Some Pious TREATISES BEING 

1. A Bridle for the Tongue: or, a Treatise directing a Christian how to order his his Words in a holy maner.  
2. The Present Sweetness, and Future Bitterness of a delicious sin.  
3. A Christians Groans under the body of sin.  
4. Proving the Resurrection of the same body committed to the dust: also, The not dying of the Soul with the Body.  
5. Tractatus de Clavibus Ecclesiae.    
Written by CHRISTOPH. BLACKWOOD, a servant of Jesus Christ.  
London, Printed for Giles Calvert, at the Black Spread-Eagle near the West-end of Pauls. 1654.   

To the Right honourable Lady, The Lady FLEETWOOD, Daughter to His Highness OLIVER cronwell Lord Protector.  
MADAM,  
I Offer this Treatise, as a Point of no mean concernment, especially in this Age, wherein there is such a confusion of Tongues, as if the whole earth were become another Babel. Whence are those possionate speeches, bitter slanders, and raging invectives, which set on fire the course of Nature? Whence proceed the notorious lies, the proud boastings, and horrid blasphemies, which dare even God himself, save originally from a wicked heart,& instrumentally from a wicked tongue? Behold, how great a matter a little fire kindleth! To draw water out of the Well of salvation, for the quenching of this fire, shall be my endeavour.  
Behold here, as in a Looking-glass, the evil of the Tongue: yet much more comes from it then is here expressed. The beholding ourselves herein, may( through Divine blessing) be both an help to our Humiliation, and a mean to our Reformation. That God may guide our Tongues, that we may so speak, as in his presence and fear, is the prayer of  
Your ladyships humble servant, CHRISTOPHER BLACKWOOD.   

A BRIDLE FOR THE TONGUE.  COLOS. 4.6. 
Let your speech be always with grace, powdered with salt.  
THe Apostle having given rules for faith, come in this Chapter, as well as the former, to exhort to practise, as to Christian watchfulness and perseverance, vers. 2. to pray for their Teachers, vers. 3, 4. to walk wisely to them that are without, vers. 5. and here to have their speech savoury, vers. 6.  
In the words two things considerable.  
1. A precept, Let your speech be always with grace: that is, whatsoever speech you have with your neighbours, especially unbelievers, let it be savoury, and with grace.  
2. The end of the precept, that you may know how to answer every man, according to the divers dispositions and inclinations of men.  
Q. What is it to have the speech with grace, powdered with salt?  
A. 1. That our speech be savoury, not idle, unprofitable, or obscene; but holy, harm less, relishing of a principle of grace, from within; so that as salt draws out putrefying humors out of meat, and makes it relishable for the palate, and fit for digestion, so a principle of grace in the heart should offer to the tongue holy and savoury discourse, and should suppress rotten and unholy conference. Hence two rules are in the text: 1. It must be {αβγδ}, with grace, that is, relishing of the grace of Christ in the heart, for speech without grace relishes no more then meat without salt: Psal. 50.16. To the wicked says God, What hast thou to do to take my covenant in thy mouth?  
2. It must be powdered with salt, that is, with the salt of inherent holiness; Mat. 5. Ye are the salt of the earth. 2. The salt of the Word, which was signified by that Levit. 2.13. With all thy offerings thou shalt offer salt, that is, the salt of the Word.  
2. Q. What is meant by this word [ always] always with grace?  
A. 1. Constancy of holy language, some( when they are among good persons) will speak godlily, as Jehu, Balaam, Saul; but in other company talk wantonly and foolishly: We ought to speak holily, not onely when we are on our sick beds, and in godly company, but also at other times.  
2. Perpetuity, that we speak not well only by fits, but let it be the usual practise of our whole life: carnal men, though good words may now and then drop from them, yet are they presently tired therewith, more then Saints are with wicked discourse, because of the remainder of corruption in them.  
3. This word [ always] intends other Christians as well as the Colossians, whose duty it is to look to their speech, that it be winning, and edifying, not hardening, or corrupting, and that the constant purpose of their hearts tend hereto, Psal. 39.1. I said I will take heed to my ways, that I offend not with my tongue.  
3. Q. What is meant by this phrase, that you may know how to answer every man?  
Answ. 1. The Apostle means fitness of time, and place: Pro. 15.23. a word spoken in season how good is it? A word fitly spoken is like apple of Gold in Pictures of silver.  
2. Fitness of persons, that we speak reverently to superiors, modestly to equals, and condescendingly to inferiors.  
The words thus expounded, let us gather some observations, and doctrines, as first from the precept, we may learn this doctrine, viz.  
Doct. The speeches of Christians should be constantly and continually gracious and savoury.  
Psal. 17.3. I am purposed that my mouth shall not transgress, Psal. 19.14. Let the words of my mouth be ever acceptable.  
Reas. 1. Because there is no time wherein we ought to give liberty to our tongues to speak carnally, we have an universal negation or denial, Eph. 4 29. Let no corrupt Communication proceed out of your mouth. It's the speech of wicked men to say, our tongues are our own, Psal. 12.4. who is Lord over us?  
2. Because all our words are noted by God, Psal. 139.4. There is not a word in my tongue but thou o Lord knowest it altogether. Not successively as man, but altogether as God: the Heathens saw this, {αβγδ}. If a person were by us that bookt all our words from morn to night, from day to day, would we not be careful what we spoken? Why God is by and hears all, Mat. 12.37. Of every idle word, if persons repent not, they shal give account, Iude 15. Christ will convince ungodly sinners of all their hard speeches.  
3. Because by language constantly gracious, we may be instrumental to work grace in others, Eph. 4.28. words that are good for the use of edifying, minister grace unto the hearers, also the lips of the righteous feed m●ny, Pro. 10.21. Solomon here compares those souls, who feed others with gracious words, to good house keepers, who keep open-house to passengers to refresh themselves. As corrupt communication corrupts good manners, 1. Cor. 15. so holy communication builds up persons in an holy conversation.  
4. From the nature of contraries, which cannot be at one and the same time, in one and the same subject, Jam. 3.11. The Apostle argues, if one three cannot bring forth contrary fruits, nor one Foutain contrary waters, salt and fresh, then cannot one tongue bring forth words savoury, and unsavoury, blessing and cursing, v. 9. one cause may bring forth contrary effects, in diversity of subjects, as the sun softens wax, and hardens day; but contraries here arise from contrary causes, in one and the same subject.  
Ob. But we red of sundry Saints that have spoken amiss: Moses spake unadvisedly with his lips; David in a passion said, all men were ●●ars, Psal. 116.11. Samuel and all who  told him he should be King: Job and Jeremy cursed the day of there birth.  
Answ. 1. Passions in holy men sometimes usurp the government of the members, as Rebels do the thrones of Princes, but this wicked frame the Apostle taxes, is not onely when souls are in a passion, but when out of a passion.  
2. The Apostle sets forth the monstrousness of a wicked tongue, in that it produces contraries; which nature in all other things abhors. For blessing and cursing are contraries towards one and the same subject.  
5. By unsavoury communication we grieve Gods Spirit, Eph. 4.29.30. Let no corrupt communication, proceed out of thy mouth, the Apostle brings two reasons; 1. From the benefit, good words tend to the use of edifying; ministering grace to the hearers.  
2. From the loss, and grieve not the Spirit, this copulative ( And) shows it is another reason against it, as if he should say, if any corrupt words proceed from you, you will not only minister sin to the hearers, but also grieve the Spirit: we are ●oth to grieve a dear friend, let us not then grieve the Spirit, such unholy words grieve the Spirits of godly friends, who are but in part sanctified, much more do they grieve the Spirit, who is holiness itself.  
6. It is the scope at which all Saints should aim, to have their words constantly gracious, Iam. 3.2. If any man sin not in word, the same is a perfect man; As if he should say, perfect men should aim at this, to have their words without sin, we cannot have our words perfect with a legal perfection, but we may with an evangelical: however let us not despise our words, as if sinful words were a thing of nothing, Pro. 19.16. He that despiseth his ways shall die. David prayed, Let the words of my mouth be ever acceptable, Psalm. 19.14.  
Ob. But if our words must be so savoury, then we must talk of nothing but religion.  
Sol. It follows not, for our speech is savoury, when it is according to the Word, though it be not of the Word, but of common employments.  
Besides, either the matter of our talk should be holy, while we speak only of good things; or the manner of speaking holy, when we talk of earthly things, in Christian plainness, and in Gods fear, avoiding falsehood. Yea sometimes, we may speak of harmless mirth in Gods fear, Eliah broken a jest upon Ba●l, that he was either asleep, or in a journey, yet must we take heed of the lightness of language, in many persons, whose words tend only to provoke to laughter. If thy tongue be inclining hereto; say thou, I will lay my hand upon my mouth, job 40.4.  
use. It's a just reprehension of those, who instead of having their speeches constantly gracious, and savoury, have them constantly ungracious, and unsavoury; this is an argument of a graceless heart, Mat. 12.35. An evil man out of the evil treasure of his heart, bringeth forth evil things. Neither should we barely speak of good things, but speak of them out of a desire of being edified by others, and of edifying of others, which carnal men do not. Many throats are like open sepulchers, out of which come many filthy vapours, Rom. 3.13.14. The poison of asps is under their tongues, the poison of them is so strong, that there is no remedy for them that are bit with them, but that the member bitter be cut off. Pliny, l. 8. c. 18. As we may know of what country a man is by his speech, as whether of France, or spain, so we may know of what country these men are of by their speech, they are of hell, their speech bewrayeth them: in particular, many persons come under this reprehension, as.  
1. profane speakers, who never speak of God or his attributes, unless in admiration, as, O God! O Lord! O Christ! what is more then yea, and nay, cometh of evil, Iam. 5.12. 2. Cursers; if thy curses fall not on their heads, to whom thou wishest them; they fall back, on thy own head, some degree of murder, is in a curse, and herein thou desirest God to be an executioner of thy lust, so evil are they that they are not to be vented against an enemy, and wicked men are branded by this note; that their mouths are full of cursing, Psalm. 10.7.  
3. vain jesters. I will not with Ambrose condemn all jests; for God having given us a power of laughing, hath given us objects, and occasions of laughter, but biting jests, which delight some, and offend others, and sinful jests, which make a mock at sin; Pro. 14.9. And Scripture jests, which mock at the holy word of God, are profane, and abominable. Though a Christian may now and then break an harmless jest, yet is it no praise for a Christian man to be a jester, for usual jesting brings a man into a light frame of spirit, so that the soul cannot feed upon serious things.  
4. Swearers, whether those that swear by Gods name simply, or those that swear a compound oath, joining a prayer thereto, saying, so let the Lord help me, or plague me, if it be not so, Ruth 1.17. These when taken( otherwise then before a Magistrate or in case of confirmation, for the ending of strife, or the discharge of some trust in us reposed, Gen. 24. Heb. 6.) Are all profane, against which is that flying role of curses, mentioned Zach. 5.3.  
5. vain complementers, who in salutation use the phrase of God save you, God be with you, without inward reverence; not that it is unlawful simply to use Gods name in salutation, if our hearts be affencted according to our words, for we may bid God speed to a man that is about a good action, 2. Epist. John. v. 10. and Boaz used it lawfully, Ruth. 2.4. But because at such times we seldom remember Gods name, therefore it is better to change our salutation into other phrases, as, I am glad to see you, how do you, your servant; farewell; the learned languages use such salutations, the Greeks use {αβγδ}, rejoice; the latins, salue, art thou safe? or be thou safe.  
2. Filthy speakers, Col. 3.8. The Apostle bids us put away filthy Communication out of our mouths, as if he should say; perhaps it may rise up in your heart, yet let it not come out of your mouth; if thou hast thought evil, lay thy hand upon thy mouth, that it may not proceed any further, Pro. 30.32. Filthy speeches that tend to the corrupting of manners, hence joseph would not hearken to his mistresses words, Gen. 39.& Paul saith, let no corrupt Communication proceed out of your mouth, Eph 4.29. The Ephesians are bid that fornication and all uncleaneness should not be name amongst them, as becometh Saints, Eph. 5.3. Deodate on the place observes, that among the Heathens, that which was vile to be spoken, was vile to be spoken much more among Christians: the Apostle would have us to name the contrary graces, not to name the sins.  
3. Idle talkers, condemned Matth. 12.36. Of every idle word that men shall speak, shall they give account. An idle word is a profuse, or needless word, used rashly, or unadvisedly, wanting a reason of just necessity, bringing neither honour to God, nor edification to speaker, or hearer, nor conducing to any profitable end. Many persons are guilty herein; as,  
1. Over-talkers, who spend an hundred words, when ten would serve, if we can speak any thing by two words, it is in vain to use three.  
2. Onely talkers; Pro. 14.23. In all labour there is profit; only the talk of the lips tends only to penury.  
3. Unprofitable talkers; Eccles. 10.13. The beginning of the words of their mouths is foolishness, and the end of his talk is mischevous madness.  
4. Unseasonable talkers, that place one word, where another should stand, their words are like misplaced words, and letters in a Printers press, which mar the sense, Eccles. 8.4. A wise man discerneth time and judgement; He means it of a seasonable admonishing of a Prince.  
5. Rash talkers, who speak first, and think afterwards; Herod rashly promised to give Herodias what she would ask. Be not rash, with thy mouth, Eccles. 5.2. God hath set a double bar to the tongue, the teeth and lips, that we should not speak rashly, words once spoken cannot return, when once spoken they are no more thine, but the hearers; A man that thinks before he speaks, seldom repents of what he speaks; silence is far better then rash speaking.  
