
winne
them
to
Christ
,
Matth.
5.16
.
1
Pet.
2.11
,
12.
3.
If
by
all
this
they
will
not
be
reclaimed
,
yet
we
must
not
mingle
spleene
,
and
choller
with
our
zeale
,
but
behave
our selves
meekly
,
with
patience
and
forbearance
.
For
,
Jam.
1.20
.
the
wrath
of
man
doth
not
accomplish
the
righteousnesse
of
God
.
Hence
we
are
so
much
pressed
to
peaceablenesse
,
Rom.
12.18
.
yet
may
we
not
for
peace-sake
betray
the
truth
,
or
forgo
our
own
piety
.
We
must
follow
peace
with
holinesse
,
Heb.
12.14
.
and
not
neglect
the
things
whereby
we
may
edifie
one
another
,
Rom.
14.19
.
We
must
not
beare
with
those
that
are
evil
,
Rev.
2.2
.
4.
We
must
not
by
such
wicked
company
be
discouraged
from
any
good
,
not
be
moved
to
neglect
any
Christian
duty
which
present
occasion
maketh
necessary
.
Mr.
Downams
Guide
to
godliness
.
Quest.
Why
must
we
at
other
times
carefully
shun
the
society
of
the
wicked
?
Answ.
First
,
Because
it
s
frequently
forbidden
in
the
Scripture
:
As
Prov.
4.14
,
15·
and
9.6
.
and
1.15.16
.
and
23.20
.
Ephes.
5.11
.
2
Thes.
3.6
.
1
Cor.
5.11
.
2
Cor.
6.14
.
See
the
danger
of
it
in
Davids
matching
with
scoffing
Mechol
,
1
Sam.
18.21
.
Jehorams
marrying
with
Ahabs
daughter
,
2
Sam.
6.16
,
10.
Secondly
,
we
have
the
examples
of
the
godly
studiously
declining
such
company
:
Of
Elisha
,
2
King
.
3.14
.
of
David
,
Psal.
26.45
.
and
101.4
,
7.
and
6.8
.
and
119.115
.
Thirdly
,
There
are
many
reasons
to
enduce
us
to
it
:
For
1.
We
are
in
great
danger
in
a
short
time
to
grow
,
like
unto
them
:
For
sin
is
of
a
contagious
nature
,
and
we
are
most
apt
to
receive
infection
,
and
they
will
endeavour
to
entice
us
,
Prov.
1.10
,
11
,
12.
This
David
know
,
and
therefore
resolves
against
such
company
,
Psal.
119.115
.
and
praies
to
God
for
assistance
,
Psal.
141.4
.
See
the
danger
of
keeping
such
company
in
these
examples
,
Act.
13.8
.
Pro.
22.24
,
25.
Gen
42.15
,
16.
the
reason
is
rendred
by
Paul
,
1
Cor.
5.6
.
2.
Such
society
argues
strongly
that
we
are
not
truly
religious
,
and
upright
in
heart
,
but
that
we
still
halt
between
God
and
the
World
,
For
Prov.
29.27
.
An
unjust
〈◊〉
is
an
abomination
to
the
just
,
and
be
that
is
upright
in
his
way
is
an
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
vertuous
,
as
being
a
singular
furtherance
to
all
christian
duties
,
Prov.
13.20
.
Hereby
we
may
edifie
one
another
,
Heb.
10.24
.
For
the
more
we
converse
with
such
,
the
greater
encrease
we
shall
find
of
one
piety
,
faith
,
love
,
zeale
,
&c.
as
coals
laid
together
do
kindle
one
another
.
So
we
see
in
the
example
of
David
,
who
rejoyced
in
the
society
of
such
Psa.
16.3
.
Psa.
119.63
,
79.
Hence
Psal.
222.1
.
when
the
Church
flourished
most
,
and
did
thrive
in
grace
,
and
godliness
they
thus
conversed
together
,
,
Acts
2.46
.
and
9.31
.
Quest.
What
other
arguments
may
provoke
us
to
make
choice
of
such
company
?
Answ.
it
takes
away
the
tediousness
of
our
journey
,
when
we
have
such
company
to
travell
with
us
;
seeing
they
draw
us
on
by
their
good
discourses
,
and
put
out
of
our
minde
the
tediousness
of
the
way
:
they
comfort
,
and
encourage
us
when
we
are
weary
:
they
are
ready
to
help
us
if
any
evill
befall
us
:
they
assist
us
against
our
spiritual
enemies
that
would
rob
us
of
the
treasures
of
our
graces
:
they
further
us
by
their
good
example
:
yea
it
s
a
notable
means
to
make
us
familiar
with
God
,
and
to
enjoy
the
fellowship
of
his
holy
spirit
,
which
is
the
chiefest
bond
that
unites
us
together
in
this
holy
communion
.
For
Mat.
18.20
.
where
two
or
three
are
gathered
together
in
his
name
,
Christ
is
in
the
midst
to
make
himself
known
to
them
.
Secondly
,
Good
company
preserves
us
from
falling
into
many
sins
,
and
inciteth
us
to
many
duties
.
If
thou
doest
any
good
things
in
such
company
,
none
will
hinder
thee
:
but
if
thou
doest
evil
,
thou
art
presently
observed
,
reproved
,
and
amended
,
Prov.
27.17
.
For
as
iron
sharpens
Iron
,
so
doth
the
face
of
a
man
his
friend
:
Saul
himself
prophesied
by
keeping
company
with
the
Prophets
,
much
more
are
Gods
children
inflamed
,
and
provoked
to
good
by
such
company
.
Thirdly
,
Hereby
we
are
the
better
fitted
,
and
enabled
to
perform
all
Christian
duties
one
towards
another
:
as
1.
Of
watching
one
over
another
,
that
we
may
take
all
occasions
of
doing
good
,
by
restraining
such
as
are
ready
to
fall
,
&
provoking
each
other
to
all
vertuous
actions
,
Heb.
10.24
.
we
must
strengthen
our
brethren
,
Luke
22.32
.
So
Phil.
2.4
.
2.
Of
instruction
,
whereby
with
all
readinesse
we
inform
the
ignorant
,
and
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
Gods
service
.
4.
Of
reproof
,
whereby
we
rebuke
them
that
wilfully
fall
into
sin
,
and
continue
in
it
without
amendment
,
required
,
Epes
.
5.11
.
otherwise
we
make
our selves
accessary
to
their
sins
.
So
Mat.
18.15
.
Yea
otherwise
we
hate
them
,
Lev.
19.17
.
5.
Of
Exhortation
,
whereby
we
incite
,
and
provoke
them
to
all
duties
of
godliness
,
quickning
those
which
are
dull
:
disswading
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
Counsell
,
whereby
we
advise
those
,
who
of
themselves
know
not
what
to
doe
:
and
this
sometimes
the
weaker
may
perform
to
the
stronger
,
as
Abigail
did
to
David
:
because
lookers
on
being
free
from
prejudice
,
and
passion
,
can
see
more
clearly
then
those
that
are
interested
in
the
business
.
8.
Of
good
example
,
by
which
,
shining
before
them
in
the
light
of
an
holy
conversation
,
we
do
not
only
shew
them
the
way
to
Heaven
,
but
(
as
it
were
)
take
them
by
the
hand
,
and
lead
them
in
it
.
So
Mat.
5.16
.
1
Pet.
2.12
.
and
3.1
.
Mr.
Downams
Guide
to
godliness
.
CHAP.
XXXIX
.
Questions
,
and
Cases
of
Conscience
about
Confession
.
Quest.
IS
confession
a
duty
that
God
requires
of
Christians
?
Answ.
Yea
,
it
s
a
Gospel-duty
that
we
should
confesse
with
our
mouths
as
well
as
believe
with
our
hearts
,
Rom.
10.10
.
Quest.
What
is
this
confession
required
?
Answ.
It
s
an
open
profession
of
Christ
,
and
his
Gospel
,
his
truths
and
wayes
,
and
a
pleading
for
the
same
.
Quest.
What
must
we
confesse
concerning
Christ
?
Answ.
First
,
his
Natures
;
as
his
Divinity
and
Humanity
:
So
did
the
woman
of
Canaan
,
Matth.
15.22
.
John
the
Baptist
,
Joh.
1.20
,
27
,
34.
the
Eunuch
,
Act.
8.
37.
Peter
,
Joh.
6.69
.
Secondly
,
his
Offices
:
so
did
Nathaniel
,
Mat.
16.16
.
the
woman
of
Samaria
,
Joh.
4.19
,
29.
and
John
the
Baptist
,
John
1.29
.
Thirdly
,
his
beauty
,
excellency
,
and
dignity
:
So
did
the
Church
,
Cant.
5.
9
,
10
,
&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
:
As
they
asserted
Christs
resurrection
which
was
then
denied
,
Act.
4.2
.
Rom.
10.9
.
Act.
24.15
.
and
23.6
.
Quest.
What
else
must
we
confesse
in
reference
to
Christ
?
Answ.
First
,
our
faith
in
him
,
and
his
Gospel
:
So
,
Mark
9.24
.
Joh.
9.38
.
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
:
So
,
1
Cor.
15.10
.
1
Tim.
1.13
,
14.
1
King
.
18.12
.
John
21.16
.
Psal.
43.4
.
Gal.
6.14
.
2
Cor.
12.10
.
Thirdly
,
our
worshipping
of
God
after
a
Gospel
manner
,
purely
,
and
spiritually
without
humane
inventions
,
or
superstitious
vanities
.
So
,
Acts
24.13
,
14.
Fourthly
,
our
practice
,
or
manner
of
life
:
what
is
the
constant
bent
of
our
resolutions
,
and
endeavours
:
So
,
Psal.
66.16
.
1
John
1.1
,
3.
Thus
relations
of
experiences
are
confessions
of
Christ
before
men
:
So
also
to
beare
witnesse
a-against
sinne
,
though
with
our
own
danger
:
So
did
John
the
Baptist
,
Mark
6.18
,
27.
Quest.
When
must
we
thus
make
confession
?
Answ.
When
we
are
called
thereunto
either
publickly
,
or
privately
.
Quest.
How
may
we
be
called
publickly
to
it
?
Answ.
Either
by
the
Church
,
or
by
the
Magistrate
.
Quest.
When
are
we
called
to
it
by
a
Church
?
Answ.
Either
at
the
constitution
of
it
;
or
at
our
admission
into
it
.
Quest.
How
are
we
called
to
confession
at
the
constitution
of
a
Church
?
Answ.
As
Christ
makes
the
confession
of
Faith
to
be
the
foundation
upon
which
his
visible
Church
is
built
,
Mat.
16.16
.
to
19.
whence
two
things
may
be
collected
.
1.
That
a
good
confession
of
faith
in
Christ
should
be
made
,
and
laid
as
a
foundation
at
the
gathering
,
or
constituting
of
a
Church
,
which
may
be
effectuall
to
keep
the
Members
sound
in
the
faith
,
and
to
ingage
them
to
hold
fast
their
principles
.
2.
That
those
are
the
fittest
stones
for
the
building
of
a
Church
,
that
can
give
the
best
account
of
their
faith
in
Christ
.
Quest.
How
are
we
called
to
confession
at
our
admittance
into
a
Church
?
Answ.
At
our
admission
into
a
Church
,
to
which
we
desire
to
joyne
our selves
,
being
required
to
give
an
account
of
our
faith
and
holinesse
,
we
should
be
free
and
ready
to
do
it
.
Quest.
How
may
that
be
proved
?
Answ.
First
,
because
,
as
to
beleeve
with
the
heart
,
makes
a
man
a
member
of
the
invisible
Church
,
so
to
confesse
with
the
mouth
,
qualifies
him
to
be
a
member
of
the
visible
Church
of
Christ
.
Secondly
,
this
gives
the
Church
knowledge
of
us
,
and
satisfaction
in
us
,
yea
,
moves
them
to
glorifie
God
for
us
,
and
to
receive
us
in
the
Lord
unto
the
fellowship
with
them
in
all
Christs
Ordinances
,
without
which
they
may
be
afraid
of
us
,
as
the
Church
of
Jerusalem
was
of
Paul
,
Act.
9.26
,
27.
Thirdly
,
this
seems
to
have
been
the
practice
of
the
Primitive
Church
(
as
now
it
is
of
the
reformed
Churches
)
so
Act.
2.41
.
Fourthly
,
what
is
done
at
the
planting
of
a
Church
,
is
proper
to
be
done
in
the
augmentation
of
a
Church
,
whosoever
would
be
a
lively
stone
in
this
building
should
be
a
confessor
of
Christ
,
1
Pet.
2.5
.
Quest.
How
are
we
called
to
this
publick
confession
by
a
Magistrate
?
Answ.
When
we
are
brought
before
Rulers
,
and
Governours
for
Christs
sake
,
and
examined
about
our
religion
,
then
we
ought
to
bear
witnesse
to
Christ
,
and
his
truth
,
as
Christ
,
and
his
Apostles
did
,
John
18.37
.
1
Tim.
6.1
.
Luke
22.70
.
Mark
14.61
,
62.
So
Act.
4.5
,
to
16.
and
5.27
,
to
33.
Act.
6.12.15
.
and
24.14
.
to
22.
and
26.2
,
&c.
and
24.25
,
&c.
Quest.
When
are
we
called
to
it
privately
?
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.
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
defence
of
the
Gospel
,
Phil.
1.17
.
Act.
19.29
.
and
17.18
,
24
,
&c.
and
15.2
.
and
6.9
,
10
,
&c.
Hence
,
Phil.
1.27
.
Thirdly
,
when
we
are
in
company
where
the
name
of
Christ
is
blasphemed
,
or
his
truths
,
wayes
,
servants
are
evil
spoken
of
:
then
we
ought
to
stand
up
for
Christ
,
and
his
truth
,
&c.
and
to
speak
as
much
for
them
as
others
do
against
them
,
yea
,
to
outspeak
them
,
and
put
them
to
silence
.
Quest.
Why
ought
we
to
make
confession
with
the
mouth
?
Answ.
First
,
in
regard
of
God
:
and
that
,
1.
Because
its
an
homage
,
and
service
that
God
requires
of
us
,
Isa.
45.23
.
with
Rom.
14.11
.
2.
God
the
Father
did
confesse
,
and
give
testimony
by
a
voice
from
heaven
to
his
Sonne
Christ
Jesus
,
Matth.
●
.
17
.
and
17.5
.
So
Christ
saith
,
John
5.32
,
37.
and
8.18
.
and
herein
we
should
be
followers
of
God
,
as
dear
children
,
Ephes.
5.1
.
3.
Hereby
we
give
glory
to
God
,
Phil.
2.11
.
Joh.
7.19
.
Rom.
15.6
.
Secondly
,
in
respect
of
Christ
,
and
that
1.
Because
its
Christs
priviledge
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
Christs
practice
,
both
in
life
and
death
.
He
confessed
his
Father
,
John
1.18
.
and
8.38
.
that
God
is
a
spirit
,
John
4.24
.
How
he
will
be
worshipped
:
John
15.15
.
and
3.32
.
He
did
bear
witnesse
to
the
truth
,
Joh.
18.37
.
Hence
Rev.
1.5
.
and
3.14
.
Thirdly
,
in
regard
of
our selves
:
and
that
,
1.
Because
we
are
Gods
witnesses
,
Isa.
43.10
.
To
this
end
God
gives
us
more
knowledge
and
grace
then
he
doth
to
others
,
that
we
might
speak
more
of
,
and
for
God
then
others
.
Hence
,
Mat.
13.16
.
It
s
our
honour
to
be
witnesses
of
Christ
,
Joh.
1.7
.
and
21.24
.
2
Cor
11.5
.
Act.
26.16
.
and
9.15
.
2.
If
we
confesse
God
,
and
Christ
,
and
his
truth
,
we
shall
be
confessed
by
both
.
1.
By
the
Father
,
who
will
own
and
avouch
us
to
be
his
people
,
portion
,
jewels
,
friends
,
&c.
and
that
,
-
1.
Before
men
:
If
we
testifie
for
God
,
he
will
give
testimony
of
us
,
as
he
did
of
Abraham
,
Abel
,
Moses
,
Daniel
,
Enoch
,
&c.
Heb.
11.4
,
5.
Hence
Gods
servants
have
appealed
to
God
to
be
their
witnesse
,
Job
16.19
.
Psal.
139.23
,
24.
and
7.8
.
and
26.1
,
2.
If
we
plead
for
God
,
he
will
plead
for
us
;
as
,
Numb.
12.8
.
Job
.
42.7
.
Lam.
3.58
.
Psal.
37.6
.
-
2.
Before
Devils
.
So
,
Job
1.8
.
and
2.4
.
2.
By
the
Sonne
:
If
we
confesse
Christ
,
he
will
confesse
us
,
Mat.
10.32
.
Luke
12.8
.
3.
If
we
confesse
God
and
Christ
we
shall
be
encouraged
,
defended
,
and
honoured
even
here
.
-
1.
We
shall
be
encouraged
and
strengthned
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
designes
of
our
enemies
,
Acts
18.9
,
10.
and
26.16
,
17.
and
23.10
,
11
,
20
,
21.
2
Tim.
4.17
.
-
3.
If
we
honour
God
by
confession
,
he
will
honour
us
,
and
that
-
1.
With
favour
,
affection
,
and
respect
from
men
,
1
Pet.
4.14
.
Act.
4.33
.
Rev.
3.8
,
9.
-
2.
With
victory
over
Satan
,
Rev.
12.10
,
11.
-
3.
Yea
,
God
will
honour
us
with
mutual
inhabitation
,
which
implies
intimate
communion
,
1
Joh.
4.15
.
4.
If
we
confesse
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
.
Fourthly
,
In
regard
of
others
,
who
by
our
confession
may
receive
instruction
,
confirmation
,
and
encouragement
to
doe
the
like
boldly
,
and
without
fear
.
Quest.
How
must
this
confession
be
made
?
Answ.
First
,
freely
,
without
compulsion
▪
as
water
flowes
out
of
the
Fountain
.
Secondly
,
Plainly
,
and
fully
without
obscurity
,
without
hiding
,
or
mincing
the
truth
.
So
Joh.
1.19
,
20.
Hence
our
confession
of
Christ
should
flow
from
faith
as
the
fountain
,
and
that
1.
From
our
Faith
in
Christ
.
Confession
with
the
mouth
should
proceed
from
Faith
in
the
heart
,
2
Cor.
4.13
.
Psal.
116.10
.
Object
.
But
,
Rom.
14.22
.
Hast
thou
Faith
,
have
it
to
thy self
,
before
God
,
therefore
we
need
not
confess
it
before
men
?
Answ.
Paul
there
speaks
not
of
a
justifying
Faith
,
but
of
a
Faith
,
or
perswasion
of
Christian
liberty
in
things
indifferent
:
This
Faith
a
man
may
keep
to
himself
,
or
so
shew
or
use
it
,
as
thereby
not
to
offend
his
brother
.
2.
From
out
experience
in
some
measure
of
Christ
,
and
his
grace
,
or
of
what
we
confess
:
This
will
provoke
us
to
a
confession
before
men
,
as
Act.
4.18
,
&c.
So
1
Joh.
1.1
.
Christ
gave
his
Apostles
experience
,
and
Paul
,
Act.
26.16
.
Thirdly
,
Boldly
without
fear
,
or
shame
,
So
Acts
23.6
.
with
24.21
.
and
20.23
,
24.
and
21.13
.
Phil.
1.20
.
It
s
our
honour
so
to
doe
,
Act.
5.41
.
and
4.8
,
&c.
Psal.
119.46
,
2
Sam.
6.20
,
&c.
Fourthly
,
Constantly
,
without
giving
over
till
we
have
finished
our
testimony
:
as
the
two
witnesses
,
Rev.
11.7
.
and
Paul
,
2
Tim.
4.7
.
Act.
23.25
.
Hence
,
Rev.
3.3
.
This
Christ
takes
kindly
,
Rev.
2.13
.
and
3.8
,
10.
Fifthly
,
Innocently
without
giving
offence
,
or
occasion
to
any
to
speak
evill
of
us
,
whilst
we
are
speaking
good
of
Gods
name
,
or
for
his
truths
,
and
wayes
,
Act.
24.20
and
23.9
.
For
which
end
we
must
doe
it
.
1.
With
meekness
,
from
an
humble
spirit
,
without
any
shew
of
pride
,
ostentation
,
passion
,
or
bitterness
.
2.
With
fear
of
God
,
of
offending
him
whilst
we
are
confessing
him
,
or
doing
,
or
saying
any
thing
which
may
cause
the
way
of
truth
to
be
evil
spoken
of
:
And
with
reverence
of
men
,
by
giving
all
due
respect
to
them
before
whom
we
speak
.
Sixthly
,
Sincerely
out
of
love
and
zeale
.
1.
Out
of
love
to
Christ
,
and
his
truth
:
For
what
we
love
we
will
own
openly
Cant.
5.9
.
Love
is
strong
as
death
,
&c.
2.
Out
of
zeale
for
God
,
his
glory
,
the
credit
of
his
cause
,
the
honour
of
his
truth
,
the
propagation
of
his
Gospel
,
the
encouragement
and
comfort
of
his
friends
,
and
the
conviction
of
his
enemies
.
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
.
First
,
St.
Paul
,
1
Cor.
8.
and
the
10.
Chap.
disputes
this
question
,
whether
they
might
go
into
the
Idol
temples
,
and
there
eat
of
meat
offered
to
them
,
so
they
did
not
partake
with
Idolaters
in
the
worship
of
their
Idols
?
This
he
concludes
utterly
unlawfull
;
for
they
could
not
partake
of
the
Lords
cup
,
and
the
cup
of
devils
:
so
is
it
unlawful
for
a
Protestant
to
go
to
the
Popish
Mass.
Secondly
,
God
is
the
Creatour
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
house
of
Rimmon
,
and
therefore
craves
pardon
for
it
twice
,
verse
18.
and
withall
,
vows
that
thenceforth
he
would
offer
sacrifice
to
no
God
,
save
only
to
the
Lord
.
Thirdly
,
Naaman
intreats
the
Prophet
to
pray
for
him
,
that
he
might
be
constant
in
the
service
of
the
true
God
:
and
that
in
case
,
through
humane
frailty
,
he
should
,
against
his
purpose
,
be
drawn
to
it
,
that
the
Lord
in
mercy
would
pardon
his
offence
.
Object
.
But
if
I
doe
not
go
to
mass
,
I
shall
give
offence
to
the
Papists
?
Answ.
We
are
to
doe
our
duty
,
though
men
be
never
so
much
offended
,
Mat.
15.14
.
Again
▪
we
ought
not
to
do
evil
,
that
good
may
come
of
it
.
Quest.
Whether
may
a
man
,
especially
a
Minister
,
with
a
good
conscience
fly
in
persecution
?
Answ.
Sometimes
it
is
lawfull
,
though
not
alwayes
:
For
First
,
Christ
commands
it
,
Matth.
10.15
.
neither
was
this
command
ever
repealed
.
Secondly
,
We
have
many
examples
for
it
in
Scripture
,
of
Jacob
,
Gen.
27.
and
31.
of
Moses
,
Exod
2.15
.
Heb.
11.27
.
of
the
Prophets
hidden
by
Obadiah
,
1
Kin.
18.13
.
of
Elijah
,
1
Kin
,
19.3
.
of
Christ
himself
,
Joh.
10.39
.
of
Paul
,
Act.
9.25.29
,
30.
Object
.
Persecution
is
good
,
and
therefore
it
may
not
be
eschewed
?
Answ.
First
,
Some
things
are
simply
good
of
themselves
,
as
vertues
,
and
all
morall
duties
,
and
these
may
not
be
eschewed
.
Gthers
are
good
only
in
some
respects
,
as
things
indifferent
,
which
are
neither
commanded
,
nor
forbidden
,
and
these
may
be
eschewed
except
we
know
they
are
good
for
us
.
Now
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
triall
,
and
good
of
his
Church
?
Answ.
First
,
Evill
things
sent
of
God
,
may
be
avoided
,
if
he
shew
us
a
way
,
or
means
to
escape
them
.
Secondly
,
There
is
a
two
fold
will
of
God
,
his
revealed
will
,
and
his
secret
will
:
By
the
former
he
hath
appointed
,
that
in
case
of
present
danger
,
when
a
a
door
is
open
,
we
may
escape
.
As
for
his
secret
will
,
because
its
unknown
,
and
therefore
uncertain
to
us
,
we
may
not
rashly
presume
thereof
,
but
rather
use
the
means
offered
,
till
God
reveale
the
contrary
.
Object
.
To
flie
in
persecution
is
a
kind
of
deniall
of
Christ
,
and
against
confession
?
Answ.
Christian
confession
is
two-fold
:
first
,
Open.
Secondly
,
implicite
.
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
inferiour
to
the
former
,
yet
it
s
a
true
confession
,
and
acceptable
unto
God
:
and
this
is
when
a
man
to
keep
his
religion
,
is
content
to
forsake
his
Country
,
friends
,
and
goods
.
Object
.
But
Christ
bids
us
not
to
fear
them
that
can
but
kill
the
body
,
therefore
we
may
not
flie
?
Mat.
10.28
.
Answ.
First
,
This
forbids
not
all
feare
,
but
such
a
fear
as
tends
to
Appostacy
,
causing
men
to
renounce
faith
,
and
a
good
conscience
.
Secondly
,
It
speaks
of
such
feare
,
whereby
wee
feare
man
more
then
God
.
Thirdly
,
Its
speaks
of
such
a
feare
whereby
we
are
urged
to
tempt
God
by
doing
something
that
is
contrary
to
his
will
,
and
out
of
our
calling
.
Now
when
we
speak
of
flight
in
persecution
,
we
understand
not
such
a
flight
as
tends
to
Apostacy
,
&c.
but
that
alone
whereby
we
use
the
means
offered
according
to
his
appointment
.
Quest.
When
may
a
man
,
Minister
,
or
other
fly
?
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
.
Secondly
,
Consider
whether
the
persecution
be
personall
,
or
publick
.
Personal
is
that
which
is
directed
against
this
,
or
that
mans
person
.
Publick
,
which
is
raised
against
the
whole
Church
:
If
it
be
personall
against
the
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
hindring
him
,
that
they
should
rather
further
him
:
So
Acts
19.30
.
But
if
the
persecution
be
publick
,
then
he
is
not
to
fly
:
For
then
the
strong
should
support
and
confirme
the
weake
.
Thirdly
,
If
there
be
in
the
Pastor
,
moderation
of
minde
:
for
as
he
must
not
be
overcome
with
excessive
feare
,
so
neither
must
he
be
foole-hardy
to
run
into
apparent
danget
.
To
avoid
both
which
,
he
must
pray
for
wisdome
,
courage
,
and
constancy
,
and
use
the
consent
,
and
advice
of
the
Church
,
for
his
further
direction
herein
.
Fourthly
,
The
Pastor
must
only
withdraw
himself
for
a
time
,
and
not
utterly
forsake
his
charge
,
and
calling
,
Mat.
10.23
.
Fifthly
,
He
may
fly
,
if
after
due
triall
,
and
examination
of
himself
,
he
finde
not
himselfe
sufficiently
armed
with
strength
to
beare
the
extrenity
.
Sixthly
,
If
he
be
expelled
,
or
banished
by
the
Magistrate
though
the
cause
be
unjust
.
Seventhly
,
If
God
offer
a
lawfull
way
,
and
means
of
escaping
.
Eightly
,
If
the
danger
be
not
only
suspected
,
and
seen
afar
off
,
but
certain
,
and
present
.
Quest.
When
may
not
a
Pastor
,
or
other
man
fly
?
Answ.
First
,
when
God
puts
into
their
heart
the
spirit
of
courage
,
and
fortitude
,
whereby
they
resolve
to
stand
out
against
all
the
fury
of
the
adversary
.
So
it
was
with
Paul
,
Act.
20.22
.
and
21.13
.
One
in
Queen
Maries
dayes
having
this
motion
to
stand
out
,
and
yet
flying
,
for
the
very
act
,
felt
such
a
sting
in
his
conscience
,
that
he
could
never
have
peace
till
he
died
.
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
unlawfull
,
or
violent
means
to
escape
:
for
we
may
not
resist
the
Magistrate
in
our
sufferings
.
Servants
must
submit
to
the
unjust
corrections
of
their
Masters
,
1
Pet.
2.19
.
the
Apostles
would
not
so
escape
when
they
might
;
till
the
Angel
brought
them
forth
,
Act.
5.19
.
Thirdly
,
When
a
man
is
bound
by
his
calling
,
and
Ministry
,
so
as
therein
he
may
glorify
God
,
and
doe
good
to
his
Church
:
For
the
discharge
of
the
duties
of
our
callings
must
be
preferred
before
our
very
lives
.
Fourthly
,
When
God
by
his
Providence
cuts
off
all
lawfull
meanes
,
and
wayes
of
flying
:
then
he
doth
(
as
it
were
)
bid
that
man
stay
,
and
abide
:
we
must
not
use
unlawfull
means
,
nor
do
evill
that
good
may
come
of
it
.
Mr.
Perkins
Vol.
2.
p.
86
▪
See
more
of
the
lawfulnesse
of
flight
in
Persecution
in
the
life
of
Athanasius
in
my
first
part
of
Lives
.
CHAP.
XL.
Questions
,
and
Cases
of
Conscience
about
confession
of
sin
.
Quest.
IS
confession
of
sin
a
necessary
duty
?
Answ.
Yea
,
or
else
God
would
never
have
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
mans
dream
is
the
sign
of
a
waking
man
,
so
to
confess
his
sins
,
of
a
true
penitent
.
Quest.
May
not
a
wicked
man
confess
his
sins
?
Answ.
Yea
,
as
we
see
Pharaoh
,
Saul
,
Judas
,
&c.
did
.
Quest.
How
then
shall
we
distinguish
between
the
confession
of
a
regenerate
,
and
unregenerate
man
?
Answ.
By
these
signs
.
First
,
True
confession
comes
from
a
troubled
soule
,
as
we
see
in
the
Publican
:
From
a
broken
,
and
bleeding
heart
,
as
did
Davids
:
From
a
melting
heart
,
as
did
Josiahs
.
But
the
other
knows
it
not
:
the
racking
pain
only
wrings
it
from
him
,
not
the
mercy
of
that
God
whom
he
hath
offended
.
Secondly
,
The
first
proceeds
from
a
bleeding
heart
,
laying
hold
upon
mercy
:
as
Dan.
9.9
.
Ezra
10.2
.
the
other
wants
this
,
therefore
Christ
saith
,
Repent
and
believe
,
Mar.
1.15
.
Thirdly
,
It
comes
from
an
honest
heart
in
the
first
,
purposing
not
to
sin
:
He
confesses
,
and
forsakes
,
Prov.
28
.
1●
.
Hence
Ezra
10.2
,
3.
The
other
though
he
seem
to
disgorge
his
stomack
,
yet
he
returns
with
the
dog
to
his
vomit
:
So
Deut.
1.40
,
41.
Dike
on
the
Heart
.
Quest.
Why
must
we
remember
,
and
confess
our
sins
?
Answ.
First
,
Because
promise
of
forgiveness
is
made
to
it
,
Prov.
28.13
.
1
Joh.
1.9
.
Secondly
,
God
hath
made
good
this
promise
upon
the
right
performance
of
it
,
2
Sam.
12.13
.
Psal.
32.5
.
3.
Threats
are
denounced
against
those
that
confess
not
their
sins
,
Prov.
28.13
.
1
Joh.
1.8
,
10.
Dr.
Gouge
on
Heb.
Quest.
In
confessing
our
sins
,
must
we
descend
into
particulars
?
Answ.
Yea
,
so
did
David
,
2
Sam.
24.10
.
So
Ezra
9.6
,
11.
Nehem.
9.1
.
&c.
Dan.
9.5
,
6
,
11
,
13.
Mat.
3.6
.
1
Tim.
1.13
.
Act.
19.18
,
19.
Quest.
Why
must
we
do
this
?
Answ.
First
,
This
is
the
next
way
to
bring
us
to
that
measure
of
humiliation
which
is
necessary
:
Hence
Acts
2.36
.
and
3.14
,
&c.
Secondly
,
This
is
the
best
course
we
can
take
to
escape
Gods
future
judgements
,
1
Cor.
11.31
.
If
we
would
judge
our selves
,
we
should
not
be
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
it
s
no
ground
for
Popish
auricular
confession
,
wherein
they
require
that
every
one
,
at
least
once
a
year
,
should
in
the
ear
of
a
Priest
confess
all
his
sins
,
together
with
the
circumstances
of
them
:
a
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
?
Answ.
First
,
In
case
of
scandall
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
sinfull
courses
,
and
godly
sorrow
for
them
,
and
their
resolution
against
them
for
the
future
,
to
give
satisfaction
to
the
Church
,
that
God
hath
wrought
a
change
in
them
.
So
Matth.
3.6
.
Act.
15.18
,
20.
2.
After
their
admission
,
such
as
give
offence
by
walking
disorderly
,
either
to
the
whole
Church
,
or
to
some
particular
members
of
it
,
they
〈◊〉
to
confess
their
faults
to
the
whole
society
,
or
to
the
persons
to
whom
the
●ame
is
known
,
to
testifie
their
repentance
,
that
such
as
know
their
sinne
,
may
know
their
sorrow
also
:
And
-
1.
If
the
offence
be
publick
:
by
their
open
confession
to
preserve
the
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
offence
,
and
receive
him
to
fellowship
again
,
and
renew
their
love
towards
him
,
as
2
Cor.
2.6
,
7.8
.
yea
,
to
forgive
,
and
comfort
him
,
lest
he
be
swallowed
up
by
overmuch
sorrow
.
Secondly
,
in
case
of
injuries
done
to
others
,
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
.
Thirdly
,
In
case
of
scruple
about
some
sin
that
burdens
our
conscience
:
As
whether
we
have
committed
it
or
no
?
or
whether
we
be
not
some
way
accessary
to
it
?
or
whether
it
be
a
pardonable
sin
,
or
a
sin
unto
death
?
and
how
may
we
obtain
pardon
;
&c.
To
which
may
be
added
,
the
predominancy
of
any
lust
which
is
too
masterfull
for
us
?
in
such
cases
we
may
disburden
our
souls
into
the
bosome
of
some
wise
,
and
godly
friend
,
acquainting
him
with
our
scruples
,
to
obtain
the
benefit
of
counsell
,
and
prayers
,
&c.
Oft
times
the
very
opening
of
our
griefs
,
eases
our
conscience
,
as
opening
a
vein
cools
the
blood
.
Fourthly
,
In
case
of
a
common
Judgement
,
or
particular
affliction
:
1.
Of
a
common
judgment
,
when
a
man
by
his
sin
hath
had
a
special
hand
in
pulling
down
the
same
:
as
Achan
,
Josh.
7.
then
he
must
confess
it
both
to
God
,
and
before
men
,
So
Jon.
1.10
.
2.
Of
a
particular
affliction
:
as
sickness
,
&c.
then
also
its
good
not
only
to
confess
our
sin
to
God
,
but
to
men
also
:
as
Jam.
5.14
,
15.16
.
Fifthly
,
In
case
of
reproof
from
others
,
when
they
tell
us
of
our
faults
,
we
should
freely
confess
them
with
grief
,
and
purpose
of
amendment
.
So
2
Sam.
12.7
,
8.13
.
Sixthly
,
In
case
of
co-partnership
with
othe●s
in
sin
:
when
any
one
of
their
consciences
are
awakened
,
he
should
confess
his
sin
to
his
fellow-drunkard
,
thief
,
&c.
to
awaken
them
,
and
so
to
help
them
out
of
the
snares
of
the
Divel
.
So
Gen.
42.21
,
22.
Luke
23.39
,
40.
Seventhly
,
To
magnifie
the
riches
of
Gods
free
grace
to
us
,
though
we
have
been
guilty
of
great
sins
.
So
did
Paul
,
1
Tim.
1
13.
Acts
22.4
,
5.
and
26.9.10.11
.
Eighthly
,
To
prevent
sin
in
others
:
when
by
confessing
the
sins
,
and
the
evill
we
have
found
in
them
,
we
may
make
them
to
beware
thereof
.
So
its
usefull
for
Malefactors
at
their
execution
to
confess
their
sins
that
others
may
be
warned
.
Quest.
Are
we
bound
to
confess
every
sin
to
others
?
Answ.
First
,
We
are
bound
absolutely
to
confess
every
known
sin
to
God
,
but
confession
to
men
is
necessary
only
in
some
cases
,
and
that
not
of
all
sins
.
Secondly
,
We
are
bound
to
confess
such
sins
to
others
,
as
are
open
,
or
known
to
them
,
not
our
secret
sins
:
as
-
1.
Our
bosom-sins
,
we
need
not
to
confess
but
to
God
alone
,
Psal.
19.12
.
-
2.
Secret
sins
,
unknown
to
men
,
we
may
conceale
them
.
-
1.
Whilst
Providence
covers
them
.
-
2.
Whilst
Conscience
is
quiet
:
But
when
God
in
his
Providence
brings
them
to
light
,
or
our
consciences
,
being
awaked
,
terrifie
and
affright
us
,
so
that
we
can
have
no
ease
till
we
have
acknowledged
them
,
then
we
are
to
confess
our
sins
,
though
we
suffer
for
it
.
-
3.
Yet
sometimes
we
may
confess
our
secret
sins
to
others
,
to
obtain
ease
,
comfort
,
counsell
,
prayers
,
&c.
Quest.
Who
are
the
persons
,
to
whom
we
must
confess
our
faults
?
Answ.
First
,
to
such
persons
,
or
societies
,
whom
we
have
injured
,
and
scandalized
,
or
consociated
in
sin
with
them
.
Secondly
,
Our
secret
sins
we
should
confess
to
ministers
,
as
to
our
Spiritual
Physitians
,
or
to
such
others
as
we
judge
wise
,
godly
,
and
faithfull
.
Quest.
But
hereby
we
may
loose
our
credit
,
and
lie
under
a
blot
?
Answ.
If
thou
choosest
such
to
confess
to
,
it
will
not
prejudice
thy
credit
:
1.
Such
will
consider
themselves
,
that
they
also
may
be
tempted
,
and
may
be
forced
to
doe
the
like
,
and
therefore
what
they
would
that
others
should
doe
to
them
,
they
will
do
to
thee
,
Mat.
7.12
.
2.
It
will
rather
tend
to
our
credit
:
For
it
will
represent
to
them
the
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
zeale
for
God
,
to
give
him
glory
before
men
,
and
that
-
1.
Of
his
Omnisciency
,
in
knowing
our
most
secret
sins
.
-
2.
Of
his
Providence
in
detesting
them
.
-
3.
Of
his
justice
in
punishing
,
or
righteousness
,
and
faithfulness
in
afflicting
us
for
them
.
-
4.
Free
grace
in
pardoning
them
,
and
in
accepting
,
imploying
,
and
saving
us
from
them
.
-
5.
Patience
in
sparing
us
,
and
mercy
in
doing
us
good
,
notwithstanding
our
sins
against
him
.
Secondly
,
Out
of
hatred
against
sin
,
we
must
confess
with
grief
,
hatred
,
and
shame
,
as
a
man
would
speak
of
the
most
loathsome
things
.
Thirdly
,
Out
of
love
to
others
,
to
make
sin
odious
to
them
,
and
to
make
them
abhor
,
and
eschew
the
sins
we
have
faln
into
,
and
escape
the
shame
,
and
sorrow
we
have
met
with
for
the
same
.
Also
out
of
grief
for
wronging
or
offending
others
:
and
from
a
mind
to
give
them
satisfaction
for
the
same
.
Fourthly
,
Out
of
humility
,
to
humble
our selves
for
our
faults
even
before
men
,
and
to
take
shame
to
our selves
by
confessing
,
in
the
cases
,
and
upon
the
occasions
premised
,
and
that
to
make
it
appear
how
much
we
hate
sin
,
and
our selves
for
sin
,
and
to
keep
others
from
thinking
too
highly
of
us
:
so
Paul
,
2
Cor.
12.6
.
Quest.
Why
are
men
so
backward
to
confess
sin
?
Answ.
First
,
because
it
brings
shame
,
and
grief
along
with
it
,
which
sin
cannot
endure
.
For
sin
hath
so
perverted
the
soule
,
as
to
misplace
shame
in
the
acknowledging
offences
,
which
should
be
placed
in
offending
.
Secondly
,
Confession
is
an
ejection
of
sin
:
It
layes
an
engagement
on
us
not
to
sin
again
,
but
to
hate
,
and
put
it
away
:
this
,
neither
sin
,
nor
Satan
can
endure
.
Thirdly
,
Confession
brings
sin
to
light
,
which
(
like
an
horrid
monster
)
it
cannot
endure
,
Joh.
3.20
.