4. Proud talkers; of these there are, 1. The disdainful speaker, who disdains God, and man, so pharaoh, Who is the Lord? I will not let the People go, Exo. 5.2. Our lips are our own, who is Lord over us? Psal. 12.4. God will destroy, the tongue that speaks proud things. Psal. 12.3. Clamorousness, scornfulness, and slightingness, are declaratives of a proud tongue.  
2. Boasters are reprovable, it's a common disease incident to to the tongue, most men will proclaim every one his own goodness, Pro. 20.6. The tongue boasts great things, boasting men are called {αβγδ}, shiners above others, Rom. 1. as the sun above the stars; yet when we are wrongfully disparaged, we may speak of our own goodness, in order to free ourselves from reproach, so did job, ●. 29.13.14. He was eyes to the blind, feet to the lame, a Father to the poor, &c. also, Cap. 30.& 31. He would never have  told us of this, had not the censures of his friends caused it, so Paul. 2. Cor. 11. The undervaluing of the false Apostles made him tell of the great sufferings he endured by labours, stripes, fastings, &c. All boasting is bad, but that is the wosre, when we shall boast in an empty gift, Pro. 25.14. or in a sinful act, Psal. 52.1. Beside God strips many of their riches, and honours, for boasting in them, Esth. 6.11.12. Haman boasting of his wealth, and the Princes favours, lost all in a few daies, Nebucadnezzar glorying in his courtly ornaments, heard that voice, Thy Kingdom is departed from thee, Dan. 4.30.31.  
5. Uncharitable speakers, of which there are divers sort.  
1. Censurers, who judge others, for mores, or infirmities, to which the holiest are liable, when themselves are full of beams, or reigning sins, Mat. 7.3. Or for things indifferent, as meats and daies, Rom. 14.3. Every one that doth well, hath as much right to his good name, as ourselves, thou art not able to judge of other mens actions, as being ignorant of many circumstances therein, for thou knowest not with what mind he did it, nor to what end; holy men are much in judging themselves, and sparing in censuring others. Be sparing in censuring; if we censure other mens evils, let the evils be evident, and to warn others, not to cause joy in our own estates, by looking on other mens falls, Gal. 6.4: Let every man prove his own works, that he may have rejoicing in himself alone, not in another; that is, not in another mans fall.  
2. Backbiters; some backbite others out of lightness and babbling, having no intention to wrong, this is the less, but it's so much more, when persons out of a spirit of hatred backbite others; many tongues are like sharp razors, Psa. 52.2. yet may we in love speak of other mens faults to them who have power to reform them, as joseph  told his Father his brethrens faults, 1. Cor. 1.11. pretend not for your slander that the thing is true, for it was true that Doeg  told Saul of Abimelechs relieving of David; but because Doegs intent was to make Saul think that David conspired against him, therefore he was a slanderer. Be careful seldom to speak of other mens faults, Titus 3.2. And when thou hearest thy neighbour slandered, it's thy duty to maintain, and justify his innocency; by thy silence herein thou becomest guilty of slander. It was a good counsel of one to backbiters, when they backbite for that which is good, say, nay rather this person deserves to be commended, and you bring a woe on yourself, for calling good evil; Eph. 5.20. If it be doubtful, tell him, charity judges the best in doubtful cases. 1. Cor. 13.5. If it be a manifest offence, and but a small one, tell him in many things we sin all, if it be an enemy, tell him, ill will never speaks well, if it be his friend, tell him, he deals uncharitably, to speak ill of his friend, if he say he speaks nothing, but truth, tell him he must speak the truth in love. Whispering is of the same kind with slander, onely the whisperer backbiteth in secret, and the slanderer openly. This is the common evil of the times, exceeding destructive to human society in general, and friendship in particular, for the whisperer separateth very friends, Pro. 16.21.  
3. Liars; lying is a voluntary in equality betwixt the heart and speech, when a tongue shall affirm things to be true, which the heart knows to be false, or to be doubtful or uncertain; opinions and reports, must be affirmed, as they are, and not spoken for certainties. Yet tropical speeches, as Metonimies, Jronies, Metaphors, and Sinechdoches, and Allegories, for as much as they are invented to teach both with more pleasure, and more demonstration, are not lies; being very frequent in the holy Word, see Amos 4.5. 1. Kings. 22. Psal. 6.6.119.36. No more are parables, and similitudes, being not only used in the old Testament by holy men, 2. Sam. 12. 1. judge. 9.7. 2. Chron. 25.15. but even by Christ himself, Matth. 13.20.21.22. &c. Nor to lye hide in general speeches, when a man is not sifted to particulars, is no lye. How prove are our tongues to lying? so that the Spirit doubted not to call every man a liar, Rom. 3.4. Yea it hung upon David, when he was in the highest pitch of regeneration, Psal. 119.29. Take from me the way of lying, yet are the lies that flow from Saints upon sudden surprisal, seldom or never upon deliberation; so that a Christian will no more deliberately lye, to save his life, then he will steal or deny Christ delibarately, to save his life, and therefore if thou hast a purpose to deny any evil formerly acted, by thee, when in time to come charged upon thee, I may groundedly question, if not positively deny, thy regeneration, thou maiest refuse to answer to the question, or put the questioner off with other truths, or show a distaste of their curiosity, but thy purpose must bee to incur rather shane and blame, nay death itself rather then deliberately to lye, for we are to choose affliction; rather then iniquity, Job 39.21. And true repentant souls have their purposes set against all sin, Psal. 66.18.  
But because there are divers cases, wherein persons are apt to lash out in lying, as to gratify a friend, the Hebrew Midwives lied to save the males alive, Exo. 1.19. Rahab lied to preserve the spies, Jos. 2.5.6.2. To beaveng'd of an enemy, thus Act. 6.11 Mat. 26.60.61.  
3. For pious ends; as, 1. To advance Gods glory, Job 13.6.7: Will you talk deceitfully for God? 2. To preserve our own or a friends life, so Michal lied to save Davids life, 1. Sam. 19.11. to the 18. Not to save a soul, Rom. 3.8. Good intentions will not make evil actions good, for then a man might steal with an intention to give to the poor.  
4. For mirth, Hos. 7.3. The Prophet blames those who made the King and Princes glad with their lying mirth; if Princes who by reason of their government are most oppressed must not be refreshed with lying stories, or jests, much less must any other man.  
5. For compliment; It may be questioned whether Abigail did not lye in that her deep compliment, 1. Sam. 25.41. If she did not, I am confident I have heard many that have lied insensibly in a long series of compliments.  
6. In profession of friendship I have known some, that have stretched out far in words to in gratiate themselves with some persons, whose hot friendship hath in a short time, proved key could for a trifle; of these see Pro. 26.23. Burning lips and a wicked heart, That is, words that are full of fire of love, and mean not what they profess, they are like a potsherd covered over with silver dross, which for the unprofitableness is cast out of doors.  
7. For advancement of our own gain, Pro. 21.6. the getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. No man can tell how apt the tongue is to fly out in this case, but they that have watched their hearts: It's nought, saith the buyer, Pro. 20.14. this helped on Ananias and Saphiras lying, Act. 5. and Judasses, Joh. 12.6.  
8. For escaping some cross, persons are apt to lye, to shun reproach, imprisonment, banishment confiscation of goods, and death, remember that of Psal. 56.7. Shall they escape by iniquities? no sure, for Solomon gives the answer to that question, Pro. 12.3. A man shall not be established by wickedness, and Ezekiel adds, Cap. 7.13. that no man shall strengthen himself in the iniquity of his life. The martyrs that died, many of them needed not have died, would they have  told a lye.  
9. In case of pretended modesty, and humility, so many will deny the gifts, and graces of God in them. Many assert those things in words, which they mean not, to gain the opinion of an humble person, that of less then the least of all Saints differs from that of the Roman Antichrist, who calls himself the Servant of the Servants of God, but indeed intends to rule over princes.  
10. In the advancement of any worth in ourselves, as our parts, our pedigree, our valour, our chastity, our bounty, our right, and title in any case, Pro. 20.5. Any thing of self, we are ready lyingly to cry it up, also our innocency, against accusations we are wont highly to vindicate that.  
To remedy that proneness that is in us to lying, speak neither more nor less of thyself, or any thing else, then it is; our tongues are made to be significations of our mindes, and not to lye is an act of power, for God cannot lye, not because he is impotent, but because he is omnipotent. If thou comest to any stature in grace, thy heart will smite thee for this sin in special, and thou wilt hunger and thirst after truth, and mourn for it, which babes in Christ do not so much note.  
Contrary, consider the gloriousness of truth, which is most beautiful when most naked, as Adam was. Now that is truth which is what it seems to be, and that is false which seems that it is not; as jehu, who spoken that he had a great sacrifice to do to Baal, when he intended to destroy the Baal worshippers. The Priscilianists in Augustines time, held that the Soul of man was of the substance of God, that a man might lye for the saving the Soul, or body of another, that a man might deny the truth he believed, if he kept the truth in his heart, so that when they were among catholics( as they called them) they would speak against Priscilianists, and when they were among Priscilianists, they would speak against catholics. One Consentius, and divers others, who were catholics, would fain themselves to be Priscilianists, that they might discover these Priscilianists, and bring them back to the catholic faith; or if incorrigible, turn them over to the Magistrate; Augustine writing hereof to Consentius, one of the chief of them, praised his zeal, but his manner of prooceding he flatly condemned, saying, how can I persecute lies, with lies? Moreover, as the Sun is light without darkness, so is God truth, without falsehood, whose truth is the measure of all truth in the creature, for the commonest truth that is, as to say that Jesus is the Lord, is not but by the Holy Ghost; Rom. 12.3. As all lies spoken though by Saints, proceed from the devil, Joh. 8.44. So all truth spoken, though by a wicked man, proceeds from the Holy Ghost. As from one face of one man in many looking glasses, many similitudes, and representations are begot, so from that one efficient and exemplary truth in God all truths are begot.  
4. Flatterers: flattering speech is condemned, Job 32: 21. Flatcery is the application of a mans tongue deceitfully to the will of another for profit sake, adulatio {αβγδ}, it's a servile condition to be a flatterer; there may be a smooth sweetness of speech, whereby we speak kindly to all in reference to make them friends, or less enemies, 1. Cor. 9.20. Yea there may be an acknowledgement of the gifts and graces of others, in order to further proficiency 2. Cor. 12.11. neither is it reverend speaking to superiors flattery, nor affable, and mildred speeches( whereby we speak courteously to all, and forbear roughness to good persons, and in just causes) is no flattery, neither is a verb all profession of thankfulness for benefits received flattery, but this is flattery when we shall deceitfully daub men up with false praises, 
Mi pater lo, creed nè Syrenes istos, qui te Deum potius quàm hominem appellant.  as Luther speaks of some flatterers, that made Pope lo believe that he was rather a god then a man. Ezechiel speaking of soule-flattery, calls this daubing, Ezek. 13.15. As a Dawber makes a ruinous house look like a new house when it is rotten within, so do flatterers, as the people did to Herod, when they cried, It's the voice of God, and not of man. It's a judgement on persons who love to be flattered, that they shall not have any to reprove them sincerely.  
To prevent flattery, let us praise men when they are absent; so did the Jews praise the Centurion, Luke 9.4. Christ praised John Baptist behind his back, from his constancy, that he was not a reed shaken with wind; from his moderation in apparel, Mat. 11.7, 8. And he praises not John till Iohns disciples were departed. Also forasmuch as flattering speeches may be carried so cunningly, that man cannot well discern it, consider God knows thy intention, 1 Thes. 2.5. Neither at any time used we flattering speeches, God is witness. Also take heed of admiring great men, from whom we hope for gain, Iude 16. Having mens persons in admiration because of advantage. Now because flatterers dare not reprehend vices of great men, unless it be in trifles, as for neglecting their health, not for their drunkenness or oppression. To evidence your sincerity, practise serious reprehension where you practise commendation.  
5. Tale-bearers, who use to speak evil of others with some fine pretences, but have a but that is dipped in gull and vinegar. As Pedlars carry their wears from place to place, so do these their pack of tales: these busy bodies stir up much contention in places: of these Solomon speaks, Pro. 26. ●0. Where there is no tale-bearer, strife ceaseth.  
6. Railers and revilers, who either revile when reviled, or revile without being reviled: Learn of Christ, who when reviled reviled not again, 1. Pet. 2.23. when he was called devil, made no other reply but this, I am not a devil, Joh. 8.48, 49. and when Satan stood at enemy's right hand before the angel of the Covenant, no doubt reviling Ioshua, Ioshua said, the Lord rebuk thee o Satan, even the Lord that hath chosen jerusalem rebuk thee, Zach. 3.1.2. Michael durst not bring a railing accusation against the devil, only said the Lord rebuk thee, Iude. 9. railing is fitter for the mouth of a Nabal, 1. Sam. 25.14. or of a Shimei, 2. Sam. 16.7.8. or of a Rabshekeh, 2. Chron. 32.17. then for the mouth of a Christian, who is not to give railing for railing, 1. Pet. 3.9. but contrariwise blessing. Mat. 5.44. Among other sinners railers are excluded heaven, 1. Cor. 5 11.  