Sin
loves
to
wear
a
vaile
of
secresie
,
or
a
vizard
of
counterfeit
piety
,
or
a
garment
of
excuses
:
to
wrap
it self
(
like
the
Divel
in
Samuels
Mantle
,
that
the
filthy
shame
of
its
nakedness
may
not
appear
.
Quest.
Why
should
we
confess
sin
,
seeing
its
so
filthy
,
and
shamefull
a
thing
that
it
becometh
not
Saints
once
to
name
it
?
Answ.
First
,
though
sin
be
filthy
it
it self
,
yet
the
confession
of
it
is
clean
,
and
commendable
.
Secondly
,
There
is
a
twofold
naming
of
sin
:
-
1.
With
delight
,
and
boasting
of
it
,
and
indulgence
to
it
:
This
is
prohibited
to
Saints
.
-
2.
With
detestation
of
it
,
indignation
at
it
,
and
grief
for
it
:
this
is
commanded
.
Thirdly
,
To
conceal
sin
,
when
there
is
just
occasion
to
confess
it
,
is
sinfull
modesty
.
It
s
to
keep
Satans
counsell
:
To
harbor
a
thief
,
or
murderer
in
our
bosoms
that
will
rob
us
of
our
souls
,
and
cut
our
throats
,
and
is
the
high-way
to
destruction
,
Prov.
28.13
.
and
29.1
.
Fourthly
,
a
serious
,
and
religious
confessing
of
sin
is
a
means
to
clense
,
and
heal
soul
maladies
,
whereas
hiding
it
,
is
but
like
the
skinning
over
a
sore
,
which
will
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.
WHat
carnal
confidence
is
particularly
forbidden
in
Scripture
?
Answ.
First
,
trusting
in
riches
,
Job
.
31.24
.
1
Tim.
6.17
.
Secondly
,
in
men
,
Psal.
118.8
.
Though
Princes
,
v.
9.
Thirdly
,
In
strength
of
a
City
,
Prov.
21.22
.
Fourthly
,
in
our
relations
,
Mich.
7.5
.
Fifthly
,
in
Gods
enemies
,
Jer.
2.37
.
Hos.
14.3
.
Sixthly
,
in
places
of
idolatrous
worship
,
Jer.
48.13
.
Seventhly
,
in
the
flesh
,
Phil.
3.3
.
Quest.
What
reasons
doth
the
Scripture
give
against
it
?
Answ.
First
,
all
such
confidence
shall
be
rooted
out
,
Job
18.14
.
Secondly
,
its
punishable
,
Job
.
31.28
.
Thirdly
,
it
argues
great
folly
,
Prov.
14.16
.
Fourthly
,
its
deceitful
,
Prov.
25.19
.
Fifthly
,
it
s
rejected
by
God
,
Jer.
2.37
.
Quest.
Why
have
men
naturally
confidence
in
outward
things
?
Answ.
Their
hearts
being
not
filled
with
grace
,
they
relish
not
Christ
,
but
flie
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
easie
,
and
men
cannot
endure
to
apply
themselves
to
the
hard
matters
of
the
Law
.
Secondly
,
they
are
glorious
,
and
men
desire
to
be
taken
notice
of
.
Thirdly
,
men
have
a
foolish
conceit
that
God
is
pleased
with
the
outward
act
,
though
inward
sincerity
be
wanting
.
Fourthly
,
men
want
knowledge
of
themselves
,
an
inward
change
,
a
sense
of
their
own
unworthinesse
,
and
Christs
worthiness
.
Quest.
How
shall
we
know
whether
our
confidence
is
carnal
,
or
no
?
Answ.
First
,
Where
this
carnal
confidence
is
,
there
is
bitterness
of
spirit
against
sincerity
:
None
persecuted
Christ
more
then
the
Scribes
and
Pharisees
which
sat
in
Moses
chair
,
&c.
Secondly
,
where
this
is
,
such
men
secretly
bless
themselves
in
their
outward
performance
of
good
duties
without
humiliation
for
their
defects
.
Dr.
Sibs
on
Phil.
3.3
.
Thirdly
,
when
we
venture
on
ill
courses
,
and
causes
,
thinking
to
be
supported
by
the
help
of
outward
means
:
As
in
warre
,
with
multitude
of
souldiers
and
Horses
,
&c.
which
cannot
prevail
,
Isa.
30.1
,
2
,
3
,
&c.
and
31.1
,
&c.
Fourthly
,
when
we
rest
our
souls
upon
meaner
things
,
never
seeking
to
Divine
and
religious
helps
.
Fifthly
,
when
men
love
to
sleep
in
a
whole
skin
,
and
therefore
will
take
the
safest
courses
(
as
they
think
)
to
secure
themselves
,
not
consulting
with
God
,
but
with
flesh
and
blood
;
and
confiding
in
creature
help
:
whereas
,
1.
The
creature
yeelds
not
that
we
expect
it
should
:
there
is
falshood
in
these
things
;
they
promise
much
,
and
perform
little
,
and
so
deceive
them
that
trust
in
them
.
2.
They
are
mutable
,
and
subject
to
change
:
All
things
come
to
an
end
save
God
who
is
unchangeable
.
3.
They
are
snares
and
baits
to
draw
us
away
from
God
by
reason
of
the
vanity
of
our
hearts
,
which
are
vainer
then
the
things
themselves
,
Psal.
62.9
.
Eccl.
1.1
.
Quest.
How
may
we
prevent
or
cure
this
carnal
confidence
?
Answ.
A
right
apprehension
of
God
will
do
it
.
For
the
more
,
or
less
that
we
conceive
of
God
as
we
should
do
,
so
the
more
,
or
lesse
we
disclaime
confidence
in
the
creature
,
They
who
in
their
affections
of
love
,
joy
,
affiance
,
and
delight
,
are
taken
up
too
much
with
the
creature
(
say
what
they
will
)
they
professe
to
all
the
world
by
their
practice
that
they
know
not
God
:
But
the
who
know
and
apprehend
him
in
his
greatness
and
goodness
,
in
that
proportion
they
withdraw
their
hearts
from
the
creature
,
and
all
things
else
.
As
in
a
paire
of
balances
,
so
where
God
weighs
down
in
the
soul
,
all
other
things
are
light
;
and
where
other
things
prevail
,
there
God
is
set
light
by
.
Dr.
Sibs
on
Hosea
.
Quest.
What
is
confidence
?
Answ.
It
s
a
certainty
that
we
conceive
of
a
future
desired
good
,
or
of
the
love
,
and
fidelity
of
a
person
,
whereby
the
heart
is
filled
with
joy
and
love
.
Quest.
What
is
the
only
subject
proper
for
mans
intire
confidence
?
Answ.
God
,
All-good
,
Almighty
,
and
All-wise
,
without
him
all
things
that
men
use
to
repose
their
confidence
upon
are
waves
and
quicksands
.
Men
are
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
faile
our
expectation
,
or
come
short
of
our
satisfaction
,
or
slip
from
our
possession
:
they
will
leave
us
,
or
we
them
:
No
wonder
then
if
they
that
repose
their
full
and
whole
confidence
in
them
are
seen
so
often
to
fall
into
despaire
.
Here
then
the
true
counsel
for
tranquility
is
to
trust
wholly
upon
none
but
God
,
on
other
things
according
to
their
nature
and
capacity
:
they
shall
never
deceive
us
if
we
require
nothing
of
them
above
their
nature
.
Confidence
is
good
according
to
the
goodness
of
the
subject
that
it
reposeth
upon
:
wherfore
confidence
in
God
the
only
soveraign
good
,
perfect
,
solid
,
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
combate
between
the
flesh
,
and
Spirit
.
Quest.
HOw
will
it
appear
that
there
is
such
a
conflict
in
every
regenerate
person
?
Answ.
By
plain
Testimonies
of
Scripture
,
as
Gal.
5.17
.
The
fl●sh
lusteth
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
&c.
Rom.
7.19
,
22.23
.
Quest.
What
is
the
Spirituall
conflict
?
Answ.
It
s
nothing
else
but
a
continual
combate
between
the
unregenerate
part
,
the
flesh
,
with
the
lusts
thereof
,
and
the
part
regenerate
,
the
Spirit
,
with
all
the
holy
qualities
,
graces
,
and
motions
thereof
,
by
reason
of
their
contrariety
in
nature
,
and
conjunction
in
place
,
whereby
they
mutually
lust
,
and
strive
one
against
the
other
,
the
flesh
willing
,
and
imbracing
that
evill
,
which
the
Spirir
nilleth
and
hateth
:
and
nilling
,
and
shunning
that
good
,
which
the
Spirit
willeth
,
and
affecteth
,
and
contrariwise
.
For
in
this
conflict
they
mutually
assault
each
other
with
irreconcilable
hatred
,
so
that
as
the
one
getteth
,
the
other
looseth
,
as
one
gath●rs
strength
,
the
other
is
weakned
:
as
in
a
paire
of
Scales
,
when
own
rises
the
other
falls
:
they
are
like
light
,
and
darkness
,
&c.
Quest.
What
are
the
causes
of
this
Conflict
?
Answ.
The
principall
cause
is
Gods
will
for
the
manifestation
of
his
own
glory
:
For
which
purpose
he
doth
not
perfect
our
sanctification
in
this
life
;
but
in
part
regenerating
,
and
leaving
us
in
part
unregenerated
.
Quest.
But
why
did
not
the
Lord
(
who
could
easily
have
done
it
)
perfect
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
satisfie
us
.
For
he
best
knowes
what
to
give
,
and
when
to
give
:
But
yet
divers
reasons
may
be
assigned
for
it
:
as
First
,
This
course
is
most
profitable
,
both
for
the
setting
forth
of
Gods
glory
,
and
the
advancing
of
our
good
.
Quest.
How
doth
it
more
manifest
,
and
magnifie
Gods
glory
?
Answ.
that
the
weaker
we
are
in
our
regenerate
part
,
and
the
stronger
the
flesh
is
,
and
all
other
the
enemies
of
our
salvation
,
the
more
clearly
Gods
wisdom
shineth
forth
in
strengthening
this
weak
part
,
and
enabling
it
to
stand
in
the
day
of
battel
:
Yea
,
in
causing
it
to
obtain
a
full
and
finall
victory
,
putting
all
its
mighty
enemies
to
flight
.
This
moved
the
Lord
to
suffer
the
prick
in
the
flesh
to
molest
Paul
,
2
Cor.
12.9
.
that
his
grace
might
be
perfected
in
the
Apostles
weaknesse
.
2.
God
is
more
glorified
when
as
we
,
seeing
the
strength
of
our
naturall
corruptions
,
and
our
frailty
,
and
the
many
infirmities
of
our
spirituall
part
,
are
moved
hereby
to
attribute
all
the
glory
,
and
praise
of
our
salvation
to
the
alone
mercy
of
God
,
both
in
the
respect
of
the
beginning
,
and
perfecting
thereof
,
and
utterly
denying
our
own
selves
,
and
all
our
righteousnesse
,
do
wholly
rely
upon
the
perfect
righteousness
of
Christ
:
whereas
if
there
were
in
us
perfect
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
wee
may
be
wise
,
&c.
He
will
give
blessednesse
to
us
,
who
have
so
many
wants
,
and
corruptions
,
yea
make
our
imperfections
to
serve
as
means
for
the
encreasing
of
our
happinesse
,
this
doth
exceedingly
magnifie
his
power
,
and
wisdom
.
4.
We
are
hereby
made
more
thankfull
to
the
Lord
,
and
more
chearfull
in
seting
forth
his
praise
,
when
notwithstanding
our
wants
and
imperfections
,
we
are
supported
,
and
saved
,
then
if
he
should
at
first
endue
us
with
all
perfection
:
For
the
more
we
have
found
the
want
of
Gods
benefits
,
the
more
we
prize
them
,
and
so
are
the
more
thankful
for
them
.
So
it
was
with
St.
Paul
,
when
through
the
violence
of
the
flesh
,
he
had
been
led
captive
to
sin
,
Rom.
7.24
,
25.
how
doth
he
break
forth
into
thankfulnesse
.
I
thank
God
through
Jesus
Christ
my
Lord
.
5.
Hereby
we
more
glorifie
God
when
wee
are
assured
by
our
growth
in
grace
,
by
which
we
are
enabled
to
resist
the
flesh
,
and
the
lusts
thereof
,
that
they
are
the
free
gifts
of
God
,
and
that
he
beginneth
,
encreaseth
,
and
continueth
them
in
us
,
whereas
otherwise
we
would
think
them
to
be
some
naturall
faculties
,
and
abilities
,
and
not
given
us
of
God
.
Quest.
How
is
this
conflict
profitable
for
our
good
?
Answ.
1.
Because
its
a
notable
means
to
train
us
up
in
humility
,
which
is
a
grace
most
acceptable
unto
God
:
and
this
is
done
when
we
see
,
and
consider
what
a
miserable
spoile
sin
hath
made
of
all
those
graces
,
and
excellent
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
evill
;
which
corruption
doth
in
a
great
measure
remaine
in
us
after
regeneration
,
darkning
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.
It
s
most
effectuall
to
work
in
us
self-deniall
,
without
which
we
cannot
be
Christs
Disciples
.
For
when
we
plainly
discern
that
there
is
nothing
in
our selves
to
rest
upon
for
the
satisfying
of
Gods
justice
,
this
will
make
us
flie
to
Christ
,
to
hunger
and
thirst
after
his
perfect
Righteousness
,
and
so
it
will
make
us
wholly
to
relye
upon
him
for
justification
,
and
salvation
.
3.
We
are
hereby
moved
to
abhor
sin
which
God
so
hates
,
and
that
with
the
greater
detestation
,
when
as
by
our
own
experience
,
we
finde
and
feel
the
poison
of
it
working
in
our selves
,
and
to
bewaile
,
and
forsake
it
with
more
earnest
endeavours
,
when
we
see
what
miserable
effects
it
produceth
,
and
what
cursed
fruits
it
brings
forth
in
us
.
4.
We
are
hereby
occasioned
to
fly
oftner
unto
God
by
fervent
prayer
,
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
mortifie
our
corruptions
,
and
to
fly
from
all
sin
for
the
time
to
come
.
5.
Through
the
remainders
of
these
corruptions
we
have
the
benefit
of
spiritual
exercise
to
prevent
sloth
,
whilst
we
make
war
against
them
,
withstand
their
assaults
,
prepare
our selves
for
the
conflict
,
watch
over
our
hearts
that
they
be
not
surprised
exercise
our
spiritual
graces
,
and
buckle
to
all
holy
duties
required
by
God
for
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
mortifie
our
lusts
,
and
to
draw
out
the
core
of
our
corruptions
:
and
as
salt
to
season
us
that
we
be
not
tainted
,
and
perish
in
our
fleshly
putrifaction
.
7.
By
this
conflict
our
hearts
are
weaned
from
the
world
,
and
it
provokes
us
to
long
after
our
heavenly
happiness
,
when
finding
our selves
tired
with
this
fight
,
not
only
with
forreign
foes
,
but
these
intestine
traitors
,
we
cannot
but
earnestly
desire
that
perfection
which
is
only
attainable
in
a
better
life
,
Phil.
1.21
.
with
Rom.
7.23
.
8.
It
causeth
us
to
long
after
the
crown
of
victory
,
and
when
we
have
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
sutable
,
and
seasonable
to
the
time
,
and
place
wherein
we
live
.
For
God
hath
determined
that
here
we
shall
not
attain
unto
perfection
,
but
only
that
we
should
labour
after
it
,
and
attain
it
in
the
life
to
come
:
that
whilst
here
,
we
should
be
in
our
nonage
,
and
come
to
our
perfect
age
in
Christ
,
and
to
our
heavenly
inheritance
after
our
dissolution
.
This
world
is
appointed
for
our
painfull
Pilgrimage
and
the
place
of
our
warfare
,
and
it
s
not
seasonable
to
expect
rest
and
joyes
till
we
be
arrived
safely
in
our
own
Country
.
Quest.
What
are
the
formall
,
and
essentiall
causes
of
this
conflict
?
Answ.
Because
contraries
do
best
illustrate
contraries
,
let
us
remember
that
there
was
a
time
when
this
conflict
was
not
to
be
found
in
this
little
world
of
man
,
the
which
was
twofold
.
First
.
That
truly
golden
age
,
in
which
man
was
created
after
Gods
image
,
and
lived
in
the
state
of
innocency
:
at
which
time
there
was
a
blessed
peace
,
and
heavenly
harmony
between
the
body
and
soul
,
and
all
the
powers
,
and
parts
of
them
both
:
But
when
Satan
,
the
arch
enemy
of
mankind
,
saw
,
and
envied
our
happy
condition
,
he
plotted
by
all
means
to
work
our
ruine
,
and
despairing
to
accomplish
it
by
power
,
he
had
recourse
to
serpentine
policy
,
whereby
he
perswaded
us
,
under
shew
of
love
,
to
undoe
our selves
,
and
thereby
he
entred
in
upon
us
,
accompanied
with
a
crew
of
his
hellish
followers
,
the
chief
whereof
were
disobedience
,
unbelief
in
God
,
and
credulity
to
the
Divel
,
damnable
pride
,
envy
,
discontent
,
aspiring
ambition
,
and
unthankfulness
:
all
which
being
let
into
our
souls
,
they
dispoiled
us
of
Gods
rich
graces
,
our
created
wisdom
,
and
holiness
,
making
themselves
conquerors
over
all
our
powers
,
and
parts
,
and
every
one
of
them
chusing
for
their
habitaion
those
places
,
and
parts
which
they
thought
most
fitting
for
them
.
As
for
example
,
ignorance
,
errour
,
curiosity
,
and
many
thousands
of
sinfull
imaginations
surprised
,
and
keep
possession
of
our
mindes
;
Worldliness
,
and
profaneness
subdued
,
and
held
reason
in
subjection
:
perverseness
,
and
rebellion
surprize
the
will
:
But
in
the
heart
there
are
such
multitudes
of
hellish
enemies
as
can
neither
be
named
,
or
numbred
,
as
legions
of
unlawfull
lusts
,
infidelity
,
wicked
hopes
,
hellish
despaire
,
hatred
of
God
,
love
of
the
world
,
pride
,
disobedience
,
deceit
,
cruelty
,
ambition
,
covetousnesse
,
voluptuousnesse
,
&c.
Secondly
,
In
the
state
of
corruption
there
was
no
conflict
,
because
the
strong
man
,
Satan
,
having
got
possession
,
all
things
were
at
peace
,
only
there
was
some
contention
betwixt
the
will
,
and
the
conscience
,
and
between
one
unruly
passion
,
and
another
,
yet
both
yielded
obedience
to
the
Divel
,
as
their
chief
Soveraign
,
who
if
he
saw
any
disadvantage
arising
to
his
Kingdom
by
this
contention
,
he
could
appease
,
and
joyn
them
together
like
friends
in
doing
him
service
.
But
this
hellish
peace
was
far
more
pernitious
to
our
poor
soules
,
and
bodies
,
then
the
most
cruel
war
is
to
the
weakest
enemy
,
and
the
rather
,
because
we
had
no
apprehension
of
the
danger
,
nor
feeling
of
our
own
misery
,
being
born
bondslaves
to
the
Divel
,
and
brought
up
in
doing
him
service
in
the
unfruitfull
works
of
darkness
,
for
which
we
had
only
the
present
pay
of
worldly
vanities
,
though
when
we
had
laboured
most
in
doing
his
druggery
,
we
were
often
couzened
of
our
wages
:
notwithstanding
which
,
being
born
,
and
inured
to
this
hellish
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
wee
to
be
freed
out
of
this
miserable
condition
?
Ans.
Our
gracious
God
of
his
infinite
mercy
,
of
his
meer
free
grace
,
and
good
will
,
sent
his
only
Son
into
the
world
to
redeem
us
by
his
pretious
death
,
to
vanquish
,
and
subdue
all
the
enemies
of
our
salvation
,
and
to
set
us
at
liberty
,
who
were
in
bondage
,
yea
in
love
with
our
thraldom
,
not
so
much
as
desiring
to
be
freed
from
it
,
who
not
only
paid
the
price
of
our
redemption
,
and
provided
a
soveraign
salve
for
all
our
sores
,
but
applies
the
power
,
and
efficacy
of
his
merits
unto
us
,
whilst
by
his
word
,
made
effectuall
by
his
Spirit
,
he
discovers
unto
us
this
work
of
our
redemption
,
and
the
promises
of
grace
,
and
salvation
made
to
all
repentant
and
believing
sinners
,
by
which
he
begets
this
faith
in
us
,
wherewith
,
as
with
a
hand
,
we
lay
hold
on
,
and
apply
unto
our selves
his
righteousnesse
,
death
,
and
obedience
for
our
justification
,
and
redemption
,
whence
it
is
that
we
are
freed
from
our
sins
,
Christ
having
satisfied
for
them
,
as
also
from
our
thraldom
,
to
Satan
,
death
,
and
condemnation
,
so
that
they
shall
never
be
able
to
hurt
us
,
or
to
lay
any
thing
to
our
charge
.
And
not
resting
here
,
our
powerfull
Saviour
sends
his
Spirit
,
and
graces
into
our
hearts
to
pull
us
out
of
the
dominion
of
sin
,
and
Satan
,
to
regenerate
,
and
purifie
us
from
the
filth
of
our
sins
,
by
the
power
of
the
same
death
,
wich
delivered
vs
from
the
guilt
,
and
punishment
due
to
it
,
and
enabled
us
to
serve
God
in
newness
of
life
,
by
applying
also
unto
us
the
vertue
of
his
resurrection
.
Quest.
What
then
is
the
formall
cause
of
this
Spiritual
conflict
?
Answ.
Sanctification
only
begun
,
and
not
perfected
in
this
life
:
not
for
want
of
sufficient
vertue
in
Christs
death
,
and
resurrection
,
but
through
the
weakness
of
our
faith
,
we
being
in
part
spirituall
,
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
effectuall
causes
given
of
this
conflict
between
the
spirit
accompanied
with
Gods
graces
,
and
the
flesh
attended
with
many
sinfull
lusts
:
1.
The
one
is
the
antipathy
,
and
contrariety
which
is
between
,
which
is
as
unreconcilable
as
light
,
and
darkness
,
heat
,
and
cold
,
&c.
so
that
the
prospering
of
the
one
,
is
the
ruine
of
the
other
,
and
the
victory
of
the
one
is
the
others
overthrow
.
2.
The
second
is
their
cohabitation
in
the
same
place
,
and
subject
,
which
ministreth
to
them
occasion
,
and
imposeth
a
necessity
of
their
continual
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
vigour
and
full
strength
,
yet
they
may
,
when
their
degrees
are
abated
,
and
their
vigour
deadned
.
Quest.
What
is
this
combate
,
and
the
manner
how
it
s
fought
in
us
?
Answ.
Being
by
the
Ministry
of
the
Word
brought
to
a
sight
and
sense
of
our
wretched
and
damnable
condition
,
our
sleeping
consciences
are
awakened
,
our
hard
hearts
are
throughly
humbled
,
and
softned
,
so
as
our
former
carnal
security
being
shaken
off
,
we
mourne
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
infinitenesse
of
his
mercy
,
together
with
that
singular
pledge
thereof
,
the
giving
of
his
dear
Sonne
to
death
for
our
redemption
:
the
promises
of
the
Gospel
assuring
us
of
the
pardon
of
our
sins
,
deliverance
out
of
the
hands
of
our
spiritual
enemies
,
whom
Christ
hath
vanquished
by
his
death
,
and
of
the
eternal
salvation
,
both
of
our
souls
and
bodies
,
if
we
lay
hold
upon
Christ
,
and
his
righteousnesse
by
a
lively
faith
,
and
bring
forth
the
fruits
thereof
by
forsaking
our
sins
,
and
turning
to
God
by
unfeigned
repentance
;
all
which
being
made
known
unto
us
,
we
begin
to
conceive
that
there
is
some
possibility
of
our
getting
out
of
the
bondage
to
sinne
and
Satan
,
and
attaining
to
salvation
,
which
inflames
our
hearts
with
an
earnest
desire
to
get
out
of
this
bondage
,
and
to
be
made
partakers
of
Christ
,
and
his
righteousnesse
,
who
alone
can
help
us
,
and
hereupon
we
resolve
to
deny
our selves
and
all
other
means
as
vain
,
and
unprofitable
,
and
to
cast
our selves
wholly
upon
Christ
for
justification
,
and
salvation
:
From
whence
ariseth
a
constant
endeavour
,
in
the
use
of
all
good
means
,
for
the
attaining
hereunto
,
&c.
which
desires
are
no
sooner
wrought
in
us
by
the
ministry
of
the
Word
,
but
the
Lord
who
is
rich
in
mercy
,
by
the
same
means
doth
satisfie
us
,
sending
his
Spirit
,
and
all
his
graces
to
take
possession
of
us
for
his
use
,
to
rule
in
us
,
to
thrust
down
Satan
from
his
Sovereignty
,
to
subdue
and
mortifie
our
sinful
lusts
,
so
that
they
shall
not
hereafter
raign
in
us
;
which
army
of
graces
,
under
the
conduct
of
Gods
spirit
,
do
no
sooner
enter
,
and
encounter
their
enemies
,
but
presently
they
put
them
to
the
worst
,
giving
them
such
deadly
wounds
in
the
first
conflict
that
they
never
recover
of
them
,
but
languish
more
and
more
,
till
at
last
they
be
wholly
abolished
.
Quest.
What
manner
of
conflict
or
combate
is
this
?
Answ.
It
s
not
corporal
,
but
spiritual
,
2
Cor.
10.3
,
4
,
5.
For
as
the
enemies
are
spiritual
,
so
is
the
fight
,
by
inward
lusting
and
concupiscence
,
whereby
motions
,
and
inclinations
,
either
good
,
or
evil
are
stirred
up
in
heart
and
soule
;
and
so
there
is
a
contrary
lusting
between
these
enemies
:
the
flesh
lusting
against
the
Spirit
,
and
the
Spirit
against
the
flesh
,
Gal.
5.17
.
Quest.
What
are
the
ends
that
the
flesh
aimeth
at
in
lusting
against
the
Spirit
?
Answ.
First
,
to
stirre
up
and
incline
us
to
such
lusts
,
desires
,
and
motions
as
are
sinful
,
and
contrary
to
the
Law
of
God
,
as
infidelity
,
impenitency
,
pride
,
self-love
,
&c.
It
endeavours
to
beget
and
stirre
up
evil
thoughts
in
the
minde
,
wicked
inclinations
in
the
will
,
and
sinfull
affections
in
the
heart
.
Hence
,
James
1.14
,
15.
its
compared
to
a
filthy
harlot
which
entices
men
to
commit
wickedness
with
her
,
upon
which
follows
the
conception
,
and
birth
of
sinne
and
death
.
Hence
also
Christ
makes
it
the
fountaine
of
all
wickedness
,
Mat.
15.18
,
19.
But
on
the
contrary
the
Spirit
endeavours
to
stirre
up
,
and
cherish
good
motions
in
us
,
as
good
meditations
in
the
minde
,
good
resolutions
in
the
will
,
and
good
affections
in
the
heart
.
So
1
Joh.
2.20
.
We
have
received
an
unction
from
God
whereby
we
know
all
things
;
and
Saint
Paul
exhorts
,
1
Thes.
5.19
.
Quench
not
the
Spirit
.
Hence
David
also
,
Psal.
16.7
.
—
My
reines
also
instruct
me
in
the
night
season
,
i.
e.
those
sweet
meditations
and
motions
which
the
Spirit
secretly
puts
into
my
mind
.
So
,
Isa.
30.21
.
Thine
eares
shall
heare
a
voice
behinde
thee
,
&c.
So
,
Joh.
16.8
,
13.
Secondly
,
to
repress
and
smother
the
good
motions
which
the
Spirit
stirs
up
in
us
,
or
else
to
poison
and
corrupt
them
that
they
may
become
unprofitable
,
and
turned
into
sin
,
Gal.
5.17
.
So
that
we
cannot
do
the
good
that
we
would
,
and
Rom.
7.22
,
23.
Hence
it
is
that
our
righteousness
is
become
as
a
menstruous
cloth
:
and
that
our
best
prayers
have
need
to
be
perfumed
with
the
sweet
odours
of
Christs
intercession
:
but
on
the
contrary
the
Spirit
labours
to
expel
and
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
cheerfulnesse
perform
all
holy
services
to
God
:
and
wherein
we
come
short
,
it
moves
us
to
bewaile
our
imperfections
,
and
to
labour
in
the
use
of
all
good
means
to
attaine
to
greater
perfection
:
as
Paul
,
1
Cor.
9.27
.
and
lamentably
to
complaine
of
it
;
as
Rom.
7.23
,
24.
and
to
presse
after
the
mark
,
Phil.
3.12
.
and
thus
the
Spirit
at
last
masters
the
flesh
;
as
1
John
3.9
.
Quest.
What
is
the
manner
of
this
spiritual
conflict
in
our
several
faculties
and
parts
?
and
that
both
in
our
superiour
and
inferiour
faculties
?
Answ.
First
,
our
minde
being
but
in
part
renewed
,
the
relicts
of
our
sinful
corruptions
remain
in
it
,
which
continually
fight
against
the
renewed
graces
of
the
Spirit
,
labouring
to
expell
and
thrust
them
out
,
and
the
other
to
keep
their
possession
,
and
to
continue
therein
.
Now
this
conflict
in
the
minde
may
be
diversly
considered
in
respect
of
the
diverse
faculties
that
belong
to
it
.
As
,
1.
The
understanding
being
in
part
regenerated
,
and
in
part
corrupted
;
partly
inlightned
,
and
partly
dark
through
ignorance
,
yea
,
and
much
depraved
also
:
Hence
there
is
a
conflict
maintained
betwixt
sanctified
knowledge
,
and
spiritual
wisdome
on
the
one
side
,
and
carnal
curiosity
,
palpable
ignorance
,
and
that
wisdom
of
the
flesh
that
is
worldly
and
devilish
on
the
other
part
;
curiosity
looks
after
idle
speculations
and
curious
questions
:
But
saving
knowledge
leaves
secret
things
to
God
,
Deut.
29.29
.
Yea
,
labours
to
mortifie
that
idle
curiosity
;
as
Rom.
12.3
.
yet
resteth
not
in
any
measure
attained
,
but
labours
after
spiritual
growth
till
it
come
to
perfection
in
Christ
.
Then
it
continually
conflicteth
with
palpable
ignorance
:
For
we
know
but
in
part
,
&c.
1
Cor.
13.12
.
yet
stands
it
not
at
a
stay
,
but
endeavours
to
know
as
we
are
known
.
Again
,
spiritual
wisdome
fights
with
that
wisdome
of
the
world
that
is
earthly
,
sensual
,
and
devillish
,
Jam.
3.15
.
the
one
is
taken
up
in
spiritual
and
heavenly
things
,
counting
all
things
else
but
drosse
,
and
dung
,
yea
losse
,
in
comparison
of
them
:
the
other
is
wholly
devoted
to
earthly
and
transitory
trifles
,
and
is
only
delighted
in
beholding
those
things
whose
beauty
is
subject
to
the
senses
,
and
to
natural
reason
.
Hence
,
Jer.
4.22
.
Rom.
8.5
.
1
Corinth.
2.14
.
Matth.
16.23
.
2.
The
judgement
,
in
which
ariseth
another
conflict
:
For
so
farre
as
the
minde
is
inlightned
with
spiritual
wisdome
and
knowledge
,
the
judgement
discernes
between
truth
and
falshood
,
right
,
and
wrong
,
&c.
allowing
and
approving
the
one
,
and
rejecting
and
disallowing
the
other
:
but
so
farre
forth
as
it
still
remaines
blinde
,
and
misled
through
ignorance
,
the
judgement
mistakes
errour
for
truth
,
and
evill
for
good
.
Hence
,
Matth.
22.29
.
Eccles.
9.2
.
Psal.
73.15
.
Act.
10.14
,
34
,
35.
In
this
conflict
they
wound
one
another
,
and
interchangeably
either
of
them
prevail
:
as
for
example
:
Truth
,
in
that
part
of
the
judgement
which
is
regenerate
,
strikes
at
error
in
the
unregenerate
part
,
and
gives
it
a
deadly
wound
?
yet
oft-times
,
through
the
help
of
subtile
sophistry
,
and
nice
distinctions
,
it
recovers
strength
,
and
truth
gets
a
foile
:
but
being
again
renewed
,
and
confirmed
by
the
light
of
Gods
Word
it
gives
errour
a
shameful
overthrow
.
From
hence
it
is
that
the
godly
learned
do
so
often
differ
in
judgement
in
points
of
religion
,
viz.
because
their
mindes
and
judgements
are
but
in
part
regenerated
,
so
that
the
relicts
of
ignorance
,
and
errour
do
still
remaine
in
them
,
which
works
in
them
only
a
doubtful
opinion
,
and
not
any
well
settled
judgement
,
and
this
makes
them
to
take
that
way
which
seems
most
probable
.
And
this
difference
befals
them
not
only
in
the
knowledge
of
those
points
of
religion
which
are
of
lesse
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
maine
point
of
justification
by
faith
in
Christ
without
the
works
of
the
Law
.
Obj.
But
hath
not
the
Church
a
special
promise
of
being
inlightned
by
the
Spirit
,
and
guided
into
all
truth
?
Joh.
16.13
.
1
Joh.
2.
●0
,
27.
Answ.
The
like
promises
are
made
also
to
every
particular
member
of
the
Church
,
who
notwithstanding
may
,
and
sometimes
do
erre
in
some
particulars
:
therefore
the
promise
is
to
be
limited
.
-
1.
Unto
all
truth
necessary
to
our
salvation
.
-
2.
That
they
shall
by
the
Spirit
receive
this
priviledge
,
that
whereas
the
wicked
continue
,
and
perish
in
fundamental
errours
,
the
faithful
,
though
they
may
fall
into
them
,
yet
they
shall
not
live
and
die
in
them
,
but
shall
in
Gods
good
time
be
reclaimed
,
according
to
that
promise
,
Isa.
30.21
.
3.
The
next
conflict
which
is
to
be
considered
in
the
minde
,
is
between
the
actions
and
operations
of
it
,
which
like
the
minde
it self
,
being
partly
spiritual
,
and
partly
carnal
,
do
continually
strive
and
fight
one
against
another
:
and
these
are
our
thoughts
,
meditations
,
and
imaginations
,
which
labour
mutually
to
expel
one
another
.
For
when
the
spirit
lifts
up
our
minde
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
it self
thus
defeated
,
shakes
off
those
thoughtes
,
and
baths
it selfe
in
the
blood
of
Christ
by
a
lively
faith
,
whereby
it
is
cleansed
from
the
defilement
of
them
,
and
up
again
it
mounteth
in
spiritual
and
heavenly
meditations
,
Phil.
3.20
.
Col.
3.1
,
2.
4.
There
is
also
a
combate
between
the
flesh
and
spirit
in
our
memories
:
For
the
memory
so
far
as
it
is
regenerate
labours
to
blot
out
,
and
deface
all
worldly
,
wicked
and
sinful
impressions
,
and
to
have
imprinted
in
it
those
spiritual
and
heavenly
instructions
which
have
been
committed
to
its
custody
by
the
sanctified
understanding
:
On
the
other
part
the
flesh
stands
in
direct
opposition
to
the
Spirit
by
reprinting
and
repeating
those
lessons
of
impiety
which
we
had
learned
in
the
School
of
the
Devil
,
and
the
world
,
especially
before
our
conversion
,
and
by
working
in
us
a
forgetfulnesse
of
all
good
things
whereby
th●se
heavenly
jewels
are
presently
cast
out
of
doors
,
and
cannot
abide
with
us
no
more
then
water
in
a
five
.
5.
There
is
the
like
conflict
between
the
flesh
and
Spirit
in
the
conscience
.
For
as
it
is
regenerate
,
it
is
so
enlightned
by
the
spirit
of
grace
,
that
like
a
true
witnesse
,
it
gives
an
infallible
testimony
between
God
and
us
,
excusing
when
we
do
well
to
encourage
us
,
and
accusing
when
we
do
ill
that
we
may
forsake
it
,
and
recover
our selves
by
unfeigned
repentance
.
Yea
,
before
our
doing
of
either
of
them
,
it
gives
in
its
approbation
to
that
which
is
good
that
we
may
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
sinne
,
or
sorrow
not
to
be
repented
of
,
2
Cor.
7.10
.
after
we
are
fallen
.
But
on
the
contrary
,
the
conscience
as
unregenerate
,
is
blinded
with
ignorance
,
or
corrupted
with
malice
,
and
therefore
always
ready
to
play
the
part
of
a
false
witnesse
,
either
colouring
over
our
sinnes
with
deceitful
colours
,
that
we
may
commit
it
,
or
excusing
it
,
when
it
s
committed
as
venial
,
or
none
at
all
that
we
may
continue
in
it
:
Or
on
the
other
side
,
it
accuseth
when
we
do
well
in
Gods
service
,
or
in
the
use
of
our
Christian
liberty
about
things
indifferent
to
raise
in
our
minds
superstitious
fears
,
or
causelesse
doubts
,
that
being
affrighted
we
may
be
hindred
in
our
Christian
duties
,
or
discouraged
when
we
have
done
them
.
It
plays
also
the
false
Judge
,
condemning
where
God
and
a
good
conscience
justifies
,
and
justifying
where
they
condemne
:
which
false
sentence
is
the
cause
of
carnal
security
,
when
we
continue
in
sin
,
and
of
needlesse
fears
,
when
we
are
careful
to
perform
our
duty
:
Yet
if
at
any
time
that
sentence
be
reversed
by
the
good
conscience
enlightned
by
the
word
and
spirit
,
and
the
uglinesse
of
sin
be
discovered
,
then
the
corrupt
part
of
conscience
,
which
before
seemed
senseless
,
being
thus
awakened
,
fills
the
minde
with
loud
cries
,
and
grievous
accusations
,
and
hideous
fears
,
and
now
as
eagerly
moved
to
despaire
,
as
it
did
before
to
security
,
and
presumption
,
telling
us
that
our
sins
are
unpardonable
,
and
that
it
s
too
late
to
repent
;
But
then
again
the
good
conscience
silenceth
it
,
and
quiets
the
fury
of
it
,
by
witnessing
to
us
that
our
hearts
are
upright
,
though
we
have
been
overtaken
,
and
have
fallen
through
infirmity
:
or
at
least
,
by
bathing
it self
from
the
filth
of
sin
in
the
precious
blood
of
Christ
,
which
is
sufficient
to
purge
us
even
from
presumptuous
sins
,
it
thereby
quiets
our
hearts
again
.
Secondly
,
come
we
now
to
the
fight
which
is
between
them
in
the
will
,
which
is
much
mo●e
sharp
and
sensible
.
For
it
likewise
being
partly
regenerate
and
partly
unregenerate
,
there
is
a
continual
combate
between
these
contrary
factions
,
whilst
the
regenerate
part
wills
,
and
affects
that
which
is
good
,
and
the
unregenerate
part
wills
,
and
chooseth
that
which
is
evil
,
and
refuseth
that
which
is
good
:
As
for
example
;
the
regenerate
part
being
guided
by
the
sanctified
understanding
,
chooseth
God
as
the
chiefest
good
,
and
refuseth
the
world
and
earthly
vanities
;
the
service
of
Satan
,
and
the
momentany
pleasures
of
sin
,
which
in
the
end
bring
death
,
though
the
former
be
bitter
to
the
flesh
,
and
more
imbittered
by
afflictions
,
and
the
latter
be
sweet
and
delightful
to
the
carnal
appetite
:
But
on
the
contrary
,
the
unregenerate
part
of
the
will
,
being
directed
by
that
wisdome
of
the
flesh
which
is
worldly
,
sensual
and
devilish
,
neglecteth
and
refuseth
the
present
comforts
of
grace
,
which
it
relisheth
not
,
and
the
future
hopes
of
heavenly
happinesse
,
which
it
knoweth
not
,
and
chooseth
this
present
world
with
the
vain
honours
,
and
uncertain
riches
,
and
sinful
pleasures
of
it
,
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
joyntly
considered
:
as
between
faith
,
and
infidelity
on
the
one
hand
,
and
vaine
presumption
on
the
other
:
and
this
is
referred
to
both
these
faculties
,
because
as
the
least
degrees
of
faith
are
chiefly
in
the
will
,
so
the
highest
degrees
of
it
are
in
the
understanding
.
For
after
the
Law
hath
brought
a
man
to
the
sight
and
sense
of
his
sins
,
of
the
punishment
due
to
them
,
and
of
his
utter
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
sinnes
,
and
by
his
righteousnesse
and
obedience
to
justifie
sinners
;
then
the
Spirit
of
God
assisting
the
Ministry
of
the
Word
,
works
thereby
in
his
heart
some
earnest
desires
to
be
made
partaker
of
Christ
,
and
these
benefits
which
we
call
hungring
,
and
thirsting
after
his
righteousnesse
,
and
this
is
the
first
degree
of
justifying
Faith
,
and
not
only
a
preparation
to
it
:
For
they
are
pronounced
blessed
,
who
thus
hunger
and
thirst
after
righteousnesse
,
Matth.
5.6
.
but
there
is
no
blessednesse
to
those
who
are
in
the
state
of
infidelity
.
Then
there
is
wrought
in
his
will
a
firm
resolution
to
choose
Christ
alone
for
his
Saviour
,
and
to
relie
upon
him
only
for
his
salvation
,
which
is
the
second
degree
of
true
faith
,
unto
which
when
a
Christian
hath
attained
by
the
lively
and
experimental
feeling
of
Gods
love
in
his
Ordinances
,
of
the
vertue
and
power
of
Christs
death
and
resurrection
for
the
mortifying
of
his
sins
,
and
the
renewing
and
quickning
him
in
all
saving
graces
;
and
lastly
,
by
his
daily
walking
with
God
in
the
works
of
holiness
and
righteousnesse
,
and
that
sweet
communion
he
hath
with
him
in
spiritual
exercises
,
he
gro●s
from
one
degree
of
Faith
to
another
,
till
at
last
he
attains
to
a
full
perswasion
of
Gods
love
,
the
remission
of
his
sins
,
and
of
his
own
salvation
:
But
yet
the
f●esh
,
and
relicts
of
corruption
,
even
when
we
have
attained
to
the
greatest
perfection
,
as
in
the
part
regenerate
there
is
full
,
and
certain
perswasion
,
so
in
the
unregenerate
part
there
dwells
doubting
,
infidelity
,
and
vain
presumption
,
which
continually
assault
one
another
,
sometimes
the
one
,
and
sometimes
the
other
prevailing
,
and
getting
the
victory
,
although
in
the
conclusion
Faith
alwayes
overcomes
:
So
we
see
in
the
example
of
Abraham
,
and
Sarah
,
Heb.
11.11
.
Rom.
4.19
.
of
Peter
▪
Mat.
14.30
.
The
Father
of
the
possessed
child
,
Lord
,
I
believe
,
help
my
unbeleif
,
Job
,
Ch.
31.3
.
and
6.4
.
and
7.20
.
and
13.15
.
and
19.25
.
So
in
David
,
Psal.
42.6
.
and
73.13
.
and
77.10
.
and
23.4
.
and
31.23
.
and
46.2
.
Having
seen
the
conflict
between
the
flesh
and
Spirit
in
the
superiour
faculties
of
the
soul
,
come
we
now
to
it
in
the
inferour
,
seated
in
the
heart
of
man
.
Quest.
What
is
the
conflict
between
them
in
the
affections
,
and
sensuall
appetite
?
Answ.
Though
these
be
no
more
corrupt
then
the
other
,
yet
the
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
sences
,
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
grosly
poysoned
,
and
therefore
seem
more
desperately
incurable
;
Yet
the
spirit
of
God
working
also
upon
these
parts
,
doth
purge
them
from
their
contagious
humours
,
and
comforts
the
heart
with
such
spirituall
cordials
,
and
strengtheneth
it
with
such
heavenly
antidotes
,
that
spirituall
health
is
in
some
measure
recovered
:
yet
is
there
a
continuall
combate
in
the
heart
and
affections
,
as
they
are
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
spirituall
things
,
the
flesh
pulls
it
back
,
and
labours
to
keep
it
still
fixed
on
the
earth
,
and
worldly
vanities
.
Hence
springs
a
continual
conflict
between
the
affections
,
and
passions
,
wherein
sometimes
the
same
affections
being
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
Gods
glory
,
with
carnall
,
and
blind
zeal
:
The
fear
of
God
,
with
the
fear
of
men
:
Hope
in
God
,
with
earthly
hopes
,
and
also
with
presumption
,
and
despaire
:
Sorrow
for
sin
,
with
worldly
sorrow
,
and
carnall
security
:
Joy
in
the
Holy
Ghost
,
and
spirituall
rejoycing
in
God
,
with
carnall
joy
in
the
pleasures
of
sin
,
and
moderate
grief
for
worldly
losses
,
&c.
Quest.
What
are
the
effects
which
this
conflict
between
the
flesh
,
and
spirit
produceth
in
us
?
Answ.
The
effects
are
either
such
as
it
produceth
in
the
will
,
and
desires
,
or
in
the
works
and
actions
.
Quest.
What
are
the
effects
which
it
produceth
in
the
will
,
and
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
imbrace
,
or
refuse
,
and
reject
either
good
or
evill
,
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
evill
.
For
when
the
regenerate
will
would
do
that
which
is
good
,
or
avoid
rhat
which
is
evill
,
the
unregenerate
part
strugleth
,
and
hindereth
,
and
when
this
would
embrace
the
evill
,
and
refuse
the
good
,
the
regenerate
part
resisteth
and
opposeth
.
And
this
is
that
which
the
Apostle
Paul
complains
of
,
Rom.
7.21
,
23.
And
hence
arises
a
notable
difference
between
the
sins
of
the
godly
,
and
the
wicked
:
for
though
they
be
all
one
in
respect
of
the
act
,
and
deed
done
,
yet
they
are
not
so
in
respect
of
the
agent
,
and
manner
of
doing
.
For
the
regenerate
man
cannot
commit
any
known
sin
with
full
consent
of
will
,
but
there
is
a
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
sinnes
,
that
he
cannot
securely
sleep
in
them
,
yet
he
likes
,
and
loves
them
with
all
his
heart
.
&c.
Quest.
What
are
the
effects
that
this
conflict
produceth
in
the
actions
,
and
works
?
Answ.
The
effects
which
it
workes
in
the
actions
of
a
regenerate
man
are
diverse
:
as
First
,
He
cannot
do
the
evill
at
all
times
which
the
flesh
chooseth
:
Thus
Joseph
refused
the
wicked
suit
of
his
whorish
Mistris
,
Gen.
39.9
.
Secondly
,
He
cannot
commit
sin
as
the
wicked
do
,
with
full
consent
of
will
:
For
sin
being
deposed
in
its
regency
,
cannot
bear
sway
as
in
times
past
it
did
:
it
s
confined
to
a
part
alone
,
and
so
farre
as
regenerate
,
we
cannot
sinne
,
1
John
3.9
.
Hee
that
is
borne
of
God
sinneth
not
,
&c.
Thirdly
,
He
cannot
walk
in
the
way
of
sinners
,
but
propounds
to
himselfe
to
serve
the
Lord
in
holinesse
,
and
righteousnesse
all
his
dayes
;
and
though
sometimes
he
slips
,
and
falls
,
yet
the
Spirit
of
God
that
dwells
in
him
,
convinceth
him
of
his
sins
,
and
stirs
him
up
to
rise
again
,
and
to
turn
to
the
right
way
by
renewing
his
repentance
.
And
on
the
contrary
,
by
reason
of
this
conflict
,
the
regenerate
man
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
Christs
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
Gods
assistance
,
Prov.
4.23
.
Heb.
12.13
.
Quest.
But
seeing
that
in
the
carnal
man
there
is
a
fight
,
or
skirmish
,
which
hath
some
appearance
of
the
spiritual
conflict
,
how
shall
we
be
able
to
distinguish
b●twixt
them
?
Answ.
They
differ
in
many
things
:
as
First
,
In
their
ground
,
and
cause
from
whence
they
arise
:
For
the
spiritual
conflicts
ariseth
from
the
grace
of
regeneration
,
and
sanctification
,
whereby
Gods
gifts
,
and
graces
being
infused
into
all
our
powers
,
and
faculties
,
they
make
war
against
our
carnall
corruptions
,
and
fleshly
lusts
:
But
the
conflict
which
is
in
the
unregenerate
,
arises
from
the
relicts
of
Gods
image
defaced
in
us
,
opposing
the
Image
of
Satan
,
and
our
fleshly
corruption
.
For
the
minde
retains
some
small
sparks
of
the
light
of
knowledge
,
which
may
be
improved
by
studying
the
book
of
the
creatures
,
but
much
more
by
studying
the
book
of
Gods
Word
,
whereby
the
minde
of
a
meer
carnall
man
may
be
so
inlightned
as
to
be
able
to
distinguish
between
good
and
evill
,
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
,
terrifie
,
and
condemn
when
we
do
evill
,
Rom.
2.15
.
The
will
likewise
retains
a
kind
of
freedom
,
not
only
about
things
materially
evill
,
but
such
also
as
are
natural
,
civill
,
and
meerly
morall
,
though
herein
also
it
be
very
weak
,
&
corrupt
,
and
defective
:
and
these
relicts
common
to
all
,
are
in
some
,
raised
much
higher
by
the
common
gifts
of
the
spirit
,
and
civill
graces
which
are
conferred
more
largely
upon
some
then
upon
others
;
But
there
being
mingled
in
all
these
faculties
,
abundance
of
corruptions
also
,
and
many
of
them
in
the
speciall
kinds
,
one
contrary
to
another
,
hence
ariseth
this
war
between
them
:
Like
thieves
,
who
all
agree
together
,
to
rob
a
true
man
,
but
fall
out
among
themselves
,
when
they
come
to
divide
the
spoil
.
Thus
the
understanding
enlightned
by
nature
,
or
common
grace
,
discerns
in
particular
actions
what
is
good
,
and
to
be
chosen
,
and
what
is
evill
,
and
to
be
shunned
,
informs
the
conscience
accordingly
,
and
leaveth
it
to
its
censure
,
and
determination
either
to
approve
for
doing
good
,
or
to
condemn
for
doing
evil
,
upon
which
censures
sometimes
the
will
is
incited
to
embrace
that
which
the
conscience
allows
,
and
refuse
that
which
it
condemneth
,
but
other
sometimes
being
transported
with
its
owne
sinfull
corruption
,
and
overswayed
with
the
violence
of
the
inferiour
will
,
carnall
appetite
,
and
unruly
passions
it
hearkens
unto
them
,
and
stops
the
ears
to
reason
,
and
Conscience
:
So
we
see
in
Laban
,
though
reason
and
conscience
told
him
that
he
ought
to
use
Jacob
well
,
and
to
reward
him
richly
for
his
service
,
because
for
his
sake
the
Lord
had
blessed
all
that
he
had
,
yet
his
will
being
corrupted
,
and
his
affections
wholly
carried
away
with
the
love
of
the
world
,
he
changed
his
wages
ten
times
.
So
Pharaoh
in
his
dealing
with
Israel
,
Exod.
9.27
,
34.
Thus
Saul
with
David
,
1
Sam.
24.17
.
and
Pilate
with
Christ
.
Secondly
,
They
differ
in
the
moving
causes
of
this
conflict
:
For
the
Spirit
is
moved
to
assault
the
flesh
by
the
true
love
of
God
,
which
causeth
it
to
make
war
against
carnall
lusts
,
because
they
are
odious
to
God
,
Enemies
to
his
grace
,
and
contrary
to
his
holy
will
:
And
by
a
filial
fear
of
God
,
which
makes
a
regenerate
man
loth
to
yield
to
any
motions
of
sin
,
least
he
should
displease
his
heavenly
Father
:
But
the
combate
between
the
conscience
,
and
affections
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
,
corporall
pain
,
eternall
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
glorifie
God
by
his
victory
,
and
be
more
assured
of
his
love
,
and
his
own
salvation
:
But
the
end
which
the
unregenerate
mans
Conscience
aims
at
herein
,
is
,
that
he
may
the
better
compasse
his
worldly
desires
,
either
in
the
obtaining
of
som
earthly
good
,
or
avoiding
some
imminent
evil
.
Thirdly
,
They
differ
in
respect
of
the
combatants
,
for
in
the
conflict
between
the
flesh
and
Spirit
,
there
is
a
combate
between
grace
and
corruption
in
the
same
faculties
:
Knowledge
,
and
ignorance
,
spirituall
wisdom
,
and
carnal
wisdom
in
the
same
understanding
:
So
willing
,
and
nilling
good
,
and
evill
in
the
same
will
:
Accusing
,
and
excusing
in
the
same
conscience
:
Love
of
God
,
and
of
the
world
:
fear
of
God
,
and
of
men
:
trust
in
God
,
and
in
the
creature
in
the
same
affections
:
Temperance
,
and
intemperance
in
the
same
appetite
,
&c.
but
in
the
conflict
which
is
in
the
unregenerate
;
the
combate
is
between
●ivers
faculties
,
which
are
all
carnall
,
and
corrupted
,
one
of
them
fighting
against
another
,
as
between
the
reason
and
the
will
,
the
Conscience
and
the
carnall
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
practicall
,
reall
,
and
effectuall
manner
:
But
that
which
is
between
the
reason
,
and
the
will
;
the
Conscience
and
affections
,
is
maintained
by
Logicall
disputes
,
and
mentall
discourses
,
whilst
the
Conscience
infers
fearfull
conclusions
of
punishments
,
and
Gods
ensuing
judgements
upon
the
wicked
choice
of
the
will
,
and
their
yeilding
to
satisfie
carnall
affections
.
For
whilst
reason
is
earnest
in
perswading
by
arguments
,
and
the
will
rebellious
,
and
violent
in
crossing
it
,
the
conscience
being
rowsed
up
,
comes
in
to
the
rescue
of
reason
,
restraining
the
will
from
embracing
the
evill
it
likes
,
by
fear
of
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
profers
perswade
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
lesse
corruption
in
the
reason
,
and
Consciences
,
then
in
the
will
and
affections
,
for
they
all
like
and
love
sin
,
with
the
pleasures
,
and
profits
of
it
,
only
they
are
affri●hted
with
the
terror
of
Gods
judgements
,
which
they
perceive
will
necessarily
follow
upon
such
sinfull
premises
.
Fourthly
,
They
differ
in
their
contrary
effects
.
For
by
the
conflict
between
the
flesh
and
the
Spirit
,
our
Faith
is
confirmed
in
the
assurance
of
our
regeneration
,
seeing
Gods
Spirit
,
that
is
one
of
the
combatants
,
dwells
in
us
:
Of
Gods
love
,
and
favour
,
seeing
he
hath
chosen
us
for
his
souldiers
:
and
of
our
own
salvation
,
seeing
Gods
Spirit
fighting
in
us
,
and
for
us
,
assures
us
of
victory
,
and
of
the
Crown
of
everlasting
glory
:
But
from
the
conflict
of
Conscience
in
the
unregenerate
,
ariseth
doubting
,
and
incredulity
,
fears
,
and
despaire
in
the
apprehension
of
Gods
wrath
,
and
those
dreadfull
punishments
which
sin
hath
deserved
.
2.
From
the
combate
of
the
flesh
and
Spirit
,
unfeigned
repentance
is
begun
,
or
renued
,
and
encreased
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
sinfull
corruptions
,
the
hating
and
forsaking
of
all
sin
,
and
an
hearty
desire
and
endeavour
to
serve
the
Lord
in
holiness
,
and
newness
of
life
,
yeilding
universall
obedience
both
in
affections
,
and
actions
,
renouncing
all
sinne
,
and
embracing
all
good
duties
,
and
that
in
the
whole
course
of
our
lives
.
3.
The
war
between
the
Spirit
and
the
flesh
causeth
the
most
secure
peace
,
even
peace
with
God
,
when
as
becoming
his
Souldiers
we
fight
undet
his
Standard
against
his
,
and
our
enemies
:
Peace
between
the
faculties
of
our
soules
,
when
as
the
inferiour
faculties
are
subject
to
the
superiour
,
the
affections
hearkning
to
,
and
obeying
the
conscience
,
the
will
yielding
to
reason
as
Gods
Vice-roy
,
and
all
to
God
as
their
supreme
Soveraign
.
It
brings
also
with
it
unspeakable
comfort
,
and
joy
in
the
Holy
Ghost
,
because
it
assures
of
Gods
love
,
and
gracious
assistance
,
of
a
full
,
and
finall
victory
over
all
our
enemies
,
and
of
the
crown
of
everlasting
glory
.
But
the
conflict
of
the
conscience
in
the
unregenerate
causeth
continuall
tumults
,
tyranny
in
the
superiour
faculties
ruling
only
by
servile
fear
,
and
rebellion
in
the
inferiour
,
when
as
they
have
power
to
break
the
yoke
of
Government
,
horror
,
and
anguish
of
mind
:
disconsolate
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
thornes
,
leave
behind
redoubled
grief
,
and
desperate
despaire
.
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
wayes
that
he
give
no
advantage
to
his
sinfull
flesh
:
It
causeth
him
earnestly
to
endeavour
in
the
use
of
all
good
means
,
that
the
Spirituall
part
may
be
strengthened
,
and
the
flesh
,
with
all
its
carnall
lusts
may
be
mortified
,
that
it
may
not
prevaile
against
the
Spirit
,
as
1
Cor.
9.27
.
But
the
conflict
of
Conscience
is
commonly
joyned
with
wretchless
security
,
whereby
the
unregenerate
man
carelesly
neglects
the
causes
,
and
occasions
of
this
bitter
conflict
till
he
be
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
mortifie
his
sins
,
unless
only
in
outward
act
,
and
that
also
out
of
a
slavish
fear
,
and
not
in
love
and
obedience
unto
God
.
It
makes
him
not
carefull
to
use
means
for
the
subduing
of
the
flesh
,
yea
rather
it
brings
him
into
a
sluggish
dispair
,
as
if
all
meanes
were
uselesse
,
or
if
he
use
any
means
,
its
only
in
hypocrisie
,
to
stop
the
cry
of
his
Conscience
,
not
with
a
desire
to
profit
by
them
.
Fifthly
,
They
differ
in
the
subject
matter
,
or
occasion
about
which
this
conflict
is
made
by
these
divers
enemies
.
For
the
Flesh
and
Spirit
do
in
all
things
oppose
one
another
:
The
Spirit
the
flesh
in
all
that
is
evill
:
the
Fesh
the
Spirit
in
all
that
is
good
.
For
there
is
no
action
which
the
spirituall
man
performs
,
but
the
flesh
interposing
,
hindereth
therein
;
as
in
Prayer
,
hearing
,
receiving
the
Sacrament
,
sanctifying
the
Sabbath
works
of
justice
,
mercy
,
temperance
,
&c.
somtimes
wholly
withdrawing
him
from
them
,
other
somtimes
distracting
&
disabling
him
in
them
,
which
makes
him
to
complain
with
the
Apostle
,
Rom.
7.18
,
21.
And
on
the
contrary
the
Spirt
opposeth
the
Flesh
in
all
known
evill
,
either
by
restraining
from
falling
into
evill
,
or
being
fallen
,
to
rise
again
by
repentance
.
Sixthly
,
They
differ
in
respect
of
time
:
For
the
combate
between
the
Flesh
and
Spirit
begins
at
our
regeneration
,
and
not
before
;
and
being
begun
,
its
constant
,
and
continues
to
the
end
of
our
lives
,
though
it
may
have
some
intermissions
in
respect
of
sence
and
feeling
:
But
the
conflict
of
Conscience
oft
times
begins
so
soon
as
we
have
the
use
of
reason
,
receiving
common
notions
from
the
light
of
nature
;
but
it
s
neither
constant
,
nor
continuall
,
but
only
by
pangs
and
fits
upon
the
occasion
of
some
great
sin
committed
,
or
about
to
be
acted
:
Nor
yet
alwayes
lasting
to
the
end
of
our
lives
:
For
ofttimes
by
custome
in
sin
,
the
Conscience
becomes
dead
,
and
seared
,
that
it
takes
no
notice
of
sin
,
nor
opposes
the
will
,
and
affections
,
but
suffers
them
to
run
headlong
to
all
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
Spirituall
illumination
,
and
have
the
use
of
reason
,
and
understanding
,
being
possessed
of
Gods
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
Gods
Election
,
he
worketh
in
them
for
their
justification
,
and
sanctification
after
an
extraordinary
,
secret
,
and
wonderfull
manner
,
applying
Christ
to
them
,
his
righteousness
,
obedience
,
and
vertue
of
his
death
,
and
resurrection
by
his
holy
Spirit
,
who
all-sufficiently
supplies
unto
them
the
defect
of
all
inferiour
instruments
,
and
means
,
and
hereby
purgeth
them
from
the
guilt
,
punishment
,
and
corruption
of
their
sins
.
Now
in
these
there
cannot
actually
be
this
conflict
,
because
they
have
not
the
acts
and
operations
of
spiritual
graces
,
but
only
the
seeds
of
them
:
yet
even
in
them
,
through
spirituall
regeneration
,
there
may
be
some
kind
of
conflict
between
the
Spirit
and
the
flesh
,
the
seed
of
grace
,
and
of
corruption
striving
one
against
another
.
But
this
is
meant
of
Elect
Infants
dying
in
their
infancy
.
Quest.
Whether
is
this
conflict
in
all
the
regenerate
in
like
manner
,
and
measure
?
Answ.
It
is
not
,
but
diversly
as
it
pleaseth
the
Lord
to
glorifie
himself
in
the
manifestation
of
his
wisdom
,
goodness
,
and
omnipotency
,
either
by
giving
his
servants
a
greater
measure
of
strength
,
and
grace
,
whereby
they
obtain
an
easie
victory
,
or
a
scanter
proportion
of
it
,
by
which
notwithstanding
they
shall
as
certainly
,
though
not
so
speedily
overcome
,
shewing
his
greater
power
in
their
greatest
weakness
,
2
Cor.
12.9
.
Quest.
Is
not
this
conflict
sometimes
weake
in
strong
Christians
?
Answ.
Yes
,
for
sometimes
through
pride
,
and
self-love
,
they
are
apt
to
forget
themselves
,
and
being
swoln
up
in
their
own
conceits
,
to
rob
God
of
his
glory
,
by
arrogating
some
part
of
the
praise
of
their
spiritual
strength
,
and
victories
to
themselves
,
whereupon
the
Lord
leaves
them
by
spirituall
desertions
unto
their
own
abilities
,
and
le
ts
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
spirituall
man
might
the
more
earnestly
seek
him
,
yet
doth
he
not
utterly
forsake
his
servants
,
and
his
graces
in
them
,
which
though
they
seem
extinct
,
yet
are
they
but
in
a
swoon
,
and
therefore
when
the
Lord
blows
upon
them
again
by
his
Spirit
,
then
they
recover
their
former
strength
,
and
the
Christian
Champian
being
grieved
,
and
ashamed
for
his
former
foile
,
with
more
then
wonted
valour
assaults
his
enemies
,
and
puts
them
to
flight
,
obtaining
the
victory
,
and
ever
after
hold
them
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
combate
,
when
as
by
the
subtilty
,
or
violence
of
the
flesh
,
it
s
hindred
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
weaknes
of
the
spirit
,
or
want
of
watchfulness
,
and
Spiritual
care
to
get
the
whole
Armour
of
God
close
buckled
to
us
:
of
which
foils
there
follow
three
notable
effects
.
1.
Unfeigned
and
bitter
sorrow
for
our
slips
and
falls
.
So
Isai.
63.17
.
2.
An
earnest
desire
to
rise
again
,
to
be
delivered
from
the
bondage
of
the
flesh
,
and
having
gotten
the
victory
,
to
keep
it
under
for
the
time
to
come
.
So
Rom.
7.24
.
3.
Having
obtained
the
victory
,
an
use
of
all
good
means
to
be
preserved
from
all
such
foiles
for
the
time
to
come
;
For
which
end
he
-
1.
Keeps
a
narrow
watch
over
all
his
wayes
,
especially
over
his
heart
,
wherein
the
flesh
hides
his
chiefest
ambushments
,
not
readily
satisfying
every
desire
of
profit
,
and
delight
,
but
first
examining
them
by
the
rule
of
Gods
Word
,
whether
they
be
to
be
embraced
,
or
rejected
.
-
2.
He
will
be
most
carefull
to
comfort
,
and
strengthen
the
spirituall
part
,
to
keep
the
Armour
of
God
close
buckled
to
him
,
and
to
be
well
provided
of
weapons
before
the
conflict
.
-
3.
He
will
shew
the
like
care
in
weakning
his
enemy
the
flesh
,
by
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
oftner
he
hath
fallen
into
it
,
the
more
he
hates
it
.
5.
After
his
foils
,
and
falls
,
he
will
carefully
perform
all
holy
duties
which
are
contrary
to
his
former
sins
:
Redeeming
his
lost
time
by
his
future
diligence
.
Quest.
How
far
may
the
flesh
prevaile
against
the
Spirit
?
Answ.
For
resolving
of
this
doubt
,
we
must
first
distinguish
between
the
gifts
of
the
Spirit
,
and
the
persons
in
whom
they
are
,
the
gifts
may
be
considered
both
in
their
kind
,
and
in
their
quality
.
First
,
Concerning
the
former
,
the
gifts
and
graces
of
the
Spirit
are
either
common
to
the
regenerate
,
and
unregenerate
,
or
proper
and
peculiar
to
the
elect
alone
.
The
common
graces
are
especially
those
morrall
virtues
of
Wisdom
,
Justice
,
Fortitude
,
Temperance
,
Patience
,
&c.
which
may
not
only
be
lost
,
and
quite
extinguished
in
civill
men
,
but
also
in
the
faithfull
,
because
they
are
not
essentiall
to
a
Christian
,
but
rather
ornaments
,
then
part
of
the
spirituall
man
:
So
in
David
when
he
feigned
himself
mad
,
and
in
the
matter
of
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
essentiall
to
a
Christian
,
being
once
had
,
they
can
never
be
lost
,
notwithstanding
all
the
power
and
malice
of
the
Divel
,
and
the
flesh
.
For
Rom.
11.19
.
the
gifts
,
and
calling
of
God
are
without
repentance
▪
So
also
Joh.
10.28
.
Secondly
,
The
saving
graces
of
the
Spirit
may
be
considered
in
their
quality
;
for
they
are
either
true
,
or
false
:
the
true
are
in
the
regenerate
alone
:
the
false
in
Hypocrites
,
and
temporaries
:
Now
these
may
loose
their
illumination
,
faith
,
love
,
and
zeale
,
because
they
are
but
either
common
graces
,
or
in
shew
,
&
appearance
only
.
Hence
Matth.
35.29
.
From
him
that
hath
not
shall
be
taken
away
even
that
which
he
hath
,
with
Luke
.
8.18
.
Quest.
But
may
not
true
sanctifying
,
and
saving
graces
in
the
regenerate
be
utterly
killed
,
or
at
least
for
a
time
quenched
?
Answ.
First
,
As
some
seeming
graces
in
the
unregenerate
may
be
quite
lost
,
so
true
grace
in
the
faithfull
may
be
seemingly
lost
,
but
not
quite
:
For
Matth.
25.29
.
To
him
that
hath
shall
be
given
,
and
he
shall
have
abundance
.
So
Joh.
15.2
.
Every
branch
in
me
that
beareth
fruit
,
shall
be
purged
,
&c.
Yet
may
they
seemingly
loose
those
graces
which
they
keep
in
truth
:
as
for
example
,
they
may
seemingly
loose
their
saving
knowledge
,
when
through
the
relicts
of
ignorance
,
they
fall
into
some
gross
Errors
,
Heresies
,
or
Schismes
.
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
fundamentall
,
and
absolutely
necessary
to
the
being
of
a
Christian
,
may
for
a
time
be
lost
,
as
full
assurance
,
peace
of
Conscience
,
zeal
of
Gods
glory
,
the
sence
and
feeling
of
his
love
,
joy
in
the
holy
Ghost
,
&c.
which
tend
to
the
well
being
of
a
Christian
,
may
in
respect
of
present
apprehension
,
not
only
be
much
dulled
,
but
quite
extinguished
:
As
we
see
in
Job
,
who
thought
God
his
Enemy
.
So
David
complaines
,
Psal.
22.1
.
and
51.8
,
10
,
11
,
12.
and
88.
Yet
in
these
intermissions
the
true
Christian
hath
restless
longings
after
the
sence
,
and
feeling
of
renewed
graces
,
and
shews
as
much
fervency
of
affection
,
and
intireness
of
love
towards
them
by
his
bitter
mourning
for
their
absence
,
as
he
formerly
did
in
his
joy
,
and
rejoycing
in
their
presence
.
Thirdly
,
Saving
and
fundamentall
graces
may
be
lost
in
some
degrees
,
at
least
in
respect
of
their
operations
:
As
the
strong
Faith
may
be
shaken
with
doubtings
,
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
swoune
,
in
which
they
will
appear
,
neither
to
others
,
nor
to
them
that
have
them
:
But
yet
all
this
is
to
be
understood
of
their
functions
,
and
operations
,
which
may
decay
in
their
degrees
:
but
as
for
the
habits
of
these
graces
,
they
never
decay
in
Gods
Children
,
not
so
much
as
in
their
degrees
,
but
grow
continually
till
they
come
to
their
full
stature
:
whence
they
are
said
to
be
Trees
of
righteousness
of
Gods
own
planting
,
Psal.
1.3
.
Isa.
61.3
.
and
Gods
building
,
Psal.
92.14
.
and
Gods
Children
who
grow
till
they
come
to
perfect
age
,
Ephes.
4.13
,
14
,
15.
and
their
graces
are
Fountains
of
living
water
which
flow
continually
,
Isa.
58.11
.
Hence
the
path
of
the
just
is
compared
to
the
morning
light
,
&c.
Prov.
4.18
.
Object
.
But
did
not
David
loose
degrees
of
his
grace
,
when
he
committed
adultery
,
and
murther
?
and
Peter
when
he
denyed
his
Master
?
Answ.
There
was
a
decay
,
yea
an
utter
surceasing
of
them
for
the
time
,
till
they
were
renewed
by
repentance
,
yet
not
in
the
habits
,
and
essence
of
their
graces
,
but
only
in
their
operations
:
as
the
Sun
ever
shines
in
his
full
brightness
,
though
it
s
oft
hid
from
our
sight
.
Yet
we
must
not
ascribe
this
permanency
of
their
graces
,
to
any
property
,
or
excellency
which
Gods
Children
have
in
themselves
,
as
if
by
their
own
strength
they
could
withstand
all
tentations
,
but
it
is
to
be
ascribed
to
the
power
,
and
promises
of
God
,
to
our
union
with
Christ
,
from
whom
we
receive
Spirituall
nourishment
,
and
to
the
continuall
gracious
assistance
of
our
good
God
,
who
supports
us
against
all
the
powers
of
Hell
.
Object
.
But
by
this
Doctrine
many
will
take
occasion
to
become
presumptuous
,
and
secure
?
Ans.
So
is
the
Doctrine
of
Justification
through
Gods
free
grace
by
faith
obeyed
,
yea
Gods
mercy
,
redemption
by
Christ
,
and
all
the
promises
of
the
Gospel
:
For
where
the
Apostle
taught
,
Rom.
3.7
,
8.
and
6.1
.
where
sin
abounds
,
grace
abounds
much
more
;
Some
were
ready
to
say
,
Let
us
then
sin
that
grace
may
abound
:
But
it
s
not
possible
that
any
sound
Christian
who
hath
these
graces
should
abuse
what
hath
been
said
to
presumption
,
and
security
:
For
though
they
cannot
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
successe
of
this
conflict
?
Answ.
That
the
Spirit
alwayes
obtaineth
an
assured
victory
over
the
flesh
:
For
though
it
be
often
weakned
,
yet
it
cannot
be
wholly
vanquished
,
but
still
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
maime
.
Oject
.
But
we
see
many
Christians
,
who
both
in
their
own
judgement
,
and
in
the
judgement
of
others
are
members
of
Christ
,
yet
quite
fall
away
,
and
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
Divel
,
nor
the
Flesh
,
nor
any
other
power
can
pluck
away
from
him
.
2.
Such
as
are
improperly
called
Christs
members
,
being
dead
,
and
fruitless
,
and
only
so
in
outward
profession
,
and
these
may
faile
,
and
be
quite
severed
from
Christ
,
but
this
doth
not
prove
that
the
true
members
of
Christ
may
perish
,
for
they
can
never
be
parted
from
Christ
in
respect
of
their
spirituall
union
,
because
Gods
Spirit
which
is
the
cheif
band
of
it
,
can
never
faile
,
Hosa
.
2.19
.
Jer.
31.34
.
Quest.
By
what
degrees
doth
the
Spirit
obtain
the
victory
?
Answ.
First
,
in
this
life
,
in
which
this
conquest
over
the
flesh
is
but
inchoate
,
and
begun
,
the
lusts
thereof
not
being
wholly
abolished
,
but
only
in
some
degrees
mortified
:
By
reason
whereof
the
Conflict
between
these
enemies
,
continues
,
not
only
in
our
first
conversion
,
when
we
are
but
babes
in
Christ
,
but
even
through
the
whole
course
of
our
lives
:
yet
still
for
the
most
part
the
issue
of
it
is
the
victory
of
the
Spirit
,
though
it
meets
with
many
foils
in
the
fight
,
Rom.
8.1
.
where
it
appears
that
whatsoever
his
slips
,
and
Errors
may
be
,
yet
for
the
most
part
he
holds
on
in
his
Christian
course
unto
the
end
.
Secondly
,
Yet
whilst
we
continue
here
,
the
victory
is
neither
gotten
,
nor
held
without
a
conflict
,
wherein
the
Spirit
is
often
foiled
:
But
in
the
end
of
this
life
we
shall
obtain
a
full
,
and
perfect
victory
over
the
flesh
,
and
all
the
lusts
thereof
,
and
then
there
shall
be
no
place
,
or
time
for
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
.
First
,
A
due
preparation
to
the
fight
.
Secondly
,
A
wise
and
valorous
behaviour
in
the
fight
itself
.
Quest.
What
is
required
in
the
preparation
to
the
fight
.
Answ.
First
,
A
serious
consideration
of
those
Arguments
which
may
put
courage
into
us
,
and
make
us
resolute
in
assaulting
this
Enemy
.
Secondly
,
A
right
use
of
certain
means
which
may
enable
us
to
overcome
.
Quest.
What
are
the
reasons
which
may
encourage
us
to
set
upon
this
enemie
the
flesh
.
Answ.
First
,
Because
its
the
will
of
our
great
Captain
,
the
Lord
of
Hosts
,
that
we
should
encounter
it
,
to
which
he
often
,
and
earnestly
presses
us
to
yield
obedience
by
his
command
,
that
we
should
fight
against
the
world
,
and
the
Divell
:
as
first
,
that
we
should
depose
it
from
its
regency
,
Rom.
6.12
.
that
we
should
not
satisfie
it
,
Gal.
5.16
.
that
we
should
utterly
renounce
it
,
Tit.
2.11
,
12.
that
we
should
put
it
off
,
Ephes.
4.22
.
yea
mortifie
it
,
Col.
3.5
.
crucifie
it
,
or
put
it
to
a
shamefull
death
,
Gal.
5.24
.
there
is
a
gracious
promise
to
such
,
Rom.
8.13
.
Secondly
,
Let
the
necessity
of
this
fight
encourage
us
to
it
,
seeing
we
have
no
peace
with
our
sinfull
flesh
,
but
upon
most
wofull
conditions
,
if
we
do
not
fight
against
it
:
for
if
we
fight
not
against
it
,
it
will
fight
against
,
and
overcome
us
:
If
we
hold
it
not
under
as
a
slave
,
it
will
tyrannize
over
us
,
and
enthrall
both
our
souls
,
and
bodies
in
a
wretched
bondage
:
and
we
had
better
,
with
the
Prodigall
feed
with
filthy
Swine
,
then
to
become
slaves
to
these
sensual
,
and
more
filthy
lusts
.
Now
how
unworthy
is
this
our
being
,
and
breeding
,
who
by
our
creation
were
sons
,
and
children
of
God
,
to
yield
our selves
slaves
to
such
cruel
Masters
,
who
will
make
us
imploy
our
bodies
,
and
minds
which
were
created
for
Gods
service
,
in
the
miserable
bondage
of
sin
,
and
Satan
?
But
besides
the
hatefulness
of
the
flesh
for
its
cruell
tyranny
,
it
s
more
odious
for
its
pollution
,
and
filthiness
:
for
there
is
no
filthy
sink
,
or
stinking
carrion
to
be
compared
to
it
.
Thirdly
,
The
consideration
of
the
manifold
evills
which
are
done
unto
us
by
the
flesh
,
should
excite
us
to
this
combate
.
For
its
more
mischievous
to
us
then
the
Divel
himself
,
who
could
never
hurt
us
,
if
we
were
not
first
betrayed
by
this
inbred
Enemy
:
Yea
it
s
worse
then
Hell
,
and
Damnation
,
being
the
cause
of
them
both
:
and
without
it
,
Hell
were
no
Hell
:
It
s
the
root
of
all
sin
,
and
wickedness
,
from
which
Idolatry
,
Blasphemy
,
Murther
,
Adultery
,
&c.
grow
,
and
spring
:
It
s
such
an
Enemy
as
makes
God
himself
our
Enemy
,
exposing
us
to
his
wrath
,
and
would
cast
us
headlong
into
eternall
torments
,
if
Gods
infinite
mercy
did
not
stay
us
in
the
way
.
It
s
the
provoker
to
all
wickedness
,
and
the
greatest
outrages
that
were
ever
committed
in
the
world
may
challenge
the
flesh
as
their
chief
cause
and
author
,
and
shall
we
have
any
peace
,
or
truce
with
such
a
vile
,
and
malicious
enemy
?
It
was
it
that
pierced
Christs
hand
and
feet
,
that
thrust
the
spear
into
his
side
;
that
put
him
into
that
agony
in
the
Garden
,
and
upon
the
cross
,
&c.
which
moves
men
daily
to
crucifie
him
afresh
,
and
to
trample
his
precious
blood
under
their
filthy
feet
:
and
can
we
finde
in
our
heart
to
have
peace
with
such
an
Enemy
to
our
Saviour
?
It
s
also
the
cause
of
all
our
punishments
,
and
miseries
in
this
life
,
whether
inward
,
or
outward
,
and
lastly
of
death
it self
,
and
everlasting
damnation
.
Lastly
,
consider
that
if
we
maintain
the
fight
against
it
,
we
shall
be
sure
to
obtain
the
victory
,
and
not
only
overcome
the
flesh
,
but
with
it
the
world
,
and
the
Devil
,
and
all
the
Enemies
of
our
salvation
.
Quest.
What
are
the
meanes
whereby
we
may
be
enabled
to
overcome
the
flesh
?
Answ.
They
are
principally
two
.
First
,
We
must
take
unto
us
,
and
put
upon
us
the
whole
Armour
of
God
.
The
battell
is
against
the
Flesh
,
and
therefore
the
weapons
of
our
warfare
must
not
be
carnall
seeing
they
will
rather
strengthen
,
and
cherish
,
then
wound
,
&
mortifie
fleshly
corruptions
:
Now
this
Armour
is
described
,
Ephes.
6.13
,
&c.
And
herein
we
must
be
sure
not
to
put
it
on
by
piece-meal
(
for
death
may
enter
by
one
place
unarmed
)
but
we
must
be
Armed
Cap
a
pe
:
at
all
points
,
that
all
being
covered
,
none
may
be
indangered
.
2.
We
must
be
perswaded
not
to
trust
in
our
own
strength
,
but
in
the
power
of
Gods
might
;
nor
in
the
weapons
themselves
,
which
in
themselves
are
too
weak
to
bear
the
mighty
blows
of
our
Spirituall
Enemies
,
but
in
the
promises
of
God
,
which
assure
us
of
the
victory
,
and
in
his
gracious
assistance
,
which
we
are
daily
to
beg
by
prayer
,
and
by
which
alone
we
shall
be
enabled
to
get
the
victory
.
Secondly
,
We
must
carefully
observe
,
and
put
in
practice
divers
Rules
fit
for
this
purpose
.
Quest.
What
are
those
Rules
?
Answ.
They
are
of
two
sorts
:
For
they
either
tend
to
the
weakning
,
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
meanes
whereby
it
may
gather
strength
.
2.
That
we
use
the
contrary
means
whereby
it
may
be
weakened
.
Quest.
What
is
observable
concerning
the
former
?
Answ.
It
s
the
care
of
all
that
are
to
fight
against
potent
Enemies
,
to
deal
with
them
as
the
Philistines
did
with
Sampson
:
curiously
to
search
wherein
their
chief
strength
lies
,
and
then
to
use
all
means
to
disable
,
and
deprive
them
of
it
,
which
course
must
also
be
held
by
us
in
this
conflict
with
the
flesh
:
For
which
end
First
,
We
must
not
nourish
and
strengthen
this
our
Enemy
:
we
must
not
feed
our
flesh
with
sinfull
pleasures
,
and
carnall
delights
,
nor
give
it
ease
,
and
contentment
by
glutting
it
with
superfluities
:
we
must
not
pamper
it
with
ease
,
and
delicacy
,
with
unlawfull
sports
,
or
immoderate
use
of
lawfull
recreations
,
&c.
for
this
would
strengthen
it
against
the
Spirit
:
Neither
are
we
to
nourish
the
flesh
,
nor
to
leave
it
to
its
own
liberty
to
cater
for
it self
,
remembring
that
its
far
unfit
to
have
the
liberty
of
a
Son
,
or
friend
,
seeing
its
a
base
slave
,
and
bitter
Enemy
;
and
if
we
give
it
the
least
liberty
,
it
will
draw
us
from
one
degree
to
another
,
till
at
last
it
bring
us
to
all
manner
of
licentiousness
.