7. Passionate speakers; many persons in a passion speak they know not what, nor care not what, jonah being asked whether he did well to be angry, replied, I do well to be angry even to death, Ion. 4.9. David in his hast said all men were liars, Psa. 116.11. Moses in his passion spake unadvisedly with his lips, Psa. 106.33. being provoked thereto; He respects those times when he bad the Lord kill him out of hand, Num. 11.15. and c. 20.12, when he cried, hear ye rebells: Nebucadnezzar in his fury commands the fornac● to be heat seven times hotter, Dan. 3.19. Cain in his passion snaps off the Lord, am I my brothers keeper? Gen 4.5. Saul speak● to jonathan, thou son of the pe●verse and rebellious woman, hast thou not chosen the son of David to thine own confusion? 1. Sam. 20.30.  
To prevent these passionate speeches wherewith furious men abound, Pro. 29.22. give reason leave to interpose, let not a furious scold bear down a reverend Judge; consider that every cup of affliction comes from the hand of a father, joh. 18.11. to look at the hand of providence is an especial means to bridle an ungoverned tongue; besides passionate tongues are ready to speak beyond the bounds of truth, moreover meditate of human weaknesses in all relations, as children, servants, to hear passionate men speak beyond their bounds, as they do often, who would not think them mad? Moreover, think how such speeches grieve the hearers ears, and wound the speakers heart: if passionately calling Racha, empty brain or fool, be so dangerous, Mat. 5.22. what is it to fly into many distempered speeches? If you fear your passion will break out into unsavoury speech, do as jonathan did in the like case, who being sorely provoked by his father, departed the room, 1 Sam. 20.31. to what measure of scorn and table-talk do many persons by passionate language expose themselves? when persons call for fire from heaven, by what spirit are they moved? Luke 9 54.55. The same medicine of silence that cures anger in anothers heart and tongue, would also cure it in our own: across replies are like wood to fire, but if necessity require us to speak to provoking language, let our answers be soft, judge. 8.1, 2. The men of Ephraim chid I●pthah sharply because he called them not to the battle against the Midianites, he replies vers. 2. Your gleanings are more then my vintage. Cannon shot loses the force when it is shot against a feather-bed: Pro. 15.1. A soft answer turneth away wrath, but grievous words stir up anger.  
8. From contentious words; these words are the seed of strife, Proverbs chap. 16. ver. 18. A froward man soweth strife. Contentious words are compared to the taking away the banks of a river, which being once let out, cannot easily be reduced or bound in in the proper channel, Pro. 17.14. The beginning of strife is as when one letteth out water: therefore leave off contention before it be meddled with; fire and water know no bounds when once let out: How was Abimelech and the men of Sichem destroyed by strife, judge. 9.20. A fire of contention came from Abimelech to destroy the men of Sichem,& from the men of Sichem to destroy Abimelech. Besides, how often are contentious words taken up only for victory sake. Contentious words to corrupt natures are as fuel to fire for to kindle it, Pro. 26.21. Some men are so contentious in words, that if you bring the most demonstrative arguments in the world, they will not obey the truth, nor give over the error; of such see Rom. 2.7, 8. It's our honor to fall down before truth: if others be fire, pray that thou mayest be water to quench them. Imitate Peter, Acts 11.1. to vers. 18. who when charged by the circumcision brethren for eating with the Gentiles, he gave a reason of his so doing in meekness, with which the circumcision brethren were so satisfied, that they held their peace, and glorified God. From the beginning of a contentious word, to what a height hath Satan boiled up strife? We see in Moses and miriae, Numb. 12.1. but especially in Paul and Barnabas, so that they partend companies, Acts 15.38, 39. Indeed in things that concern the glory of God, we may contend, as Nehemiah did against the Nobles of Judah for oppressing their Brethren, Neh. 5.8, 9. and for their taking strange wives, N●h. 11.25. and against all evil doers, as David did, Psal. 94.16. yea we are commanded so to do, Prov. 28.4. but we must take heed lest the fire of our lust kindle herewith. The mischief of many families is the contention therein, the contentions of a wife are a continual dropping, from which a man cannot be severed, Pro. 19.13. The mischief of Churches are contentious members, witness the Church of Corinth. 1 Cor. 1.11. The mischief of cities are the contentions therein, Psal. 55.9. Hab. 1.3. To prevent this, remember it's an honor for a man to cease from strife, Pro. 20.3. But every fool will be meddling out of vain glory or conceitedness, to have the last word. See an example of this in jeremy, cap. 28.9, 10. who ceased from strife. How full of contention are the times about Religion, so that we may say as [ milk. Adam.] a certain German, Quis me liberabit ab hacrixosae religione?  
2. use. Exhortation, to enure your tongues to savoury speeches, not for a fit, as Saul, who when in Samuels company, could utter good words, 1 Sam. 15.13. Blessed be thou of the Lord, I have fulfilled the commandement of the Lord: or Laban, though a great worldling, when he saw earings and bracelets upon his sister, he could say, come in thou blessed of the Lord, Gen. 24.31. But let our words be constantly savoury, not only when we come upon the bed of sickness, or in sight of death, but let our words be so constantly. Solomon saith, A wholesome tongue is a three of life, Pro. 15.4. the three of life was a sign of everlasting life to Adam and his posterity, had he kept close to God; so are our words, when savoury, a sign of an happy life here, and a glorious life hereafter.  
Now savoury language hath these properties or qualifications.  
1. Our word must be holy: as worldlings talk of their corn, cattle, Lands; the master of the tide and winds, the ploughman of his plow, the Soldier of the battle, so should wee talk of God, Deut. 6.7. When we lye down, rise up, walk abroad, we should talk of all Gods wondrous works, Psa. 105: ●. God hath not done so many wonders onely to be beholded, but also to be spoken of, Psa. 145.5.6. I will speak, says the Prophet, of the glorious honor of thy majesty, and of thy wondrous works; and speaking of other Saints, he saith, they shall abundantly utter thy memory of thy great goodness, and men shall speak of the might of thy terrible acts, verse 7. and th●y shall speak of the glory of thy kingdom and talk of thy Power, vers. 11. I wish we could have but as bold a face to speak of goodness, as wicked men have to speak of profaneness, then might we speak of Gods providence that reaches to the ravens, yea to sparrows, then might we tell to our children Gods deliverances, Psal. 44.1. Esa. 38.19. Laying aside sinful bashfulness let us speak of Gods testimonies before Kings, and not be ashamed, Psal. 119.46.  
2. Let our words be meek, Pro. 15.1. Grievous words stir up anger. A soft answer breaketh the bones, Pro. 25.15. That is, it overcomes a strong anger which is as hard as a bone. See two examples hereof, the one of jephthah, who although he had bitter words given him, yet he answered meekly, judge. 8.3. the other of Abigail, 1 Sam. 25.24.  
3. Let your words be wise, the heart of the wise teacheth his mouth, that is, teacheth it to speak wisely, Pro. 16.23. deliberate before hand what to speak, Daniel answered the captain of the Guard with counsel and wisdom, Dan. 2.14. unless we be advised in our speeches, wee may overthrow our lives and states in a moment, Pro. 18.21. Death and life are in the power of the tongue, contrarily, in the mouth of the foolish is a rod of pride, to whip themselves, Pro. 14.3. But the lips of the wise shall preserve them, that is from the lash of others.  
4. Let your speeches be true, whether we speak in jest or earnest, speech though adorned with finest eloquence, is worthless, if voided of truth. The head and members must be proportionable, and one member proportionable to another, hence the Apostle draws his argument, lye not one to another, for we are members one of another, Eph 4.25. as we Christians are members of our head, Christ, so are we one of another. It was a speech savouring more of policy then piety, that he that follows truth too near the heels, it may chance to strike out his teeth. The lip of truth shall be established, Pro. 12.3. We are born for this end, to speak and witness truth, Joh. 18.37, yea the citizens that shall dwell in heaven, they speak the truth with their tongues, which they conceive in their hearts, Psal. 15.2. Herein not onely lying speeches are condemned, but also all equivocations, as if a fellow being asked whether he did such an evil, he answers, no, meaning with an intention not to manifest it to you, these reservations overthrow the nature of testimonies, and the persons that use them have a deceiving intention, these may not be used in any case, no not if a Judge shall examine us beyond the bounds of law or of his commissions, in such cases we may answer non teneor respondere, I am not bound to answer; yet if the words used have divers significations, and that which a man hath in his mind agree with one of them, he maketh not a lye though the man that heareth him conceives otherwise, see 1. Sam 16.7. jer. 38. Ezek. 12.13. Math. 16. moreover if we grant mental reservation, or the reserving of something secret in our mind, which is neither supposed by the hearer nor proposed by the speaker to be lawful, then there is nothing so false that may not be freed from a lye, whatsoever we have done seen or thought, we may say without a lye, we did it not, thought it not, saw it not, that is to say in this sense, to tell it to you: should such principles prevail, no Judge in the world could believe any mans testimony, seeing the most ignorant man could escape the reach of the Judge this way; and especially the Papists( who in some cases maintain this doctrine) may be justly suspected in what they say; words are not signs of the mind to the speaker, who understands his own mind well enough without words, 1. Cor. 2.11. but they are signs of the mind to the hearer, who cannot tel our mind, unless we by words reveal it.  
5. Let your words be seasonable, there is a time to speak, and a time to be silent, Eccles. 3.7. Eb●dmelech spoken to Zedekiah for Jeremies deliverance seasonably, had he a day longer deferred speaking, jeremy might have been stencht up in the dungeon, jer. 37.8. Iobs friends spoken well to him, but it was unseasonable, seasonable words are compared to apple of gold in pictures of silver, Pro. 25.11. Golden apple when they are set forth in carved silver dishes, are so much more glorious and excellent; such are good words when spoken in season. A word spoken in season how good is it? Pro. 15.23. Paul spoken a word seasonably to the Athenians from the altar of the unknown God; Pauls sisters son spake seasonably to Lisias the governor for Pauls deliverance, an admonition given in season, when we are in love with a person, may prevail, which if deferred till there be some difference, will not avail, how many good elections have been made by putting in a seasonable word to speak? also in the justification of some truth of God cont●●dicted and opposed may be seasonable, for want whereof ma●y go away with wounded consciences, for want of seasonable speaking, many oaths are sworn, and much ribaldry spoken, wherewith we partake, for want of reproof, Eph. 5.11. How considerate was Abigail, who would not reprove Nabal till his drunkenness was over? 1. Sam. 25.36.37.  
6. Let your words be pleasant, pleasant words are as an honey comb, Pro. 16.24. that is, they are pleasing to the ear, as the honey comb to the taste, every man shall kiss his lips that gives a right answer. Pro 24.26. a kiss was a sign of honour as well as love, Psal. 2.12. that is, such persons should be loved and honoured. The preacher sought to find out acceptable words, Eccl. 12.10. besides, the whorish dress of abused eloquence, there is the matron like dress of pleasant words, which are like the sound of a musical instrument, and like the lovely song of one that hath a pleasant voice, Ezek. 33.32. Augustine hearing Ambrose for his eloquence, whilst it entred into him, how sweetly he speak? it entred into him, how truly he spake? N●phtali is a hir de let loose, be giveth goodly words, Gen. 49.21. profitable truths, mingled with pleasant words, are wont to have good success.  
7. Let your words be powerful, full of sound reason, Eccle. 12.11. the words of the wise are like goads to prick forward the dull o●e, so slothful are we, lying under the heavy burden of sin, that by powerful words, we must be pricked forward, and as nailes place things stable, and unmoved, so do powerful words, through divine blessing, render persons stable in the faith, the powerfulness of words ought not to be judged, from the lowdness of the voice of the speaker,( as ignorant persons often judge) but from the substantial reason of the thing spoken, job saith, how forcible are right words; but what doth your arguing reprove? job 6.25. as if he should say, words, or arguments, that have not force in them, are of no worth: whereas many times in forcible words, the hearts of the hearers are all on fire; Luk. 24.32. did not our hearts burn within us whilst he talked with us by the way? It was a saying of Luther, I greatly love those arguments, Quae uno quast ictus omnia jugulant, which do as it were with one blow strike things dead. It was the excellency of Christs preaching, that he spake with power, and authority, Matth. 7.29. onely remember, that our words are made mighty through God, 2. Cor. 10.4. To the pulling down of strong holds, howbeit the Lord usually useth rational, demonstrative and powerful speaking, rather then empty words, through which he causeth conviction to come upon the Soul, so that the Soul hath more to say for God, and his ways, then any tentation can say against them.  
8. Let your words be few. It's hard for a man that speaks much to speak to purpose. A fools voice is known by multitude of words, therefore let thy words be few, Eccles. 5.3. also in the multitude of words, there are divers vanities, vers. 7. A man of wisdom spareth his words. So Solomon, Pro. 17.28. even a fool, when he holdeth his peace is counted wise, and he that shutteth his lips is esteemed a man of understanding; as if he should say, it is a point of wisdom, to be sparing in words, some speak much in a few words, others speak nothing in many words, for a man that can speak to purpose, it's a part of a fool to be silent said one, onely herein we must take heed of conceitedness, for a man that cannot speak to purpose, it's a part of a wise man to be silent, which if duly thought on, societies would not so often be troubled with discourses which are like cypress trees, tall, but fruitless.  
And surely as solomon says, in the multitude of words there wanteth not sin, Pro. 10.19. as herein there is much slander and falsehood vented, so is there much unprofitableness whilst the savoury words of others, that can speak to purpose, is much hindered.  