Secondly
,
When
the
flesh
would
take
its
liberty
whether
we
will
or
no
,
we
must
forcibly
restrain
it
,
otherwise
it
will
wax
proud
,
and
insolent
,
foile
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
mortall
enemies
in
the
field
:
For
he
that
by
any
means
aids
,
and
strengthens
the
one
,
doth
thereby
make
way
for
the
vanquishing
of
the
other
.
There
are
(
saith
one
)
two
committed
by
God
to
thy
custody
,
a
Nobleman
and
a
Slave
,
on
this
condition
,
that
thou
shouldest
feed
the
Slave
like
a
Captive
with
bread
and
water
,
and
entertain
the
Nobleman
with
all
provision
befitting
his
dignity
.
Object
.
But
what
passages
must
we
stop
to
keepe
back
provision
from
the
fl●sh
?
Answ.
The
provision
which
we
are
to
with-hold
from
it
,
are
all
the
meanes
whereby
it
may
be
nourished
,
and
enabled
to
resist
the
Spirit
,
and
seeing
the
flesh
is
resident
in
all
the
parts
,
and
powers
of
our
bodies
,
and
soules
,
we
must
therefore
use
our
best
endeavour
to
keep
from
our
corrupt
minds
all
sinfull
cogitations
,
and
from
our
phansies
all
vain
imaginations
:
we
must
not
entertain
ungodly
counsels
,
pernicious
errors
,
and
false
Doctrines
,
but
cut
them
off
when
they
are
approaching
,
and
cast
them
out
when
they
are
entred
:
And
on
the
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
Gods
Word
,
Col.
3.3
.
So
must
we
keep
our
Consciences
free
from
sin
,
and
purge
them
daily
from
dead
works
,
that
they
may
serve
the
living
God
,
Heb.
9.14
.
endeavouring
to
keep
them
pure
,
peaceable
,
and
tender
:
we
must
keep
,
or
blot
out
of
our
memories
the
remembrance
of
sinful
pleasures
,
unless
it
be
to
repent
of
them
,
ribald
speeches
,
profane
jests
,
injuries
received
,
with
a
purpose
of
revenge
,
with
all
other
lessons
of
impiety
imprinted
in
them
either
by
Satan
,
the
World
,
or
our
own
corruptions
,
and
engrave
in
them
all
holy
lessons
which
have
been
taught
us
out
of
the
Word
.
We
must
preserve
our
hearts
from
all
unlawfull
lusts
,
wicked
desires
,
unruly
passions
,
and
ungodly
affections
:
especially
from
covetousness
,
ambition
,
and
carnall
pleasures
,
and
labour
to
have
them
fixed
on
spirituall
and
heavenly
things
,
and
to
have
them
wholly
taken
up
,
and
constantly
possessed
with
sanctified
affections
,
and
holy
desires
;
we
must
keep
out
from
our
appetite
intemperance
,
and
all
desires
of
excess
,
and
nourish
in
it
temperance
,
sobriety
,
modesty
,
and
chastity
.
We
must
keep
our
tongues
from
all
corrupt
communication
,
1
Pet.
5.8
,
9.
our
ears
from
ungodly
discourses
,
our
eyes
from
wanton
objects
,
and
lastly
our
bodies
from
sloth
,
and
idleness
,
effeminate
delicacy
,
excessive
sleep
,
and
all
manner
of
sinfull
pleasures
,
and
on
the
contrary
entertain
watchfulness
,
sobriety
,
&c.
and
when
being
two
full
fed
,
it
begins
to
be
wanton
,
we
must
keep
it
under
with
fasting
,
and
painfull
labour
.
Quest.
What
principall
sins
be
there
which
most
strengthen
the
flesh
,
which
must
especially
be
watched
against
?
Answ.
First
,
Ignorance
of
God
and
his
will
,
whereby
the
eyes
of
our
understanding
being
hoodwinckt
,
or
blinded
,
we
may
be
easily
misled
into
all
by-paths
of
sin
.
Secondly
,
Infidelity
,
which
nourisheth
the
flesh
in
all
impiety
,
whilst
neither
believing
Gods
promises
,
nor
threatnings
,
we
neither
care
to
please
him
,
nor
fear
to
offend
him
.
Thirdly
,
Security
,
impenitency
,
and
hardness
of
heart
,
which
mightily
confirms
the
flesh
in
all
wickedness
,
because
hereby
it
goes
on
quietly
in
sin
without
all
check
,
or
remorse
,
and
puts
the
evill
day
farre
out
of
sight
.
Fourthly
,
Especially
take
heed
of
the
love
of
the
world
,
and
setting
our
affections
on
earthly
things
,
Jam.
5.5
.
1
Joh.
2.15
.
For
this
weakens
the
Spiri●
,
and
quencheth
all
good
motions
,
which
would
cross
us
in
the
fruition
of
this
momentary
vanities
of
honour
,
riches
,
and
pleasures
,
and
roots
out
of
our
heart
the
love
of
God
,
from
whence
spings
all
true
obedience
:
and
thrusts
us
headlong
into
noisome
tentations
,
and
all
manner
of
sins
which
promise
to
us
the
satisfying
of
our
earthly
desires
.
Hence
,
2
Tim.
2.4
.
we
must
not
intangle
our selves
in
the
affairs
of
this
life
,
&c.
If
we
will
have
Heaven
for
our
home
,
we
must
have
our
conversation
there
,
whilst
our
commoration
is
in
the
world
,
Phil.
3.20
.
So
,
Col.
3.1
,
2.
we
must
therefore
flie
covetousness
,
1
Tim
,
6.9
,
10.
It
s
the
root
of
all
evill
,
&c.
So
al●o
we
must
avoid
voluptuousness
,
surfeiting
and
drunkenness
,
chambering
and
wantonness
,
sloth
and
idleness
:
for
the
more
we
pamper
the
body
,
the
more
we
pine
the
soul
:
as
we
see
in
Noah
,
Lot
,
David
,
&c.
Hence
Gregory
saith
,
Sicut
carne
qu●escente
spiritus
deficit
,
ita
ea
laborante
convalescit
:
as
the
flesh
enjoying
rest
,
the
Spirit
fainteth
,
so
the
flesh
being
sick
,
the
Spirit
enjoyes
health
.
Quest.
Is
it
enough
to
restrain
the
flesh
from
things
unlawfull
?
Answ.
No
,
but
we
must
also
moderate
it
in
the
use
of
such
things
as
are
lawfull
:
yea
there
must
not
only
be
a
sober
,
and
moderate
use
of
meats
,
and
drinks
,
and
carnall
delights
,
but
sometimes
also
a
totall
abstinence
from
them
for
the
bette●
taming
of
the
flesh
:
Solus
in
illicitis
non
cadit
,
qui
se
aliquando
&
a
licitis
caute
resting
it
,
saith
Gregory
,
He
only
falls
not
in
things
unlawfull
,
who
sometimes
warily
restrains
himself
from
those
which
are
lawful
.
And
St.
Austin
tells
us
,
Qui
a
nullis
refrenat
licitis
,
vicinus
est
&
illicitis
:
He
that
refrains
from
no
lawfull
delights
,
is
in
the
next
neighbourhood
to
those
which
are
unlawfull
.
Quest.
Is
there
not
also
another
extreme
to
be
avoided
?
Answ.
Yea
,
we
must
not
destroy
the
bodie
whilst
we
endeavour
to
tame
the
flesh
:
nor
hurt
,
or
kill
our
friend
,
whilst
we
make
war
against
our
enemie
;
as
when
by
watchings
,
fastings
,
&c.
we
so
weaken
our
bodies
,
that
thereby
we
make
them
unfit
for
anie
good
duties
:
Hence
Gregory
,
Saepe
dum
in
illo
hostem
in●equimur
,
etiam
civem
quem
,
diligimus
,
trucidamus
Oft
times
whilst
in
these
thing
we
pursue
an
ha●ed
enemy
,
we
doe
unawares
kill
a
beloved
friend
.
Quest.
What
other
Rule
are
wee
to
observe
for
the
subdoing
of
the
Flesh
?
Answ.
We
must
spoil
this
our
Enemie
of
its
Armour
,
and
Weapons
wherewith
it
fights
against
us
,
as
the
Philistines
did
the
Isra●lites
.
Quest.
What
are
these
weapons
?
Answ.
Those
fiery
Lusts
,
and
darts
of
tentations
wherewith
the
flesh
encounters
us
,
and
draws
us
to
commit
sin
either
in
thought
,
word
,
or
actions
,
of
which
we
are
to
deprive
the
flesh
by
taking
away
the
matter
whereof
they
are
made
,
and
all
occasions
,
and
means
of
them
:
Or
if
we
cannot
doe
this
,
we
are
to
endeavour
to
wring
these
Weapons
out
of
our
Enemies
hands
,
and
to
turn
the
point
of
them
against
himself
by
taking
occasion
from
these
tentations
to
perform
some
holy
duty
contrary
thereto
.
As
when
it
encounters
us
with
wicked
thoughts
,
take
occasion
thereby
to
fixe
upon
heavenlie
meditations
:
when
it
provokes
to
corrupt
speeches
,
take
occasion
to
utter
some
wholesome
speech
:
when
it
tempts
to
evil
actions
,
be
more
forward
to
all
religious
duties
,
and
more
zealous
of
good
works
:
Or
if
we
cannot
wring
these
weapons
out
of
the
fleshes
hands
,
we
must
look
the
better
to
get
on
the
whole
Christian
Armour
,
especially
the
shield
of
Faith
,
and
sword
of
the
Spirit
,
that
by
the
one
we
may
bea●
off
these
fierie
darts
,
and
by
the
other
we
may
beat
back
our
enemies
:
and
have
an
eye
on
which
side
thine
enemie
strikes
at
thee
:
whether
on
the
right
side
with
tentations
of
prosperitie
,
or
on
the
left
with
tentations
of
adversitie
,
whether
it
assaults
thy
head
with
errors
,
and
heresies
,
or
thy
heart
with
unlawful
lusts
:
Thine
eyes
with
wanton
objects
,
or
thine
ears
with
corrupt
speeches
,
and
against
all
these
oppose
the
shield
of
Faith
for
thy
securitie
,
1
Pet.
5.8
,
9.
Quest.
What
other
meanes
must
we
use
to
secure
us
against
this
Enemie
?
Answ.
First
,
We
must
keep
a
narrow
watch
over
our selves
,
and
over
our
enemie
,
not
only
to
prevent
all
occasions
whereby
it
may
circumvent
us
,
but
also
we
must
take
the
best
opportunities
for
the
killing
,
and
crucifying
of
all
our
fleshlie
lusts
:
and
this
is
necessarie
,
because
in
this
life
we
cannot
get
a
full
conquest
over
it
,
but
often
when
we
have
gotten
the
better
,
put
it
to
flight
,
wounded
and
weakened
,
yet
it
is
still
plotting
,
and
practising
new
treasons
:
For
the
atchieving
whereof
it
hath
great
advantages
,
being
an
enemie
in
our
bosome
:
and
no
sooner
do
out
Forraign
enemies
,
the
Divel
,
and
the
world
assault
us
,
but
this
lurking
Traitor
is
presently
ready
to
open
the
doors
,
and
let
them
into
our
hearts
,
yea
,
and
to
joyn
with
them
to
work
our
overthrow
:
how
carefull
therefore
should
we
be
to
shake
off
carnall
securitie
:
In
this
world
there
is
no
place
of
safety
.
Secondly
,
We
must
keep
this
watch
as
at
all
times
,
so
in
all
things
:
For
one
postern
unguarded
is
able
to
let
in
an
Armie
of
enemies
:
Hence
,
2
Tim
,
4.5
.
watch
thou
in
all
things
:
and
this
watch
must
be
kept
not
only
in
things
in
their
own
nature
evill
,
but
even
in
indifferent
things
,
that
we
abuse
not
our
Christian
libertie
to
sin
:
yea
,
in
those
actions
which
are
in
their
own
nature
good
,
that
we
may
do
them
in
a
good
manner
,
and
for
a
right
end
:
So
Christ
exhorts
in
hearing
,
Luke
8.18
.
So
in
prayer
we
must
watch
against
roving
thoughts
:
and
in
giving
alms
against
hypocrisie
,
Matth.
6.4
.
Thirdly
,
We
must
keep
this
watch
over
all
the
parts
and
faculties
of
out
bodies
and
souls
,
especially
over
our
sences
,
which
being
the
gates
of
our
souls
,
let
in
,
and
keep
out
both
friends
and
enemies
:
Thus
wee
must
watch
over
our
eyes
that
they
wander
not
after
wanton
,
and
wicked
objects
:
as
Job
31.1
.
and
because
our
own
providence
is
not
sufficient
to
secure
us
,
we
must
pray
with
David
,
Psal.
119.37
.
Turne
away
mine
eyes
from
beholding
vanity
.
We
must
also
watch
over
our
ears
,
and
take
heed
of
what
we
hear
:
and
how
we
hear
:
for
evill
words
will
corrupt
good
manners
,
1
Cor.
15.33
.
So
over
our
tongues
,
our
taste
,
our
appetite
,
as
Solomon
adviseth
,
Prov.
23.2
.
Put
a
knife
to
thy
throat
,
Otherwise
we
shall
be
like
a
City
whose
walls
are
broken
down
,
and
therefore
becoms
an
easie
prey
to
an
enemy
,
Prov.
25.28
.
Fourthly
,
Especially
we
must
keep
a
strict
watch
over
our
tongues
which
the
flesh
abuseth
as
a
notable
instrument
of
all
evill
:
which
as
a
razor
,
or
sharp
sword
,
wounds
not
only
our
neighbours
,
but
our
own
souls
,
and
consciences
:
This
David
promiseth
,
Psal.
39.1
.
and
this
wee
must
doe
the
rather
,
1.
Because
God
requires
it
,
Psal.
34.13
.
Keepe
thy
tongue
from
evill
,
&c.
2.
Because
of
that
power
and
potency
which
is
in
the
tongue
to
draw
us
to
good
,
or
evill
,
life
,
or
death
,
as
Prov.
18.21
.
and
13.3
.
and
21.23
.
3.
The
naturall
maliciousness
in
this
little
member
should
make
us
watch
over
it
the
more
heedfully
:
For
Psal.
52.4
.
It
s
a
sharp
razor
,
&c.
Rom.
3.13
.
Jam.
3.5
,
6
,
7
,
8.
It
an
unruly
evill
,
Jam.
3.2
.
and
Christian
perfection
consists
in
well
ordering
of
the
tongue
,
Jam.
1.26
.
Now
in
this
our
watch
we
are
to
keep
our
tongues
from
impious
words
against
the
Majesty
of
God
,
as
blaspheming
his
name
,
profaning
his
Word
and
Ordinances
,
scorning
his
works
:
as
also
from
dishonest
,
and
unjust
speeches
,
which
tend
to
the
prejudice
of
our
neighbours
,
Ephes.
4.25
.
Levit.
19.16
.
and
Saint
James
gives
a
reason
for
it
,
Jam.
4.11
.
such
speake
evill
of
the
Law
,
and
judge
the
Law
:
viz
by
doing
that
which
the
Law
condemneth
▪
2.
We
must
refrain
from
idle
speeches
,
and
consequently
from
much
speaking
,
wherein
there
is
much
vanitie
,
Prov.
10.19
.
Considering
that
we
must
be
accountable
for
every
idle
word
,
Matth.
12.36
.
Fifthly
,
But
above
all
other
parts
,
we
must
guard
our
hearts
,
as
Solomon
adviseth
,
Prov.
4.23
.
and
that
1.
Because
of
all
other
parts
its
most
crafty
,
and
deceitfull
,
Jer.
17.9
.
2.
Because
it
is
the
Chief
Commander
in
this
little
world
of
man
,
ruling
all
other
parts
:
It
s
their
guid
and
Captain
that
directs
all
their
courses
:
It
s
the
Spring
and
Fountain
of
all
our
thoughts
,
words
,
and
actio●
,
Luke
8.45
.
Mat.
15.18
,
19.
and
19.18
.
therefore
it
much
concerns
us
at
all
times
,
in
all
places
,
and
companies
,
&
imploiments
,
whether
about
the
service
of
God
,
or
conversing
with
men
,
or
alone
,
to
keep
our
hearts
pure
,
holy
,
sober
,
and
righteous
,
least
they
being
corrupted
,
mislead
all
our
other
powers
,
and
parts
,
and
seeing
we
cannot
do
this
of
our selves
,
we
are
continually
to
pray
to
the
Lord
who
hath
our
hearts
in
his
hands
,
that
he
will
rule
and
guide
them
,
that
so
with
themselves
,
all
our
other
faculties
may
be
brought
into
subjection
to
him
:
that
he
will
cause
them
to
love
what
he
loves
,
and
to
hate
what
he
hates
,
as
Psal.
119.36
.
and
141.3
.
and
51.10
.
and
86.11
.
Sixthly
,
We
must
keep
this
watch
in
our
spirituall
Armour
,
especially
we
must
use
the
shield
of
Faith
,
and
the
sword
of
the
Spirit
to
assault
the
flesh
,
and
the
lusts
thereof
,
as
soon
as
they
approach
towards
us
:
Sometimes
repelling
,
and
wounding
them
with
the
threatnings
of
the
Law
,
and
sometimes
thrusting
them
through
with
the
sweet
promises
of
the
Gospel
,
which
encourage
us
to
a
godly
life
,
and
with
the
remembrance
of
Gods
love
in
Christ
,
and
what
our
dear
Saviour
hath
done
,
and
suffered
to
free
us
from
our
sins
:
Yea
,
we
must
use
this
Sword
of
the
Spirit
against
each
particular
lust
▪
As
when
the
flesh
would
withdraw
us
from
the
service
of
God
,
and
engage
us
to
the
service
of
Satan
,
and
the
world
,
we
must
resist
it
with
that
Text
,
Exod.
20.3
.
wherein
we
are
bound
to
worship
,
and
serve
God
,
and
that
we
are
redeemed
for
that
end
,
Deut.
6.13
.
Matth.
4.10
.
Luke
1.74
.
when
it
moves
us
to
neglect
good
works
,
remember
,
Ephes.
2.10
.
that
we
are
created
for
this
end
.
when
it
perswades
to
defer
repentance
,
remember
,
Eccles.
12.1
.
Psal.
95.7
,
8.
when
it
would
provoke
us
to
love
of
the
world
,
remember
,
Jam.
4.4
.
1
Joh.
2.15
.
1
Pet.
5.5
.
when
it
tempts
us
to
pride
,
remember
,
Prov.
29.23
.
and
18.12
.
God
resisteth
the
proud
,
&c.
when
it
tempts
to
covetousness
,
remember
,
1
Tim.
6.6
,
10.
Heb.
13.5
.
Quest.
What
other
Rules
must
be
observed
by
those
that
would
subdue
the
flesh
?
Answ.
First
,
We
must
resist
it
in
all
the
occasions
that
it
taketh
,
and
means
which
it
useth
to
prevail
against
us
,
and
see
that
with
equal
care
we
avoid
and
shun
them
.
For
if
we
are
so
weak
of
our selves
,
that
we
are
prone
to
fall
,
when
no
outward
means
provoke
us
thereto
,
how
much
more
shall
we
be
foiled
when
as
their
objects
presents
themselves
,
and
both
time
,
place
,
and
company
invite
us
to
imbrace
them
:
especially
considering
that
by
exposing
our selves
to
these
needless
dangers
,
we
tempt
God
to
leave
us
to
our
own
weakness
,
and
to
the
malice
of
our
spirituall
Enemies
,
that
so
by
our
falls
,
we
may
learn
to
be
more
wary
for
the
time
to
come
.
Hence
Paul
,
Ephes.
5.4
.
having
forbidden
Fornication
,
&c.
forbids
the
naming
of
them
,
together
with
filthy
,
and
foolish
talking
,
and
scurrilous
jesting
,
which
are
means
to
provoke
to
those
sins
,
as
we
see
in
David
,
Achan
,
Ahab
,
&c.
Hence
,
Prov.
13.20
.
A
companion
of
fools
shall
be
destroyed
,
and
Psal.
119.115
.
Away
from
me
(
saith
David
)
ye
wicked
,
I
will
keepe
the
Commandements
of
my
God
:
Hence
also
,
Ephes.
5.11
.
2.
We
must
withstand
the
first
beginnings
of
sin
,
and
labour
to
quench
our
fiery
lusts
when
they
are
first
kindled
in
us
,
1
Thes.
5.22
.
Abstain
from
all
appearance
of
evill
:
and
St.
Jude
advised
,
that
we
should
be
so
far
from
entertaining
sin
,
that
we
should
hate
the
garment
spotted
by
the
flesh
,
Jud.
21.23
.
Thirdly
.
If
we
would
get
the
victory
over
our
sinfull
lusts
,
we
must
prevent
them
withall
speed
,
take
them
unprovided
,
and
set
upon
them
before
they
be
aware
:
For
the
longer
we
defer
the
fight
,
the
more
difficult
,
and
doubtfull
we
make
the
victory
.
If
we
single
them
out
one
by
one
as
they
appear
to
us
,
we
shall
easily
overcome
them
,
but
if
we
give
them
time
to
muster
their
Forces
,
and
to
come
in
Troops
against
us
,
we
shall
not
be
able
to
withstand
their
power
:
we
should
therefore
(
as
Pharaoh
)
drown
them
in
the
tears
of
true
repentance
as
soon
as
they
are
born
:
we
must
destroy
sin
in
its
first
conception
,
and
not
suffer
it
to
receive
birth
,
and
breath
in
our
words
,
and
actions
,
least
it
grow
to
our
destruction
,
Jam.
1.15
.
Sin
when
it
is
finished
brings
forth
death
.
Hence
St.
Austin
,
Caput
Serpentis
obs●rva
:
quod
est
caput
Serpentis
?
prima
peccati
suggestio
.
Observe
well
the
Serpents
head
,
that
thou
mayest
give
give
it
a
mortall
wound
:
and
what
is
this
Serpents
head
,
but
the
first
suggestion
of
sin
:
and
St.
Cyprian
saith
,
Diaboli
primis
titillationibus
obviandum
est
,
nec
col●ber
soveri
debit
donec
in
Serpentem
formetur
.
Withstand
the
Divels
first
allurin●
motions
,
neither
let
us
cherish
the
Snake
till
it
grow
to
a
Serpent
.
Sin
is
an
unlimited
evill
which
admits
of
no
bounds
,
if
we
let
it
have
full
liberty
to
enlarge
it self
,
like
Elias
his
cloud
,
&c.
and
if
we
do
not
this
,
we
are
not
so
wise
for
our
souls
,
as
we
are
about
Earthly
things
:
If
fire
be
cast
into
our
bosoms
,
we
will
presently
cast
it
out
:
and
quench
it
when
it
first
takes
hold
of
our
houses
:
we
mend
our
garments
when
the
rent
is
small
:
we
presently
stop
the
gap
when
the
water
hath
made
a
breach
in
the
bank
,
&c.
why
then
should
we
not
deal
so
with
sin
,
which
is
a
greater
evil
,
and
more
dangerous
,
Vel
exigua
scintilla
flammam
ingentem
accendit
,
&
hominem
saepenumero
viperae
semen
perdidit
:
saith
Nazianzen
,
the
least
spark
in
time
grows
to
a
great
flame
,
and
oft
times
the
seed
of
the
Viper
hath
destroyed
a
man
:
Let
us
therefore
shun
the
least
fault
,
seeing
,
though
it
be
small
,
it
will
quickly
be
great
if
we
let
it
go
on
.
A
small
Error
in
the
beginning
of
the
way
,
may
become
great
in
the
end
of
the
journey
.
Sin
is
a
Gangrene
which
if
let
alone
will
devoure
all
:
and
therefore
here
,
if
ever
the
Physitians
Rule
is
good
,
Cito
,
longe
,
tarde
:
Flie
from
it
speedily
:
go
far
enough
,
and
it
will
be
too
soon
if
ever
we
return
to
it
again
.
To
give
way
to
the
first
motions
of
sin
is
very
dangerous
,
as
appears
by
the
examples
of
Cain
,
Solomon
,
Jonas
,
Sampson
,
Herod
,
Judas
,
&c.
Fourthly
,
We
must
not
think
any
sin
so
small
,
as
willingly
to
commit
it
,
and
to
continue
in
it
without
repentance
:
But
contrarywise
we
should
the
rather
flie
from
the
least
sin
,
because
naturally
we
are
apt
to
slight
and
neglect
such
.
Non
est
minimum
in
vi●a
hominum
negligere
minima
,
saith
Eusebius
:
It
s
not
the
least
thing
in
a
mans
life
to
neglect
such
things
as
seem
to
be
least
,
and
I
know
not
of
what
faults
we
may
be
secure
,
seeing
we
must
be
judged
for
sins
of
ignorance
,
and
give
an
account
of
our
idle
words
and
thoughts
.
For
which
end
let
us
consider
.
1.
That
even
by
the
least
sins
Gods
Law
is
transgressed
,
his
Justice
violated
,
and
his
wrath
provoked
.
Hence
St.
Hierom
saith
:
Nec
consideres
quod
parva
peccata
,
sed
quod
magnus
●it
Deus
,
c●i
displicent
.
Do
not
consider
the
smallness
of
thy
sins
,
but
the
greatness
of
thy
God
who
is
displeased
with
them
:
and
St.
Austin
adds
,
Nullum
enim
peccatum
adeo
parvum
,
quod
non
crescat
neglectum
.
Non
enim
considerandum
quid
fecerit
,
sed
quem
offenderit
,
there
is
no
sin
so
little
which
being
neglected
doth
not
increase
,
and
we
must
not
consider
what
we
have
done
,
but
how
great
he
is
whom
we
have
offended
.
2.
Consider
that
the
eternall
Son
of
God
suffered
the
bitter
death
on
the
Cross
,
as
well
for
the
least
,
as
for
the
greatest
sins
,
and
is
any
sins
small
which
could
not
be
purged
by
a
less
price
?
3.
Consider
what
great
evills
come
of
the
least
sins
:
For
first
our
smallest
sins
defile
our
persons
,
and
makes
us
abominable
in
Gods
sight
,
especially
when
we
willingly
entertain
,
or
live
in
them
.
It
ill
becomes
the
Temples
of
the
Holy
Ghost
to
have
such
sluttish
corners
:
It
ill
beseems
us
who
are
espoused
to
Christ
,
to
come
into
his
presence
with
such
blemishes
,
and
loathsome
defilements
.
2.
The
least
sins
do
wound
,
and
being
often
committed
,
do
●ear
the
Conscience
:
as
much
use
makes
the
hand
brawny
,
and
little
drops
,
do
hollow
the
hardest
stones
:
and
small
blows
cut
down
the
strongest
Oakes
,
they
also
harden
the
forehead
,
and
make
the
face
impudent
.
3.
If
we
would
know
how
much
even
those
sins
which
they
would
count
small
,
doe
provoke
the
Lords
wrath
,
we
may
see
by
those
severe
judgments
which
he
hath
executed
on
Offenders
in
this
kind
,
as
on
Nadab
,
and
Abihu
,
Lev.
10.1
,
2.
on
Vzzah
,
2.
Sam.
6.6
.
on
Achan
,
Josh.
7.
on
the
man
that
gathered
sticks
on
the
Sabbath
,
Numb.
15.32
.
on
Ananias
,
and
Saphira
,
Acts
5.
But
above
all
,
most
dreadfull
was
Gods
judgment
on
our
first
Parents
for
eating
of
the
forbidden
fruit
,
whence
St.
Austin
saith
,
Haec
peccata
etsi
parva
sint
per
misericordiam
,
fiunt
magna
peccatoribus
negligentia
.
Although
our
sins
,
when
they
are
repented
of
,
become
small
,
yet
they
are
made
great
unto
sinners
through
their
negligence
,
and
impenitency
.
So
Matth.
5.22
.
and
12.36
.
4.
That
we
may
not
give
way
to
the
least
sins
,
let
us
consider
,
that
if
we
willingly
entertain
them
,
they
will
prove
no
less
dangerous
then
the
greatest
,
because
they
are
the
continuall
Errors
of
our
lives
,
which
are
more
frequently
committed
then
hainous
offences
,
and
therefore
what
they
want
in
weight
,
they
●ave
in
number
:
the
tallest
Ship
may
be
sunk
by
the
smallest
sands
:
Hence
St.
Austin
saith
,
Ne
contemne
peccata
parva
:
etsi
parvi
facias
dum
ea
ponderas
,
time
saltem
quando
annumeras
.
Despise
not
small
sins
,
for
though
thou
doest
but
lightly
esteem
them
whilst
thou
dost
weigh
them
,
yet
at
least
fear
when
thou
beginnest
to
number
them
.
Great
Rivers
are
filled
with
small
drops
:
Gather
the
least
things
together
,
and
they
will
make
a
great
heap
,
&c.
Great
sins
indeed
more
wast
the
Conscience
,
and
are
like
to
savage
beasts
,
devours
us
at
one
bit
,
or
Jonas's
Whale
that
swallowed
him
up
at
once
:
But
small
sins
also
are
like
those
little
vermin
,
that
with
their
multitude
plagued
Pharaoh
and
his
people
.
But
what
need
I
speak
of
multitudes
of
sins
,
when
the
least
unrepented
of
is
sufficient
to
damn
us
.
5.
If
we
be
carefull
to
flie
from
the
least
sins
,
it
will
be
a
notable
means
to
preserve
us
from
falling
into
greater
:
he
that
gives
no
place
to
the
first
motions
of
covetousness
,
is
safe
from
usury
,
bribery
,
extortion
,
theft
,
&c.
He
that
keeps
his
tongue
from
speaking
irreverently
of
God
,
is
safe
from
cursing
,
and
blasphemy
:
He
that
makes
Conscience
of
vain
swearing
,
is
safe
from
perjury
,
&c.
therefore
St.
Hierom
saith
,
Satis
prodesse
ad
cautionem
discimus
etiam
minima
pro
maximis
cavere
.
It
s
a
good
caution
in
avoiding
sin
,
to
take
heed
of
the
least
,
as
though
they
were
the
greatest
,
whereas
if
we
ordinarily
swallow
smaller
sins
,
it
widens
our
throats
to
let
down
greater
.
6.
Consider
that
sin
is
that
deadly
poison
which
Satan
the
great
red
Dragon
casts
out
of
his
mouth
,
and
who
would
drink
that
which
he
hath
disgorged
?
who
would
be
allured
to
swallow
these
poisons
which
are
so
mortall
to
the
soul
,
because
they
delight
our
carnall
appetite
?
Sin
is
Satans
livery
,
which
who
so
willingly
wea●s
,
acknowledges
the
Divels
soveraignty
,
and
his
own
servitude
,
1
Joh.
3.8
,
9.
7.
Consider
that
those
enemies
are
most
dangerous
,
which
are
most
despised
:
For
hereby
we
are
brought
to
neglect
our
watch
,
to
lay
aside
our
Armour
,
and
Weapons
,
and
to
fall
i●
to
the
deadly
slumber
of
carnall
security
,
and
what
Enemy
is
so
weak
,
that
cannot
cut
the
throat
of
the
strongest
when
he
is
a
sleep
,
and
disarmed
?
Nullum
peccatum
tam
parvum
est
,
quod
contemptu
non
fiat
magnum
,
saith
St.
Augustine
,
there
is
no
sin
so
small
,
which
contempt
will
not
make
●reat
.
8.
Consider
that
if
we
do
not
hate
all
sin
,
small
as
well
as
great
,
we
hate
not
any
with
a
Christian
hatred
:
For
they
that
hate
sin
truly
,
and
spiritually
,
doe
it
upon
these
grounds
.
1.
Because
it
hath
the
Divels
stamp
,
and
Superscription
on
it
,
who
is
Cods
,
and
our
greatest
Enemy
,
and
this
his
Image
is
upon
the
smallest
,
as
well
as
the
greatest
sins
.
2.
Such
hate
sin
because
they
love
,
and
fear
God
,
and
would
not
do
any
thing
which
might
displease
him
;
and
they
hate
it
because
it
s
so
odious
to
God
,
so
opposite
to
his
Law
,
and
contrary
to
his
nature
,
upon
which
grounds
they
hate
every
sin
,
small
and
great
:
and
though
they
doe
not
equally
hate
all
,
yet
they
are
not
in
love
with
any
.
Fifthly
,
The
next
Rule
for
the
subduing
of
the
flesh
is
,
that
we
must
neglect
no
sin
as
though
we
were
in
no
danger
of
falling
into
it
.
For
we
have
the
seed
of
all
sin
in
us
,
and
need
nothing
to
the
committing
of
it
,
but
that
God
should
leave
us
to
our selves
,
and
Satans
tentations
:
Hence
we
are
commanded
to
work
out
our
salvation
with
fear
and
trembling
,
Phil.
2.12
.
and
when
we
think
we
stand
,
to
take
heed
of
falling
,
1
Cor.
10.12
.
Sixthly
,
The
last
Rule
is
,
that
we
set
no
stint
to
our
mortification
,
but
that
we
endeavour
from
one
degree
to
aspire
to
another
,
till
we
come
to
perfection
:
we
must
not
deale
with
these
Spirituall
Enemies
as
Joash
with
the
Aramites
,
2
King
.
13.18
.
contenting
our selves
with
two
or
three
victories
over
them
:
much
less
as
the
Israelites
with
those
cursed
Nations
,
suffering
them
quietly
to
dwell
with
us
,
on
condition
that
they
will
contribute
something
to
our
pleasure
,
profit
,
&c.
but
we
must
war
with
them
till
we
have
utterly
rooted
them
out
:
or
at
least
to
deal
with
them
,
as
Joshuah
with
the
Gibeonites
,
to
make
them
our
slaves
.
Let
us
not
deal
with
them
as
Saul
and
Ahab
with
Agag
,
and
Benhadad
,
get
the
victory
,
and
so
suffer
them
to
live
,
least
through
Gods
judgment
they
kill
us
because
we
killed
not
them
:
neither
with
Saul
,
let
us
destroy
the
meanest
of
our
lusts
,
and
keep
the
fattest
alive
which
bring
most
pleasure
,
or
profit
to
us
:
Let
us
not
be
like
Herod
,
that
refrained
from
many
sins
,
but
would
not
part
with
his
Herodias
:
But
our
mortification
must
be
without
stint
,
or
restraint
,
extending
to
all
lusts
in
respect
of
the
object
,
and
in
respect
of
the
time
,
continually
even
to
the
end
of
our
liues
:
and
thus
continuing
faithfull
to
the
death
,
we
shall
receive
the
Crown
of
life
,
Rev.
2.10
.
And
lastly
in
respect
of
the
degrees
,
we
must
not
content
our selves
that
we
have
mortified
our
lusts
in
some
measure
,
but
we
must
strive
after
perfection
,
not
suffering
sin
to
live
in
any
of
our
members
,
but
must
cleanse
our selves
from
all
filthiness
of
flesh
&
Spirit
,
&c.
2
Co.
7.1
.
Labouring
to
be
perfect
as
our
heavenly
Father
is
perfect
,
Mat.
5.48
.
For
which
end
we
must
pray
God
to
sanctifie
us
throughout
,
1
Thes.
5.23
.
and
Christ
our
Saviour
to
sanctifie
and
cleanse
us
by
th●
washing
of
water
by
the
Word
,
&c.
Ephes.
5.25
.
and
to
our
prayers
,
we
must
add
our
endeavours
to
encrease
in
the
measure
of
mortification
,
getting
daily
new
victories
over
all
our
sinfull
lusts
.
True
grace
is
growing
grace
,
&c.
Quest.
What
means
may
we
use
to
strengthen
the
Spirit
to
the
obtaining
of
the
victory
?
Answ.
First
▪
We
must
avoid
the
means
whereby
it
s
weakned
.
For
in
this
spirituall
warfare
both
these
concur
in
the
same
actions
:
for
the
famishing
of
the
Flesh
,
is
the
nourishing
of
the
Spirit
,
and
the
weakning
of
the
one
,
is
the
strengthening
of
the
other
.
Quantum
carni
detrahes
,
tantum
facies
animum
spirituals
bona
habitudine
relucere
,
saith
Basil.
Look
how
much
thou
detractest
from
the
flesh
,
so
much
thou
makest
thy
spirituall
part
to
prosper
and
flourish
in
good
health
,
and
liking
.
Now
the
chief
means
whereby
the
Spirit
is
weakned
,
are
our
sins
,
whereby
we
grieve
the
good
Spirit
of
God
,
and
make
him
weary
of
lodging
in
our
hearts
but
above
others
,
such
sins
weakens
the
Spirit
as
are
committed
against
knowledge
,
and
conscience
,
wilfully
,
and
presumptuously
:
with
which
kind
of
obstinate
rebellion
the
spirit
is
tired
,
that
he
will
no
longet
contend
with
us
,
but
leave
us
to
our
lusts
,
and
a
reprobate
mind
to
go
on
to
our
perdition
,
Gen.
6.3
.
So
it
was
with
the
old
world
.
Of
this
God
complains
,
Amos
2.13
.
that
he
was
pressed
under
their
sins
as
a
cart
under
the
sheaves
:
For
this
God
gave
the
Gentiles
up
to
vile
affections
,
&c.
Rom.
1.26
.
we
must
not
therefore
quench
the
Spirit
,
1
Thes.
5.19
.
nor
grieve
him
,
Ephes.
4.30
.
Quest.
But
what
are
those
speciall
sins
which
most
wound
and
w●aken
the
Spirit
?
Answ.
First
,
Ignorance
,
and
blindness
of
mind
,
which
pulls
out
of
the
hand
of
the
Spirit
his
chiefest
weapon
,
the
Sword
of
Gods
Word
whereby
it
defends
it self
,
and
offends
its
Enemies
:
It
also
dazels
the
understanding
that
it
cannot
discern
the
slights
,
and
subtilties
of
our
Spirituall
Enemies
,
nor
on
which
side
they
strike
us
,
nor
how
to
ward
off
their
blows
.
Secondly
,
Infidelity
,
which
disables
the
Spirit
whilst
it
deprives
it
of
the
chief
comforts
,
and
encouragements
whereby
it
s
strengthened
against
the
assaults
of
the
flesh
,
viz.
Gods
sweet
promises
of
grace
in
this
life
,
and
of
glory
in
the
next
,
to
all
those
who
walk
in
the
Spirit
,
and
mortifie
the
flesh
.
Yea
it
weakens
the
spirituall
bond
of
our
union
with
Christ
,
which
is
our
Faith
,
by
which
alone
he
is
applyed
,
and
so
hinders
the
influences
of
his
graces
,
by
which
we
are
strengthened
against
the
flesh
,
and
enabled
to
withstand
the
assaults
of
all
our
spiritual
enemies
.
Thirdly
,
Impenitency
,
which
is
most
pernicious
to
the
health
,
and
vigour
of
the
Spirit
:
for
besides
,
that
it
hinders
all
the
operations
of
Faith
,
the
application
of
Christ
,
and
all
the
promises
made
in
him
,
our
communion
with
God
,
hiding
his
loving
countenance
from
us
,
in
the
appehensions
whereof
consists
the
life
of
our
lives
,
it
also
depriveth
us
of
peace
of
conscience
,
and
joy
in
the
holy
Ghost
,
by
which
our
spiritual
man
is
strengthened
,
&
after
we
have
received
wounds
by
the
flesh
in
the
spirituall
f●ight
,
it
hinders
their
cure
,
and
causeth
them
to
rankle
,
and
daily
to
grow
more
incurable
.
Fourthly
,
Carnal
security
,
and
hardness
of
heart
greatly
weakens
the
spirit
,
whereby
we
bless
our selves
when
our
state
is
dangerous
,
and
have
no
sence
,
and
feeling
,
either
of
Gods
mercy
,
and
love
,
or
of
his
displeasure
,
by
the
one
whereof
the
Spirit
is
strengthened
in
Gods
service
,
and
by
the
other
we
are
preserved
from
sinning
against
him
.
Carnall
security
weakens
the
Spirit
,
as
it
makes
us
put
the
evill
day
far
from
us
,
and
utterly
to
neglect
our
spiritual
enemies
,
as
though
there
were
no
danger
;
It
makes
us
lay
aside
our
watch
,
and
so
to
lie
open
to
the
assaults
of
our
adversaries
,
and
to
neglect
the
means
of
our
safety
.
Fifthly
,
The
love
of
the
world
,
which
like
birdlime
,
so
besmears
the
wings
of
of
our
soul
,
that
thereby
it
is
fastened
to
the
earth
,
and
worldly
vanities
:
more
especially
the
love
of
honours
,
and
the
glory
of
the
world
makes
the
spirituall
man
sluggish
in
the
pursuit
of
eternall
glory
.