For prevention of this evil of much speaking, take heed of conceitedness, and vain glory, your parts will in due time show themselves, if you make them not abortive, persons will be often bragging how they answered such a man, or how they spake in such a cause, Siseras Mother and her ladies conceitedly talk over, and over the same thing, judge. 5.28.29.30. Many to be wise and to be counted learned, by their immoderate talking, make every one look upon them as fools.  
9. Let your words be modest, such things as may cause blushing we are apt to put into the best words we can: Gen. 4.1. Adam knew Eve his wife: 1 Sam 24.3. Saul uncovered his feet: We should show our modesty, by forbearing to name words which may pollute by naming, as to repeat other mens oaths or unclean speeches. Modesty also is seen in concealing our own praise; Ioshua( it's thought) penned the Book of Numbers, and omits his own name. When it is said of Cal●b, that he was of another spirit, Numb. 14.24. for Ioshua was also of another spirit then the Spies were, as well as Caleb. John in the Gospel conceals his own name. Paul speaks of a man taken up into heaven, but conceals his own name, 2 Cor. 12.1, 2. Let another man praise thee, and not thine own mouth, Pro. 27.2. It's related of the Conquerors at the Olympian games, that they did not set crowns on their own heads, but waited till they were crwoned by others; and so much appears 2 Tim. 2.5. And if a man strive for masteries, yet is he not crwoned except he strive lawfully.  
10. Let your words be edifying; It's said of the Spouse of Christ, that honey and milk are under her tongue, Cant. 4.12. that is, they must be sweet as honey, and nourishing as milk. Many instead of honey have poison in their tongues, corrupting other mens manners with their evil communication, 1 Cor. 15.33. The tongues of good men are compared to refined silver, in that they are free from the dross of lewdness, and babbling. Pro. 10.21. They are also not compared to a brook that is dry in summer, but to a Well that hath water at all seasons, Pro. 10.11. The mouth of a righteous man is a Well of life, from which flow admonitions for the unruly; 1 Thes. 5.14. Consolations for the weary; Esa. 40.1.50.4. Instructions for the ignorant, directions for the doubting: Hence Pro. 12.18. The tongue of the wise is health, in opposition to ungodly tongues, that wound, and are compared to a razor, Psal. 5.2. and to sharp arrows, and burning coals of Juniper, Psal. 120.4. and to the piercings of a sword, in this place, the tongue of the wise is as a healing medicine, to heal the corrupt& unholy language of others: Hence such holy tongues are compared to the three of life, which was a pledge unto Adam of everlasting life if he continued in his obedience. A wholesome tongue is a three of life. Pro. 15.4. So the constant graciousness of our lips is a pledge unto us of our eternal life in heaven. The Saints, when wicked men spake against the providence, calling the proud happy, and asserting that they that tempt God were delivered, and therefore that there was no providence; they that feared the Lord spake often one to another by way of confirmation, that undoubtedly there was a providence in the world, whatsoever these men thought, Mal. 3.15, 16.  

Means whereby our words may be constantly savoury.  
1. GEt an holy frame of heart, Psal. 19.14. Let the words of my mouth, and meditations of my heart, be acceptable, intimating, that the words will not be acceptable, without an holy frame of heart Psal. 45.1. My heart is inditing of a g odd matter, I will speak of the things J have made touching the King. So Christ, Matth. 12.34. How can ye being will speak good things? they might pronounce them, but they could not speak them, because speech is the image and portraiture of the mind. Also vers. 35. A good man, out of the good treasure of his heart, bringeth forth good things; for out of the abu●dance of the heart, the mou●h speaketh: as if he should say, there must be a treasure of grace in the heart, before gracious words can constantly flow out: wicked persons reproved for profane speeches, say, we have as good an heart to God as the best, nay, thou deceivest thyself, if so much filth and rottenness come out, there is much more within Psal. 5.9. there is no faithfulness in their mouth, their inward part ●s very wickedness; their throat is an open Sepulchre; as if he should say; If so much evil come out of the tongue, there is much more in the heart. Psal. 37.30.31. the mouth of the right●ous speaketh wis●dom, and his tongue talketh of judgement; why, whence is it? The law of God is in his heart so Pro. 16.23. The heart of the wise teacheth his mouth; as if he should say, whence have godly men the good language that flows from them? why, their own renewed hearts teach and prompt their tongues.  
2. Bee much in prayer, that God would govern thy tongue, Neh. 2.4.5. First Nehemiah prayed to the God of heaven, then he spoken to the King. So David praies, Psal. 19. Let the words of my mouth bee ever acceptable, Psal. 51.15. Open thou my mouth, and my lips shall show forth thy praise, let my mouth be filled with thy praise, and thy honour all the day, Psal. 71.8. Set a watch O Lord before my mouth, and keep the door of my lips, Psal. 141.3.  
3. Get an holy bent of heart against unholy longuage; J am purposed that my mouth shall not transgress, Psal. 17.3. J said I will take heed to my ways, that I offend not with my tongue, Psal. 39.1. when the will is set against a thing, the members will hardly be drawn to it; hence he adds, I will keep my tongue as with a bridle, vers. 3. so that as the bridle rules the horse, so the will rules the tongue. It's related of one Pambus, that being desirous to learn a Psalm, and hearing this verse of Psal. 39.1. already cited, would hear no more, saying if I can indeed perform this, this one verse is sufficient; and when he who had taught him that verse blamed him, that in six moneths he came not to him, he answered, that he had not indeed fulfilled that verse, and living long after, being demanded of a familiar friend if he had learnt that verse, hardly, saith he have I fulfilled it in forty nine yeares, Hist. Tripart. l. 8.  
4. Suppress sin when it is in the motion, so will it not come forth to word, as we break cockatrice eggs before they come forth of the shell, Pro. 30.32. if thou hast thought evil, lay thy hand upon thy mouth. What monsters should we bee if all the evil of our hearts should come forth of our tongues? Mat. 15.19. Out of the heart, that is the corruption of the heart, proceed false witness, blasphemy, hence Col. 3.8. the Apostle bids us put filthy communication out of our mouth, that is if it arise in the heart, yet let it not come out of the mouth.  
5. Consider the observation that is taken of thy words; if one were by us always, to book every word we speak, how exact would we be in our words? besides men, who often record thy words in memory, and sometimes in writing, as they did against Christ, John 2.20 compared with Mat. 26.61. Satan he notes our words, yea the very sins we confess in prayer. When the sons of Sceva adjured ●he Devil to come out, the Devil answers, Jesus I know, and Paul I know, but who are ye? Acts 19.13. Satan hearing profane speeches come from us, will be ready to tempt us to the same; Satan knowing Ahabs prophets to be given to lying, saith, I will be a lying spirit in the mouth of all his Prophets, 1 King. 22. Besides, God notes thy words; There is not a word in my tongue, but thou O Lord knowest them altogether, Psal. 139.4. Hence he will convince wicked men of all their ungodly speeches, judas 15. When wicked men spake amiss of Gods judgments, then God harkened and heard, Jer 8.7.  
6. Bring thy words to 〈…〉; in appointing future things say, if the Lord will, Jam. 1●. Heb. 6.3. You put children to learn languages which th●y are to use but a while, teach them the language of Canaan, which is to be used for ever: In difficulties say, in the mount it shall be seen, Gen. 22.14. upon renewing of mercies say, it is the Lords mercies that we are not consumed, Lam. 3.22. And to speak a little concerning worldly word● on the Sabbath: For as all our words, so those on the Sabbath ought to be brought to the rule,& as near as I can I shall endeavour to speak my own apprehensions, leaving others to their light. I will not say simply, that all worldly words are unlawful, when spoken on the Sabbath, for if they be, then if a man come and ask me a question, whether I will go to York, or London, or any other place, or if he speak any other worldly question, though never so short, I must reprove him, and say I am not to speak a worldly word this day; for I am to choose any across, rather then sin against my conscience, in committing any iniquity: For, suppose speaking a worldly word were but a little sin, yet doing it against my principle and conscience, it's an heinous sin, and going on against my principle and conscience, with the repetition of many acts, it's a question whether such a principle be consistent with saving grace. Therefore however the Prophet Esay saith, cap. 58.13. that we must not speak our own words on the Sabbath day, yet being there is an end put to that Sabbath, Col. 2.16.( for if the old Jewish Sabbath, or the seventh day from the creation, be not there put to an end by God, God having once commanded it, it ought still to stand, but it seems to me there to be put to an end) and seeing there is a change of the worship to the first day of the week, now to affix all the duties of a day that is changed or abrogated, to another day that is appointed instead of it, without command from God, which here is scarcely producible, I see no convincing reason; the day that we observe now for worship, the Holy Ghost calls it the Lords day, and so it is of divine authority.  
For to answer to that place of Esay, the Prophet neither enjoined silence on that day, nor secondly did not universally forbid a worldly word, but.  
1. Esay understands it of such words as answered to their wicked will, which formerly he had condemned in the preceding part of this Chapter; he enjoines them not onely a cessation from deeds of their own carnal desires, but also from words thereof.  
Object. But these kind of words are forbid every day, Luk. 1.75. we are to serve in holiness all the daies of our life.  
Ans. So the Lord doth, but he forbids them then especially, when we have opportunities for an holy Communion.  
2. Worldly words are so far forth unholy, as they put us out of an holy frame of heart on that day, for we ought to have our hearts holy before hearing, and prayer, and holy after; yet if any man shall ask me a worldly question before the Ordinances, or betwixt them, or after them, I should not scruple briefly to answer him, yet would I get rid of him as soon as I could, lest by a continued discourse my heart should grow carnal.  
3. In refraining from all worldly speech, look upon thy refrainment as a matter of expediency in order to a spiritual good, not as a matter of necessity, as if thy speaking some few worldly words were sin.  
4. What we may do, we may talk of, saith Greenham, pag. 223. of the Sab. now there was a feast, where Christ was on the Sabbath, Luke. 14.1.2.3.4.5.6. for there was striving for places at it, now there could not be a feast, but there must be conference about it, which if universally unlawful, Christ would not have been at the feast.  
5. The less thou speakest of any worldly thing on the Sabbath, the more spiritual thy heart is like to; bee and therefore, he that can refrain altogether, doth best.  
6. Beware of carnal conference, that it bring thee not into a carnal frame of heart; for it is a sure rule, that the frame of thy heart ought to be suitable to the duties thou art conversant about. To conclude this point, many Christians rashly receiving this principle, that now on the Lords day we must not speak any of our own words, that is, words of common business, walk nothing according to this rule, but sin grievously against their conscience, and by this principle come to have a slight opinion of sin, because they do so commonly sin on the Lords day, by speaking their own words, whereas it is the duty of Christians to choose any cross, rather then so deliberately, and continuedly to sin against the Lord.  
7. Bee sparing in speech, men that speak much cannot so well ponder their words. First meditate what to speak, then speak: full barrels make but a little sound, and empty barrels sound much, Psal. 34.13. he that would live a long life, and an happy, let him refrain his tongue from evil. The Prophet for fear his tongue should lash out, kept it as with a bridle, Psal. 39, 2.  
8. Remember Gods judgement against ungodly speakers, against murmurers, Num. 14.36.37. who died by a plague, against blasphemers, Levit. 24.10. to 17. the blasphemer was by Gods command stoned to death: Senacherib for his blasphemies was slain by his own Sons, Esay. 37. ult. and had this inscription on his comb, as Herodotus saith, whosoever beholds me, let him learn to be godly. So Olympus( as Paulus Diaconus mentions) belching out blasphemies against the Trinity, was slain by lightning from heaven in a bath at Carthage: against slander, remember Doeg, who for slandering the Lords priests was plucked out of his dwelling place, and destroyed for ever, 1 Sam. 22.9. compared with Psal. 52.5. against lying, remember Ananias, and ●aphina, Act. 5.5. against vainglorious speeches, remember Herod, Act. 12.23. who was eaten up of worms for not giving God the glory. Against cursing, remember Shemei, who was cut off many yeares after for it in the daies of Solomon, 1 Kings. 2.8.42: 43. against false swearing, remember there is a roll of curses, the roll is written on both sides, Zach. 5.2.3. against malicious, undermining speeches, remember Daniels accusers, who themselves came to be cast into the den of Lions, Dan. 6.24. against passionate speeches, remember Hos. 7.16. the Princes shall fall by the sword for the rage of their tongue. Beza tells a story, of his own knowledge, of a man who bad the devil take one of his children, upon which the child was immediately possessed by an evil Spirit, from which though by the prayers of 〈…〉 he was released, yet before he was perfectly recovered 〈◇〉 Ho●. 26. in Histor passionnis. Against unclean speeches, re● 〈◇〉 Fotiphars wife, and Amnon, 2 Sam. 13.11. Against seditious 〈◇〉 rebellious speeches, remember Corah, Dathan, and Abir● Num. 16.   

Motives to savoury speech.  
1. Else all our Religion is in vain: If any man among you seem to be religious, and bridleth not his tongue, thi● mans religion is in vain, Jam. 1.26. that is, every pure worshipper must refrain his tongue from such faults of the tongue, as professors are inclining to, as contention, censuring, backbiting, if he do not, his religion will be in vain; if by this rule we take a measure of most mens religion, we see what it is. When the Holy Ghost came upon the Apostles, Acts 2.1, 2. They spake with new tongues: the miracle is ceased, but the moral remains, that where ever the Spirit of God comes, there is a change in the dialect, I mean in the tongue.  
2. Consider the danger of an ungodly tongue, a man may every day die by it, Prov. 18.21. Life and death are in the power of the tongue: James sets it out by sundry similitudes, Iam. 1.6, 7.1. Of a fire, in an hours space a fire is able to consume a city; so an ungodly word in a moment fires persons with pride, revenge, uncleanness; we are careful of our fire when we come where flax and powder are, so ought we to be of our words, for if they do not make mens hearts burn with holy affections, Luke 24.32. they fire them with profaneness: careful are we of being not guilty in firing our neighbours houses, yet careless are we of being guilty of firing our neighbours hearts, with revenge and contention. What a fire do contentious words kindle, that Paul and Barnabas part companies hereby? Arrius at first was but a spark, as jerome observes, but because not presently quenched, he destroyed the whole world with his flamme, in 5. cap. ad Gal  
2. The tongue is a world of iniquity, there is no sin which the tongue bringeth not forth, either by commission, as oaths and lies, or else by persuading, as strife, provoking and drunkenness.  
3. It defiles the whole body; as poison when it is drunk goes into the whole body,& causeth it to swell, so by the sins of the tongue the whole body is stigmatized: hence we call a person a swearer 〈…〉 ●kard, because of the ungo●ernedness of his tongue.  
〈…〉 ●ts on fire the course of nature, or as in the Greek, the 〈…〉 nature, that is, it fires the whole course of our life, 〈…〉 with we are continually rolled along, from the day of our 〈◇〉 to the day of our death, as with a running wheel. By na●re and means saeculum, or generation, because age and the world ●re taken for one and the same, as Matth. 28.20. so that the Apostle means this wicked world, so that to set on fire the wheel of nature, and to set on fire the world of iniquity, are one and the same, though we may add this, that it sets on fire the whole course of our actions.  
5. It's set on fire of hell, that is, of the Devil of hell, by a metonymy of the subject, he names hell rather then devil, because the Apostle had spoken of fire before.  
6. Because tongues, if not renewed by grace, are more un●ameable then any other creature, then birds, beasts, serpents, vers. 7.8. the Tongue can no man tame, it's an unruly evil, some carry it to our own tongues, which no man can so rule, but one time or other they break out into an idle word, but the Apostle means it of other mens tongues, who though they can tame and govern all sorts of creatures, yet can they not tame other mens tongues, but they will break out into slanders, reproaches, brawlings, murmurings, lies, &c.  
7. It's full of deadly poison, that is, the tongue naturally is always ready to do deadly mischief; They have sharpened their tongues like a Serpent, Adders poison is under their lips, Psal: 140.3. the Prophet compares the reproaches of the slanderers that were in Sauls court, to the poison of asps, because by this poison the senses by little and little fail, the head being made heavy with sleep, as the asp casts out her poison at a distance, as some observe, so a reproachfulll tongue afflicts a person far absent, 
Plut. in vita Antonii.  and strikes him that doth not feel the stroke; so that contra morsum sycophantae non est remedium, as in the proverb, against a slanderous tongue there is no remedy. So that as Mercury water, rats bane, Hellibore, in a little time strikes persons naturally dead, so doth a malicious and slanderous tongue strike persons civilly dead; an unclean tongue poisons the hearers with unclean motions; we should do with poisonous speeches as men use to do with poison, when they have taken it they strive to vomit it up before it be dispersed through the veins to the heart. So keep out such poisonous speeches from uniting with the soul, by sighing at them, when thou hearest them, or if thou hast received them into thy soul, cast them out by humble confession and acknowledgement.  
3. means; consider, that an holy tongue is the glory of a man, Gen. 49.6. Into their assembly, my honour, or my glory, be thou not united; and so Junius, Molerus, and Polanus, render it, as if he should say I never gave a word of command or approbation for slaying the Sichemites David, Psal. 16.9 My glory rejoiceth, i.e. my tongue. Also Psal. 30.12. to the end, my glory may sing praise to thee, and not be silent; our tongue is called our glory, because it is the instrument of glorying, or boasting, also because a mans glory or praise is much seen in a well ordered speech; contrarily an unholy tongue is a mans dishonour, hence when we would brand a man, we say, he is a liar, a swearer, a filthy talker.  
4. The account wee must give of our words at the day of judgement, should make us careful to govern our tongues: Of every idle word that men shall speak shall they give account at the day of judgement, Mat. 12.36. Christ warns the Pharisees against blasphemous speeches, which they spoken against Christ; he argues from the less to the greater, if idle words must be reckoned for in the day of judgement, then much more blasphemus words, every idle word makes hellfire hotter against ungodly men: thou thinkest that because thou forgettest thy oaths, lies, or slanders, that God forgets them, Psal. 50.19.20.21. Thou givest thy mouth to evil, and thy tongue frameth deceit, thou speakest against thy brother, and slanderest thine own mothers son; these things hast thou done, and I kept silence, but I will reprove thee, and set them in order before thee: Molerus renders the Hebrew word, as if it signified to set before in an orderly catalogue, Jmprimis this lye, Psal. 58.3. Item this oath; Item this curse, &c. if a man should see a catalogue of all his profane and idle words, as his slanders, ribald speakings, &c. how would he startle at them? how much more at the day of judgement will he stand aghast? and to the consideration of this day, the Prophet in this Psalm provokes the wicked, from vers. 1. to vers. 6. also vers 22.  
5. The careless neglect of the tongue will be the miscarriage of the whole Soul, Jam. 3.3.4. the tongue is compared to the bit in the horses mouth, and to the helm of the ship, now if a man should neglect the helm of the ship, would not the ship run upon the rocks? if a man should ride upon some horse, and be careless of putting in bit, or bridle, might not the rider hereby break his limbs, or neck? so, if thou be careless of thy tongue, it will dash thee on such rocks, as thou shalt never come off from them, David saith, They shall make their own tongues to fall upon themselves, Psal. 6.4.8. he compares the tongues of men to executioners, Pro. 18.21. life and death are in the power of the tongue. A man may be made an off●●der by a word, E●ā. 29.21. Adoniah speaking for Abishag to have her to wife, Solomon replied, God do so to me and more also, if Adoniah hath not spoken this word, against his own life, 1 Kings 1.23.  
6. The absolution, or condemnation which shall be pronounced upon men at the last judgement shall be according to their words, Mat. 12.37. By thy words thou shalt be justified, and by thy words thou shalt be condemned; look as a wise Judge can determine of the guilt or innocency of the prisoner at the bar when the prisoner gives an hint of the fact by his words, even so and much more can the Judge of the World judge, concerning us by our words.  
Object. As Abraham the Father of bel●evers, and David were justified, so are Gods people, the children of Abraham justified, but they were justified by faith, Rom. 4.1. to vers 9. not by words, therefore so are wee.  
Ans. Ther's a twofold justification; particular, when every believing soul in the act of conversion is justified, through the propitiation of Christs death, apprehended and applied by faith, thus Abraham, and David, and all believers are justified, Rom. 3.25.  
2. There's an universal justification, when all believers are declared just at the day of judgement; now because true faith whereby persons are accepted is a thing invisible, to this justification God brings forth their fruits, both of good work●, Mat. ●5. 34. I was hungry, and ye gave me meat, and also their fruits of good words, faith is onely known to God, but works and words to men, hence God, to clear his justice, will allege these, not as satisfactions to divine justice, but as evidences of their in-dwelling faith, and of the acceptation of their persons, and to discern their true faith from the counterfeit faith of hypocrites, there needs no great examination of men, the words of men at the day of judgement, their oaths, lies, slanders, &c. will show what they are. In conversion we are justified by Christ meritoriously, by faith apprehensively, receiving that pardon, Christ purchaseth; and by our words and works declaratively, and so justification is taken, Iam 2.21.2.5. Contrarily a loose tongue will be a sufficient evidence for condemnation.  
7. The way to an happy life is to rule our tongue, Psal. 34.12. the Prophet puts a question, What man is he that desireth life, and loves many daies, and that he may see good; keep thy tongue from evil, and thy lips from speaking guile; as we desire a long and happy life in the end, let us desire it in the mean, Pro. 21.23. Who so keepeth his mouth and his tongue, keepeth his soul from trouble. This word [ keep] is a metaphor taken from porters, who in great mens houses,& in the courts of Princes, keep out vagrants, and idle persons, or from the watchmen of a city, who look well to the city, who comes in, or goes out; the mouth of a man is as the gate, or door of the soul: let us watch narrowly what comes in, or what goes out, how great troubles have we often procured to ourselves, by the unadvisedness of our words? Solomon saith, Thou art snared with the words of thy mouth, thou art taken with the words of thy mouth, Pro. 6.2. The Spirit compares rash words to snares and nets, which hold the suprized creatures, that they cannot get out, so do words, see Hos. 5.1: thou thinkest thy words are but wind, but when thou promisest rashly, vowest rashly, discoverest thy mind rashly, thy words hold thee as fast, as the snare doth the wild beast; when we speak an ensnaring word, we know not how soon another man may catch it to our ruin. When Ahab said, Benhadad is my brother, Benhadads messengers observing what would come from him, catched hold of this word, Brother, which became a ruin to Ahab, 1. Kings. 20.32 33. Such unadvised words are compared to a deep well, wherein foolish men are swallowed up, Eccles. 10.12. The lips of a fool swallow up himself.  
The second part of the text follows, which is the reason, viz. That we may know, how to answer every man.  
Obs. Christians, ought to have a fitness of speech and answer to the persons, with whom they converse, Luke. 11.38.13.1.2.14.7.8.  
Reas. Because God hath made every thing beautiful in its season Eccles. 3.11. to a superior give entreaties, 1. Tim. 5.1. to a parent speak reverently, Mat. 1.6. to a master subjectively, our words should be as the rain, which when it comes in season, refreshes every creature; If equal, speak so that we may preserve equality, to inferiors use persuasions in stead of commands; ingenuous spirits are rather drawn by loving speeches, then driven by compulsion.  
Q. How shall I know fitly to answer every man?  
A. 1. Consider the benefit that is like to come, by thy speaking, and the hurt that is like to come by thy silence.  
Hester knew she was called to speak to the King, because had she been silent, the Church had been undone, the woman of Abel, 2. Sam. 20.16. to 23. knew shee was called to speak in her own vindication, and the vindication of other innocents, because else the city would have been destroyed, for the treason of Sheba the Son of Bichri.  
2. Beg wisdom of God, when to speak, and when to forbear, Pro. 3.6. In all thy ways aclowledge him, and he shall direct thy steps Psa. 25 12. Jam. 1.5. not onely the preparations of the heart, but also the answer of the tongue, is from the Lord, Pro. 16.1. therefore desire him to give you counsel.  
3. Consider whether speech or silence be better: in many cases silence may be better then speech, as concerning our own parts, Pro 12.23. A prudent man concealeth knowledge, concerning works of mercy done by us, Mat. 6.3.4. do not sound a trumpet, so concerning private duties of piety, Mat 6.6.18. as private prayer God will not deny, but acknowledge every good thing that is done in secret, for your father seeth in secret; So concerning matters of our calling, apprentices must keep silent their masters secrets; Lawyers their clients cases, Divines their peoples consciences; Physitians their patient diseases, married persons, conjugal passages, friends their friends secrets, for he that is of a faith●ull spirit concealeth secrets, Pro. 11.13. When revealing any of these shall be against charity, concealment and silence ought to take place.  
4. Get knowledge, as in the text, that you may know how to answer every man, Eccles. 8.5. A wise man discerneth both time and judgement, i.e. when to answer.  
5. Get meekeness, and patience, that you suffer the speaker to speak what he hath to speak before you answer. He that answers a matter before he hear it, it is folly and shane unto him, Pro. 18.13. many to be counted quick of understainding, break off another mans speech before they hear it, and have their answer( whereby their folly appears) nothing to the matter intended.  
6. study what to answer; rash answers procure long repentance; The heart of the righteous studieth to answer, trow. 15.28. The tongue in the body is like the helm in the ship, which must not be moved rashly. In weighty matters desire time for deliberation before you answer, Rehoboam though foolish in the result of his council, yet did wisely in this to take time to answer, saying, Come again unto me after three daies, 2. Chron. 10.5.  
7. Consider the person whom you are to answer, whether he be wise or foolish. Pro. 26.4. Answer not a fool according to his folly, that is a scornful fool, such as Rabshakeh was, 2 Kings 18.36. to answer these men according to their folly, were to cast holy things to dogs, Mat. 7.5. also Solomon understands shallow brained fools, with whom in speaking of things above their capacity wee shall enter ourselves into the l●st of contention, and become as foolish as they; now on the other side we are bid to answer a fool according to his folly, vers. 5. Solomon speaks this of a self-conceited fool, who thinks himself wise, we are bid to answer such with words of wisdom, that they may come to see their folly, ignorance and mistakes, and so come to wisdom, some conceited fools think their arguments, and words( for I dare not call them reasons) cannot be answered, when indeed they are not worth the answering; these are to be answered, so that they may see their ignorance, and repent of their error; contrarily when we are to answer wise men, study what to answer and come to the point in few words.  
8. Consider the question in hand, and speak to it, as singled from all other questions, let your answer look right upon it, Pro. 24.26. Every man shall kiss his mouth, that giveth a right answer. Christs pertinent answers to the Doctors questions in the Temple made the hearers astonished, Luk. 2.46.47. Many when asked a question, answer to another question, or else answer by a●king another question.  