The
love
of
riches
hinders
him
from
seeking
after
those
incomparable
treasures
which
are
reserved
for
us
in
Heaven
;
It
choaks
the
seed
of
the
word
that
it
cannot
take
root
,
and
bear
fruit
:
It
frustrates
all
the
good
motions
of
the
Spirit
,
that
they
cannot
take
effect
:
It
exposes
us
to
many
tentations
,
and
sna●es
which
drown
men
in
destruction
,
1
Tim
6.9
,
10.
and
so
the
love
of
earthly
pleasures
hinder
the
pursute
of
those
eternal
pleasures
,
and
fulness
of
joy
which
is
as
Gods
right
hand
for
ever
more
.
For
when
the
flesh
is
pamperd
with
these
carnall
delights
,
the
spirit
is
pined
:
when
it
s
made
fat
with
gluttony
,
the
spirit
grows
lean
,
fulness
of
wine
,
and
the
Spirit
will
not
stand
together
,
as
we
see
,
Ephes.
5.18
.
Secondly
,
We
must
not
provide
for
the
Spirit
poison
instead
of
wholesome
food
,
nor
carnall
weapons
instead
of
spirituall
:
As
,
instead
of
the
pure
Word
of
God
,
and
heavenly
Manna
,
the
sincere
milk
of
the
Gospel
,
and
Sacraments
,
we
must
not
feed
our
souls
with
humane
inventions
,
and
traditions
,
will-worship
,
and
superstitious
devotions
,
not
warranted
by
Scripture
;
of
which
,
the
more
liberally
that
we
feed
,
the
more
lean
we
wax
in
our
spiritual
strength
,
and
stature
,
yea
,
the
more
feeble
we
grow
in
all
spirituall
graces
.
2.
We
must
not
provide
for
this
spirituall
warfare
,
carnall
weapons
.
For
2
Cor.
10.4
.
the
weapons
of
our
warfare
are
not
carnal
,
&c.
As
for
example
,
we
must
not
fight
against
the
flesh
with
fleshly
anger
,
and
carnal
revenge
.
For
Jam.
1.20
.
the
wrath
of
man
works
not
the
righteousness
of
God
:
we
must
not
seek
to
subdue
the
flesh
with
popish
fasting
,
called
the
Doctrine
of
Divels
,
1
Tim.
4.1
,
3.
But
with
our
fasting
when
we
have
just
occasion
,
we
must
joyn
Prayer
,
the
one
being
the
end
,
the
other
the
means
enabling
us
thereunto
.
Thirdly
,
We
must
not
remit
any
thing
of
our
zeal
in
holy
duties
,
and
give
way
to
coldness
,
and
formality
therein
.
For
we
may
the
more
easily
preserve
the
strength
of
the
Spirit
,
whilst
its
in
the
best
plight
,
then
recover
it
when
it
s
diminished
again
,
the
more
resolutely
we
stand
in
the
strength
of
grace
received
,
the
more
willing
the
Lord
is
to
assist
us
in
fighting
his
battels
:
the
more
carefull
we
are
to
encrease
his
spirituall
Talents
,
the
more
willing
he
is
to
redouble
them
,
4.
Lastly
,
we
must
avoid
fleshly
sloth
,
and
negligence
:
and
must
use
Gods
gifts
,
and
graces
in
the
exercise
of
Christian
duties
to
the
glory
of
him
that
gave
them
.
Our
knowledge
must
be
exercised
in
the
practice
of
what
we
know
:
Our
Faith
in
good
works
:
our
love
to
God
,
and
our
neighbours
in
performing
all
holy
duties
we
owe
them
.
For
if
we
could
abound
in
all
graces
,
yet
if
we
did
not
use
them
for
our
own
defence
,
and
the
discomforting
our
enemies
,
we
should
be
never
the
neerer
in
obtaining
the
victory
.
Quest.
How
may
wee
cheare
up
,
and
comfort
the
Spirit
to
this
Conflict
?
Answ.
First
,
We
must
earnestly
desire
to
have
the
Spirit
more
strengthened
,
and
the
gifts
,
and
graces
of
it
more
enlarged
,
and
multiplied
in
us
.
God
hath
promised
that
if
we
want
the
Spirit
,
and
ask
it
of
him
,
he
will
give
it
us
,
Luke
11.13
.
So
if
we
have
it
,
and
desire
,
and
beg
an
increase
of
the
gifts
of
it
,
he
will
satisfie
our
desires
,
and
carry
it
on
to
perfection
,
Psal.
145.19
.
Phil.
1.6
.
For
therefore
doth
the
Lord
give
us
these
longings
that
we
may
satisfie
them
,
we
must
not
therefore
rest
content
with
any
measure
of
grace
received
,
but
go
on
from
grace
to
grace
,
till
we
come
to
perfection
:
and
this
is
an
infallible
sign
of
the
regenerate
,
who
are
therefore
said
to
be
trees
of
righteousness
of
Gods
own
planting
,
Psal.
92.14
.
which
are
most
fruitfull
in
their
old
age
:
they
are
like
the
morning
light
,
which
shines
more
,
and
more
to
the
perfect
day
,
Prov.
4.18
.
they
are
Gods
bildings
,
which
is
still
setting
up
till
it
be
fully
finished
,
Ephes.
2.20
.
they
are
Gods
Children
who
grow
from
strength
to
strength
,
till
they
come
to
a
perfect
stature
:
therefore
we
must
desire
to
grow
in
grace
,
Ephes.
4.12
,
13.
Joh.
15.2
.
2
Pet.
3.18
.
Secondly
,
We
must
use
all
good
means
for
the
strengthening
of
the
spirit
;
for
which
end
,
1.
We
must
be
diligent
in
hearing
,
reading
,
and
meditating
on
the
word
of
God
,
which
is
the
ministry
of
grace
,
and
salvation
;
not
only
the
seed
whereby
we
are
begotten
again
,
but
the
food
also
whereby
we
are
nourished
till
we
come
to
a
full
age
in
Christ
,
1
Pet.
2.2
.
and
because
a
time
of
scarcity
may
come
,
we
must
(
with
Joseph
)
lay
up
aforehand
that
we
may
have
provision
in
such
times
as
those
.
For
if
food
be
withdrawn
from
the
spirit
,
it
will
languish
,
and
not
be
able
to
stand
against
the
assaults
of
the
flesh
in
the
day
of
battell
.
2.
To
the
Ministery
of
the
Word
,
we
must
joyn
the
frequent
use
of
the
Lords
Supper
,
which
is
a
spirituall
feast
,
purposely
ordained
by
our
Saviour
Christ
,
for
the
strengthening
our
communion
with
him
by
the
Spirit
,
and
for
the
replenishing
of
us
with
all
those
sanctifying
graces
,
whereby
we
may
be
enabled
to
resist
the
flesh
.
3.
We
must
use
the
help
of
holy
conference
,
instructing
,
exhorting
,
admonishing
,
counselling
,
and
comforting
one
another
,
that
we
may
be
further
edified
in
our
holy
Faith
,
Jude
20.
Thirdly
,
If
we
will
strengthen
the
Spirit
,
we
must
nourish
the
good
motions
thereof
,
neither
utterly
quenching
them
,
nor
delaying
to
put
them
in
practice
,
but
presently
obeying
them
,
taking
the
first
,
and
best
opportunity
of
performing
those
duties
which
it
requires
:
as
when
a
fit
opportunitie
being
offered
,
it
moves
us
to
prayer
,
either
to
beg
the
graces
which
we
want
,
or
to
give
thanks
for
benefits
received
,
we
are
not
to
neglect
this
motion
utterly
,
nor
to
cool
it
by
delayes
,
but
presently
to
put
it
in
execution
.
So
in
other
duties
either
of
piety
to
God
,
or
of
mercy
,
and
charity
to
men
,
we
must
not
put
them
off
to
another
time
,
but
presently
set
upon
them
,
making
hay
while
the
Sun
shines
,
&c.
which
will
much
chear
,
and
comfort
the
Spirit
,
being
thus
readily
obeyed
.
Fourthly
,
We
must
be
careful
of
maintaining
our
peace
with
God
,
and
our
assurance
of
his
love
,
and
favour
which
is
best
done
by
preserving
peace
in
our
own
Consciences
,
keeping
them
clear
from
known
,
and
voluntary
sins
,
whereby
our
Father
may
be
angered
,
and
we
exposed
to
his
judgments
.
For
if
God
be
offended
,
his
Spirit
cannot
,
be
well
pleased
with
us
,
neither
will
he
renew
our
strength
,
nor
send
us
fresh
supplies
of
grace
,
to
strengthen
us
against
our
spirituall
Enemies
:
neither
can
our
regenerate
spirit
with
courage
fight
against
the
Divell
,
the
World
,
and
the
Fesh
,
when
it
wants
the
light
of
Gods
countenance
,
and
its
peace
is
interrupted
with
him
.
Yea
,
we
must
endeavour
to
have
,
not
only
Gods
graces
habitually
,
but
to
feel
their
severall
actions
,
and
operations
working
our
hearts
to
all
good
duties
.
And
these
feelings
of
faith
,
and
comforts
of
the
Spirit
are
best
obtained
,
and
kept
,
when
as
we
preserve
our
communion
,
and
familiar
acquaintance
with
God
in
the
constant
and
conscionable
use
of
his
holy
Ordinances
,
of
Hearing
,
Prayer
,
receiving
the
Sacraments
,
and
frequenting
the
publick
Assemblies
,
where
God
is
present
by
his
spirit
,
as
Psal.
42.1
,
2.
and
84.1
.
&c.
when
we
labour
daily
in
the
mortification
of
our
sins
,
which
separate
between
God
and
us
,
and
exercise
our selves
in
all
holy
duties
of
his
service
,
thereby
glorifying
his
Name
,
and
edifying
our
neighbours
by
our
good
example
.
Fifthly
,
We
must
carefully
preserve
our
bodies
,
and
souls
,
which
are
his
Temple
,
in
purity
from
all
pollution
of
sin
:
For
as
a
good
aire
,
and
sweet
habitation
doth
much
refresh
,
and
strengthen
our
natural
,
and
vitall
spirits
,
and
preserves
our
bodies
in
health
:
So
no
less
doth
it
chear
up
the
Spirit
of
God
within
us
,
if
we
provide
him
a
cleanly
lodging
,
free
from
sinfull
impurity
,
sweetned
with
the
incense
of
our
prayers
,
and
adorned
with
the
flowers
,
and
fruits
of
our
good
works
,
and
holy
obedience
.
Sixthly
,
If
we
would
strengthen
the
Spirit
,
and
increase
in
us
the
gifts
and
graces
thereof
,
we
must
keep
them
in
continual
exercise
,
and
cause
these
habits
to
shew
themselves
in
their
functions
,
and
operations
:
For
as
breathing
and
moving
are
necessary
for
preserving
the
life
of
our
bodies
:
So
fruitfull
working
,
and
holy
walking
in
all
Christian
duties
is
for
preserving
,
and
cherishing
the
life
of
the
Spirit
,
Gal.
5.25
.
If
we
live
in
the
Spirit
,
let
us
walk
in
the
Spirit
,
Let
the
fire
of
the
Spirit
have
fit
vent
to
send
out
its
flames
in
holy
,
and
righteous
actions
,
it
will
live
and
blaze
,
but
if
we
stop
its
vent
,
it
will
presently
die
.
Let
Faith
exercise
it self
in
apprehending
the
promises
,
in
waiting
for
performances
,
fighting
against
doubting
,
and
in
bea●ing
the
fruits
of
good
works
,
it
will
from
a
grain
of
mustard-seed
,
grow
to
be
a
great
tree
,
from
smoaking
flax
,
to
a
burning
flame
,
and
from
a
feeble
assent
to
a
full
perswasion
.
Let
love
be
exercised
in
doing
,
and
suffering
for
Gods
sake
,
in
performing
all
holy
services
,
and
Christian
duties
to
God
and
our
neighbours
,
it
will
grow
from
a
spark
to
a
great
fire
.
Let
the
shoulders
of
patience
be
inured
to
bear
the
Cross
of
Christ
,
and
suffer
afflictions
:
to
put
up
wrongs
,
and
overcome
evill
with
good
,
though
they
be
weak
at
first
,
they
will
become
hardy
,
and
strong
.
Exercise
encreaseth
graces
,
but
ease
and
sloth
weakens
them
,
we
should
therefore
resolve
with
David
,
Psal.
119.32
,
33
,
34.
Seventhly
,
The
last
and
principall
means
to
cherish
the
Spirit
,
is
earnest
and
effectuall
prayer
to
God
that
he
will
strengthen
our
weakness
,
and
quicken
our
dulness
,
and
support
our
faintness
,
by
a
constant
renewing
of
his
spirit
in
us
,
and
sending
a
continuall
supply
of
his
saving
graces
,
to
reenforce
,
and
refresh
our
decayed
bands
,
that
by
these
Auxiliaries
,
they
may
be
enabled
to
stand
in
the
day
of
battell
,
and
to
get
the
victory
over
all
our
spirituall
Enemies
.
It
s
God
that
teaches
our
hands
to
war
,
and
our
fingers
to
fight
,
Psal.
144.1
.
and
that
gives
us
at
the
last
a
full
,
and
final
victory
,
and
then
adds
the
Crown
of
victory
,
even
everlasting
glory
.
Mr.
Downhams
Christian
warfare
.
Quest.
But
the
flesh
and
Spirit
being
but
qualities
,
how
can
they
be
said
to
fight
together
?
Answ.
Because
the
flesh
and
Spirit
are
mixed
together
in
the
whole
regenerate
man
,
and
in
all
the
powers
of
his
soul
:
as
light
and
darkness
are
mixed
in
the
air
in
the
dawning
of
the
day
:
and
as
heat
and
cold
are
mixed
together
in
lukewarm
water
:
we
cannot
say
that
one
part
of
the
water
is
hot
,
and
another
cold
,
but
heat
and
cold
are
mixed
in
every
part
:
so
the
man
regenerate
,
is
not
in
one
part
flesh
,
and
another
spirit
,
but
the
whole
mind
is
partly
flesh
,
and
partly
spirit
,
and
so
are
the
will
and
affections
,
&c.
Now
upon
this
mixture
it
is
that
the
powers
of
the
soul
are
carried
,
and
disposed
divers
ways
,
and
hereupon
follows
the
combate
.
Quest.
How
doth
the
lust
of
the
flesh
shew
it self
?
Answ.
First
,
it
defiles
,
and
suppresses
the
good
motions
of
the
Spirit
:
Hence
Paul
saith
,
Rom.
7.21
,
23.
when
I
would
doe
good
,
evill
is
present
:
and
the
Law
of
the
flesh
rebels
against
the
Law
of
the
mind
,
Hereupon
the
flesh
is
fitly
compared
to
the
disease
called
Ephialtes
,
or
the
mare
,
in
which
men
in
their
slumber
,
think
they
feel
a
thing
as
heavy
as
lead
to
lie
upon
their
breasts
,
which
they
can
no
way
remove
.
Secondly
,
It
brings
forth
,
and
fills
the
mind
with
wicked
cogitations
,
and
rebellious
inclinations
:
Hence
concupiscence
is
said
to
tempt
,
to
entice
,
and
to
draw
away
the
mind
of
man
,
Jam.
1.14
.
Quest.
What
are
the
contary
actions
of
the
spirit
?
Answ.
First
,
To
curb
,
and
restrain
the
flesh
:
Hence
St.
John
saith
,
the
regenerate
man
cannot
sin
,
1
Joh.
3.9
,
Secondly
,
To
beget
good
motions
,
inclinations
,
and
thoughts
agreeable
to
the
will
of
God
,
as
in
David
,
Psal.
16.7
.
My
reins
instruct
me
in
the
night
season
:
and
Isa.
30.21
.
thine
ears
shall
hear
a
voice
behind
thee
,
&c.
and
thus
by
the
concurrence
of
these
contrary
actions
in
the
same
man
is
the
combate
made
.
Quest.
Why
is
there
such
a
contrariety
between
the
flesh
and
spirit
?
Answ.
Because
the
Spirit
is
the
gift
of
righteousness
,
and
the
flesh
stands
in
a
double
opposition
to
it
.
1.
In
the
want
of
righteousness
.
2.
In
a
proness
to
all
unrighteousness
.
Object
.
But
naturall
men
also
have
a
combat
in
them
.
For
they
can
say
,
video
meliora
,
proboque
,
deteriora
sequor
.
I
see
and
approve
of
what
is
good
,
but
doe
that
which
is
naught
?
Answ.
This
combat
is
between
the
naturall
conscience
,
and
rebellious
affections
,
and
its
incident
to
all
men
that
have
in
them
any
conscience
,
or
light
of
reason
.
Quest.
Have
all
believers
this
combat
in
them
?
Answ.
No
:
For
1.
Only
such
as
be
of
years
have
it
:
for
Infants
,
though
they
have
the
seed
of
grace
in
them
,
yet
do
they
want
the
act
,
or
exercise
of
it
,
and
therefore
they
feel
not
this
combat
,
because
it
stands
in
action
.
Secondly
,
This
combate
is
in
the
godly
in
the
time
of
this
life
only
.
For
in
death
the
flesh
is
abolished
,
and
consequently
this
combate
ceaseth
.
Quest.
What
are
the
effects
of
this
combate
in
the
godly
?
Answ.
It
hinders
them
that
they
cannot
do
the
things
that
they
would
,
Gal.
5.17
.
and
that
three
wayes
.
1.
It
makes
them
that
they
cannot
live
in
the
practice
of
any
one
sin
,
1
Joh.
3.9
.
2.
If
at
any
time
they
fall
,
it
staies
and
keeps
them
that
they
sin
not
with
full
consent
of
will
,
but
they
can
say
,
the
evil
which
I
hate
,
that
doe
I
,
Rom.
7.19
.
3.
Though
in
the
ordinary
course
of
their
lives
they
do
that
which
is
good
,
yet
by
reason
of
this
conflict
they
fail
in
the
doing
of
it
,
Rom.
7.18
.
Hence
it
follows
that
all
the
works
of
regenerate
men
are
mixed
with
sin
,
and
in
the
rigor
of
justice
deserve
damnation
.
Object
.
Sin
is
the
transgression
of
the
Law
:
but
good
works
are
no
transgression
of
the
Law
,
and
therefore
they
are
no
sins
?
Answ.
I
answer
to
the
Minor
:
The
transgression
of
the
Law
is
two-fold
.
One
which
is
directly
against
the
Law
,
both
for
matter
and
manner
:
2.
When
that
is
done
which
the
Law
requires
,
but
not
in
that
manner
it
should
be
done
:
and
thus
good
works
become
sinfull
.
Object
.
Good
works
are
from
the
Spirit
of
God
:
but
nothing
proceeding
from
the
Spirit
of
God
is
sin
?
Answ.
Things
proceeding
from
the
Spirit
of
God
alone
,
or
from
the
Spirit
immediately
,
are
no
sins
:
but
good
works
proceed
not
only
from
the
Spirit
,
but
also
from
the
mind
,
and
will
of
man
,
as
instruments
of
the
Spirit
:
and
when
an
effect
proceeds
from
sundry
causes
that
are
subordinate
,
it
takes
unto
it
the
nature
of
the
second
cause
:
hereupon
our
works
are
partly
spirituall
,
and
partly
carnall
,
as
the
mind
and
will
of
the
doer
is
.
Object
.
But
good
works
please
God
,
and
what
pleases
God
is
no
sin
?
Answ.
They
please
God
,
because
the
doer
of
them
is
in
Christ
.
Again
,
they
please
not
God
before
,
or
withour
pardon
.
For
they
are
accepted
,
because
God
approves
his
own
work
in
us
,
and
pardons
the
defect
thereof
.
Object
.
No
sins
are
to
be
done
,
therefore
if
good
works
be
sin
,
they
are
not
to
be
done
?
Answ.
They
are
not
simply
sins
but
only
by
accident
.
For
as
God
commands
them
,
they
are
good
,
and
as
godly
men
doe
them
they
are
good
in
part
.
Now
the
reason
holds
only
thus
,
that
which
is
sin
,
so
far
forth
as
it
is
a
sin
,
or
if
it
be
simply
a
sin
,
is
not
to
be
done
.
Mr.
Perkins
,
Vol.
2.
p.
326.
CHAP.
XLIII
.
Questions
,
and
Cases
about
Conscience
Good
and
Bad.
Quest.
WHat
is
Conscience
?
Answ.
It
is
a
faculty
of
the
soule
,
taking
knowledge
,
and
bearing
witness
of
a
mans
thoughts
,
words
,
and
works
,
excusing
them
when
they
be
good
,
and
accusing
them
when
they
be
evill
,
Rom.
2.15
.
If
the
Conscience
be
not
deceived
,
but
bears
a
true
witness
,
then
it
s
no
erroneous
Conscience
;
Yet
it
may
be
an
evill
Conscience
if
it
be
not
sanctified
as
well
as
inlightned
.
Or
,
Conscience
is
a
particular
knowledge
which
we
have
within
us
of
our
own
deeds
,
good
,
or
evill
,
arising
out
of
the
generall
knowledge
of
the
mind
,
which
shews
us
what
is
good
,
or
evill
,
and
Conscience
tells
us
when
we
have
done
the
one
or
the
other
.
Conscience
is
a
word
of
great
latitude
,
and
infinite
dispute
.
It
s
taken
sometimes
properly
,
sometimes
generally
.
It
s
both
a
faculty
,
and
a
distinct
faculty
of
the
soul
:
the
Schools
reject
that
,
others
this
:
but
besides
reason
,
the
word
bends
most
that
way
,
1
Tim.
1.19
.
it
s
distinguished
from
the
evill
,
Tit.
1.15
.
from
the
mind
.
And
if
we
mark
it
,
Conscience
is
so
far
from
being
one
of
both
,
or
both
in
one
,
as
that
there
is
between
them
:
1.
A
jealousie
,
then
an
open
faction
:
the
other
powers
of
the
soul
taking
Conscience
to
be
but
a
spie
,
do
what
they
can
,
first
to
hide
themselves
from
it
,
next
to
deceive
it
,
afterwards
to
oppose
it
,
and
lastly
,
to
depose
it
.
Conscience
on
the
other
side
,
labours
to
hold
its
own
,
and
(
till
it
be
blinded
or
bribed
)
proceeds
in
its
office
in
spight
of
all
opposition
:
It
cites
all
the
powers
of
nature
,
sits
upon
them
,
examineth
,
witnesseth
,
judges
,
executes
,
hence
come
those
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
self-conferences
,
or
reasonings
spoken
of
,
Rom.
2.15
.
Thence
those
Apologies
,
and
exceptions
amongst
themselves
when
Conscience
sits
.
Quest.
What
is
the
common
subject
of
conscience
?
Answ.
The
reasonable
soul
:
Indeed
there
is
some
shadow
of
it
in
a
beast
,
a●
th●e
●s
of
reason
:
but
it
is
but
a
shadow
:
the
proper
sea●
of
it
,
is
the
highest
part
of
the
soul
:
it
s
usually
referred
to
the
practicall
understanding
,
because
it
s
busied
about
actions
,
and
drives
all
its
works
to
issue
by
discourse
:
but
as
that
ground
is
too
weak
(
for
neither
is
every
discourse
Conscience
,
nor
every
act
of
conscience
a
discourse
)
so
is
that
room
too
straight
:
Conscience
is
therefore
rather
to
be
placed
somewhat
higher
,
under
God
,
but
over
all
in
man
,
distinct
from
other
faculties
,
ye●
still
sheathed
in
the
body
.
Quest.
What
is
its
end
,
or
office
?
Answ.
It
is
set
in
man
to
make
known
to
man
,
in
what
terms
he
stands
with
God
,
thence
its
name
,
and
therefore
is
fitly
tearmed
,
the
souls
glass
,
and
the
understandings
light
.
Conscience
therefore
is
a
prime
faculty
of
the
reasonable
soul
,
there
set
to
give
notice
of
its
spirituall
estate
in
what
terms
it
stands
with
God
.
The
soul
is
ranked
into
three
parts
,
and
those
into
as
many
Courts
,
and
Offices
.
The
sensitive
part
hath
its
Court
of
Common
Pleas
:
the
intellectual
,
of
the
Kings
Bench
:
the
spirituall
,
a
Chancery
:
in
this
Court
all
causes
are
handled
,
but
still
with
speciall
reference
to
God
:
Here
sits
Conscience
as
Lord
Chancellour
,
the
Synteresis
as
Master
of
the
Rolls
:
To
this
Court
all
the
powers
of
man
owe
,
and
pay
service
till
the
Judge
be
either
willingly
feed
,
or
unwillingly
resisted
.
And
this
of
Conscience
strictly
taken
.
2.
It
s
taken
sometimes
more
generally
:
Sometimes
for
the
whole
Court
,
and
proceeding
of
Conscience
,
by
the
Fathers
:
Sometimes
for
the
whole
soule
of
man
,
either
stooping
to
Conscience
,
or
reflecting
upon
it self
;
So
the
Hebrews
ever
take
it
:
You
never
find
that
tearm
(
Conscience
)
with
them
,
but
Heart
,
Spirit
.
So
St.
John
(
who
abounds
with
Hebraisms
)
If
our
heart
condemn
,
or
condemn
us
not
,
1
Joh.
3.19
,
&c.
Dr.
Harris
,
St.
Pauls
Exercise
.
Quest.
What
is
the
Scripture
word
for
Conscience
?
Ans.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
a
compound
word
:
1.
of
the
verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
to
see
,
Mat.
2.2
.
and
to
know
,
Joh.
13.18
.
2.
of
a
Preposition
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
with
:
So
as
Conscience
implyeth
,
knowledge
with
:
viz.
with
some
other
thing
.
Conscience
then
implies
a
double
knowledge
:
One
of
the
mind
,
which
is
a
bare
understanding
of
a
thing
:
Another
of
the
heart
:
So
as
the
heart
witnessing
a
thing
together
with
the
mind
,
is
Conscience
,
1
Cor.
2.11
.
—
save
the
Spirit
,
(
i.
e.
the
Conscience
)
of
a
man
which
is
in
him
.
Or
The
double
knowledge
that
is
comprised
under
conscience
,
may
be
of
God
,
or
a
mans
self
.
God
knoweth
all
things
,
even
the
most
secret
thoughts
,
Psal.
139.2
.
and
every
man
knoweth
the
most
secret
things
of
himself
,
1
Cor.
2.11
.
the
testimony
therefore
of
a
mans
heart
,
with
his
mind
,
or
rather
with
God
,
is
Conscience
.
Hence
it
s
said
to
bear
witness
,
Rom.
9.1
.
and
Paul
rejoyced
in
the
testimony
of
his
Conscience
,
2
Cor.
1.12
.
Quest.
Where
is
the
seat
of
Conscience
;
Answ.
Within
a
man
:
For
it
s
applyed
to
the
heart
,
Heb.
10.22
.
yea
,
it
s
stiled
the
heart
,
Prov.
15.15
.
1
Sam.
24.5
.
and
the
Spirit
,
1
Cor.
2.11
.
Quest.
Why
is
it
seated
in
a
man
?
Answ.
That
it
may
the
better
perform
the
function
which
belongs
to
it
:
It
being
within
,
may
see
all
within
,
and
without
.
As
a
man
within
a
house
full
of
windows
,
1
Kin.
2.44
.
But
Conscience
cannot
be
discerned
by
others
without
,
as
is
implyed
,
Jer.
17.9
.
1
Cor.
2.11
.
Quest.
What
is
the
Office
of
Conscience
?
Answ.
To
witness
,
Rom.
2.15
.
For
this
end
it
hath
ability
to
know
the
things
of
a
man
.
The
witness
of
Conscience
is
the
surest
witness
that
can
be
.
It
s
a
faithfull
witnesse
that
will
not
lie
,
Prov.
14.5
.
A
man
by
his
tongue
may
belye
himself
,
but
Conscience
cannot
doe
so
.
Quest.
How
manifold
is
the
witnes●
of
Conscience
?
Answ.
Twofold
:
Either
to
accuse
,
or
to
excuse
,
Rom.
2.15
.
To
accuse
for
evill
,
to
excuse
by
freeing
from
evill
unjustly
laid
to
ones
charge
:
the
Jews
Conscience
accused
,
Joh.
8.9
.
St.
Pauls's
excused
,
Act.
23.1
.
Hence
follows
trouble
,
or
peace
to
a
mans
soul
,
as
Matth.
27.4
.
Rom.
5.1
.
Quest.
What
is
a
good
Conscience
?
Answ.
That
Conscience
is
said
to
be
good
,
when
it
obeyeth
such
light
,
and
direction
,
as
it
doth
think
,
and
take
to
be
true
and
sound
light
,
and
direction
,
Act.
23.1
.
Quest.
How
many
things
concurre
to
make
up
a
good
Conscience
?
Answ.
First
,
the
matter
whereupon
it
worketh
,
which
is
a
conformity
in
the
whole
man
to
the
whole
will
of
God
:
Gods
will
made
known
to
man
,
is
mans
rule
,
whereunto
all
his
thoughts
,
words
and
actions
ought
to
be
conformed
.
Secondly
,
The
proper
act
of
it
,
where
this
matter
is
to
be
found
,
the
Conscience
will
beare
witness
,
and
give
a
true
testimonie
thereunto
.
Thirdly
,
The
Consequence
following
thereupon
,
which
is
peace
,
and
quietness
to
the
soul.
Such
a
good
Conscience
was
perfect
in
mans
innocency
:
but
by
his
fall
it
was
clean
lost
,
and
became
an
evill
conscience
.
For
Gen.
6.5
.
Quest.
How
doth
an
evill
Conscience
faile
in
the
proper
works
thereof
?
Answ.
Sometimes
in
defect
:
Sometimes
in
an
excess
.
1.
In
the
defect
when
it
suffers
a
man
to
run
into
all
evill
,
and
doth
neither
check
,
nor
trouble
him
for
the
same
.
Called
a
seared
conscience
,
1
Tim.
4.2
.
2.
In
the
excess
,
when
it
doth
so
out
of
measure
trouble
him
,
as
it
takes
away
all
hope
of
pardon
,
and
hinders
sound
and
true
repentance
:
yea
,
and
makes
his
life
a
burden
to
himself
:
So
Judas's
,
Matth.
27.3
,
4
,
5.
Hence
,
Isai.
57.20
,
21.
Quest.
What
must
concurre
to
the
renovation
of
Conscience
,
and
making
it
good
?
Answ.
First
,
Faith
in
Lord
Jesus
Christ
,
whereby
the
Conscience
is
purged
,
and
purified
from
the
naturall
defilement
which
it
had
,
Heb.
9.14
.
Hence
we
are
exhorted
,
Heb.
10.22
.
to
draw
near
with
a
pure
heart
,
&c.
Secondly
,
A
sanctified
work
of
the
Spirit
,
whereby
the
heart
is
alienated
from
sin
,
and
made
watchfull
against
it
:
and
withall
it
is
put
on
to
conform
it self
to
the
holy
will
of
God
:
whch
conformity
being
true
,
and
entire
,
without
hypocrisie
,
moveth
the
Conscience
to
bear
witness
thereunto
,
Rom.
9.1
.
2
Cor.
1.12
.
This
is
stiled
a
pure
Conscience
,
1
Tim.
3.9
.
2
Tim.
1.3
.
and
a
Conscience
void
of
offence
,
Act.
24.16
.
Quest.
What
then
since
mans
fall
is
counted
a
good
Conscience
?
Answ.
First
,
That
which
giveth
a
true
testimony
of
a
mans
Faith
in
Christ
,
for
the
pardon
of
his
sins
,
and
reconciliation
with
God
,
Heb.
10.22
.
Secondly
,
Which
bears
witness
to
his
conformity
in
the
whole
man
to
the
holy
will
of
God
in
all
manner
of
duties
to
God
and
man
,
Act.
24.16
.
particularly
,
and
specially
in
those
duties
which
belong
to
his
particular
calling
,
whereof
he
is
to
give
an
especiall
account
,
Matt.
25.21
.
Thirdly
,
That
which
worketh
peace
,
and
quiet
in
the
soul
,
Rom.
5.1
.
2
Cor.
1.12
.
Dr.
Gouge
on
Heb.
Quest.
What
other
definitions
may
be
given
of
Conscience
?
Answ.
Conscience
is
the
judgment
of
a
man
concerning
himself
,
and
his
own
wayes
,
in
reference
,
and
subordination
to
the
judgement
of
God
:
Dr.
Ames
.
Or
It
s
the
souls
recoiling
on
its
self
.
Ward
,
Dike
.
Or
It
s
the
souls
acting
,
and
reflecting
on
it self
,
and
on
all
a
mans
own
actions
.
Quest.
How
many
sorts
of
good
consciences
are
there
?
Answ.
A
good
troubled
conscience
:
Bona
turbata
.
Secondly
,
A
good
quiet
Conscience
:
Bona
pacata
.
Quest.
What
goodnesse
must
concurre
to
a
right
good
Conscience
?
Answ.
First
,
a
goodness
of
sincerity
.
Secondly
,
a
goodness
of
security
:
It
must
be
honeste
bona
,
&
pacate
bona
.
Quest.
What
then
is
a
truly
good
Conscience
?
Answ.
A
good
Conscience
is
that
which
is
rightly
purified
,
and
rightly
pacified
by
the
Word
,
Blood
,
and
Spirit
of
Christ
,
regularly
performing
all
the
Offices
unto
which
it
is
designed
.
Quest.
What
must
it
be
purified
from
?
Answ.
First
,
Ignorance
:
A
Conscience
void
of
knowledge
,
is
void
of
goodness
:
the
blindy
Conscience
is
alwayes
an
ill
Conscience
,
Tit.
1.15
.
Secondly
,
From
error
,
the
Erroneous
Conscience
is
ever
a
desperate
,
and
dangerous
Conscience
.
Look
what
Swine
are
to
a
Garden
:
a
wilde
Boare
to
a
Vine-yard
:
young
Foxes
to
grapes
,
&c.
Such
is
an
erroneous
Conscience
to
Churches
,
Doctrines
,
Truths
,
Graces
,
and
duties
:
It
overturns
all
:
It
engaged
Herod
under
an
Opinion
of
piety
,
to
destroy
John
to
save
his
wicked
Oath
,
Mat.
14.9
.
Others
make
void
Gods
commands
to
make
good
their
own
vows
,
Jer.
44.16
.
It
made
Paul
to
persecute
the
Church
,
Act.
26.9
.
others
to
compass
Sea
,
and
Land
to
make
Proselites
,
Matth.
23.15
.
Thirdly
,
From
naturall
deadness
,
or
hardness
,
Heb.
9.14
.
A
dead
Conscience
is
not
for
a
living
God
.
Quest.
How
must
conscience
be
purified
?
Answ.
First
,
The
word
of
Christ
is
the
great
heart-searcher
,
and
Conscience-purifier
,
Heb.
4.12
.
Joh.
15.3
.
&
17.17
.
This
removes
ignorance
,
Psal.
119.105
,
130.
It
rectifies
Error
,
being
a
voice
behind
us
,
Isa.
●0
.
21
.
ends
all
controversies
,
Isa.
8.26
.
Resolves
all
doubts
,
Luke
10.26
.
Removes
deadness
and
hardness
,
Jer.
23.29
.
It
s
an
Hammer
to
soften
:
It
s
immortall
seed
,
&c.
1
Pet.
1.23
.
Hence
Psal.
119.25
,
50
,
93.
Secondly
,
The
bloud
of
Christ
further
purifies
it
,
Heb.
9.14
.
and
10.22
.
1
Joh.
1.7
.
Thirdly
,
The
Spirit
of
Christ
,
together
with
the
Word
,
and
blood
of
Christ
purifies
it
,
Joh.
6.63
.
Heb.
9.14
.
the
Spirit
heals
those
diseases
before
mentioned
.
1.
Ignorance
,
being
the
Spirit
of
illumination
,
Ephes.
1.17
.
2.
Errour
,
being
the
Spirit
of
truth
,
Joh.
14.17
.
3.
Deadness
,
being
the
Spirit
of
life
,
Rom.
8.2
.
Its
Refiners
fire
,
&c.
Mal.
3.2
.
Hence
,
Isa.
4.4
.
Quest.
What
must
Conscience
be
pacified
from
?
Answ.
First
,
It
must
be
at
peace
from
the
dominion
of
sin
:
there
is
a
peace
when
sin
,
and
Satan
are
strongly
armed
,
and
keep
the
house
,
Luke
11.
●1
.
But
this
is
the
peace
of
a
sleepy
,
not
of
an
awakened
Conscience
:
woe
to
them
,
Luke
6.25
.
Amos.
6.1
,
3.
Conscientia
pacate
optima
,
may
be
,
vitiose
pessima
.
In
tali
pace
amaritudo
mea
amarissima
:
Ber.
there
is
no
peace
to
the
wicked
,
Isa.
57.
ult.
2
Pet.
2.3
.
Secondly
,
From
the
rage
of
Satan
,
this
is
the
happy
peace
promised
to
Believers
,
Matth.
16.18
.
the
summe
of
that
promise
,
Rom.
16.20
.
the
God
of
Peace
shall
bruise
Satan
under
your
feet
shortly
.
Thirdly
,
From
the
displeasure
of
God
,
when
we
can
say
,
Rom.
5.1
.
being
justified
by
Faith
,
we
have
peace
with
God
:
This
is
the
best
part
of
our
peace
:
such
as
the
world
cannot
give
,
John
14.27
.
So
,
Phil.
4.7
.
This
guards
the
soule
from
all
fears
,
and
assaults
of
the
Law
,
Sin
,
Guilt
,
Death
,
Hell
,
and
Satan
.
Quest.
What
must
Conscience
be
pacified
by
?
Answ.
First
,
By
the
Word
of
Christ
its
pacified
,
and
restored
to
peace
:
hence
the
Gospel
is
called
,
the
Word
of
Peace
,
&c.
Acts
10.36
.
Rom.
10.15
.
2
Cor.
5.18
.
Isa.
57.19
.
and
52.7
.
Secondly
,
By
the
blood
of
Christ
.
This
is
the
procuring
cause
of
all
our
peace
,
Col.
1.20
.
Rom.
3.23
,
&c.
This
blood
gives
the
soule
all
boldnesse
to
enter
into
the
holiest
,
&c.
Heb.
10.19
.
and
gives
us
assurance
before
God
.
Thirdly
,
By
the
Spirit
of
Christ
,
which
is
the
procreating
cause
of
peace
in
us
:
Hence
as
Christ
is
called
an
Advocate
,
1
Joh.
2.1
.
So
is
the
Holy
Ghost
,
Joh.
14.16
.
Only
here
is
the
difference
:
Christ
is
our
Advocate
to
God
,
prevailing
with
him
to
grant
us
peace
:
the
Holy
●host
is
Gods
Advocate
to
us
,
to
prevaile
with
us
,
to
entertain
peace
.
He
applies
the
Word
,
and
promises
which
proclaim
our
peace
:
He
applies
the
blood
of
Christ
which
procures
our
peace
:
He
hath
the
last
hand
in
consummating
our
peace
;
whence
it
s
called
,
Joy
in
holy
Ghost
,
Rom.
14.17
.
So
Gal.
5.22
.
Quest.
What
are
the
Offices
of
Conscience
?
Answ.
First
,
Propheticall
,
or
Ministeriall
,
i.
e.
To
doe
the
Office
of
a
Minister
,
Watchman
,
or
Seer
,
to
give
warning
from
God
,
from
whom
it
hath
its
commission
to
warn
,
and
inform
,
direct
,
reprove
,
admonish
,
and
charge
.
It
s
the
mouth
of
the
Lord
,
the
Candle
of
the
Lord
,
Prov.
20.27
.
Secondly
,
Regall
,
or
Magistraticall
.
It
hath
a
commanding
,
and
Legislative
power
,
Rom.
2.14
.
they
were
a
Law
to
themselves
,
therefore
what
Conscience
commands
,
or
forbids
is
more
to
a
godly
man
,
then
what
Kings
command
,
or
forbid
.
Hence
,
Dan.
3.16
.
But
though
it
hath
a
Kingly
power
,
yet
it
hath
not
an
Arbitrary
power
:
It self
is
subject
to
God
.
Thirdly
,
Testimonial
,
or
to
bear
witness
,
Rom.
2.14
,
15.
2
Cor.
1.12
.
This
is
a
testimony
which
Gods
Spirit
doth
attest
to
,
and
consent
with
,
Rom.
9.1
.
and
8.16
.
This
is
above
a
thousand
witnesses
for
,
or
against
thee
,
1
Joh.
3.19
,
20
,
21.
Conscientia
mille
testes
.
Turpe
quid
acturus
,
te
sine
teste
time
.