9. Let your answer be with discretion, Mark. 12.34. Christ praises the Scribe for answering discreetly; pharaoh praises Joseph for his discretion, Gen. 41.39. which he shewed in answering his questions. Th●● did Solomon answer all the queen of Shebat questions, 1. ●●●gs 16.2.3.  
10. Let your answer be without ●●ne glory, and ostentation, let not the wise man glory in his wisdom, Jer. 9.23. how humbly doth Daniel speak, when he answers King Nebucadnezzars hard question, Dan. 2.30. As for me this secret is not revealed to me, for any wisdom, that I have more then any living; many men of parts are ready to be lifted up in the punctualness of their answers; Solomon saith, The answer of the tongue is from the Lord, Pro. 16.1. therefore the Lord should have the glory of it; in some cases, as in case of witnessing the truth, God hath made special promises to teach us how to answer unrepliably, Mat. 10.19.20. as Moses face shone, though he did not know it, so do humble men shine by their humility, as well as by pertinent answers.    

The present sweetness, AND Future bitterness OF A Delicious Sin.  
WRITTEN By Christopher Blackwood, a Servant of IESUS CHRIST.  2 SAM. 2.26. 
Will it not he bitterness in the end?  
LONDON, Printed for Giles Calvert. 1654.   

The present sweetness, and future bitterness of a delicious Sin.  JOB 20.12, 13, 14. 
Though wickedness be sweet in his mouth, though he hid it under his tongue;  
Though he spare it, and forsake it not, but keep it still within his mouth:  
Yet his meat in his bowels is turned, it is the gull of Asps within him.  
THe foregoing words are Zephars answer to job, the sum of the foregoing verses, together with the whole chapter, is to show the miserable condition of a wicked man: he begins the discourse, vers. 5. and sets it down positively.  
Two things against this are objected, 1. Verse 6. That wicked men have a great deal of glory and excellency here on earth: to which he answers, vers. 7, 8, 9. He shal perish as dung, as a dream, and his posterity shall be forced to restore what he hath unjustly got: and further, that these evils do for the present fill his bones with putrefaction and rottenness, and hereafter they shall lye down with him in the dust.  
A second Objection is, that wicked men have a great deal of sweetness and pleasantness in sin, to this he saith, true, but consisider what these sweet sins will be in time to come. They will be to him, as if he had drunk a cup of poison, or as if he had been bit with a viper, vers. 14.  
In the words two things; 1. The present sweetness sinners find in sinful ways, set down by sundry Metaphors; it's like a piece of Sugar in his mouth, which a man holds close under his tongue, or in the midst of his palate, as Vatable reads it.  
2. That he spares it, as we do those we love, Mal. 3.17.  
3. He forsakes it not; as when we love a person or thing, we will not forsake that person or that thing, Ruth 1.17. Ruth would not forsake her mother N●omi.  
2. The future bitterness of sin, seen in two Metaphors, 1. It's like meat turned in the bowels, which though very sweet in eating, yet when the stomach hath digested it, and separated the impure from the pure, it becomes as bitter as it was sweet before.  
2. It's like the gull of Asps it afflicts his soul as a cup of the strongest poison doth the body, when it is drunk down.  
1. Obs. Wick d men, that h●ve their souls joined to any sin, they relish it sweetly, and favour it tenderly.  
2. Obs. Darling sins, though very sweet for the present, will one day be very bitter to the spirit.  
Obs. Wicked men, that have their hearts joined to any darling sin, they relish it sweetly, and favour it tenderly.  
Two things. 1. What a darling sin is: 2. Why the hearts of wicked men are so joined to it.  
1. What it is. It's a secret sin, proceeding from some inward corruption, and furthered by some suitable temptation, whereby the heart rejoiceth in some lust above, any thing, fearing and hating every thing that may rob him of his lust: wherein observe, 1. It's a secret sin, persons hid it in their bosom, job 31.33. No man shall know of it save conscience, no not conscience neither, if a man can possibly by any tricks and distinctions keep it off. Gehezi, 2 Reg. 5. Achan, Ios. 7.19, 21. as Rachel hide her fathers images, Gen. 31.34.  
2. It arises from corruption within, Ezek. 14.8. and some suitable tentation without, Satan without, and corruption fill the heart, so that some lust is exalted above God, Acts 5.3. joh. 13.2. Satan put it into Iudas heart to betray Christ.  
3. The heart delights in it. As the Saints delight in God and his Law, Rom. 7.22. So do wicked men delight in some evil, Prov. 2.14. Now as all delight and joy in any good thing arises from love to it, Psal. 119.47. So it is in evil things.  
4. The seat of it is the heart, Ezek. 33.31, 32. A mans outward expressions may be quiter contrary.  
5. The soul rejoices in it above all other things; rather then Herod will let Herodias go, he will part with John, yea with half his kingdom. Haman will give 10000. talents but he will be revenged of Mordecai and the Jews. Though Balaam seemed to have some taste of the powers of the world to come, in that he desired to die the death of the righteous, yet had he rejoicing in Balaks gold above all.  
6. The soul fears and hates every thing that may take away the lust; what we love, we fear that which may rob us of it, as we love life and goods, we fear sickness and robbers that may dispoyl us of them; so men that live in sin, they fear powerful Sermons and books that may reveal what is not consistent with truth: so they hate what may take away their lust. Ask them what they ail, and they will say as Micas did to the men of Dan, judge. 8.23, 24. Why, you have taken away my gods. He that doth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. joh. 3.21.  
2. Why their hearts are so joined to it.  
Reas 1. Because they think they see some apparent good in it; good either real or apparent is the object of love: the worldling thinks ther's some wisdom in being covetous; the proud man thinks ther's some good in being cap'd and cring'd to, &c. but did sinners see the curse and the heavy doom in future, they would not be drawn to it.  
2. Because of the daily satisfaction a dear lust brings to corrupt nature, there are daily incomes of profit and pleasure, you know how men are affencted to those things that come in that way; Demas left Paul, and embraced the world, because he saw the world pleased his palate, and procured him ease and freedom from the cross, Jam. 1.14.  
3. Because every darling lust is a mans idol, it's his God, he exalts it above God; as the Saints relish God and his presence sweetly, so do they their lusts, they give them the chiefest seat in the soul, Ezek. 14.8. They set up their idols in their heart, from these God takes souls, when he brings them home to him, Ezek. 36.25. From all your idols will I cleanse you.  
use. Inform. See why persons are so loathe to leave their lusts, a man that hath a piece of sugar in his mouth would be loth to part with it when he tastes the sweetness; so these men are loth to leave their lusts of uncleaneness, lying, worldliness, pride, &c. because of their sweetness, that which Naman said in another case, 2 Reg. 5.18. they say, in this thing the Lord pardon.  
2. See why we need not wonder that wicked men are so punished, why because their hearts have such delight in that which is contrary to God.  
2. Dehortation; To take off wicked men from their sweet lusts, as anger, pride, revenge, or one of these two rocks must dash their souls, either they hear of some duty, and they will not close with it, or else are warned to part with some sin, and they will not part with it: Now to dissuade us from living in sin, or embracing these sweet sins, consider these seven things.  
1. Thy sparing some darling sin, it will be thy destruction, Rom. 8.13. It will be with us as with Saul in sparing Agag, and the best of the cattle, for which God cast him off, 1. Sam 15 or as the Prophet  told King Ahab, for sparing King Benhadad, 1. Reg. 20.42. because thou hast let go a man whom I have appointed to death, thy life shall go for his life: by sparing this thy sweet lust, thou wilt undo thyself. M●n do with their darling lust, as David, did with Adonias, 2. Reg 1.6. none might displease him or ask him why he did so. Loth would we spare an enemy when if we let him alone, wee knew he would kill us. Oh let us be advised not to spare a dear lust, least it kill us.  
1. So long as thou sparest any sin, and livest therein, thou art not in Christ, 1. Joh. 3.6. he that is in Christ sins not( in purpose or allowance, for else every man sins, 1. Reg. 8.46. Eccles 7.20) but thou art of the devil, 1. Joh. 3.8. and not born of God, vers. 9. whosoever is born of God sins not; i.e. reservedly, approbatively, reserving or approving any sin, he never lays aside his purpose of repenting, never lays aside the habit of faith, love, &c. though he intermit the acts.  
3. So long as thou sparest any sin, thy religion is no better then more nature, no man but will obey God in something, and abhors some vices, because there is a disproportion betwixt them and this natural inclination; or more atheism, when a man believes there is a God, he will serve him according to his prescript, notwithstanding all oppositions of pleasure or pain; or else more hypocrisy, in that we do many things, but not all, or else more presupmtion, whilst we know such a thing to be a sin, yet will do it, Num. 15.30. how dangerous is it when mercy that should led us to repentance, leads us to sin.  
4. If thou sparest one sin, thou canst not have a conjunction with God: God is compared to a jealous husband, that will not endure any to be loved before him; that one sin hinders this conjunction, appears Esa. 59.1.2 1. Joh. 1.6. Psal. 5.4. 2. Cor. 6.14.15. There's no fellowship betwixt light and darkness.  
5. So long as thou livest in one sin thou art not upright with God, 2. Sam. 22.24. nor is thy prayer, Psal. 66.18. nor person acceptable, Rom. 6.2. but God remaines thine enemy, Psal. 68.21.  
6. So long as thou sparest one sin, thou endeavourest to serve two masters, commanding contrary things at one and the same time, Mat. 6.24. one master onely can be obeyed, Rom. 6.16. if thou accustomest thyself to do evil in any kind of wickedness thou canst not do well, Jer. 13.23. Iam. 2.10, 11.  
7. One sin thus spared is an eminent sign of death, 1. Joh 3.16. if thou lovest not thy brother, a mortal wound and life cannot stand together, no more can a living lust, and spiritual life, now that is a living lust which though now and then we have fits of resistance, yet wee cherish it and say it's our nature, and so spare it.  
Ob. But I do not live in sin, I know it's dangerous and therfore I hope all is well with me.  
Sol. If thou livest in a purpose of sin, or an omission of a known duty or unresolvedness against any sin, it is all one; what if thou dost not purpose to sin, yet dost thou purpose not to sin?  
Ob. But could I be convinced such a thing were a sin, I would not do it, or such a thing were a duty, I would do it.  
Sol If the truths that are brought to thee bring convincible light and thou through carnal distinctions or winking against that light will not suffer it to convince thee, God will punish thee as if thou hadst had convincement, Mat. 13.15. they have closed up their eyes least they should see.  
2. If the not being convinced would bear a man out at the day of judgement, then no man almost would be condemned; few Romanists condemned for Popery, &c.  
3. Examination, whether thy heart cherish any sin sweetly, or whether thy heart is secretly engaged in some way of wickedness, which it spies not; hence David praies, Psal. 139.24. See if there be any w y of wickedness in me.  
Q. But how shall I know this darling sin that sticks so close?  
A. 1. By the checks of conscience, that for which conscience ch●cks thee oftest observe it, 1. job. 3.20. Titus 3.11.12.  
2. By thy loathness to leave it, M ch. 6.6.7. give any thing, even the first fruits of the body for the sin of the soul, Pilate affencted Caesars favour; hence he was loth to leave it, Mat. 5.29.20. It's like the cutting off a right hand or eye.  
3. By thy inability to withstand it, many a man given to pride, passion, lust, drunkenness, he yields to these, though he may have some fits of resistance upon check of conscience, and fear of hell, yet usually he yields to it, and says, oh it is my nature, and I cannot do otherwise.  
4 By the impatiency of reproof for that sin, as Herodias was impatient to hear her sin reproved, Mat. 4.3. so Ahab to hear Micaias or Elias, 1. Reg. 22. the Jews heard Stephen patiently till he came to touch them for their resistance of God, Act. 7 54 working plaster be laid to a whole place, it will not sting nor pain, but lay it to an ulcer, it will pain, so when men have some darling sin, they are impatient to have it reproved, though they can endure the Minister to be very zealous against other sins.  
5. It's that which most terrifies thee in an evil day, as in the apprehension of death or danger, Gen. 42.21. lay all the sin that ever thou committest in all thy life, of what kind soever, they will not all so sting thy conscience as some one sin in which thou livest; then Judas covetousness paid him home to purpose, Mat. 27.5.  
6. By a mans lothnesse to confess it in case it be charged upon him, for any other sin he will be free to confess it, saving that sin: see it in Saul, 1. Sam. 15.13.20 and in David, though a good man, Psal. 32.3. yet after confessed freely, 2. Sam. 12.7.  
7. By a mans conference, when a mans tongue is still running upon such a thing, Mat. 12.35. a worldlings tongue runs upon the world, 1. joh. 4. a vile person speaketh of villainy, Eccles. 32.6. an unclean person of uncleanness.  
8. By the reproach of enemies, malice is a vigilant informer though a bad judge, job 27.5.6. when Iobs enemies reproved him, it made him look home. When enemies call thee hypocrite, &c. search thy own heart. job desired his adversary would writ a book, job 31.35.  
9. By the pretences and excuses we have for it, 1. Sam. 15.20.21: Saul had a covetous desire to the Amalekites spoil, and he covers it over, that the people did desire it, Pilate preferred the favour of Caesar before Justice and righteousness, and delivered Christ; and see his pretence, he takes water and washes his hands, Mat. 27.24. so Iudas for his covetousness pretends the poor, job 12.6.  