Fourthly
,
Juridicall
,
and
Judg-like
:
It
passeth
sentence
on
thee
,
and
reads
thy
doom
:
Hence
we
are
said
to
be
convicted
of
our
own
Consciences
,
Joh.
8.9
.
Self-condemned
,
Tit.
3.11
.
Rom.
14.22
.
1
Joh.
3.20
,
21.
Consciences
sentence
is
the
forerunner
of
the
last
judgement
,
Job
31.35
,
36.
Isa.
50.8
.
1
Sam.
2.25
.
Fifthly
,
Registeriall
:
For
it
s
the
great
Register
,
and
Recorder
of
the
World
.
It
s
to
every
man
his
private
Notary
,
keeping
Records
of
all
his
Acts
,
and
deeds
.
It
hath
the
pen
of
a
ready
Writer
,
and
taketh
from
thy
mouth
all
thou
speakest
:
yea
from
thy
heart
all
thou
contrivest
,
and
though
its
writing
may
for
the
present
,
like
the
writing
with
the
juice
of
a
Lemon
,
be
illegible
:
yet
when
thou
comest
into
the
fire
of
distress
,
it
will
then
appear
:
or
at
farthest
,
the
fire
in
the
great
day
of
judgment
will
discover
it
.
It
s
the
poor
mans
Historiographer
,
who
hath
no
Chronicler
to
rite
his
story
,
Jer.
17.1
.
So
that
Conscience
is
then
good
when
it
doth
officiate
well
,
and
doth
the
part
of
a
Minister
,
of
a
Magistrate
,
of
a
Witness
,
and
of
a
Judge
.
Quest.
How
many
sorts
of
good
Consciences
are
there
?
Answ.
First
,
The
good
Conscience
of
Faith
:
without
which
its
impossible
to
please
God
,
Heb.
11.6
.
Therefore
St.
Paul
joines
Faith
,
and
a
good
Conscience
together
,
1
Tim.
1.5
,
19.
and
3.9
.
There
is
no
good
faith
,
where
there
is
not
a
good
conscience
:
nor
yet
a
good
conscience
where
true
faith
is
wanting
,
therefore
look
to
thy
Faith
,
if
thou
wouldst
finde
a
good
Conscience
,
Heb.
10.22
.
1
Tim.
3.9
.
Secondly
,
A
pure
Conscience
,
the
clean
,
pure
,
and
undefiled
Conscience
is
the
inherent
,
and
internall
righteousness
of
the
Saints
,
and
the
Ornament
of
a
Christian
,
1
Tim.
1.5
.
and
3.9
.
2
Tim.
1.3
.
As
faith
makes
the
Conscience
good
before
God
,
so
purity
makes
it
good
before
men
.
Such
are
blessed
,
Mat.
5.8
.
1
Joh.
3.3
.
Great
are
the
comforts
,
benefits
,
and
priviledges
of
a
pure
Conscience
,
and
high
are
the
promises
made
to
it
,
Psal.
18.26
.
and
24.3
,
4
,
5.
In
pure
water
thy
face
may
be
seen
,
not
so
in
muddy
:
So
in
a
pure
Conscience
Gods
face
may
be
seen
,
and
no
where
else
in
the
Earth
.
Thirdly
,
A
sincere
Conscience
:
Sincerity
is
the
glory
of
purity
,
and
of
conscience
,
and
of
every
person
,
grace
,
or
action
:
Sincerity
is
the
soundness
,
health
,
and
right
constitution
of
Conscience
.
Hence
Noah
,
and
Job
are
called
perfect
,
because
sincere
,
Gen.
6.9
.
Job
1.1
.
of
this
Conscience
,
Paul
speaks
,
2
Cor.
1.12
.
The
Greek
word
for
sincerity
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
used
,
1
Cor.
5.8
.
2
Cor.
1.12
.
signifies
such
things
as
are
tryed
by
the
light
.
Or
,
as
a
Chap-man
opens
his
wares
to
see
if
there
be
any
deceit
in
them
.
Quest.
But
how
may
this
sincerity
of
Conscience
be
known
?
Answ.
.1
It
makes
a
man
abhor
all
guile
,
and
fraud
,
and
to
renounce
the
hidden
things
of
dishonesty
:
like
Jacob
,
a
plain
downright
man
:
or
Nathaniel
,
an
Israelite
,
in
whom
was
no
guile
:
Such
was
Paul
,
2
Cor.
2.17
.
and
4.2
.
and
Michaiah
,
1
Kin.
22.14
.
and
Caleb
,
Joh.
14.7
,
8.
2.
Sincerity
brings
all
to
the
light
,
Joh.
3.20
.
He
that
doth
the
truth
,
cometh
to
the
light
that
his
deeds
may
be
made
manifest
that
they
are
wrought
in
God
,
and
therefore
,
as
of
sincerity
,
and
as
of
God
,
and
as
in
the
sight
of
God
,
are
put
together
,
2
Cor.
2.17
.
Such
an
one
owns
nothing
but
what
will
endure
the
Sun
.
Hence
,
Psal.
26.2
.
Joh.
21.16
,
17.
Job
6.24
.
2
Cor.
4.2
.
1
Thes.
2.10
.
3.
The
sincere
man
is
still
one
,
and
the
same
,
whether
alone
,
or
in
company
:
yea
,
he
is
rather
better
then
he
shews
:
as
the
Kings
daughter
,
all
glorious
within
,
Psal.
45.13
.
He
is
just
,
and
faithfull
,
being
a
Law
to
himself
.
4.
The
sincere
man
may
have
his
failings
,
and
is
subject
to
tentations
,
yet
he
never
allows
himself
in
any
known
evill
:
therefore
he
is
called
perfect
in
respect
of
his
intention
,
and
aime
,
2
King
.
20.3
.
He
resists
every
known
will
,
and
rejects
every
known
Error
:
He
purifies
himself
as
God
is
pure
,
1
Joh.
33.
So
Rom.
7.16
,
17.
5.
A
sincere
man
holds
on
his
course
,
and
he
that
hath
clean
hands
shall
be
stronger
and
stronger
,
Job
17.9
.
as
the
vessell
of
gold
wears
brighter
,
and
brighter
by
use
,
therefore
sincerity
is
the
best
seen
in
times
and
places
when
,
and
where
Satan
is
let
loose
,
Rev.
2.13
.
where
there
are
few
encouragements
to
persist
in
a
godly
way
:
So
Nichodemus
in
sticking
to
a
condemned
Christ
,
Joh.
7.51
.
Joseph
of
Arimathea
to
a
crucified
,
forsaken
,
and
naked
Christ
,
Joh.
19.38
.
6.
Universality
is
a
certain
note
of
sincerity
,
when
we
walk
in
all
the
commandements
of
God
,
as
Luke
1.6
.
Heb.
13.18
.
Dan.
6.22
.
To
be
partiall
is
to
corrupt
the
Law
,
Mal.
2.9
.
To
make
Conscience
of
one
duty
,
and
not
of
another
,
is
to
make
no
Conscience
of
the
one
,
or
of
the
other
.
So
Mat.
23.5
,
23.
Rom.
2.22
.
7.
A
sincere
man
carries
himself
ever
as
before
God
,
2
Cor.
2.17
.
Psal.
16.8
.
and
44.21
.
He
carries
an
awfull
apprehension
of
God
with
him
whithersoever
he
goes
:
Hence
,
Col.
3.23
.
8.
A
sincere
man
consults
with
his
duty
more
then
with
his
commodity
,
and
resolves
against
sin
,
more
then
against
any
danger
:
He
undervalues
all
losses
to
the
losse
of
Gods
favour
,
and
his
own
peace
,
Psal.
25.21
.
9.
Such
an
one
cannot
skill
of
fleshly
wisdome
,
or
worldly
Policy
:
He
is
no
time-server
,
2
Cor.
1.12
.
Simplicity
is
the
sincerity
,
and
sincerity
all
the
policy
of
a
consciencious
man
.
He
desires
no
more
wisdom
then
will
make
him
honest
,
and
sincere
,
Rom.
16.19
.
10.
Sincerity
is
known
,
-
1.
By
the
originall
,
and
principle
it
moves
from
:
Pharisees
pray
for
ostentation
,
not
from
devotion
,
Mat.
6.1
,
2
,
5.
So
,
Phil.
1.16
.
A
sincere
person
doth
all
out
of
a
principle
of
piety
to
God
,
and
charity
to
man
.
-
2.
By
the
rule
it
constantly
walks
by
,
viz.
Gods
Word
.
So
Josiah
,
2
Kin.
22.2
.
Come
commodity
,
or
discommodity
,
he
keeps
on
his
way
:
but
unsound
persons
cast
their
eye
on
their
own
interest
.
So
2
Chron.
27.2
.
and
26.4
.
and
25.2
.
2
Kin.
10.31
.
-
3.
By
the
end
it
aimes
at
,
God
is
the
sincere
mans
end
,
and
his
glory
his
aime
:
the
Hypocrite
makes
himself
his
own
end
,
and
so
himself
his
own
god
,
Zach.
7.5
,
6.
Hos.
10.1
.
Fourthly
,
An
inoffensive
Conscience
,
which
Paul
highly
esteemed
,
Act.
24.16
.
and
this
doth
,
1.
Avoid
giving
offence
,
either
to
God
or
man
.
1.
He
strives
to
prevent
offences
to
God
,
and
takes
up
purposes
against
them
,
Psal.
17.3
.
and
if
he
hath
displeased
God
,
he
is
displeased
with
himself
for
it
.
So
Jer.
31.19
.
Job
42.6
.
Ezek.
6.9
.
and
36.31
.
and
he
is
carefull
to
breake
off
his
sins
by
repentance
,
Job
34.31
,
32.
and
40.4
,
5.
He
is
resolved
rather
to
offend
all
thee
world
,
then
to
offend
God
,
Gal.
1.10
.
Dan.
3.16
.
Act.
4.19
.
2.
Avoid
giving
offence
to
man
:
especially
such
an
offence
as
may
cause
him
to
sin
,
and
then
such
an
offence
as
may
cause
him
to
take
offence
:
in
the
first
we
tempt
him
,
in
the
second
we
try
him
:
in
both
we
offend
him
,
and
doe
the
Divells
work
in
both
.
By
the
former
he
is
stumbled
,
by
the
Second
he
is
made
weake
,
and
by
both
offended
,
Rom.
14.21
.
we
must
therefore
take
heed
that
we
doe
nothing
that
should
cause
others
to
offend
by
sinning
,
as
Elies
sons
did
,
1
▪
Sam.
2.24
.
and
Jer●boam
,
1
Kin.
14.16
.
and
Ahab
,
1
Kin.
21.25
.
woe
to
such
,
Luke
17.1
.
we
must
give
no
offence
to
the
godly
,
be
they
stronger
,
or
weaker
,
Matth.
18.6
,
10.
nor
to
the
wicked
.
Hence
,
Col.
4.5
.
1
Tim.
6.1
,
2.
1
Pet.
2.18
.
and
3.1
.
we
must
not
offend
our selves
,
but
must
regard
what
Conscience
calls
for
to
satisfie
our
duty
,
and
to
keep
in
with
our selves
,
rather
then
to
gratifie
any
others
requests
.
2.
An
inoffensive
Conscience
will
not
be
apt
to
take
offence
,
either
-
1.
From
God
,
who
can
never
give
any
:
yet
to
some
,
Christ
is
a
rock
of
offence
,
Rom.
9.33
.
yea
he
was
so
to
his
Disciples
,
Math.
26.31
.
-
2.
From
Gods
way
:
as
when
we
receive
the
Word
with
joy
,
but
meeting
with
persecution
we
are
offended
,
and
turn
back
,
Math.
13.21
.
-
3.
From
Gods
Children
,
and
their
weakness
,
so
far
as
either
to
condemn
their
persons
,
or
dislike
their
profession
,
Matth.
18.5
.
True
godliness
makes
a
man
apt
to
take
all
in
good
part
,
1
Cor.
13.5
.
-
4.
From
the
evill
World
,
because
all
men
speak
evill
of
the
wayes
of
God
,
and
forsake
them
,
we
must
not
therefore
be
offended
,
Isa.
8.12
,
13.
Fifthly
,
A
quick-sighted
Conscience
.
Conscience's
whole
work
is
circumspection
,
and
therefore
it
must
have
eyes
in
every
place
:
It
must
have
eyes
before
to
view
,
and
oversee
actions
to
be
done
:
behinde
to
review
,
and
overlook
actions
already
done
:
especially
it
must
be
full
of
eyes
within
,
to
make
a
privy
search
in
our
own
hearts
:
to
take
account
of
the
inward
motions
from
which
actions
are
undertaken
,
of
the
inward
intentions
,
and
affections
with
which
they
are
undertaken
,
and
of
the
inward
aims
and
true
ends
for
which
they
are
undertaken
.
The
Pharisees
were
full
of
eyes
without
,
and
none
within
:
full
of
eyes
before
▪
but
had
none
behind
:
they
could
censure
others
actions
,
not
see
their
own
:
Hence
called
fooles
,
and
blind
,
Mat.
23.17
,
19
,
24.
Sixthly
,
A
well-spoken
Conscience
,
which
can
make
the
soule
a
good
answer
,
or
upon
just
occasion
make
fit
demands
,
and
puts
forth
its
Quaries
,
1
Pet.
3.21
.
1.
It
makes
a
good
and
ready
answer
to
God
,
as
Psalm
27.8
.
and
40.8
.
2.
It
makes
a
good
answer
for
God
,
as
is
commanded
,
1
Pet.
3.15
,
16.
It
s
ready
to
give
an
account
of
its
Spirituall
estate
when
it
is
required
3.
It
makes
a
good
answer
for
ones
self
,
when
under
the
greatest
clouds
of
censures
,
suspicions
,
or
reproaches
,
Rom.
9.1
.
2
Cor.
6.8
,
9.
4.
When
any
business
of
Conscience
is
under
consideration
,
Conscience
puts
the
best
answer
into
thy
mouth
,
and
will
readily
resolve
what
is
to
be
done
.
Seventhly
,
An
honest
dealing
Conscience
:
For
so
much
of
honesty
before
men
,
so
much
of
good
Conscience
before
God
:
Of
this
Paul
glorieth
,
Heb.
13.18
.
Act.
23.1
.
1
Pet.
3.16
.
Peter
exhorts
to
it
,
a
good
conversation
without
,
proclaimes
a
good
Conscience
within
,
Phil.
4.8
.
Notes
of
an
honest
Conscience
are
,
1.
He
hath
engraven
on
his
heart
this
maxime
,
I
must
be
a
Law
to
my self
:
Hence
it
s
said
,
1
Tim.
1.9
.
The
Law
is
not
witten
for
the
righteous
:
And
if
others
were
as
honest
as
he
,
fewer
Laws
,
and
Magistrates
would
serve
turne
.
2.
He
makes
Christs
rule
his
Oracle
,
Matth.
7.12
.
what
ever
you
would
others
should
do
to
you
,
&c.
which
is
the
Epitome
of
the
Law
,
and
Prophets
:
the
voice
both
of
Scripture
,
and
nature
.
3.
You
may
be
bold
to
take
his
word
,
and
trust
him
:
He
dares
not
deceive
,
though
he
may
be
deceived
:
His
word
is
as
good
as
his
bond
:
his
bond
as
his
oath
:
and
his
oath
as
his
soul.
4.
You
need
not
fear
to
take
his
wares
,
his
weight
,
or
his
measure
,
all
are
currant
,
and
warrantable
:
He
is
faithfull
,
and
punctuall
in
his
reckonings
,
disbursments
,
and
receits
,
as
they
,
2
Kin.
12.15
.
&c.
5.
He
respects
not
a
person
so
much
as
the
cause
:
the
cause
of
the
poor
,
fatherless
,
and
widows
is
more
to
him
,
then
the
face
of
the
rich
,
or
the
letter
of
the
mighty
:
Like
Levi
,
Deut.
33.9
.
6.
He
will
sooner
suffer
any
prejudice
himself
,
then
prejudice
his
neighbour
,
Psal.
15.4
.
He
sweareth
to
his
own
hurt
,
and
damage
,
and
changeth
not
.
Eighthly
,
A
tender
Conscience
:
which
is
the
heart
of
flesh
promised
,
Ezek.
36.25
.
the
c●ntrite
spirit
in
which
God
delights
,
Isa.
66.1
,
2.
commended
in
Josiah
,
2
King
.
22.19
,
20.
and
David
,
1
Sam.
24.5
.
2
Sam.
24.10
.
and
in
Ephraim
,
Jer.
31.19
.
and
in
the
Publican
,
Luk.
18.13
.
Quest.
But
is
there
not
a
faulty
tendernesse
of
conscience
?
Answ.
Yes
,
as
,
1.
When
one
is
so
tender
that
he
cannot
endure
to
be
touched
with
a
reproof
;
Prophesie
to
us
smooth
things
,
say
they
,
Isa.
30.10
.
Give
us
of
your
softest
pillows
,
Ezek.
13.18
.
Such
was
Amaziah
,
Amos
7.10
.
and
they
,
Jer.
38.4
.
and
they
,
Act.
5.33
.
and
7.54
.
whereas
the
right
tenderness
is
to
be
very
sensible
of
the
evil
of
sin
,
and
the
danger
thereof
:
and
thereupon
impatient
of
the
sinne
,
but
very
patient
of
reproofe
,
Psalm
.
141.5
.
Act.
2.37
.
2.
When
he
is
scrupulous
.
As
when
one
hath
got
gravel
in
his
shooe
,
he
cannot
set
his
foot
on
the
ground
without
complaint
.
The
Apostles
rule
will
help
such
,
Rom.
14.5
.
Let
every
one
be
fully
perswaded
in
his
own
minde
,
i.
e.
rid
himself
of
unnecessary
,
and
unprofitable
scruples
:
unnecessary
scruples
are
when
a
man
makes
a
stirre
about
things
wherein
Gods
word
is
silent
,
and
makes
sin
where
the
Scripture
makes
none
:
as
the
Priests
did
about
going
into
the
judgement
Hall
,
Joh.
18.28
.
lest
they
should
be
defiled
ceremonially
,
but
made
no
scruple
to
defile
themselves
morally
,
by
bringing
upon
them
the
guilt
of
innocent
blood
.
Again
,
they
made
a
great
scruple
of
putting
the
money
into
their
holy
Corban
,
because
it
was
the
price
of
blood
,
but
questioned
not
the
giving
money
for
the
same
,
and
taking
the
blood
it self
upon
themselves
and
children
,
Mat.
27.25
.
such
are
condemned
by
Christ
,
Matth.
23.23
.
Mark
7.11
.
Unnecessary
and
vaine
scruples
the
Apostle
would
have
us
lay
aside
,
1
Corinth.
10.25
.
asking
no
question
(
in
such
cases
)
for
conscience-sake
.
3.
When
he
is
of
too
facile
,
and
flexible
a
spirit
,
so
as
to
yeeld
to
every
one
that
counsels
and
entises
him
to
sin
:
For
this
Ephraim
was
broken
in
judgement
,
Hos.
5.11
.
Thus
tender-hearted
was
Rehoboam
,
2
Chron.
13.7
.
and
Zedekiah
,
Jer.
38.5
.
4.
When
the
conscience
is
weak
and
sickly
,
as
Paul
calls
it
,
1
Cor.
8.12
.
and
is
easily
cast
down
and
discouraged
.
This
was
the
disease
of
the
stony
ground
,
it
was
so
tender
as
to
be
offended
at
the
Crosse
,
Matth.
13.21
.
Outwardly
tender
,
and
inwardly
hard
:
whereas
the
good
ground
was
inwardly
soft
to
give
rooting
to
the
seed
,
but
outwardly
hardy
to
endure
all
weathers
.
This
picks
a
quarrel
at
the
Gospel
for
some
circumstances
,
Mark
7.2
.
Such
was
the
conscience
of
the
mixt
multitude
,
Numb.
11.4
.
and
of
the
spies
,
Numb.
13.31
.
that
started
at
the
●ight
of
the
Anakims
,
and
would
not
have
the
people
endanger
themselves
:
The
properties
of
it
are
.
-
1.
It
s
apt
to
scruple
things
lawfull
.
It
eates
nothing
but
herbs
,
Rom.
14.2
.
-
2.
It
puzzles
and
perplexes
it self
about
things
of
no
great
moment
:
as
Days
,
m●ats
,
&c.
Col.
2.21
.
-
3.
It
s
apt
to
judge
him
,
that
upon
better
grounds
is
not
of
his
minde
and
practise
,
Rom.
14.3
.
-
4.
He
is
apt
to
stumble
,
Rom.
14.21
.
-
5.
Or
to
be
grieved
,
and
distasted
,
Rom.
14.21
.
5.
Whe●
the
conscience
is
so
awakened
that
it
cannot
take
any
more
rest
,
Psal.
77.
●
▪
3
,
4.
So
Psal
▪
51.3
.
my
sinne
is
ever
before
me
,
and
Psal.
38.17
.
This
is
a
sad
and
painful
,
if
not
sometimes
also
,
a
sinful
tenderness
,
when
the
soul
sees
nothing
but
sin
,
guilt
,
and
misery
in
it self
,
nothing
but
anger
,
wrath
and
frow●
in
God
,
and
no
hopes
of
redemption
by
Christ
,
or
of
recovery
by
the
spirit
of
grace
.
But
the
right
tenderness
is
that
due
proportion
of
sense
in
an
awakened
conscience
which
labours
to
keep
the
soule
guarded
,
and
unmolested
.
Taking
up
Jobs
resolution
,
Job
27.6
.
This
tendernesse
shewes
it selfe
.
1.
In
respect
of
God
:
In
every
thing
to
which
God
is
intituled
,
and
hath
interest
in
;
Moses
stands
for
an
hoof
,
Exod.
10.26
.
Christ
is
tender
for
the
least
tittle
of
the
Law
,
Matth.
5.18
.
He
is
all
on
a
flame
with
the
zeale
of
Gods
house
,
and
would
not
endure
to
have
it
profaned
in
the
least
,
Joh.
2.17
.
Yea
,
-
1.
Principally
he
is
tender
of
those
things
wherein
Gods
glory
is
concerned
,
Joh.
17.18
.
and
8.49
,
50.
This
makes
a
man
regardless
of
self
,
in
respect
of
name
,
credit
,
family
,
estate
,
yea
,
and
of
life
,
Act.
20.24
.
so
the
Martyrs
:
and
Nehemiah
,
ch.
13.15
,
18
,
19.
-
2.
He
is
tender
in
respect
of
Gods
truth
,
which
must
be
bought
,
not
sold.
So
was
Paul
,
Gal.
2.11
.
So
Rev.
2.2
.
He
shews
his
tenderness
in
retaining
,
and
contending
for
old
truths
,
and
in
taking
heed
how
he
vents
any
new
doctrines
:
So
2
Cor.
13.8
.
and
2.17
.
2
Pet.
1.16
.
-
3.
He
is
tender
of
whatsoever
doth
proceed
from
God
,
as
to
submit
to
every
command
of
God
,
for
he
trembles
at
his
Word
,
Isa.
66.2
.
So
Christ
,
Luk.
2.49
.
John
6.39
.
-
4.
He
yeelds
,
melts
,
and
breaks
under
any
threat
of
Gods
Word
,
or
sense
of
Gods
displeasure
:
So
Josiah
,
2
King
.
22.19
.
contrary
in
Jehoiakim
,
Jer.
36.24
.
-
5.
He
much
more
yeelds
and
humbles
himself
under
the
afflicting
hand
of
God
:
He
comes
forth
of
the
furnace
,
like
gold
,
all
melted
,
and
refined
,
Job
23.10
.
and
42.6
.
whereas
others
walk
contrary
to
God
,
Lev.
26.41
.
-
6.
He
kindly
thaws
,
and
melts
under
the
sense
of
the
free
favour
,
and
abundant
love
of
God
,
as
the
ice
before
the
warme
Sun
.
So
,
Ezra
9.14
.
This
was
the
gracious
temper
of
that
poor
woman
,
Luk.
7.38
.
so
we
are
required
,
Hos.
3.5
.
2.
In
respect
of
men
,
this
tenderness
must
shew
it self
to
all
in
general
,
and
to
each
in
particular
:
To
the
godly
,
to
the
wicked
;
to
strong
,
to
weake
.
-
1.
To
the
godly
:
and
that
,
-
1.
By
not
grieving
them
,
and
forbearing
to
offend
them
:
He
is
ever
tender
of
the
peace
,
and
studious
of
the
satisfaction
of
every
honest
man
.
If
his
meat
,
apparel
,
haire
,
company
,
&c.
make
his
brother
to
offend
,
he
will
eat
no
such
meat
,
wear
no
such
apparel
,
or
haire
,
keep
no
such
company
whilest
the
world
stands
,
rather
then
to
make
his
brother
offend
,
1
Cor.
8.13
.
-
2.
He
is
tender
of
their
reputation
,
not
to
expose
them
,
or
rather
Religion
in
them
,
to
reproach
.
So
Joseph
would
not
bring
a
reproach
upon
Mary
,
Mat.
1.19
.
-
3.
He
is
tender
of
disagreeing
with
,
or
dividing
from
any
that
is
godly
,
upon
unnecessary
and
frivilous
grounds
.
Enters
not
upon
doubtful
disputations
;
falls
not
out
about
questions
that
nourish
jangling
,
but
destroy
edification
:
the
common
sin
of
our
times
:
contrary
to
the
Apostles
precept
,
Eph.
4.13
,
32.
-
4.
He
is
especially
tender
of
weak
Christians
,
no
wayes
to
discourage
them
,
despise
them
;
or
impose
any
burdens
,
much
less
to
lay
stumbling
blocks
before
them
:
but
to
bear
their
infirmities
,
Rom.
15.1
.
To
condescend
to
their
terms
,
Rom.
12.16
.
This
makes
us
like
Christ
,
who
is
tender
of
all
his
little
ones
,
Mat.
8.17
.
Isa.
40.11
.
Mat.
12.18
,
19.
Luke
22.27
.
-
2.
To
the
wicked
,
who
must
see
that
we
are
tender
of
his
good
,
more
then
he
is
of
his
own
.
So
,
2
Tim.
2.26
.
1
Pet.
2.15
.
and
we
are
to
endeavour
to
take
away
occasion
from
them
that
seek
it
to
speak
reproachfully
of
us
,
1
Tim.
5.14
.
-
3.
We
must
be
tender
of
the
good
of
those
that
are
nearest
to
us
:
that
we
,
and
our
houses
may
serve
the
Lord
,
Jos.
24.15
.
So
,
Job
1.5
.
and
Paul
of
the
Corinthians
,
whom
he
had
espoused
to
Christ
,
2
Cor.
11.2
.
and
6.11
.
3.
In
respect
of
self
:
and
that
,
1.
In
respect
of
sin
already
committed
:
for
which
his
heart
smites
him
,
1
Sam.
24.5
.
2
Sam.
24.10
.
and
gives
him
no
rest
till
he
hath
made
his
peace
with
God
by
repentance
,
and
with
man
by
restitution
,
or
other
satisfaction
:
as
,
Zacheus
,
Luk.
19.8
.
2.
In
respect
of
sin
not
yet
committed
:
He
fears
and
departs
from
evil
,
and
shuns
all
occasions
and
provocations
tending
to
it
.
So
Joseph
,
Gen.
39.9
.
3.
He
shuns
small
as
well
as
great
sinnes
:
He
will
not
be
found
,
no
not
in
an
officious
lie
:
as
Gehazi's
was
,
2
Kings
5.25
.
Flies
lesser
oaths
,
Eccles.
9.2
.
idle
words
,
Matth.
12.36
.
wanton
lookes
,
vaine
thoughts
,
&c.
4.
He
flies
secret
sinnes
as
well
as
open
,
and
is
most
known
by
his
closet
,
and
solitary
carriage
:
He
saith
with
David
,
Psalme
44.21
.
Shall
not
God
search
this
out
?
5.
He
shuns
as
well
sinful
omissions
,
as
sinful
commissions
,
as
knowing
that
in
the
day
of
judgement
these
will
be
charged
upon
him
,
Mat.
25.42
.
Omissions
are
sins
that
bring
a
curse
,
Mat.
2.10
.
the
slothful
servant
is
called
an
evil
servant
,
Mat.
35.26
,
30.
negative
holiness
will
not
commend
us
to
God
,
though
it
may
to
man
.
6.
He
flies
and
avoids
the
common
sins
and
prevailing
errors
of
the
times
:
So
did
Nehemiah
reform
the
profanation
of
the
Sabbath
,
and
usury
,
Neh.
10.31
.
and
13.15
.
to
23.
and
5.9
,
&c.
7.
He
flies
as
well
all
sinful
occasions
as
actions
:
He
keeps
out
of
the
way
,
and
and
company
of
wicked
men
,
Psal.
1.1
.
Eccl.
7.26
.
For
,
Prov.
6.27
,
28.
Judas
took
no
hurt
amongst
the
Disciples
,
but
going
to
the
High
Priests
,
he
was
for
ever
lost
.
Peter
took
no
hurt
in
the
garden
,
but
in
the
High
Priests
Hall
was
insnared
.
Din●h
walking
out
to
see
the
daughters
of
the
Hivites
,
and
Sampson
to
see
the
daughters
of
the
Philistines
,
neither
of
them
returned
so
well
as
they
went
out
.
Many
now
adays
by
leaving
Ministers
,
Ordinances
,
Assemblies
,
&c.
have
made
themselves
a
prey
to
seducers
,
and
have
been
corrupted
:
Hence
,
1
Joh.
2.19
.
8.
He
flies
not
only
what
is
simply
evil
,
but
whatsoever
hath
an
appearance
of
evil
:
as
he
is
commanded
,
1
Thes.
5.22
.
Rom.
12.2
.
Phil.
4.8
.
Eph.
5.3
,
4
,
11.
9.
As
he
flies
whatsoever
hath
an
appearance
of
evil
,
so
he
dares
not
always
trust
whatsoever
hath
an
appearance
of
good
.
He
therefore
tries
all
things
,
and
holds
fast
onely
what
is
good
,
1
Thes.
5.21
.
knowing
what
Christ
saith
,
Luk.
16.15
.
That
which
is
highly
esteemed
amongst
men
,
is
abomination
in
the
sight
of
God
.
He
suspects
that
action
,
person
,
and
state
of
life
of
which
all
men
speak
well
:
He
still
knows
that
Satan
deceives
more
easily
,
and
destroyes
more
dangerously
when
he
assumes
the
shape
of
an
Angel
of
light
.
Hence
we
are
commanded
to
mistrust
many
things
,
2
Thes.
2.2
.
Revel.
2.2
.
Gal.
1.6
.
2
Peter
2.1
.
Matth.
24.24
.
1
John
4.1
.
10.
He
takes
heed
even
of
what
he
knows
to
be
lawful
:
He
dares
not
do
all
that
he
may
do
,
knowing
that
he
that
will
do
all
he
may
,
often
doth
more
then
he
ought
,
1
Cor.
6.12
.
and
10.23
.
In
use
of
things
lawful
he
observes
three
rules
.
-
1.
It
may
be
lawful
,
but
is
it
expedient
?
when
?
how
much
?
how
far
?
and
how
often
is
it
expedient
?
-
2.
It
is
lawful
,
but
will
it
edifie
,
or
offend
?
-
3.
It
s
lawful
,
but
I
must
not
suffer
my self
to
be
brought
under
the
power
of
any
thing
though
lawful
:
He
knows
its
a
true
saying
,
Licitis
perimus
omnes
:
all
the
world
is
undone
by
lawful
things
abused
,
and
mis-timed
.
It
was
the
undoing
of
the
old
world
,
and
Sodom
,
Mat.
29.38
.
Luke
17.27
,
28.
11.
He
dares
not
do
alwayes
what
is
in
his
power
.
Joseph
did
not
what
he
might
have
done
to
his
unkinde
brethren
,
Gen.
42.18
.
12.
Nor
dare
he
do
what
others
have
familiarly
done
before
him
in
his
place
:
So
,
Nehemiah
,
ch.
5.14
,
&c.
13.
He
doth
not
only
avoid
sinful
actions
,
but
takes
sad
notice
of
,
and
bewails
his
sinful
affections
,
and
the
depraved
disposition
of
his
nature
.
He
mourns
under
the
sin
that
dwells
in
him
,
Rom.
7.20
,
23
,
24.
He
would
neither
have
his
sin
reign
,
nor
remain
in
him
:
He
hates
his
sin
in
every
degree
with
a
perfect
,
and
impartial
hatred
.
14.
He
ever
rather
consults
with
honesty
,
justice
,
and
duty
,
then
with
honor
,
commodity
,
and
safety
:
If
he
once
engageth
,
he
changeth
not
,
though
it
be
to
his
prejudice
,
Psal.
15.4
.
15.
He
alone
,
in
the
cause
of
Christ
and
Religion
,
dares
stand
it
out
against
the
whole
world
.
Unus
Athanasius
contra
totum
mundum
;
and
so
did
Luther
,
regarding
neither
the
favour
,
nor
the
frowns
of
his
adversaries
.
He
considers
not
so
much
the
danger
that
lies
before
him
,
as
the
duty
and
necessity
that
lies
upon
him
,
to
appear
in
such
a
time
and
cause
.
So
Elijah
,
1
King
.
19.10
.
Ninthly
,
a
passive
and
hardy
conscience
,
which
admits
of
no
feare
,
timerousness
,
or
tendernesse
at
all
in
it
,
as
to
suffering
:
This
hardiness
proceeds
from
the
fore-named
tenderness
,
and
is
inseparable
from
it
.
It
s
not
bred
so
daintily
,
nor
kept
so
tenderly
,
but
that
it
can
digest
the
worlds
hardest
usage
:
It
s
patient
to
all
suffering
,
impatient
only
of
sinning
.
It
puts
within
a
man
a
heart
of
Adamant
,
and
upon
a
man
a
face
of
brasse
or
flint
:
It
trembles
not
at
the
sight
of
any
torment
,
Dan.
3.16
.
We
are
not
careful
to
answer
thee
,
O
King
,
in
this
matter
.
This
is
commended
by
Peter
,
1
Pet.
2.19
,
20.
and
truly
without
this
all
other
things
are
nothing
:
not
the
conscience
of
faith
,
purity
,
sincerity
,
&c.
This
commended
the
Christians
of
old
times
:
they
were
content
to
be
bound
,
that
truth
might
be
at
liberty
,
and
to
die
,
that
religion
might
not
die
.
Quest.
But
can
all
that
suffer
say
that
they
suffer
for
Conscience
,
and
for
God
?
Answ.
No
,
there
are
four
kinds
of
sufferings
,
which
a
good
conscience
can
have
no
comfort
in
.
1.
When
we
put
our selves
upon
voluntary
,
and
arbitrary
sufferings
,
and
then
place
religion
and
conscience
in
it
:
as
the
Baalites
of
old
,
who
cut
and
lanced
themselves
,
1
King
.
18.28
.
and
the
Circumcelions
of
later
time
.
But
who
required
these
things
at
their
hands
?
they
cannot
say
with
Saint
Paul
,
They
bear
the
marks
of
the
Lord
Jesus
in
their
bodies
,
Gal.
6.17
.
but
rather
the
marks
of
their
own
folly
,
and
rashnesse
.
2.
When
we
pull
upon
our selves
unnecessary
and
unwarrantable
sufferings
,
by
a
preposterous
,
and
precipitate
medling
in
businesses
out
of
our
way
and
calling
:
This
is
to
suffer
as
busie
bodies
in
other
mens
matters
.
Not
as
a
Christian
,
1
Pet.
4.15
,
16.
3.
When
we
pull
upon
our selves
deserved
sufferings
from
the
hand
of
Justice
for
our
evil
doings
.
These
may
say
with
the
Thief
,
Luke
23.41
.
we
suffer
justly
,
&c.
These
(
like
Zimri
)
are
burnt
with
fire
which
their
own
hands
have
kindled
.
4.
When
we
bring
our selves
into
worse
sufferings
then
any
of
the
former
,
viz.
sufferings
in
conscience
and
from
conscience
,
by
shunning
any
other
sufferings
for
God
and
conscience
:
as
Judas
,
Spira
,
&c.
These
are
run
from
the
fear
,
and
are
fallen
into
the
pit
,
Isa.
24.18
.
The
first
of
these
sufferings
are
foolish
,
the
second
sinful
;
the
third
shameful
;
and
the
last
dreadful
.
Quest.
What
rules
then
are
to
be
observed
in
the
sufferings
of
a
good
conscience
?
Answ.
First
,
see
that
thy
sufferings
be
ever
,
and
only
for
well-doing
.
As
thou
must
not
shun
sufferings
by
choosing
evil
,
so
thou
must
not
seek
,
and
procure
them
by
evil
,
1
Pet.
2.15
.
A
good
conscience
must
not
go
out
of
Gods
way
to
meet
with
sufferings
,
nor
out
of
sufferings
way
to
meet
with
sinne
.
It
s
not
Poena
but
Causa
:
the
cause
,
not
the
punishment
which
makes
a
Martyr
.
2.
If
thou
sufferest
for
ill-doing
,
yet
be
sure
that
it
be
wrongfully
,
1
Pet.
2.19
.
and
if
thou
beest
charged
with
any
evil
,
that
it
be
falsly
,
Mat.
5.11
.
that
thy
conscience
may
say
,
we
are
as
deceivers
,
yet
true
,
as
unknown
,
yet
well
konwn
to
God
,
2
Cor.
6.9
,
10.
Thirdly
,
if
thou
desirest
chiefly
,
and
especially
to
suffer
in
the
cause
,
and
for
the
name
of
Christ
,
this
with
him
is
to
suffer
as
a
Christian.
In
the
matters
of
the
Kingdom
Daniel
was
careful
to
carry
himself
unreprovably
,
but
in
the
matters
of
God
he
cared
not
what
he
suffered
,
Dan.
6.14
,
5.
Life
as
it
is
too
little
worth
to
be
laid
out
for
Christ
,
so
it
s
too
precious
to
be
laid
out
in
any
other
cause
.
It
s
an
honour
if
we
can
call
our
sufferings
,
the
sufferings
of
Christ
,
Col.
2.24
.
and
our
scarrs
,
the
marks
of
the
Lord
Jesus
,
Gal.
6.17
.
and
can
subscribe
our selves
,
the
prisoners
of
Christ
,
Eph.
3.1
.
Fourthly
,
if
thou
lovest
to
see
the
ground
thou
goest
upon
:
that
thy
cause
be
clear
,
the
grounds
manifest
,
that
thou
beest
not
thrust
forward
by
a
turbulent
spirit
,
or
a
mis-informed
conscience
:
but
for
conscience
towards
God
,
or
according
to
God
,
that
thou
mayest
say
with
the
Apostle
,
I
suffer
according
to
the
will
of
God
,
1
Pet.
4.19
.
Fifthly
,
if
thou
beest
careful
not
only
that
the
matter
be
good
,
but
that
the
manner
be
good
,
lest
otherwise
we
disgrace
our
sufferings
,
1
Pet.
2.19
,
&c.
If
thou
suffer
wrongfullly
,
yet
thou
must
suffer
patiently
.
This
is
to
suffer
as
Christ
suffered
,
1
Pet.
2.21
,
22
,
23.
Sixthly
,
if
thou
committest
thy self
in
thy
sufferings
to
God
in
well-doing
,
1
Pet.
4.19
.
suffering
times
must
not
be
sinning
times
:
He
is
no
good
Martyr
that
is
not
a
good
Saint
.
A
good
cause
,
a
good
conscience
,
a
good
life
,
a
good
death
,
a
good
matter
to
suffer
for
,
a
good
manner
to
suffer
in
,
make
an
honourable
Martyr
.
Tenthly
,
a
conscience
of
charity
.
This
the
Apostle
speaks
of
as
the
end
,
and
perfection
of
the
Law
,
and
Gospel
too
▪
1
Tim.
1.5
.
where
there
is
the
truth
of
charity
,
there
is
the
truth
of
conscience
also
;
the
more
of
charity
,
the
more
of
conscience
.
Now
this
charity
is
twofold
.
1.
External
,
or
civil
,
which
respects
1.
The
poor
to
whom
is
to
be
shewed
the
charity
of
beneficence
.
2.
To
the
neighbour
and
friend
,
a
love
of
benevolence
.
And
,
3.
To
the
enemy
a
love
of
forgivenesse
.
1.
To
the
poor
a
love
of
beneficence
,
and
well-doing
:
this
kind
of
charity
is
the
worlds
grand
benefactor
:
the
poors
great
Almoner
:
the
widows
Treasurer
:
the
Orphans
Guardian
:
and
the
oppressed
mans
Patron
:
This
lends
eyes
to
the
blinde
,
feet
to
the
lame
,
deals
out
bread
to
the
hungry
,
cloaths
the
naked
,
and
brings
upon
the
Donor
the
blessing
of
him
that
was
ready
to
perish
.
This
Zacheus
shewed
,
Luke
19.8
.
and
Job
Chap.
30.12
,
&c.
and
Obadiah
,
1
King
.
18.13
.
and
Nehemiah
,
Chap.
5.15
.
Hence
Psal.
112.5
.
Prov.
31.20
,
26.
So
Cornelius
,
Acts
10.2
,
4.
Isa.
32.8
.
2.
To
our
neighbours
must
be
shewed
the
charity
of
benevolence
:
we
must
love
them
as
our selves
,
Matth.
22.39
.
Rom.
13.8
.
For
Prov.
18.24
.
He
that
hath
a
friend
,
must
shew
himself
friendly
.
It
s
a
pleasant
thing
to
see
friends
and
neighbours
living
in
this
mutuall
love
,
and
benevolence
,
Psal.
133.1
.
&c.
3.
To
our
enemies
a
love
of
forgiveness
.
This
is
the
hardest
,
and
therefore
the
highest
pitch
of
love
:
a
lesson
only
to
be
learned
in
the
School
of
Christ
.
The
Pharisees
taught
otherwise
,
which
Christ
laboured
to
reform
,
Matth.
5.46
.
Luke
6.32.33
.
This
makes
us
like
our
Father
in
Heaven
,
who
is
kind
to
the
thankfull
,
and
unkind
,
Luke
,
6.35
.
and
like
his
Son
on
Earth
,
who
prayed
for
his
enemies
.
This
we
are
exhorted
to
,
Col.
3.12
,
13.
2.
Spirituall
,
or
Ecclesiasticall
,
which
is
to
be
shewed
in
the
love
we
bear
to
the
Church
and
truth
of
Christ
,
and
to
the
souls
of
our
brethren
.
This
Charity
is
to
be
preferred
before
all
the
former
:
the
former
may
be
amongst
Heathens
,
and
civilized
Christians
,
but
this
is
the
peculiar
badg
of
the
people
of
God
:
A
love
of
Symphonie
in
judgment
,
and
opinion
:
of
Sympathy
in
heart
,
and
affection
,
and
of
Symmetrie
,
or
Harmony
in
an
offensive
conversation
:
This
is
often
,
and
earnestly
pressed
,
Phil.
2.1
,
&c.
1
Pet.
3.8
.
It
s
the
end
of
the
Law
,
the
adorning
of
the
Gospel
:
the
lively
Image
of
God
,
and
of
Christ
:
the
first
fruit
of
the
Spirit
:
the
daughter
of
Faith
:
the
Mother
of
hope
:
the
sister
of
peace
:
the
kinswoman
of
truth
:
the
life
and
joy
of
Angels
:
the
bane
of
Divels
:
It
s
the
death
of
Dissentions
:
the
grave
of
Schismes
,
wherein
all
Church
rupture
,
and
offences
are
buried
,
1
Joh.
4.8
,
16.
Joh.
13.34
.
Gal.
5.22.6
.
Yea
,
it
s
the
very
bond
of
perfection
,
Col.
3.14
.
and
that
which
covers
all
sins
,
1
Pet.
4.8
.
Quest.
What
is
the
excellency
,
and
benefit
of
a
good
Conscience
?
Answ.
First
,
The
excellency
of
it
appears
in
the
honourable
titles
given
to
it
above
all
other
graces
,
and
the
reall
preheminence
it
hath
,
if
compared
with
all
other
things
:
as
1.
It
hath
this
proper
denomination
given
it
ordinarily
of
a
good
Conscience
,
Act.
23.19
.
1
Tim.
1.15
.
1
Pet.
3.16
,
21.
whereas
other
graces
,
though
excellent
in
their
place
,
and
kind
are
seldom
so
called
.
Where
do
we
read
of
good
Faith
,
good
Love
,
Holiness
,
&c.
whereas
Conscience
is
good
of
it self
,
and
makes
the
good
Faith
,
the
good
Love
,
the
good
repentance
,
&c.
which
all
cease
to
be
good
when
severed
from
the
good
conscience
.
Again
,
compare
it
with
all
other
good
things
,
and
it
hath
the
better
of
them
,
what
good
is
there
in
a
chest
full
of
goods
,
when
the
Conscience
is
empty
of
goodness
?
Quid
prodest
plena
bonis
Area
,
si
inanis
sit
Conscientia
?
said
St.
Austin
,
What
if
he
hath
good
wares
in
his
shop
,
a
good
stock
in
his
ground
,
good
cloaths
to
his
back
,
&c.
if
he
hath
not
a
good
Conscience
in
his
heart
?
This
man
is
like
Naaman
,
a
rich
and
honorable
man
,
but
a
Leper
.
What
are
all
great
parts
,
and
abilities
,
without
a
good
Conscience
?
but
as
sweet
flowers
upon
a
stinking
carcass
.
It
s
above
all
Faith
alone
,
therefore
they
oft
go
together
in
Scripture
,
1
Tim.
1.5
,
19.
and
3.9
.
If
this
be
put
away
Faith
is
shipwract
.
Nothing
profits
alone
without
this
;
not
Baptisme
,
1
Pet.
3.21
.
not
Charity
,
1
Tim.
1.5
.
not
coming
to
the
Lords
Supper
,
Heb.
10.22
.
not
any
serving
of
God
,
2
Tim.
1.3
.
not
obedience
to
Magistrates
,
,
Rom.
13.5
.
not
all
our
sufferings
,
1
Pet.
2.19
,
20.
Let
all
duties
be
performed
,
and
Conscience
nor
regarded
,
and
the
man
is
but
an
Hypocrite
.
Let
all
gifts
remain
,
and
profession
stay
,
and
the
man
is
but
an
Apostate
.
Hence
Bernard
,
Vtilius
est
currere
ad
conscientiam
,
quam
ad
sapientiam
,
nisi
eadem
sit
sapientia
quae
conscientia
.
It
s
better
running
to
Conscience
then
to
all
your
wisdom
,
unless
you
mean
by
your
wisdom
nothing
but
Conscience
.
The
unlearned
man
with
a
good
conscience
(
saith
Saint
Austin
)
will
goe
to
Heaven
,
when
thou
with
all
thy
Learning
shalt
be
cast
into
Hell
.
Surgunt
indocti
&
rapiunt
regnum
Coelorum
,
&c.
2.
It
s
absolutely
necessary
to
the
very
being
of
a
Christian
,
whereas
many
other
things
serve
only
to
his
better
being
.
To
suppose
a
Christian
without
Conscience
,
were
to
suppose
the
Sun
without
light
,
and
fire
without
heat
.
It
s
of
the
very
same
consequence
to
spirituall
life
,
as
the
sence
of
feeling
is
to
natural
life
,
which
hath
the
preheminence
of
all
other
sences
:
For
-
1.
Feeling
is
the
first
sence
in
being
:
So
is
Conscience
in
the
new
Creature
.
-
2.
Feeling
is
of
absolute
necessity
.
If
a
man
want
that
,
he
is
a
dead
man
:
So
is
Conscience
absolutely
necessary
to
the
very
being
of
a
Christian
:
A
man
may
be
short
in
parts
,
weak
in
duties
,
defective
in
knowledge
,
and
yet
be
a
good
Christian
:
but
if
he
hath
lost
his
Conscience
,
he
is
altogether
dead
.
-
3.
Many
creatures
excell
man
in
other
sences
:
but
in
feeling
man
excells
most
other
:
So
the
best
Christian
excells
in
the
tenderest
,
and
quickest
touch
of
Conscience
.
-
4.
Other
sences
have
a
particular
Organ
of
their
own
,
and
lye
in
a
narrow
room
:
as
hearing
in
the
ear
,
seeing
in
the
eye
,
&c.
but
feeling
is
extended
all
the
body
over
,
both
within
,
and
without
.
So
is
Conscience
of
a
vast
,
and
universall
extent
over
all
our
actions
,
intents
,
words
,
and
motions
from
first
to
last
.
Faith
looks
to
promises
:
Fear
to
Threats
:
Hope
to
futures
:
Obedience
to
duties
:
Repentance
to
sinnes
,
&c.
but
Conscience
looks
to
all
.
3.
It
most
fortifies
the
soul
with
strength
against
,
and
gives
victory
over
all
Adversaries
.
It
s
like
the
Ark
with
a
window
in
the
top
to
let
in
light
from
Heaven
.
Like
Elias
Mantle
,
it
divides
the
waters
,
and
carries
the
godly
soul●
through
a
flood
of
miseries
as
on
dry
Land
.
It
encourageth
in
the
middest
of
fire
,
and
fagots
,
accompanieth
into
Dens
,
and
Caves
,
and
made
the
Martyrs
sing
in
Dungeons
,
and
flames
.
It
s
like
the
Anvile
that
breaks
whatsoever
is
beaten
on
it
,
but
is
it self
by
all
strokes
made
more
firm
.
It
makes
a
man
like
a
brazen
wall
,
Jer.
1.18
.
It
s
devoid
of
fear
,
as
Job
5.22
.
It
will
encourage
a
man
to
hold
up
his
head
before
any
judgment
seat
,
Act.
23.1
.
yea
,
before
Gods
Tribunal
.
1
Joh.
3.21
.
A
chearfull
Conscience
makes
a
chearfull
countenance
,
Prov.
15
13.
Tranquilla
conscientia
,
tranquilla
omnia
.
4.
It
annoints
the
head
with
oyle
,
and
makes
the
cup
run
over
with
joy
,
and
consolation
.
Good
Conscience's
peace
,
is
the
peace
that
passeth
all
understanding
.
It
makes
a
Heaven
upon
Earth
:
It
s
a
continuall
feast
,
Prov.
15.15
.
the
stranger
intermeddles
not
with
his
joy
.
His
feast
is
above
Ahasuerus's
,
Est.
1
,
4.
It
s
the
greatest
good
a
man
can
have
,
and
the
procurer
,
and
maintainer
of
all
the
good
that
a
man
is
capable
of
here
.
It
s
the
only
Paradise
that
God
loves
to
walk
in
:
the
only
Throne
which
Christ
sits
in
:
the
only
Temple
which
the
holy
Ghost
dwells
in
:
the
golden
pot
which
the
hidden
Manna
is
kept
in
:
the
white
stone
which
the
new
name
is
written
in
,
&c.
5.
It
s
not
only
a
reall
good
it self
,
but
makes
all
other
things
better
where
it
hath
to
do
,
whence
it
deserves
the
title
of
a
good
Conscience
.
Riches
,
Honour
,
Learning
,
&c.
are
not
good
really
,
but
only
in
opinion
,
nor
doe
you
alone
make
any
man
the
better
:
But
a
good
Conscience
makes
all
good
,
and
good
better
where
it
comes
.
It
finds
some
sinfull
,
and
leaves
them
holy
:
proud
and
leaves
them
humble
:
covetous
,
and
leaves
them
content
,
&c.
It
mends
Magistrates
,
Ministers
,
poor
,
rich
,
yea
all
.
It
s
the
treasury
of
good
,
and
therefore
brings
out
nothing
but
what
is
good
.
Good
communication
,
good
conversation
:
yea
it
makes
actions
indifferent
in
their
own
nature
to
become
good
,
and
actions
good
to
become
better
.
Quest.
What
is
the
danger
,
and
mischiefe
of
an
evill
Conscience
?
Answ.
First
,
Here
commonly
is
the
first
decay
of
a
Christian.
Hymeneus
,
and
Alexander
first
put
away
a
good
Conscience
,
and
then
sunk
in
their
Faith
,
1
Tim.
1.20
.
when
the
Conscience
is
once
corrupt
,
then
presently
so
is
the
judgment
,
then
the
affections
,
then
the
life
,
and
then
all
.
Corruption
in
the
Conscience
is
like
poison
in
the
Spring
head
.
No
man
aimes
at
the
height
of
impiety
at
once
;
and
this
is
commonly
the
first
step
,
when
Conscience
likes
not
to
retain
the
knowledge
of
God
,
he
gives
vp
to
vile
affections
,
then
to
a
reprobate
minde
,
and
at
last
to
be
filled
with
all
manner
of
unrighteousness
,
Rom.
1.26
,
28
,
29.
A
hopefull
professor
by
this
meanes
soone
becomes
a
dangerous
Apostate
,
and
at
last
a
down-right
Atheist
,
Tit.
1.15
,
16.
The
Sun
beginning
to
set
in
Conscience
,
night
hastens
on
in
the
affections
:
Then
farewell
grace
:
and
when
the
Sun
goes
back
in
the
heaven
of
Conscience
,
the
shadow
goes
back
many
degrees
in
the
Diall
of
Comfort
,
then
farewell
peace
.
Secondly
,
As
the
first
decay
usually
begins
here
,
so
it
proves
the
worst
,
and
most
dangerous
:
A
breach
in
the
Conscience
,
is
like
a
breach
in
the
Sea-bank
:
or
like
a
leake
in
a
ship
:
very
desperate
.
Some
sins
,
and
slips
are
like
the
breaking
of
a
Leg
,
or
Arm
that
may
be
set
again
:
but
this
is
like
the
breaking
the
neck
,
of
which
few
recover
.
Paul
tells
of
some
that
had
given
themselves
over
to
lasciviousness
,
&c.
Ephes.
4.19
.
but
they
came
to
this
height
of
impiety
by
blinding
their
minds
,
and
deadning
their
Consciences
.
In
the
last
dayes
many
depart
from
the
Faith
,
and
give
heed
to
seducing
spirits
,
&c.
1
Tim.
4.1
.
but
they
first
feared
their
Consciences
,
ver.
2.
It
s
the
ready
,
yea
the
only
way
to
the
sin
against
the
holy
Ghost
.
Thirdly
,
Either
thou
must
resolve
to
make
a
good
warfare
for
a
good
Conscience
,
or
to
suffer
an
ill
warfare
made
upon
thee
from
an
evill
Conscience
.
Of
all
wars
Civill-war
is
the
worst
,
and
of
all
Civill-wars
,
Domesticall
;
and
of
all
Domesticall
,
Matrimoniall
.
For
where
the
relation
is
nearest
,
division
there
is
unkindest
.
But
there
is
one
war
worse
then
all
these
:
the
personall
division
is
worse
then
between
man
and
a
wife
.
Some
have
thought
that
they
were
able
to
make
an
offensive
war
against
Conscience
:
But
none
were
ever
able
to
make
a
defensive
.
To
fight
against
Conscience
,
is
to
fight
against
God
,
and
who
ever
fought
against
God
and
prospered
,
Job
9.4
.
If
Conscience
be
disregarded
in
his
two
first
Offices
,
he
will
be
known
in
his
two
last
.
If
his
ministeriall
reproofs
,
and
Magistraticall
rods
be
slighted
:
He
will
as
a
witness
,
and
a
Judge
,
chasten
thee
with
Scorpions
.
Fourthly
,
When
any
have
betrayed
their
trust
,
and
yielded
up
this
Fort
to
Satan
,
they
are
ever
after
cashiered
from
Gods
service
,
and
delivered
up
by
him
to
Satans
custody
,
and
an
evill
Conscience's
mercy
,
either
to
be
misled
by
an
erroneous
Conscience
,
or
terrified
with
an
accusing
Conscience
,
Zach.
11.9
.
Rev.
22.11
.
2
Thes.
2.10
,
11
,
12.
Quest.
Is
it
so
hard
then
to
get
,
and
keepe
a
good
conscience
,
and
to
escape
a
bad
?
Answ.
Yes
truly
,
as
will
appear
in
these
three
respects
.
First
,
in
respect
of
Satan
,
all
whose
spight
is
at
a
good
Conscience
,
and
all
his
aime
is
to
make
it
bad
.
He
envies
us
,
not
riches
,
nor
honour
,
nor
learning
,
nor
parts
,
nor
duties
,
&c.
but
only
a
good
Conscience
:
he
envied
not
Pharaoh
his
Kingdom
:
nor
Achithophel
his
policy
:
nor
Absolon
his
beauty
:
nor
Haman
his
honour
,
and
Offices
,
nor
Dives
his
wealth
,
&c.
he
could
make
use
of
all
:
yea
he
will
offer
his
help
to
men
to
get
these
things
,
so
they
will
quit
a
good
Conscience
.
But
if
a
man
be
plundered
of
all
his
estate
,
and
stormed
out
of
all
his
out-works
of
his
riches
,
friends
,
children
,
power
,
places
:
yea
,
out
of
his
nearer
comforts
,
out
of
his
Faith
,
and
hope
:
out
of
his
prayers
,
and
promises
,
if
he
retreat
to
a
good
Conscience
,
and
make
good
this
last
refuge
,
Satan
will
be
repelled
with
shame
,
and
loss
.
Job
when
he
had
lost
all
else
,
manfully
defending
this
piece
,
he
recovered
all
again
at
last
,
and
his
last
state
was
double
ro
his
first
,
Job
42.12
,
13.
Secondly
,
In
respect
of
thy self
,
or
the
work
it self
,
thou
shalt
finde
it
a
hard
task
:
It
requires
the
greatest
skill
,
and
utmost
diligence
,
Acts
24.16
.
Herein
exercise
I
my self
always
,
&c.
i.
e.
I
use
all
my
skill
,
diligence
,
and
constancy
together
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thirdly
,
In
respect
of
others
its
still
more
difficult
:
many
miscarry
in
it
:
who
is
sufficient
for
this
work
?
1
Tim.
1.19
.
Quest.
May
a
mans
Conscience
be
quiet
,
yet
not
good
?
Answ.
Yea
,
there
are
four
sorts
of
quiet
Consciences
,
and
never
a
one
of
them
good
:
First
,
An
ignorant
Conscience
:
For
as
a
blinde
man
eats
many
a
haire
,
and
drinks
many
a
fly
:
so
these
know
not
that
they
doe
evill
,
and
therefore
are
not
disquieted
,
but
commit
all
uncleanness
with
greediness
,
Ephes.
4.18
,
19.
Abimelech
boasts
much
of
his
integrity
,
Gen.
20.4
,
5.
when
it
was
but
morality
,
or
ignorance
,
therefore
glory
not
of
such
a
blinde
,
deafe
,
and
silent
Conscience
:
the
dumb
and
deafe
Divell
was
hardest
to
be
cast
out
,
Mar.
9.25
,
26
,
29.
Secondly
,
A
Conscience
that
was
never
yet
well
awakened
:
But
sin
lies
at
the
door
,
like
a
Lion
asleep
;
This
Conscience
is
either
given
over
to
sleep
a
perpetuall
sleep
,
as
God
threatens
,
Jer.
51.39
,
40.
Or
else
it
will
awake
,
and
cry
out
like
a
travelling
woman
,
it
will
destroy
,
and
devour
at
once
,
Isa.
42.14
.
the
Consciences
of
Josephs
brethren
were
long
asleep
,
but
awaked
at
last
,
and
made
them
tremble
:
So
with
Jonas
,
ch.
2.2
.
Thirdly
,
A
deluded
Conscience
,
by
Satan
,
or
his
instruments
,
which
dreams
of
nothing
but
visions
of
peace
,
Luke
11.21
.
when
the
strong
man
armed
keeps
possession
,
all
is
at
peace
,
Lam.
2.14
.
Ahab
deluded
speaks
of
nothing
but
peace
,
1
Kin.
22.27
.
So
Zach.
1.11
.
many
live
and
dye
in
this
condition
:
the
world
saith
,
they
dye
like
Lambs
,
Psal.
73.4
.
when
its
tather
like
Solomons
Oxe
,
Prov.
7.22
.
So
Jer.
51.38
,
39.
But
it
s
better
to
dye
the
most
dreadfull
death
of
the
righteous
,
then
the
most
hopefull
,
and
peacefull
death
of
the
wicked
.
These
dye
so
securely
,
not
because
the
sting
of
death
is
taken
out
,
which
were
their
happiness
,
but
because
the
Conscience
is
taken
out
,
which
is
their
misery
.
Fourthly
,
A
hardened
Conscience
;
This
treasures
up
wrath
against
the
day
of
wrath
,
Rom.
2.4
,
5.
Job
36.13
.
there
is
no
greater
plague
on
earth
then
this
,
no
judgment
in
Hell
beyond
it
.
Quest.
How
manifold
is
this
hardness
of
heart
?
Answ.
It
s
sixfold
,
as
appears
by
the
severall
expressions
in
Pharaohs
hard-heartedness
:
as
1.
A
naturall
hardnesse
,
and
insensibleness
of
Conscience
,
which
is
part
of
the
sin
,
and
punishment
of
Originall
sin
,
which
is
alike
in
all
:
called
the
heart
of
stone
,
Ezek.
36.25
.
2.
An
attracted
,
and
acquired
hardness
,
through
frequent
reiterations
of
sin
,
and
the
secret
curse
of
God
upon
it
.
Hence
,
Heb.
3.13
.
Ephes.
4.17
,
18
,
19.
where
are
eleven
steps
by
which
the
poor
soule
goes
to
hell
:
as
-
1.
Vanity
of
minde
,
wherein
men
think
there
is
little
hurt
,
but
it
s
the
first
step
to
Hell
.
-
2.
Darkness
of
understanding
,
which
follows
the
former
.
-
3.
Alienation
from
the
life
of
God
,
Alienation
actively
on
their
part
,
they
loathing
God
,
a
sinfull
alienation
:
and
passively
on
Gods
part
,
his
soule
loathing
them
,
a
judiciall
alienation
.
-
4.
Blindness
of
ignorance
,
one
sinne
begetting
another
in
infinitum
.
-
5.
This
blindnesse
leads
to
further
hardnesse
,
viz.
judiciall
,
because
of
the
hardness
of
their
heart
.
-
6.
Then
they
are
insensible
,
and
past
feeling
.
-
7.
Then
desperate
,
giving
themselves
over
to
sin
,
as
Ahab
,
1
Kin.
21.25
.
then
they
are
quite
lost
.
-
8.
Then
they
are
bruitish
,
turned
into
beasts
,
they
give
themselves
over
to
lasciviousness
.
So
,
2
Pet.
2.14
.
Jer.
5.8
.
Rom.
13.13
.
Philip.
3.19
.
-
9.
Then
they
worke
uncleannesse
:
they
draw
sinne
with
Cartropes
,
&c.
Isa.
5.18
.
-
10.
Then
they
are
insatiable
in
sinning
.
So
,
Rom.
1.23
,
25.
-
11.
Then
the
delight
in
it
,
committing
all
uncleanness
with
greediness
.
Thus
a
man
is
trasnformed
into
a
beast
at
first
,
and
into
a
Divell
at
last
.
3.
A
judiciall
hardness
,
as
Then
the
Conscience
,
or
heart
is
further
hardened
by
Impostors
,
or
Seducers
.
So
,
Exod.
7.22
.
God
gives
them
over
to
strong
delusions
to
believe
a
lye
,
2
Thes.
2.11
.
Hence
God
is
said
to
lay
a
stumbling
block
before
Apostates
,
Ezek.
3.20
.
to
deceive
false
Prophets
,
Ezek.
14.9
.
and
to
put
a
lying
spirit
into
their
mouthes
▪
1
King
.
22.23
.
4.
A
Ministeriall
hardening
.
God
lets
them
enjoy
the
Gospell
,
and
means
of
grace
,
but
they
having
added
to
naturall
,
voluntary
hardness
of
heart
,
and
to
contempt
of
the
truth
,
a
love
of
Error
,
God
sends
leannesse
of
soule
,
under
fatnesse
of
Orninances
:
Hence
Isai.
6.9
,
10.
then
preaching
proves
the
savour
of
death
,
2
Cor.
2.16
.
So
Pharaoh
grew
worse
and
worse
under
Moses
Ministery
.
5.
A
Divine
hardening
:
a
penall
hardening
by
Divine
vengeance
:
called
Gods
sending
all
his
plagues
upon
the
heart
,
Exod
9.14
.
A
heart
hardened
by
the
curse
of
God
is
an
Epitome
of
all
plagues
in
the
world
,
yea
of
all
the
plagues
of
Hell
.
Yet
here
in
God
doth
not
infundere
malitiam
,
poure
in
malice
,
but
non
infundere
mollitiem
,
not
put
in
softnesse
.
Hence
,
Rom.
1.28
.
6.
A
Satanicall
hardening
:
Indeed
Satan
hath
his
first
,
or
second
hand
in
every
sinfull
act
,
and
an
hand
from
the
first
hardening
to
the
last
.
He
perswades
,
and
prevailes
,
1
King
.
22.22
.
Quest.
What
are
the
marks
of
an
ill
troubled
Conscience
?
Answ.
First
,
Troubles
are
then
evill
,
when
the
root
whence
they
spring
is
evill
.
Thus
Ahab
was
troubled
till
he
was
sick
,
not
because
his
lust
of
covetousness
was
unmortified
,
but
because
it
was
unsatisfied
.
So
was
Ammon
.
So
,
Prov.
4.16
.
Some
cannot
sleep
if
they
have
done
no
mischief
all
day
.
This
is
indeed
the
Divells
trouble
,
and
Hell
is
full
of
such
troubled
spirits
.
Secondly
,
When
if
it
be
at
all
for
sin
,
it
is
not
so
much
for
the
intrinsecall
evil
or
sinfulnesse
of
it
,
as
for
the
eventuall
,
or
consequentiall
evills
that
attend
sin
,
and
the
punishment
that
follows
it
.
So
Ahab
,
1
Kin.
21.2.7
.
So
Caine
,
Judas
,
Simon
Magus
,
Act.
8.24
.
This
is
to
be
troubled
for
Hell
,
not
for
sin
.
Thirdly
,
When
the
carriage
under
troubles
is
evill
,
then
its
an
evill
trouble
:
as
1.
When
men
rage
,
and
swell
under
Gods
stroke
,
but
their
uncircumcised
hearts
accept
not
of
the
punishment
of
their
iniquity
:
So
Caine
stormed
at
his
punishment
.
So
,
Isa.
8.21
,
22.
2.
When
notwithstanding
their
troubles
they
still
go
on
in
sin
.
Felix
trembled
,
but
it
wrought
no
good
upon
him
,
Act.
24.27
.
Jeroboam
,
1
King
.
12.33
.
he
was
ill
,
but
Ahaz
was
worse
after
judgements
upon
them
,
2
Chro.
28.22
.
So
,
Rev.
16.11
.
and
9.20
.
3.
Then
troubles
are
evill
,
whose
cure
is
evill
,
or
when
an
evill
course
is
taken
for
their
removall
:
as
-
1.
When
men
fly
to
outward
means
to
remove
inward
grief
,
but
go
not
to
to
God
,
as
Caine
,
to
travelling
,
and
building
of
Cities
.
Saul
to
Davids
Musick
.
An
ill
diversion
doth
but
prorogue
,
not
cure
the
disease
.
-
2.
Wen
they
rest
in
the
outward
use
,
and
observation
of
religious
means
,
without
an
inward
change
of
heart
,
and
thorow
reformation
of
life
:
Ahab
humbled
himself
,
fasts
,
mourns
,
&c
,
yet
Ahab
is
Ahab
still
.
Judas
was
full
of
inward
horrour
,
confesseth
,
and
makes
restitution
,
but
goes
not
penitentially
to
God
,
and
fiducially
to
Jesus
Christ
.
Jeremy
therefore
calls
this
a
gadding
:
it
s
not
a
penitentiall
returning
,
Jer.
2.36
.
-
3.
When
men
have
recourse
to
Diabolicall
,
and
sinfull
means
:
as
Saul
to
the
Witch
:
1
Sam.
28.7
,
8.
Ahaziah
to
Baal-zebub
,
2
Kin.
1.2
.
Belshazzar
to
his
Magitians
,
Dan.
5.7
.
So
,
47.12
,
13.
-
4.
When
men
dispairingly
give
over
all
our
hopes
,
and
use
of
means
,
saying
,
there
is
no
hope
,
Jer.
2.25
.
and
18.12
.
This
putting
away
all
mercy
is
worse
then
all
the
former
.
This
was
Cains
case
:
I
am
sentenced
,
I
must
be
damned
:
God
hath
not
mercy
for
me
,
I
will
aske
him
none
.
This
is
a
wilfull
casting
away
of
a
mans
self
:
This
evill
is
of
the
Lord
,
2
Kin.
6.33
.
why
should
I
wait
,
or
pray
,
or
repent
,
&c.
This
is
to
forsake
our
own
mercies
,
Jonah
,
2.8
.
Quest.
How
may
we
know
a
good
troubled
conscience
?
Answ.
First
,
When
our
trouble
is
rather
for
our
sins
,
then
our
sufferings
:
when
we
cry
out
of
our
sins
:
as
Lam.
5.16
.
So
Jer.
31.19
.
Ephraim
bemoans
himself
,
&c.
Secondly
,
When
in
this
condition
we
confesse
,
bewaile
,
and
lament
our
sins
,
as
David
,
Psal.
51.3
.
So
,
Job
7.20
.
and
3
,
4.
Thirdly
,
When
after
this
we
forsake
it
,
Prov.
28.13
.
such
shall
have
mercy
.
Fourthly
,
When
we
do
not
only
forsake
it
as
to
the
outward
act
,
but
the
heart
is
changed
,
and
mortified
as
to
the
love
of
sin
:
when
God
hides
pride
from
man
,
Job
33.17
.
when
we
can
say
,
sin
is
more
bitter
then
death
,
Eccless
.
7.26
.
Fifthly
,
When
upon
this
the
heart
is
carried
out
to
seek
after
Christ
for
rest
,
and
righteousness
,
Matth.
11.29
.
when
we
go
to
this
Fountain
to
wash
away
sin
,
Zach.
13.1
.
Joh.
3.14
,
15.
Sixthly
,
When
after
this
the
Conscience
is
made
more
watchfull
,
and
tender
,
Job
34.31
,
32.
Quest.
What
are
the
marks
of
an
erroneous
Conscience
?
Answ.
First
,
When
it
leaves
the
Word
,
which
is
the
standing
Rule
to
rectifie
Conscience
by
,
and
prefers
Traditions
,
or
some
humane
invention
before
an
expresse
Precept
.
So
,
Matth.
15.13
.
Secondly
,
When
we
leave
the
waters
of
Siloah
,
the
holy
Scriptures
,
which
run
softly
,
uniformly
,
and
constantly
,
and
takes
extraordinary
Providence
for
a
Rule
instead
of
Precept
,
whereas
Gods
providences
,
both
prospering
,
and
adverse
,
are
rather
probatory
,
then
directory
,
Deut.
13.3
.
Dan.
11.35
.
Erroneous
Conscience
imputes
his
success
to
his
cause
,
and
his
cause
prospering
,
he
stiles
Gods
cause
:
This
was
Rabshakeh's
Divinity
,
Isa.
36.10
.
and
of
the
Chaldeans
,
Hab.
1.11
.
Such
say
,
as
Jer.
50
7.
we
offend
not
,
because
they
have
sinned
,
and
we
have
prevailed
.
Solomon
tells
us
,
we
can
conclude
nothing
certainly
from
hence
,
Eccles.
9.1.2
,
11.
and
7.15
.
and
8.14
,
ult.
Thirdly
,
It
prefers
a
supposed
fictious
revelation
,
before
written
,
and
cleere
revelations
:
as
that
deceived
Prophet
,
1
King
.
13.18
.
Now
all
divine
revelations
coming
from
the
Spirit
of
Truth
,
are
ever
consonant
to
the
word
of
truth
,
which
is
the
rule
to
try
all
revelations
by
,
2
Pet.
1.19
.
Fourthly
,
It
prefers
a
strong
impulse
from
his
own
thoughts
,
before
Gods
own
thoughts
,
Jer.
7.31
.
God
said
,
that
it
never
came
into
his
minde
to
approve
of
what
they
did
,
yet
they
would
doe
it
,
because
it
was
their
Conscience
,
and
came
into
their
mind
.
But
these
impulses
,
though
coming
from
a
gracious
Spirit
,
can
be
no
rule
:
as
we
see
in
Davids
impulse
to
build
God
an
house
,
2
Sam.
7.2
,
3.
so
to
be
revenged
on
Nabal
,
1
Sam.
25.22
.
Prov.
28.26
.
He
that
trusteth
his
owne
heart
is
a
foole
.
Hence
,
Job
15.31
.
It
s
trusting
to
vanity
.
Fifthly
,
It
interprets
difficulties
,
and
discouragements
as
a
discharge
from
duty
.
The
time
is
not
come
(
say
they
)
to
build
Gods
house
,
therefore
it
s
not
our
duty
,
Hag.
1.2
.
but
this
is
a
sluggards
Conscience
,
when
he
pretends
a
Lion
in
the
way
,
Prov.
26.13
.
Sixthly
,
It
conceives
a
fair
intention
,
or
good
end
can
legitimate
an
unwarrantable
action
.
It
s
true
,
a
good
end
hath
a
great
influence
upon
an
action
to
make
it
Theologically
good
:
yet
can
it
not
alter
the
nature
of
an
action
that
is
materially
bad
to
mend
it
,
Job
13.7
.
Our
Rule
is
,
not
to
doe
the
least
evill
to
gain
the
greatest
beneficiall
good
,
or
to
avoid
the
greatest
penall
evill
,
Rom.
3.8
.
Seventhly
,
It
s
so
confident
that
it
dares
appeal
to
God
to
patronise
his
exorbitancies
,
Joh.
16.2
.
they
thought
they
did
God
the
best
service
,
when
they
did
the
Church
the
greatest
disservice
.
So.
Phil.
3.6
.
Paul
out
of
zeale
persecuted
the
Church
.
So
,
Act.
23.12
.
Quest.
What
motives
may
quicken
us
to
get
,
and
retaine
a
good
Conscience
?
Answ.
First
,
Remember
that
God
weigheth
,
and
trieth
the
Conscience
,
Prov.
16.2
.
So
much
of
Conscience
as
is
in
a
man
,
or
duty
,
or
action
,
or
suffering
,
so
much
of
thanks
,
and
esteem
with
God
:
So
much
Conscience
as
thou
hast
towards
God
,
So
much
comfort
is
coming
to
thee
from
God
.
Secondly
,
If
Conscience
be
wanting
,
thou
wilt
suffer
loss
of
all
thou
hast
,
of
all
thou
hast
done
,
suffered
,
or
expended
,
God
will
say
to
such
:
when
you
fasted
was
it
not
to
your selves
,
&
c
?
Ananias
lost
his
cost
when
he
had
been
at
so
great
charges
:
Alexander
his
reward
when
he
had
suffered
so
much
:
Judas
lost
all
after
he
had
followed
Christ
so
long
,
and
preached
to
others
so
often
.
Thirdly
,
A
good
Conscience
leads
a
man
to
perfect
,
and
compleat
happiness
both
here
,
and
hereafter
.
1.
In
this
world
its
the
only
way
to
a
good
,
and
blessed
life
:
and
that
-
1.
In
prosperity
it
will
be
as
an
hedge
about
all
thou
hast
,
as
the
Candle
of
the
Lord
in
thy
Tabernacle
.
-
2.
In
adversity
,
it
will
be
as
the
good
houswifes
candle
,
that
goes
not
out
by
night
.
Or
like
Israels
Pillar
of
fire
,
it
will
not
leave
thee
in
a
wilderness
.
As
Ruth
to
Naomi
:
or
Ittai
to
David
,
2
Sam.
15.21
.
It
will
in
all
make
thee
more
then
a
conqueror
,
Rom.
8.37
.
it
s
a
mans
dearest
,
and
closest
friend
that
will
visit
him
in
prison
,
&c.
-
3.
In
death
:
it
gives
rejoycing
when
under
the
stroke
,
and
sentence
of
death
.
It
s
like
Saul
and
Jonathan
,
lovely
in
life
,
and
in
death
not
divided
.
2.
In
the
world
to
come
:
It
will
stand
a
man
instead
when
he
appears
before
the
great
Tribunall
of
God
,
where
courage
dares
not
shew
its
face
:
nor
eloquence
open
its
mouth
:
nor
Majesty
hath
any
respect
:
nor
greatnesse
any
favour
:
where
mony
bears
no
mastery
:
as
that
Martyr
said
,
Rev.
6.15
,
16.
Hence
,
1
Joh.
3.20
,
21.
Yea
,
it
s
the
step
to
the
highest
glory
,
and
its
the
stare
of
highest
Beatitude
.
To
be
feasted
with
the
fruits
of
a
good
Conscience
,
is
Angels
food
,
and
some
of
the
sweet
meats
of
Heaven
:
as
a
tormenting
Conscience
is
one
of
the
greatest
miseries
of
Hell
.
Fourthly
,
Consider
the
miseries
of
an
evill
Conscience
in
life
,
in
death
,
and
after
both
.
1.
In
this
life
:
In
the
middest
of
prosperity
he
can
have
no
security
,
Job
20.
especially
,
verse
16
,
17
,
22
,
23
,
24.
and
15.21
.
there
is
no
torment
like
that
of
an
evill
Conscience
:
It
marred
Belshazzars
feast
,
&c.
2.
But
much
more
in
adversity
:
then
Conscience
that
had
been
long
silent
,
and
quiet
,
cries
out
,
and
flies
in
the
sinners
face
:
as
in
Josephs
brethren
.
This
woe
,
though
dreadfull
,
yet
is
the
least
,
because
shortest
,
and
ends
in
a
few
dayes
,
or
years
:
but
2.
At
death
:
which
is
a
great
woe
,
and
double
to
the
former
:
All
the
sufferings
in
this
life
to
the
wicked
,
whether
in
body
,
or
in
spirit
,
are
nothing
if
compared
with
that
which
follows
:
yet
this
also
hath
an
end
,
at
the
day
of
judgment
:
But
then
follows
another
.
3.
At
the
day
of
judgment
,
when
all
the
Cataracts
of
wrath
are
set
open
,
all
the
vials
emptied
out
:
then
shall
that
sealed
book
of
Conscience
be
unclasped
,
and
out
of
their
own
mouth
,
and
heart
,
and
book
shall
they
be
judged
:
then
shall
a
Hell
in
Conscience
be
cast
into
a
Hell
of
dispaire
,
and
an
Hell
of
guilt
into
a
Hell
of
pain
:
and
this
judgment
is
called
Eternall
judgement
,
Heb.
6.2
.
and
the
destruction
of
the
wicked
,
an
Everlasting
destruction
,
2
Thes.
1.9
.
and
this
Eternity
is
a
vast
Ocean
,
that
hath
neither
bank
nor
botton
:
A
Center
that
hath
no
Circumference
:
no
measures
of
times
,
nor
number
of
ages
can
fathom
,
or
reckon
the
length
of
it
.
In
which
Eternity
thy
evill
Conscience
shall
accompany
thee
,
and
fill
thy
heart
with
new
tortures
of
grief
,
and
feare
,
and
wrath
,
and
bitterness
,
and
despair
.
Quest.
What
then
are
the
meanes
whereby
a
good
Conscience
may
be
gotten
,
and
preserved
?
Answ.
First
,
They
are
either
principall
,
or
subservient
.
First
,
principall
,
and
they
are
1.
To
get
the
blood
of
Christ
sprinkled
upon
the
Conscience
,
by
the
hand
of
Faith
,
Heb.
9.14
.
All
duties
,
gifts
,
observances
,
&c.
are
nothing
to
this
.
Other
things
may
make
the
outside
clean
before
men
,
but
the
blood
of
Christ
is
that
alone
which
makes
the
Conscience
clean
before
God
,
that
there
is
now
no
more
Conscience
of
sin
,
as
to
the
guilt
,
and
spot
of
it
.
So
Heb.
10.29
.
the
blood
of
the
Covenant
is
that
whereby
the
believer
is
sanctified
,
Christs
wounds
are
our
City
of
Refuge
:
Christs
blood
is
the
well
of
Bethlehem
,
which
we
should
long
for
,
and
break
through
an
Host
of
difficulties
to
come
unto
.
Except
we
drink
this
blood
we
have
no
life
in
us
,
&c.
Joh.
6.53
,
54.
2.
To
seek
,
and
get
the
Spirit
of
Christ
,
which
is
the
next
principal
ingredient
in
,
or
efficient
of
a
good
Conscience
:
Its
Gods
Spirit
with
our
spirits
that
makes
the
good
Conscience
,
Rom.
9.1
.
The
single
Testimony
of
naturall
Conscien●
〈◊〉
not
much
to
be
regarded
:
but
when
Conscience
is
cleared
by
the
Spirit
,
and
〈◊〉
with
the
Spirit
,
the
Testimony
of
these
two
is
great
,
and
weig●●●●
Gods
Spirit
thus
witnessing
to
our
Spirit
is
the
clearest
testimony
of
our
Adoption
,
and
Salvation
,
Rom.
8.16
.
Hence
,
1
Cor.
2.10
,
11
,
12.
So
then
where
the
Spirit
of
God
is
,
there
is
a
good
Conscience
.
Secondly
,
The
subservient
means
are
thirteen
,
wherein
the
first
six
direct
us
what
to
doe
:
the
other
seven
what
to
avoid
.
1.