10. By our inclinations in vacation times. As the needle in the compass, when it is in motion, you cannot see any sympathy in it to one place more then to another; but let it stand still, it will discover its sympathy and inclination to the North; so when a person is hurried with business, a man cannot see whereto he is affencted, but let the heart have a little respite, it will discover itself. The affections are still working upon their adequate object, Rom. 8.5. see then whereto thy heart tends, when there is an intermission of business.  
11. By that we are delighted in others, unclean persons love unclean talk in others, and so other sinners, Rom. 1.32.  
12. By the provision we make, whatsoever a mans darling sin is, for that he provides most, Rom. 13.14. a proud man is still making provision for pride, so unclean persons; what a man loves dearly, he provides fully for.  
The second thing is the future bitterness of a darling lust, in that it is like meat turned in the bowels, or the gull of Asps.  
Obs. Though darlings sins be for the present very sweet, yet in time to come they will be exceeding bitter, Pro. 23.32.  
Reas. 1. Because one such sin makes God an enemy; now it must needs be bitter to have God an enemy, Psal. 68.21. Psal. 116.7. Luk. 19.27. that man that goes on in his sins is called one of Gods enemies.  
2. Because one such sin robs a man of true peace of conscience, the conscience tells a man that he must have respect to all Gods commandements, Psal 119.6. now when a man excepts some, what peace can he have? I may say to many, as jehu said to Iocan, when he asked is it peace, 2. Reg. 9.22. what peace so long as such sins are strong in thee, as lying, &c. when conscience cries to a dying man, thou hast been an earthworm. &c. it's like a dagger at the heart.  
3. Because one such darling sin will damn the soul, one mortal wound will kill a man as well as a thousand, 1. Cor. 6.99. reckoning up sins he saith, he that doth any of these shall not inherit the kingdom of God, Mat. 5.29.30. it's profitable that one of thy members should perish, and not that thy whole body should be cast into hell: as if he should say, our sin that is dear to us will cast into hel●: B●laam lov●ng the wages of unrighteousness, though he desired to d●e the death of the righteous, yet never obtained his desire. jehu spari●g the calves, 2. Reg. 10.29. lost not only his temporal Kingdom, but( we may fear) heaven also.  
use. Information of the sad condition wicked men are in, in the midst of their jollity. Imagine a man had a delicate feast made him of all vari●ties and as soon as he had eaten of them, knew he were to be put to death, what comfort could he have in them? this is the st●te of wicked men who frolic themselves in sweet sins, as soon as they have tasted these a while, hell shall seize on them; wicked men as Gehazi, look on vineyards and oliveyards, but consider not of a future leprosy.  
Ob. But some wicked men will object, we know it's a dreadful thing to hug or embrace any sin, but we do not do so.  
A. It will appear you do cherish it,  
1. Because you set your affections on it Iam. 4 4. as the adulterer and adulteress do affect one another.  
2. Because you reject all instructions and exhortations of the word that may draw you from it, Pro. 1.22.23. men will do much with entreaties, but all entreaties will not draw a wicked man off from his lust, 2. Cor. 5.20.  
3. Because hope of heaven will not take them off from it, Mat. 19.22. gain will make a man do much, but the gain of heaven will not make a wicked man part with his lust.  
4. Because a wicked man can take no comfort in any thing if he cannot enjoy his darling lust, H●st. 5.13. he was full of riches and honour, but saith he, all this availeth nothing so long as I see Mordecai sitting in the Kings gate.  
5. In that notwithstanding all threats of hell and wrath they go on in them; let wrath be threatened to the unclean person, H●b. 13.4 to the liar, Apoc: 21.8. yet will they not leave their dear lusts.  
2. use. Admonition: Foster not any sweet sin, Pro. 20.17 bread of deceit is sweet to a man, but afteward his mouth shall be filled with gravel: So say I, when sin makes her banquet of stolen waters and pleasant bread, Pro. 9.16, 17. remember ver. 18. that her guests are in the depth of hell.  
1. One such sin will wast thy affections, that thou shalt not constantly fasten upon any good, it will be like a thief in the candle, which wasts the candle, how many good things were there in Balaam, Herod, Jehu, yet hereby they came all to nought. One such sin fostered in thee, makes thee the servant of sin, Joh. 8.34. and that in a most servile manner, such a person must go when his lust commands him, week day, Sabbath day. If there be such a reigning sin in thee, the devil holds thee by it as a child doth a bide by the wing, who though he let it fly high, yet he knows it is but twitching the string and then down it comes. 3. True christianity will not stand with reservation of evils, Jam. 2.10.11. if thou art almost only, and not altogether a Christian, what art thou more then Agrippa? Acts. 26.29. Psal. 119.101. Joh. 15.14.  
3. use. Terror to all those who live i● any sweet sin, it will be as the gull of asps; four things should fear thee,  
1. God hath set forth such a breadth in our obedience, that we must part with every sin, and if thou wilt not come to what God requires, there can be no union betwixt God& the●: too persons that fall out, though about a trifle, if neither give way, there can be no union, 1. joh. 3.7.10. unless thou meanest to part with thy God, thou must part with thy lust, we must be righteous as he is righteous.  
2. Consider how will it be when God shall call thee to an account for thy sweet sin before the Angels, here thou canst not endure that a man like thyself should speak to the● but then God will judge thee for the same before the Angels, Iude. 15. will God then damn for ever the rebellious Angels for one sin, because it was habitual in them, Iude 6. and shalt not thou be in like manner punished?  
3. Thou living in sin settest God at nought in all his attributes. A man may live and die in a sin of ignorance, and yet be saved, because had he known it to be sin, he would have left it, but in a sweet sin, wherein we allow ourselves, wee set God at nought in all his attributes; in his omniscience, as if he could not find us out; in his truth, as if he would not punish it so severely; in his power, as not able, &c.  
4. Thou never hast obtained any freedom by the spirit, so long as thou livest in any sin, 1 Cor. 3.17. Rom. 8.2. Joh. 8.36.  
Ob. But even those th●t are freed by the spirit do cherish sweet sins.  
Sol. The unregenerate part doth, but i'ts one thing to wear a chain of gold as an ornament, another thing to wear it as a fetter: it's one thing to yield obedience as to a Prince, another thing to yield obedience as to a tyrant, Rom. 6.12. he saith not, let not sin be, but let it not reign in you. There's difference betwixt numbness and restlessness, betwixt slumbering and dead sleeping, betwixt a slip and a fall, betwixt slipping into the mire, and rolling in it after the manner of Swine.  
Ob. But if one sweet sin be so dangerous, why do men cherish it so in their bosoms, and not fors●ke it?  
Answ. 1. Present sweetness, Mal. 14.3. How sweet was Herodias to H●rod? 2. Ignorance and unbelief of the wrath of God coming on such sins, Pro. 9.18. Col. 3.6. He knows not that her guests are in the depth of hell. 3. Hope of repentance, and so of finding mercy: but there's no mercy without forsaking, Pro. 28.13. He that confesses& forsakes shal find mercy. 4. Vain confidence of escaping punishment, Deut. 29.19. Those whose hearts turned from God, blessed themselves, saying, I shall have peace. 5. Their frequent escaping of the hand of justice in the commission of that sin, Eccles. 8.11, 12, 13. 6. Gods purpose to destroy them, 1 Sam. 2.25. and hence he gives many men to walk in their own counsels, Psal. 81.12, 13.  
Ob. But if one sweet sin will bring such bitterness, what means must I use to get rid hereof?  
An. 1. Believe in the Lord Jesus and repent of it, and so there is pardon, Luke 24 47. Acts 10.43. Now from Christ we have, first satisfaction to the justice of God for the guilt of that reigning sin, which pulls out the sting of it: Secondly, sanctification of our natures from the filth of it; when pride was the reigning sin, or revenge, &c. the Spirit humbles and meekens the soul, so that the soul being thus changed by Christs spirit, 2 Cor. 3.18. into Christs image, approves, works, chooses and aims as Christ doth. 2. From this change comes a vehement hatred against the sin formerly belov●d, so that now none are more hated then it, Esa. 30.22. Hos. 14.8. as Ammon hated Thamar, more after it, then he loved it before, I●r. 2.19. Levit. 11. ●0. 43. 3. Meditate much on the threatenings against thy darling sin, as Eph. 4.5. and on the promises of God to heal thy rebellion, Mich. 7.19. Esa. 57.17, 18. 4. Content not thyself that thy darling sin is changed, but strive to find an actual death of it in thee. Many change their reigning lust, from pride to covetousness, &c. which is but the taking off bolts from one leg to another. Many cut off onely the outward acts, and yet the habits remain, which is but the cutting off the branches of a three, leaving the root standing, but dig at the root; let there be a death, in the frame of the heart, and in the habits and then the acts, will die, Rom. 6.6. Col. 3.5. Rom 8.13. 5. Avoid all occasions of it, job 31.1. if thou knowest thy self to be given to pride, drunkenness, passion, if we keep not ourselves from occasions, how shall we look that God will keep us from the sin? 6. look upon the ugliness of that sin wherewith thou hast been inspared, as suppose a man had been inveigled with a painted strumpet and after seeing her paint off, and that she were an old withered hag, he would hate her the more after; so look upon thy sin, that it will deprive thee of the greatest of goods, look upon it as the procuring cause of judgments, temporal and eternal, as that which blemishes thy name, perplexes thy conscience, especially in an ev●ll day, as that which casts thee down from thy excellency. 7. Consider the end why Christ died for thee, which was to redeem us from all iniquity, Ti●us, 1.14. Mat. 1.21. Acts, 3.26. either then must thou part from this thy sin, else canst thou never look to be saved by Christ; he was sent to turn every one of you not only from iniquity, but from his iniquities. 8 Be earnest with God to let thee see the prevailing evil of thine own heart, job 13.23. job 34.31. Psal 139.23.24. it is with a sweet sin as with the mines of the earth, that you must dig deep before you can come at them, Rom. 7.7.9. 9. cross and starve that prevailing evil in thee, when thou comest to see it, when it puts thee on revenge, remember, Rom. 12.14. whatsoever it suggests, do the contrary at that time, and so starve it by with-holding what may maintain it. 10. Purpose against it, Psal. 17.3. job, 34.31.32.  
Ob. But say wicked men, I have purposed a 100. times, yet am overcome.  
Ans. There's difference betwixt the purposes of wick●d and godly.  
1. Wicked men purpose conditionally, Mat. 8.19. joh. 12.42. they will confess Christ if the State will bear it, they will not sin if they can live otherwise, but Saints purpose absolutely, Psal. 119.106. it's a duty, I will do it Acts 20.24. it's a sin, I will not do it, job 36.21. 2. The purposes of the god●y are o t renewed; purposes for want of renewing are apt to weaken, till th● s●ul hath worn them out, but by renewing them in time, they become u●●●terable: wicked men not renewing their purposes, in time they come to ●o●hing. Saul had a purpose not to hurt David, 1. Sam. 24.16 yet it being on a sudden, and not renewed, he persecuted David again, 2 Sam 26.2. 3. The purposes of the godly are in times of prosperity, but wicked mens purpo●es are in times of extremity: the one is in time of prosperity p●ace and ●●●l●h, arising from a hatred and contrariety to sin, Gen. 38.26. D●n. 1.8. Daniel ●eeing ●hose meats might bring him into the impure pr●●tices of the Babylonians, or else because they were blessed by an idol Priest, w●s purposed not to defile himself therewith. Now wicked mens purposes are in times of ext●emity, when in some great danger of death, or some great hand of God is upon them, Exod. 9.27, 28. or upon the apprehension of the flashes of hell: now these purposes arising in the soul from some great fear, when the fear comes to be over, the purposes come to be over, as in pharaoh. 4 The purposes of wicked men arise from an unchanged heart, illumination of mind, showing a man the visible danger of carnal courses, and a desire to come to heaven, and a fear to be damned, may make a man purpose to leave sinful ways; but these purposes for want of change of heart are like new pieces put into an old garment, the rent is made worse after: many wicked men in their sickness they purpose they will never be drunk more, but for want of a changed heart, if God restore them, they are the same men still. So many men purpose to do duties, as he, Mat. 8.19. and to leave all for Christ, Luke 14.26. but their hearts being unchanged, their purposes come to nothing. Contrarily, the purposes of the Saints arise from a changed heart, Acts 11.23 Rom. 8.35, 38. Paul had such a purpose of heart, that he was persuaded no creature 'twixt heaven and earth could divide 'twixt God and him. To many that have good wishes we may say, Oh that there were such an heart in them, Deut. 5.29. 5. The purposes of the godly are in Gods strength Acts 18.21. they determ●ne nothing without Gods power, Eph. 6.10. an Gods will, Jam. 4.15, 16. A certain Martyr said, forsake me not Lord, lest I forsake thee: the unchangeable God must make our purposes unchangeable, else they come to nothing. Now wicked men purpose in their own strength, they will set upon a new course of life, whereas of ourselves we can do nothing, Joh. 15.5. 6. The purposes of wicked men are according to the flesh, but the purposes of the Saints are not, 2 Cor. 1.17. There are two properties of fleshly purposes; 1. Inconstancy, when a man will be yea, yea, and nay, nay, from which Paul clears himself; what doctrine he taught he was constant in, what promise he made them of coming to them he was constant in; the Saints are steadfastly purposed, Psal 119.106. I have sworn and am steadfastly purposed. Contrarily, wicked men are unstable in all their ways, Jam 1.8. if in all, then in their purposes. To the Saints it's promised, job 17.9.9. the righteous also shall hold on his way and he that hath clean hands shall grow stronger and stronger. 2. Rash●esse: Many do not deliberate and consider what they purpose, they purpose to leave a lust, but they consider not how many pleasant sinful morsels they must part with, Pro. 15. 2●. without council purposes are disappointed, and so they purpose to follow Christ, but consider not what rubs they must meet with. Contrary, the Saints are deliberate in their purposes, they cast up before hand what the leaving such a lust will cost them, many a far morsel of preferment, &c. they cast up that true grace and a purpose of sinning are inconsistent, they cast up what the cross of Christ may cost them, Luk, 14.26.28.   