Thou
must
get
Faith
to
make
thee
a
good
Conscience
,
therefore
Faith
,
and
a
good
Conscience
are
often
joyned
together
,
Acts
15.9
.
Christ
gives
faith
for
this
end
,
to
purifie
the
Conscience
:
where
faith
is
pure
,
the
Conscience
is
pure
:
this
makes
the
good
,
and
mends
the
bad
Conscience
.
Now
this
Faith
that
makes
,
and
keeps
a
good
Conscience
,
is
three
fold
:
-
1.
Justifying
Faith
:
for
there
must
be
apprehending
,
and
applying
the
blood
of
Christ
,
Act.
15.9
.
For
〈◊〉
qua
creditur
,
is
Fides
qua
vivitur
.
Faith
whereby
we
believe
,
is
the
faith
whereby
we
live
.
-
2.
Doctrinal
Faith
,
1
Tim.
1.19
.
For
corrupt
opinions
,
breed
corrupt
consciences
:
and
corruption
in
morals
,
usually
follows
corruption
in
intellectuals
:
Here
begins
commonly
the
first
step
backward
to
all
Apostacy
,
and
the
first
step
forward
to
all
impiety
.
-
3.
A
particular
warranting
Faith
to
legitimate
our
actions
,
which
also
may
in
some
sense
be
called
a
justifying
Faith
,
not
to
justifie
our
persons
from
all
guilt
,
but
our
actions
from
sin
:
Every
action
that
is
good
in
it self
is
hereby
sanctified
to
the
use
of
Conscience
by
the
word
of
God
.
So
Rom.
14.5
,
23.
2.
Repentance
,
and
the
daily
renewall
thereof
is
a
second
means
:
This
ever
goes
along
with
true
Faith
,
Mar.
1.15
.
Hence
this
was
the
total
summe
of
what
Paul
taught
:
To
repent
and
believe
,
Act.
20.21
.
So
,
Job
11.14
,
15.
Conscience
must
shut
all
known
sin
out
a
doors
,
or
sin
will
soon
thrust
Conscience
out
a
doors
.
3.
If
thou
wouldest
have
a
good
Conscience
,
observe
what
hints
thou
hast
at
any
time
from
Christ
,
and
the
Spirit
.
Good
Conscience
must
observe
the
eye
,
voice
,
beck
,
finger
,
and
every
motion
of
Christ
.
As
its
a
fearfull
judgment
to
fear
where
no
fear
is
.
So
it
s
a
foule
sin
not
to
fear
where
fear
should
be
,
Jer.
5.3
.
Thou
hast
smitten
them
,
and
they
have
refused
to
receive
correction
,
&c.
Hence
,
Prov.
29.1
.
they
shall
suddenly
be
destroyed
.
Peter
by
observing
these
hints
from
Christ
,
recovered
after
he
had
denied
him
.
4.
Listen
attentively
to
the
mutterings
,
and
whisperings
of
thy
own
Conscience
:
Take
notice
what
news
Conscience
brings
thee
home
every
day
:
Commune
often
with
thy
own
heart
,
Psal.
4.4
.
So
did
David
,
Psal.
77.6
.
These
Soliloquies
are
our
best
disputes
,
and
the
most
usefull
conferences
.
Observe
every
day
what
were
thy
actions
,
what
were
thy
passions
:
See
what
words
fell
from
thee
,
what
purposes
,
and
thoughts
were
in
thee
.
Non
venitur
ad
bonam
Conscientiam
,
nisi
per
Cordis
custodiam
.
Bern.
5.
Yet
so
we
must
hearken
to
,
and
confer
with
Conscience
,
as
also
to
confer
Conscience
with
the
Scripture
:
that
s
the
Book
of
life
,
and
according
to
that
,
our
Conscience
must
be
copied
,
or
corrected
.
Unicuique
suus
liber
est
Conscientia
,
Bern.
Search
the
Scriptures
,
and
trust
not
thine
own
judgment
too
far
.
This
rule
well
observed
,
would
resolve
what
is
to
be
done
in
many
cases
:
most
men
,
whatsoever
their
opinion
,
and
practise
is
,
plead
Conscience
,
Conscience
:
It
s
my
Conscience
say
they
,
my
Conscience
bids
me
do
thus
:
I
,
but
what
doth
God
bid
Conscience
do
?
Had
Adam
never
fallen
,
we
should
have
needed
none
other
rule
,
but
our
own
Consciences
?
But
now
we
have
a
Law
written
,
and
proclaimed
,
we
must
not
make
conscience
the
supreme
Law
,
but
the
subordinate
.
●deed
Conscience
is
to
have
a
negative
voice
,
so
that
nothing
is
to
be
done
without
his
assent
,
and
good
liking
:
but
it
must
not
Challenge
an
arbitrary
,
and
illimited
power
to
act
,
or
determine
any
thing
without
the
advice
of
this
great
Councel
,
the
Law
,
and
the
Prophets
.
6.
Prayer
is
a
great
friend
to
good
Conscience
:
the
good
Conscience
makes
many
a
good
Prayer
:
there
is
the
particular
demand
of
a
good
Conscience
,
1
Pet.
●
21.
which
B●za
understands
of
Prayer
.
Good
Conscience
hath
ever
one
eye
upon
God
to
observe
his
precepts
,
and
the
other
up
to
God
to
beg
his
direction
:
usually
such
as
are
most
frequent
in
prayer
have
the
best
Consciences
:
Acts
10.2
.
Cornelius
.
Hypocrites
do
not
so
,
Job
27.10
.
and
21.14
,
15.
7.
Beware
of
committing
the
smallest
sins
,
yea
of
many
things
which
goe
for
lawfull
:
the
least
spark
may
consume
the
greatest
house
,
the
least
leak
,
the
greatest
ship
.
Call
not
Faith
,
and
troth
small
Oaths
,
they
are
more
then
yea
,
and
nay
.
Refrain
idle
words
,
rash
anger
,
vain
mirth
foolish
jesting
,
&c.
The
greatest
spoil
made
in
Conscience
,
had
at
first
but
small
beginnings
.
Qui
otiosum
verbum
non
reprimit
,
ad
noxia
cito
transit
:
&
vanus
sermo
est
vanae
Conscientiae
index
.
8.
Take
heed
of
adventring
,
though
but
upon
one
greater
sinfull
act
:
lest
it
for
ever
shut
Conscience
out
of
doors
:
One
deliberate
act
of
sin
,
threw
the
Angels
out
of
Heaven
:
that
one
sin
deliberately
committed
by
our
first
Parents
against
an
express
precept
cast
them
out
of
Paradise
.
So
in
Judas
,
Ananias
,
and
Saphira
,
&c.
9.
Take
heed
of
living
under
,
and
contenting
thy self
with
a
cold
,
man-pleasing
Ministry
,
which
sows
pillows
under
thine
Armholes
,
crying
Peace
,
peace
.
The
voice
of
a
faithful
Preacher
is
the
voice
of
a
Crier
,
Isa.
40.3
.
His
found
,
the
sound
of
a
Trumpet
,
Isa.
58.1
.
His
words
like
sharp
nails
,
&c.
Eccl.
12.11
.
So
,
Mal.
3.2
.
Isa.
11.4
,
10.
Take
great
heed
whom
thou
choosest
for
thy
bosome
friend
:
Ill
acquaintance
hath
undon
many
.
One
sinner
destroyes
much
good
:
One
corrupt
man
,
corrupts
another
,
2
Sam.
13.3
.
10.
In
things
doubtfull
,
be
well
aduised
,
or
forbear
,
and
take
the
surer
,
and
safer
way
.
Some
defend
Usury
,
Cards
,
Dice
,
long
haire
,
naked
necks
,
&c.
But
most
condemn
them
.
Judge
what
is
safest
,
and
let
these
be
thy
rules
to
judge
by
,
Ephes.
5.11
.
Phil.
4.8
.
11.
Take
heed
of
worldly
mindedness
:
there
is
no
greater
enemy
to
Conscience
:
These
Thorns
choke
the
best
seeds
of
grace
:
and
this
Canker
eats
out
the
very
life
of
Conscience
:
For
,
for
a
piece
of
bread
such
an
one
will
transgress
:
Such
will
break
their
word
,
betray
their
trust
,
deceive
their
brother
,
falsifie
their
wares
,
weights
,
measures
,
lye
for
advantage
:
Riches
and
a
good
Conscience
seldom
dwell
under
the
same
roof
.
12.
Take
heed
of
an
Erroneous
Conscience
:
This
is
as
wildfire
in
dry
Corn
:
as
the
wild
Bore
,
or
ravening
Bear
:
as
the
wild
Ass
,
Jer.
2.24
.
Many
hopefull
Professors
being
once
leavened
with
Error
,
doe
first
in
their
hearts
undervalue
,
and
contemn
,
and
then
with
their
mouths
vilifie
,
and
disgrace
those
faithfull
Ministers
,
whom
they
formerly
magnified
,
and
highly
prized
.
Mr.
Sheffield
in
his
accute
,
and
accurate
Treatise
of
Conscience
.
Quest.
What
are
the
signes
of
a
good
Conscience
,
whereby
it
may
be
knowne
?
Answ.
First
,
It
may
be
known
by
the
causes
of
it
:
It
s
not
the
work
of
nature
,
but
the
free
gift
of
God
:
not
purchased
by
our
own
merits
,
nor
purged
from
naturall
defilements
by
our
own
satisfactions
,
but
purified
from
dead
works
,
by
the
precious
blood
of
Christ
applyed
to
us
by
his
holy
Spirit
,
and
a
lively
faith
.
Secondly
,
By
the
manner
whereby
it
is
wrought
in
us
:
For
it
s
not
wrought
by
worldly
perswasions
,
taken
from
our
credit
,
pleasure
,
profit
,
&c.
but
by
the
Ministry
of
the
word
begetting
faith
in
us
whereby
the
heart
is
purified
,
and
this
it
doth
.
1.
By
terrifying
with
the
sight
and
sense
of
our
sin
.
,
and
the
punishments
due
for
the
same
,
whereby
we
are
humbled
:
and
then
,
Secondly
,
by
pacifying
,
and
comforting
it
;
by
offering
to
us
in
Christ
the
free
pardon
of
our
sins
,
reconciliation
with
God
,
and
the
eternal
salvation
of
our
souls
.
Thirdly
,
It
s
known
by
the
effects
:
For
it
excuseth
and
acquits
us
before
God
of
all
sin
:
and
speaks
peace
to
our
hearts
,
assuring
us
that
we
are
in
Gods
favour
and
grounding
this
testimony
upon
the
infallible
truth
of
the
Scriptures
:
It
makes
us
bold
in
all
dangers
:
couragious
in
the
performance
of
all
good
duties
:
Like
good
servants
to
come
often
into
our
Masters
presence
,
because
it
witnesses
that
we
are
in
favour
with
him
:
It
makes
us
often
to
examine
the
book
of
our
accounts
in
Gods
presence
,
and
to
desire
him
to
survey
our
reckonings
,
Psal.
26.2
.
After
which
Audit
,
it
will
justifie
us
in
regard
of
our
integrity
,
as
Ps.
17.3
.
Not
in
respect
of
the
perfection
of
our
performance
,
which
is
full
of
wants
and
weaknesses
;
but
of
our
desire
and
resolution
,
Psal.
130.3
.
and
143.2
.
Fourthly
,
it
's
known
by
the
properties
of
it
,
which
are
1.
As
its
peaceable
,
so
also
its
pure
,
not
only
from
the
guilt
of
sin
,
but
also
from
the
corruption
.
For
the
blood
of
Christ
,
as
(
like
a
sovereigne
salve
)
it
pacifies
the
rage
of
conscience
caused
by
the
sores
of
sinne
:
so
it
draweth
out
the
corrupt
matter
that
caused
it
,
cleansing
these
wounds
,
Heb.
9.14
.
2.
With
all
care
and
circumspection
it
keeps
it self
clear
both
before
God
and
man
,
Act.
24.16
.
Before
God
from
the
faultinesse
of
sin
,
and
before
men
from
offensiveness
,
and
all
appearance
of
evil
,
2
Cor.
4.2
.
3.
It
s
not
doubtful
,
and
wavering
whether
it
be
so
or
no
,
but
being
so
,
it
knows
assuredly
that
it
is
so
,
and
sees
it self
by
its
own
light
,
Heb.
13.18
.
Prov.
28.1
.
1
Joh.
3.19
,
20
,
21.
4.
It
makes
them
that
have
it
,
merry
,
cheerful
,
and
full
of
joy
:
It
's
a
continual
Feast
,
It
makes
the
hardest
lodging
a
bed
of
down
:
A
prison
a
Pallace
,
&c.
Rom.
5.3
.
Act.
16.25
.
Paul
and
Silas
sang
in
the
dungeon
.
So
,
2
Cor.
1.12
.
It
triumphs
over
death
it self
:
Yea
it
chears
the
heart
in
the
day
of
judgement
,
as
was
said
before
.
Fifthly
,
it
s
known
by
the
integrity
,
and
constancy
of
it
.
It
labours
to
approve
it self
both
to
God
and
man
in
all
things
,
at
all
times
.
It
respects
the
whole
Law
,
and
every
precept
,
due
order
,
and
proportion
being
observed
in
the
weight
and
excellency
of
every
duty
.
It
joynes
piety
,
and
holinesse
with
righteousness
,
and
honesty
,
and
faith
with
good
works
,
Psal.
119.6
.
Heb.
13.18
.
It
s
the
same
in
all
places
and
companies
.
Mr.
Downams
Guide
to
Godliness
,
Quest.
How
hath
original
sin
polluted
every
mans
conscience
?
Answ.
First
,
by
bringing
a
veil
of
ignorance
upon
it
,
whereby
it
horribly
mis-judgeth
,
calling
good
evil
,
and
evil
good
,
&c.
Thus
the
consciences
of
Heathens
miserably
enthralled
them
to
the
service
of
idols
,
as
if
they
could
damne
or
save
them
.
Thus
some
Hereticks
have
thought
that
they
served
God
by
doing
most
abominable
and
unnatural
things
.
The
Gnosticks
taught
,
that
fornication
and
uncleannesse
were
often
to
be
committed
,
so
as
to
avoid
all
conception
,
and
if
a
child
do
follow
they
did
follow
,
they
draw
it
from
the
womb
,
beat
it
in
a
mortar
,
seasoned
it
with
honey
and
pepper
,
and
so
did
eat
it
,
saying
that
in
this
manner
they
did
celebrate
the
great
Passeover
.
The
Carp●cr●cians
affirmed
,
that
every
one
was
bound
to
commit
sin
:
and
that
the
souls
were
put
into
the
bodies
till
they
should
fulfill
the
measure
of
their
iniquities
,
applying
that
in
the
Parable
to
this
purpose
:
Thou
shalt
not
go
out
till
thou
hast
paid
the
last
farthing
.
The
Montanists
made
a
sacrifice
of
the
blood
of
an
Infant
of
a
year
old
,
whom
with
needles
in
a
most
cruel
manner
they
prickt
to
death
.
They
said
also
,
that
it
was
as
great
sin
to
pull
a
leaf
from
a
tree
as
to
kill
a
man
.
The
Donatists
would
throw
themselves
from
mountains
,
and
drown
themselves
in
rivers
to
make
themselves
Martyrs
.
Here
was
also
a
voluntary
contracted
blindnesse
upon
their
consciences
,
and
a
judicial
,
inflicted
on
them
by
God
:
yet
had
there
not
been
a
natural
blindnesse
in
their
consciences
,
they
could
never
have
been
improved
to
such
an
height
of
impiety
.
Secondly
,
its
polluted
,
not
only
by
the
blindness
,
but
by
the
stupidity
,
and
senselesness
that
is
upon
it
:
so
that
though
one
sin
be
committed
after
another
,
though
lusts
,
(
as
so
many
thieves
)
come
to
steal
their
souls
away
,
yet
this
sleepy
dog
gives
not
one
bark
.
Such
mens
sinnes
come
from
them
as
excrements
from
dying
persons
,
without
apprehension
of
them
;
their
consciences
are
feared
as
with
an
hot
iron
.
Quest.
How
is
this
blindness
and
stupidity
of
conscience
discovered
?
Answ.
By
the
actings
of
it
,
in
not
performing
those
offices
for
which
God
hath
put
it
into
the
soul●
as
1.
One
maine
work
of
conscience
is
to
apply
in
particular
what
we
reade
in
the
Scriptures
,
as
generally
spoken
:
when
it
reads
the
threats
,
and
curses
of
the
Law
denounced
against
such
sins
as
thou
art
guilty
of
,
then
saith
conscience
,
This
belongs
to
me
:
Hence
God
gives
the
commands
by
particular
application
:
Thou
shalt
not
commit
adultery
,
Thou
shalt
not
steal
,
&c.
that
conscience
may
say
,
this
command
belongs
to
me
:
But
if
we
read
over
the
Scriptures
a
thousand
times
,
and
hear
so
many
Sermons
,
if
conscience
doth
not
apply
all
becomes
ineffectual
.
Object
.
How
then
can
men
commit
those
sins
which
they
know
to
be
sins
,
which
conscience
tells
them
to
be
sinnes
,
seeing
we
cannot
will
evill
as
it
is
evill
?
Answ.
First
,
it
ariseth
from
the
defect
of
conscience
,
it
not
making
particularly
such
a
powerful
application
pro
hic
,
&
nuns
,
as
it
should
do
:
There
is
a
general
,
and
habitual
knowledge
of
such
things
to
be
sinnes
;
yea
,
it
may
be
a
particular
apprehension
that
they
are
now
sinning
and
offending
God
;
but
it
s
onely
a
speculative
apprehension
,
it
s
not
a
practical
one
produced
by
conscience
in
them
.
Secondly
,
herein
the
corruption
of
conscience
is
seen
in
that
,
though
it
doth
apply
,
yet
it
is
so
weakly
,
and
coldly
,
that
it
loseth
the
activity
,
and
predominancy
over
the
affections
,
and
will
of
a
man
:
so
that
he
cares
not
for
such
checks
and
reproofs
,
Rom.
1.18
.
such
detain
the
truth
in
unrighteousnesse
;
they
keep
conscience
a
prisoner
that
would
gladly
do
its
duty
.
Thirdly
,
or
if
it
do
apply
,
yet
it
s
seldom
,
not
daily
and
constantly
:
The
Cock
crew
once
,
or
twice
before
Peter
remembred
himself
:
Conscience
may
apply
sometimes
,
yet
may
the
noise
of
lusts
drown
the
voice
of
it
.
Thus
the
consciences
,
even
of
natural
men
in
some
fits
,
when
they
are
in
expectation
of
some
great
and
eminent
judgements
,
may
work
strongly
for
the
present
,
as
of
Pharaoh
,
Ahab
,
and
Foelix
:
But
this
is
a
flash
only
.
Fourthly
,
as
conscience
naturally
doth
not
its
duty
in
applying
,
so
neither
in
witnessing
,
and
bearing
testimony
to
our
actions
,
which
yet
is
one
great
end
why
conscience
is
put
into
man
.
Hence
it
s
said
to
be
a
thousand
witnesses
:
yea
,
and
its
a
thousand
tormentors
too
:
But
alas
,
it
s
so
defiled
,
that
in
many
things
,
if
not
in
all
,
it
fails
,
and
gives
at
least
no
true
witnesse
at
all
,
as
appears
in
that
,
if
men
can
conceal
their
sins
from
others
,
they
matter
not
at
all
what
witnesse
conscience
,
and
God
can
bear
against
them
.
Fifthly
,
the
pollution
of
conscience
will
further
appear
by
the
actings
of
it
in
accusing
,
and
excusing
,
Rom.
2.15
.
As
for
its
duty
of
accusing
,
it
s
almost
wholly
silen●
:
and
men
run
into
all
excess
of
riot
,
embrace
all
wickednesse
their
consciences
scarce
smiting
at
all
for
it
.
Divines
say
,
that
its
an
exceeding
great
mercy
of
God
that
he
hath
left
a
conscience
in
man
:
for
if
that
had
not
some
actings
,
there
would
be
no
humane
societies
:
Conscience
being
a
cu●b
to
them
:
but
when
it
s
so
corrupted
that
it
cannot
do
its
office
,
what
hope
then
remaines
for
such
?
as
we
see
in
the
example
of
Josephs
brethren
,
Gen.
37.25
.
And
as
for
the
other
act
of
excusing
,
conscience
is
turned
into
a
Camelion
,
to
be
like
every
object
it
stands
by
:
It
excuses
and
flatters
men
in
all
they
do
:
and
makes
them
say
,
God
I
thank
thee
,
I
am
not
like
other
men
,
&c.
Luk.
18.11
.
whereas
,
if
conscience
were
well
inlightned
by
Gods
Word
,
it
would
instead
of
excusing
,
accuse
and
condemn
.
Sixthly
,
conscience
is
further
polluted
in
the
actings
of
it
:
for
when
application
,
witnessing
,
and
accusing
will
not
do
,
it
should
smite
and
terrifie
:
It
should
fall
from
words
to
blows
,
Act.
2.37
.
they
are
said
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
to
be
pricked
in
their
hearts
,
as
if
a
dagger
had
been
stabbed
in
them
:
So
it
was
with
Foelix
,
Cain
,
Judas
,
&c.
Now
conscience
naturally
is
greatly
polluted
herein
.
For
either
it
doth
not
at
all
give
any
blows
,
or
if
it
do
,
it
s
with
slavish
and
tormenting
thoughts
,
which
makes
the
sinner
runne
from
Christ
,
and
indisposeth
him
for
mercy
and
comfort
.
Seventhly
,
there
should
a
tribunal
be
erected
in
every
mans
heart
,
wherein
conscience
should
sit
as
Judge
,
and
this
court
of
conscience
should
be
daily
kept
:
So
,
Psal.
4.4
.
we
are
commanded
to
commune
with
our
own
hearts
:
To
search
and
try
our
ways
:
To
judge
our selves
that
we
be
not
judged
,
1
Cor.
11.31
.
This
the
very
Heathen
commended
:
Nosce
teipsum
,
and
tecum
habita
:
and
complain
of
the
neglect
of
it
,
In
se
nemo
tentat
descendere
;
and
it
s
frequently
commanded
in
Scripture
as
an
introduction
to
conversion
,
and
as
a
constant
duty
of
the
converted
to
prevent
Apostacy
:
But
who
is
there
that
keeps
this
Court
daily
in
himself
?
who
examines
himself
to
say
,
what
have
I
done
?
who
calls
his
thoughts
,
words
,
and
actions
to
this
Bar
,
and
gives
judgement
against
them
?
Now
this
judgement
of
conscience
is
seen
about
a
twofold
object
.
1.
Our
actions
which
are
to
be
judged
whether
they
are
agreeable
to
the
Word
of
God
,
or
no
?
For
whatsoever
we
undertake
,
and
are
not
perswaded
of
in
conscience
as
lawful
,
is
a
sin
,
Rom.
14.23
.
2.
Our
persons
▪
and
the
frame
and
constitution
of
our
souls
:
and
herein
conscience
is
more
unable
to
do
its
work
then
in
the
former
:
For
actions
(
at
lest
many
of
them
)
are
condemned
by
the
light
of
nature
:
but
when
we
come
to
search
and
judge
our
heart
,
much
heavenly
skill
and
prudence
is
required
.
If
hypocrites
did
thus
judge
themselves
,
they
would
not
bless
themselves
in
their
good
condition
as
they
do
.
God
hath
placed
it
in
man
as
an
Umpire
to
judge
matters
impartially
between
God
and
thy
own
soul
:
But
conscience
being
naturally
polluted
,
is
not
able
to
discharge
this
office
.
Hence
it
is
that
this
Court
ceaseth
,
conscience
doth
not
keep
any
Assize
at
all
.
Eightly
,
it
s
defiled
in
that
its
afraid
of
light
,
and
is
not
willing
to
come
to
the
word
to
be
convinced
:
but
desires
to
be
in
darknesse
that
so
a
man
may
sinne
the
more
quietly
,
Jon.
3.19
,
20.
Hence
,
John
16.7
.
It
s
the
work
of
Gods
Spirit
to
convince
the
world
of
sin
:
But
the
natural
conscience
cannot
abide
this
,
and
therefore
it
hates
a
searching
Ministry
,
as
Ahab
did
Michaiah
.
Ninthly
,
it
s
defiled
in
that
its
subject
to
many
disguises
:
It
appears
under
so
many
visors
,
that
its
hard
to
know
when
its
conscience
,
or
when
it
s
something
else
that
is
far
enough
from
conscience
:
yet
by
reason
of
this
guile
,
men
flatter
themselves
with
the
name
of
conscience
,
when
indeed
it
is
corruption
in
him
:
A
devil
in
Samuels
mantle
.
Quest.
How
may
a
counterfeit
conscience
be
discovered
?
Answ.
First
,
when
it
is
not
conscience
,
but
a
sinful
lust
that
puts
thee
upon
many
things
:
This
is
a
sad
delusion
,
thus
to
have
conscience
,
and
so
God
himself
abused
:
Thus
Saul
when
he
had
sacrificed
pretended
conscience
,
and
that
all
was
to
serve
God
:
Absolon
when
he
hatched
rebellion
pretended
a
vow
,
and
so
he
must
out
of
conscience
perform
it
.
Judas
when
he
repined
at
the
ointment
pretended
charity
and
conscience
,
when
it
was
lust
and
covetousnesse
.
Secondly
,
when
its
fancy
and
imagination
which
perswades
thee
,
and
not
conscience
:
Thus
fancy
hath
a
great
influence
upon
many
:
In
melancholly
persons
especially
its
hard
to
discern
when
it
s
their
fancy
,
and
when
its
conscience
that
works
in
them
trouble
for
their
sins
.
Thirdly
,
custome
,
education
,
and
prepossessed
principles
sometimes
work
upon
man
as
if
they
were
conscience
:
Thus
many
are
affected
in
religious
things
,
not
out
of
conscience
but
custome
:
they
have
been
used
to
such
things
,
brought
up
in
such
a
way
of
serving
God
,
and
therefore
they
would
have
such
wayes
and
customes
still
.
But
that
it
s
not
conscience
but
custom
,
will
easily
appear
,
in
that
they
will
change
according
to
outward
advantages
:
when
Shechem
would
be
circumcised
,
it
was
not
out
of
conscience
:
but
for
Dina's
sake
.
When
Jeroboam
erected
an
Altar
,
it
was
not
for
conscience
,
but
out
of
carnal
policy
.
Fourthly
,
if
it
be
conscience
that
puts
us
upon
duties
,
and
those
commanded
,
yet
hardly
are
they
done
for
conscience
sake
.
The
same
duties
may
be
done
out
of
conscience
to
God
by
some
,
and
from
corrupt
sinful
motives
by
others
.
Thus
Rom.
13.5
.
Paul
presseth
obedience
,
not
only
for
feare
,
but
for
conscience
:
If
it
were
from
fear
only
,
it
were
sinful
.
Hence
Peter
speaks
of
a
conscience
of
God
,
1
Pet.
2.19
.
A
conscience
towards
God
,
1
Pet.
3.21
.
which
is
not
to
be
understood
subjectively
,
as
if
God
had
a
conscience
but
objectively
:
for
a
conscience
that
respects
the
will
,
and
authority
of
God
:
Many
frequent
Ordinances
,
not
out
of
conscience
to
God
,
but
in
regard
of
the
Laws
of
men
,
or
some
such
other
respect
.
Whereas
,
Colos.
3.17
,
18.
all
should
be
done
heartily
as
to
God
,
&c.
Fifthly
,
natural
conscience
is
greatly
polluted
by
original
sin
in
regard
of
the
limited
and
partial
conviction
,
or
illumination
that
it
is
apt
to
receive
.
Conscience
will
receive
some
light
,
and
be
convinced
in
some
smaller
things
,
but
the
weightier
things
its
apt
to
neglect
.
So
the
Pharisees
,
Luk.
11.42
.
Sixthly
,
its
polluted
in
that
it
s
very
severe
in
censuring
other
mens
sins
,
but
blinde
about
its
own
.
In
this
its
like
the
eye
which
can
see
all
other
things
but
it self
,
Mat.
7.3
,
This
Christ
chargeth
upon
the
Pharisees
,
bidding
them
first
to
pull
out
the
beam
out
of
their
own
eye
,
&c.
So
Rom.
2.1
.
Judah
was
very
severe
against
Thamar
,
till
he
saw
the
staff
and
the
bracelets
.
Such
have
the
eyes
of
the
Lamiae
,
that
they
take
up
when
they
go
abroad
,
and
lay
aside
when
they
come
home
.
Seventhly
,
it
s
defiled
because
of
the
ease
,
and
security
it
hath
,
whereas
,
if
it
were
awaken
,
it
would
give
the
sinner
no
rest
,
day
nor
night
.
The
rich
man
bad
his
soul
take
its
ease
,
he
found
no
gripes
of
conscience
.
Eighthly
,
it
s
grosly
defiled
,
both
because
it
hath
lost
its
subordination
to
God
and
his
word
,
the
true
rule
of
conscience
,
and
also
its
superiority
over
the
will
and
affections
:
Towards
God
it
keepts
not
its
subordination
,
but
naturally
falls
into
two
extreams
,
either
taking
other
rules
then
the
Scripture
,
as
we
see
the
Papists
do
:
or
else
rejecting
the
word
wholly
as
a
rule
,
as
the
Antinomians
do
,
who
say
,
that
a
man
is
perfect
when
he
can
sin
,
and
his
conscience
never
smite
him
f●r
it
.
And
as
for
the
affections
,
and
will
,
conscience
cannot
now
rule
,
and
command
them
.
Quest.
How
is
conscience
defiled
when
troubled
and
awakened
?
Answ.
First
,
when
though
it
trouble
,
and
accuse
,
yet
it
doth
it
preposterously
,
not
seasonably
and
opportunely
.
It
should
put
forth
its
effectual
operation
before
sin
is
committed
to
prevent
it
:
but
it
seldome
doth
it
till
the
sin
be
committed
,
when
God
is
dishonoured
,
and
when
guilt
is
contracted
,
and
then
also
it
acteth
,
not
so
much
under
God
to
bring
about
true
peace
,
by
repentance
,
and
faith
,
as
the
Devils
instrument
,
to
bring
to
despair
,
and
so
from
one
sin
to
fall
into
a
greater
;
as
we
see
in
Judas
.
Secondly
,
it
discovers
its
pollutions
by
slavish
and
tormenting
fears
which
do
accompany
it
:
So
that
whereas
the
proper
work
of
conscience
is
by
Scripture-light
to
direct
to
Christ
for
healing
,
now
on
the
contrary
these
wounds
do
fester
,
and
corrode
more
:
the
conscience
by
feeling
guilt
runs
into
more
guilt
:
So
Adam
when
he
had
sinned
,
was
afraid
of
God
,
and
ran
to
hide
himself
:
Now
this
reproaches
the
goodnesse
and
mercy
of
God
,
that
we
should
have
such
hard
thoughts
of
him
:
they
oppose
his
grace
and
mercy
which
he
intends
to
exalt
in
the
pardon
of
sin
.
Thirdly
,
this
troubled
conscience
discovers
the
pollution
of
it
by
the
pronenesse
,
and
readiness
in
it
to
receive
all
the
impressions
,
and
impulses
of
the
Devil
;
who
endeavours
to
heighten
the
trouble
:
So
that
whereas
before
he
tempted
the
secure
to
presumption
,
now
he
tempts
the
troubled
conscience
to
despair
,
representing
God
as
so
severe
that
he
never
pardons
such
transgressions
,
&c.
Thus
he
wrought
upon
the
troubled
conscience
of
Cain
and
Judas
.
Fourthly
,
its
polluted
by
that
ignorance
,
and
incapacity
in
knowing
what
is
our
true
Christian
liberty
purchased
by
Christ
.
Indeed
the
true
doctrine
of
Christian
liberty
was
one
of
the
greatest
mercies
brought
to
the
Church
in
the
first
reformation
:
but
the
notion
of
Christian
liberty
may
soon
be
abused
to
profaness
:
And
conscience
smitten
for
sin
,
is
many
times
prone
to
stretch
its
obligations
beyond
the
due
line
:
they
judge
such
to
be
sins
as
are
none
;
they
make
duties
where
God
hath
not
required
:
This
is
a
scrupulous
conscience
so
called
,
because
as
little
stones
in
the
shooe
hinders
our
going
,
so
doth
the
scrupulous
conscience
much
annoy
our
Christian
walking
:
and
as
when
one
Dog
barks
,
he
sets
all
the
Dogs
in
the
Town
a
barking
,
so
one
scruple
begets
another
in
infinitum
,
which
makes
a
man
very
unserviceable
,
and
his
life
very
uncomfortable
.
Again
,
from
the
blindnesse
of
a
troubled
conscience
cometh
also
the
sad
,
and
great
doubtings
upon
the
heart
,
whereby
the
soul
is
distracted
,
and
divided
:
pulled
this
way
,
and
haled
that
way
,
Rom.
14.14
,
&c.
Paul
speaking
at
large
about
a
doubting
conscience
,
shews
that
its
a
damnable
thing
to
do
any
thing
doubtingly
whether
it
be
a
sin
or
not
.
A
doubting
conscience
is
more
then
scrupulous
;
for
a
man
may
go
against
a
scrupulous
conscience
,
because
the
conscience
is
resolved
for
the
main
,
that
a
man
may
do
such
a
thing
lawfully
,
only
he
hath
some
fears
,
and
jealousies
moving
him
to
the
contrary
:
But
a
doubting
conscience
is
when
arguments
are
not
clear
,
but
a
man
stands
as
it
were
at
the
end
of
two
wayes
,
and
knows
not
what
to
do
.
Now
if
the
conscience
were
well
informed
by
Gods
Word
,
it
would
not
be
subject
to
such
distracting
doubts
,
but
through
natural
blindness
it
s
often
at
a
stand
.
Lastly
,
it
becomes
from
a
scrupulous
doubting
conscience
,
a
perplexed
conscience
so
ensnared
that
what
way
so
ever
it
takes
,
he
cannot
but
sinne
.
As
Paul
thought
himself
bound
to
persecute
the
Christians
,
if
he
did
it
,
it
was
plaine
that
he
sinned
,
if
he
did
it
not
,
he
thought
he
sinned
.
Indeed
rhe
Casuists
say
,
non
datur
casus
perplexus
:
there
cannot
be
any
case
wherein
there
is
a
necessity
of
sinning
,
because
a
man
is
bound
to
remove
the
error
upon
his
conscience
,
yet
the
ignorance
and
blindnesse
of
man
brings
him
often
into
that
perplexed
estate
.
Fifthly
,
there
is
a
pronenesse
in
such
a
conscience
to
use
all
unlawful
meanes
,
and
to
apply
false
Remedies
for
the
removal
of
this
trouble
,
Sixthly
,
there
is
an
open
and
direct
opposition
to
what
is
the
true
evangelical
way
appointed
by
God
for
to
give
true
peace
,
and
tranquility
to
such
a
conscience
.
Quest.
Is
it
not
then
a
blessed
thing
to
come
well
out
of
the
pains
of
a
troubled
conscience
?
Answ.
Yea
,
it
is
a
most
blessed
,
and
happy
thing
to
come
out
of
a
troubled
conscience
in
a
good
,
safe
,
and
soul-establishing
way
:
For
when
conscience
is
in
trauel
its
apt
to
miscarry
:
yea
,
sometimes
it
s
so
far
from
having
any
joy
,
or
true
fruit
of
holiness
produced
,
that
a
monster
is
borne
instead
of
a
man-childe
.
Both
Scripture
and
experience
confirm
this
,
that
many
come
out
of
these
troubles
with
more
obstinacy
,
and
wilfulness
to
sin
again
:
and
so
those
hopefull
workings
end
in
a
senselesse
stupidity
.
Pharaoh
for
a
while
,
and
Belshazzar
,
and
Felix
trembled
:
Conscience
gave
some
sharp
stings
,
but
it
came
to
no
good
.
Thus
in
many
,
frequent
troubles
of
conscience
end
in
a
plain
dedolency
,
and
stupidity
of
conscience
never
to
be
troubled
more
.
Oh
therefore
pray
,
and
get
thy
friends
pray
,
that
thy
troubles
may
be
sanctified
,
and
blessed
to
make
a
thorough
change
upon
thee
.
Quest.
What
is
the
difference
between
a
troubled
and
regenerate
conscience
?
Ans.
Conscience
may
be
exceedingly
troubled
about
sin
,
and
yet
be
in
a
state
of
original
pollution
,
and
destitute
of
the
Spirit
of
Christ
:
As
we
see
in
Cain
,
and
Judas
,
who
had
earthquakes
in
their
consciences
,
and
more
trouble
then
they
could
bear
,
and
yet
had
not
regenerate
consciences
:
Indeed
these
troubles
are
sometimes
introductory
,
and
preparatory
to
conversion
.
But
if
we
stay
in
these
,
and
think
them
enough
,
we
grossie
deceive
our
souls
.
When
the
Jews
by
Peters
Sermon
were
pricked
to
the
heart
,
Act.
2.37
,
38.
they
cry
out
saying
,
What
shall
we
do
?
Peter
directs
them
to
a
further
duty
which
is
to
repent
;
therefore
those
fears
and
troubles
were
not
enough
for
their
conversion
.
It
s
true
,
a
gracious
,
regenerate
conscience
may
have
great
initiatory
troubles
of
conscience
;
yet
these
troubles
do
not
infer
regeneration
:
but
are
therefore
brought
upon
thee
,
that
thou
mayst
be
provoked
to
enquire
after
this
new
creature
.
Quest.
What
may
be
the
causes
of
the
trouble
of
conscience
,
which
yet
are
short
of
true
saving
Motives
?
Answ.
First
,
the
Commission
of
some
great
and
hainous
sin
against
conscience
:
This
may
work
terror
;
the
very
natural
light
of
conscience
in
this
case
may
fill
the
soul
with
terror
.
So
Act.
2.15
.
the
consciences
of
the
Heathen
accused
them
.
Thus
Nero
after
he
had
killed
his
mother
,
was
filled
with
terrors
,
and
our
Richard
the
third
,
when
he
had
murthered
his
Nephews
.
Secondly
,
it
may
arise
from
some
heavy
and
grievous
judgement
that
befals
them
;
as
we
see
in
Josephs
brethren
,
Gen.
42.21
.
So
in
Belshazzer
,
&c.
Thirdly
,
God
as
a
just
Judge
can
send
these
hornets
to
sting
their
consciences
.
Thus
Cain
being
stung
,
fell
to
building
to
quiet
it
.
This
was
threatned
,
Deut.
29.65
,
67.
This
is
the
beginning
even
of
hell
it self
in
this
life
,
Heb.
10.27
,
31.
Fourthly
,
it
often
comes
by
the
Spirit
of
God
convincing
,
and
reproving
by
the
Word
,
especially
the
Law
discovered
in
the
exactnesse
,
and
condemning
power
of
it
,
Joh.
16.8
.
the
Spirit
convinceth
the
world
of
sin
:
Now
conviction
belongs
to
the
conscience
principally
;
and
indeed
it
s
the
ordinary
way
of
conversion
:
when
Gods
Spirit
by
the
Law
convinceth
,
and
awakens
the
conscience
making
it
restless
;
the
man
finds
nothing
but
sin
:
no
righteousness
to
be
justified
by
:
the
Law
condemns
,
Justice
arraigns
,
and
he
is
overwhelmed
:
Hence
,
Rom.
8.15
.
the
same
spirit
is
the
Spirit
of
bondage
and
of
adoption
,
called
so
from
its
different
operations
.
Fifthly
,
they
may
arise
by
Gods
permission
from
the
Devil
:
when
God
left
Satan
to
buffet
,
and
tempt
the
incestuous
person
he
was
almost
swallowed
up
with
too
much
grief
.
Quest.
What
are
the
false
wayes
that
a
wounded
conscience
is
prone
to
take
?
Answ.
First
,
some
when
troubled
for
sin
,
call
it
melancholly
,
and
pusillanimity
,
and
therefore
they
will
go
to
their
merry
company
,
they
will
drink
it
away
,
rant
it
away
;
or
go
to
their
merry
pastimes
.
As
Herod
sought
to
kill
Jesus
as
soone
as
he
was
borne
:
so
these
seek
to
stifle
troubles
of
conscience
in
the
first
beginnings
of
them
.
Secondly
,
when
this
will
not
prevaile
,
but
that
still
they
think
they
must
go
to
hell
for
their
sins
,
they
set
themselves
upon
some
superstitious
austere
ways
:
as
in
Popery
,
to
go
on
Pilgrimage
:
to
enter
into
a
Monastery
,
&c.
thinking
thereby
to
get
peace
of
conscience
;
but
Luther
found
by
experience
the
insufficiencie
of
all
these
courses
.
Mr.
Anthony
Burges
of
Original
sin
.
Soli
Deo
Gloria
.