A Christians Groans Under the BODY of SIN.  Written by Christopher Blackwood, a servant of Christ. Rom. 7.12. I find then a law, that when I would do good, evil is present with me. 
IN this Chapter are three things: 1. The description of the slavery of a natural man, till he be freed by Christ, viz. that he is bound to the curse of the law, as fast as husband& wife are bound to one another, till he be freed by Christ, v. 1, 2, 3, 4. which he amplifies from the sad condition they were in under their first husband, in that the m●tions or passions of sin, which formerly seem●d dea● by the law, were stirred up, vers. 5. and from the happy condition they were in under the second husband, vers. 6. they being freed from the former husband by his death, serve their husband Christ not in the oldness of the letter; i.e. out of the force of natuaral conscience, or by the sole guiding of the letter of the command, which bids do this, but gives no power; but in newness of the Spirit, i.e. from a new principle of spiritual life, the Spirit writing the law on our hearts.  
2. An apology for the law against some cavils which some did raise from vers. 5. as if the Apostle should say, The law was the cause of sin and death; to which he answers, 1. The law prohibits and discovers it, therefore it causeth it not, vers. 7. 2. Distinguisheth 'twixt the cause& occasion: the law is an occasion of sin; as wine is an occasion of drunkenness, and beauty of lust, not the cause, vers. 8. 3. Whereas we are liable to eternal death, it is not by the law, but by sin, ver. 9. onely the law shewed me my condition. From which answers the Apostle concludes, vers. 12. that seeing the law of itself neither brings forth vicious affections nor death, but that inbred corruption brings forth both; the law ought not to be accused, but rather we may hereby see the exceeding sinfulness of sin, vers. 13.  
3. Here is a complaint from vers. 14. of his corruption or flesh that did combat in him, and in all regenerate men, against the Spirit, from vers. 14. to the end; in the which observe, 1. The combatants, viz. inherent corruption, and inherent grace. 2. The complaints the regenerate man makes in respect of his corruptions, that it hinders him in all his intended good, vers. 18, 19, 21. and furthers him in all his disallowed evil, vers. 15, 16, 19. the burden so pressed him, that it makes him cry out, vers. 24. 3. The consolations, 1. That he did not allow the evil in himself, but hated it, vers. 5. 2. That his heart did close with the law, though in many things his practise failed, and he consented to the Law that it was good, vers. 16. 3. That he had power to will( vers. 18, 21.) what was go●d. 4. That he delighted in the law according to the inward man, vers. 22. 5. That though with his flesh, i.e. his unregenerate part, he served the law of sin; yet with his mind, i.e. his regenerate part, he served the law of God.  
Quest. Whether doth the Apostle make this complaint in his own person, or in the person of another, describing some profane or unregenerate man, or the nature of man since the fall, what it can do without grace?  
Resp. He speaks in his own person, as appears vers. 25. I myself serve the law of God; he speaks not a word of any other man; in all the twelve verses he names himself.  
2. Quest. If he speak of himself, whether doth he speak of himself as he was in his natural state, or as in the state of regeneration?  
Resp. As in the state of regeneration, 1. Because, to will a spiritual good, and to hate not this or that particular evil, but whatsoever evil ariseth in the heart, is onely proper to regenerate men; but so did the Apostle, vers. 15.  
2. Because he hath an inner man, i.e. a principle of spiritual life, which is onely proper to regenerate men, vers. 22.  
3. To be delighted in the Law of God, is onely proper to regenerate men; but so was the Apostle, vers. 22.  
4. To find not onely this or that practise evil, but also the whole body of sin to be a burden, is onely proper to regenerate men; but so did the Apostle, vers. 23.  
5. Because he gives thanks to God, for serving God with his mind, vers. 25. neither of which any natural man doth.  
In these words are two things, 1. The bent or inclination of a regenerate will, whereto it tendeth, viz. to will good.  
2. The proneness of corruption to intermix itself with a regenerate will: evil is present with me. I find then a law, or {αβγδ}, I find therefore a law to me willing to do good, {αβγδ}, that evil lies by me, or is near upon me; which is more then {αβγδ} is present; signifying, how adherent corruption is unto us, even in our best actions.  

For the former, observe,  
observe. That though there be many infirmities in a child of God; yet still his will is set for doing good.  
observe. 2. Evil and infirmity doth closely accompany the good that regenerate men do: for the former, That though there be many infirmites in a child of God; yet his will is set for doing good, Psal. 119.5, 6, 30, 31, 106. Psal. 119.122.   

Cautions.  
1. That this will in regenerate men cannot always produce itself into act, by reason of adjoining corruption; but rests in a great measure in a bare habit oftentimes.  
2. The good we mean, is not onely a moral good, which is the object of the app●tite, as Philosophers call it, Omniae appetunt bonum, whereby the reasonable soul makes choice of some moral good from the knowledge it hath had thereof, as learning, &c. but also is carried after some spiritual good, whether it be that which is essential goodness, and is from itself: so Mat. 19. There is none good but one, that is God, or whether it be derived goodness, which is communicated to the Word, Sacraments, or, in a word, to any thing that God sheweth to be good, Mic. 6.8. He hath shewed thee O man what is ●ood; spiritual good is the ultimate bound of a godly mans desire.   

The Reasons are.  
Reas. 1. Because he hath a will to means that led to good, therefore he hath a will to good itself; as a wicked man shows he hath a will to evil, because he hath a will to that which leads thereto; he hath a will to drunkenness, because he hath a will to excessive drinknig,& to bad company; so regenerate men have a will to goo●, because they h●●e a will to means leading to good: as carnal men say, for earth●y things, Psal. 4. Who will show us any good? meaning temporal good; so the Saints for spiritual good, Lord, lift up the light of thy countenance on us.  
2. Because there's nothing is a suitable object to the prevailing principle of grace which is in him, but some spiritual good; as every life i● carried to such food a maintains it, so is the life of grace i● whom it is, Psal. 4.6, 7. God and those things that partake of his nature, are the object of a holy mans will, Psal. 119.30.  
3. Because a regenerate man knows, that a holy frame of will is accepted of God in stead of deeds, 2 Cor. 8.11, 12. that is, when a man can do no more then will, God accepts it for deeds; as in the widows mite, Mar. 12.43. Many delude themselves, that they have as good a will as the best, though they do not bring forth things into act; truly it's not voluntas, but velleitas, if it come not forth. Goats-hair was accepted towards the building of a Sanctuary, if a man could bring no better; but if he could bring Gold, Goats-hair was nothing. Though David could not build God an house, yet God saith, 1 Kings 8.18. Whereas it was in thy heart to build an house to my name, thou didst well, that it was in thy heart.  
4. Because of the sighs and groans that flow from him, that his actions cannot answer his will, those do prove the reality of his will, Psal. 119.131. Oh si possem! as Luther: his bed, his closer, his garden can witness these sighs and groans; the soul can say, Psal. 38.9. All my desire is with thee, and my groaning is not hide from thee. Look as a poor captive that lies in Argier, cries, Oh that some would free me from this slavery; so doth the soul groan that it might have more power to do good, Rom. 7.23.  
5. It appears from Gods acceptation of actions wherein there hath been much frailty and weakness, 2 Chron. 6.8. having no command from God, it may be supposed that he erred herein; so in Gods taking notice of Jobs patience, and passing by his impatience.  
6. Because his understanding is enlightened to see good, therefore his will chooseth it; the object the will pitcheth upon, is something the understanding sees to be good, at least in appearance; as the choice of inordinate pleasures, of revenge, &c. the understanding sees some good, though such an understanding is like a false looking-glass that presents not things as they are: hence, because a child of God clearly sees things that are good, his will is bent for the same.  
Use inform. Of an essential difference 'twixt regenerate men and carnal men: carnal men have a will for sin still, Joh. 8.44. no will for good. Jer. 44.16, 17. We will certainly do whatsoever thing goeth out of our own mouth; If at any time they do Gods will, it is not because it was Gods will, but because Gods will by accident fell pat upon their will, Jer. 42. Jer. 6.17. harken to the sound of the trumpet: but they said, We will not harken.  
Cant. The will of Gods servants is for God, Isai. 26.8. Nehem. 1.11. yea, even though they through weakness be overtaken, yet their will is for God, 2 Cor. 8.12. See it further in Paul, Act. 9.6. in Cornelius, Act. 10.33.  
2. Exhort. 1. Content not yourselves with velleities, or imperfect willing of good; but get a right will. Christians must go beyond all the wishings of hypocrites.   

Properties of the will.  
1. Constant; That we have not the will floating hither and thither; not onely when a good mood comes on us, as Balaam had, Psal. 119.106. not for a flash, as he, Mat. 8.19, 20.  
2. Free. Many men when they see they must die, they'l part with any thing, any lust, or do any duty, but it's onely so long as they are overpowered with danger, like Jonah's Mariners, that would pray and offer sacrifice, so long as the storm lasts. Our will to good, must be free, out of the exellency we see in Gods ways.  
3. Earnest. John 4.32. As a hungry man goes to his meat, or a thirsty man to his drink, Psal. 110.3. Psal. 119.32. Now to run, a man must be earnest; if wicked men come to hinder, he is earnest in the pursuit, Psal. 110.115. if preferments or reproaches come to put the soul off from the object, it will not, Heb. 11.24, 25, 26. he choose to suffer affliction with a good conscience.  
4. It is proportionable; as the good is greater, so must the will be enlarged. A child of God hath a will for every thing that is good: but when it is some great good, then the heart is enlarged.  
5. Determinate: Josh. 24.15. Many men approve things good, but dare not choose them, for fear of crosses and persecutions, or the averseness of the times: but it's otherwise with a regenerate will: Let me do my duty, though I go to prison, or lose preferment. Act. 11.23. they clove with a full purpose. Many a mans will for good, is just like Orpah, that seemed to go along with her mother Naomi, but in a while kissed her, and departed away: so do many men: but a right Christian is like Ruth, who was resolved not to leave her mother.  
6. Deliberate: that we consider the good, what it is that the soul goes out after. Psal. 4.6. Many say, Who will show us any good? but Lord lift up the light of thy countenance. Psal. 119.82. Mine eyes fail with looking on this and that good: but Lord, when wilt thou comfort me? Hos. 2.7. When Israel followed after lovers, but could not overtake them, meaning her idols; she saith, I'll go to my first husband: for then it was better with me. Many are mistaken, so that they take an apparent good for a real; as the malicious thinks there's a real good in revenge, the drunkard in his cups.  
Object. But how can we will any thing that is good? we are not able to think any thing that is good, of ourselves, 2 Cor. 3.5. much less to will it.  
Sol. 1. We will when we will, but God makes us for to will. Phil. 2.12, 13. After he had bid us work out our salvation, he adds, vers. 13. It's God that worketh in you both to will and to do. Yet when God hath wrought upon our will, our will doth co-operate. As my paper whereon I writ, receives the ink passively, and brings nothing of its own to the writing; for I could have writ upon another piece of paper: but being written upon, it becomes an instrument with me of the writing; and as I writ more and more, so it still co-operates with me, though in itself there be no natural beginning of the writing. So it is with the will of man in conversion: though God might have pitched upon another will, when he wrought upon ours, yet ours being wrought on by him, doth co-operate; and as paper can make no resistance, no more can man's will. Not as if mans will had no principle of resistance in itself naturally, but because grace takes off this resistance.  
Now God in bending the will to good, doth it three ways.  
1. By removing natural rebellion, Acts 9.6. So the Prodigal, Luke 15.  
2. By presenting unto us objects of good, Deut. 30.15.  
3. By inclining us to the choice of the good proposed, Psal. 119.36.  
3 Use Consol. To the Saints that find their wills for good. It was a principal comfort that stayed the Apostle amid his infirmities. A holy soul can say, Lord, thou knowest the bent of my heart is for thee. As the creatures, being made alive, are able to produce living actions; so the will of Gods people, being opened, is able to open itself to God. Cant. 5.2.  
That which many say formally, a Christian says truly, Mat. 6.10. Thy will be done in earth as it's in heaven. Neither do they stand in some of Gods will, as a wicked man may, but in the whole will of God. Col. 4.12.  
Object. But to what purpose is it for regenerate men to have a will for good, when they want power? What comfort can there be hence?  
Sol. God looks upon true desires and willings, when a man is able to do no more. Prov. 19.22. The desire of a man is his kindness.  
2. They are not onely able barely to will, but also by the Spirit of God, which is a Spirit of liberty,( 2 Cor. 3.17.) they are enabled to bring much of that they will into act. Psal. 119.32. Though they cannot do so much as they will, because their will is extended according to the latitude of the Law, but their performance is extended according to the measure of sanctifying Grace. The performance of God's people is something, their endeavours more, but their desires infinite. It is with Gods people in willing and performing good, as it is with a man that i● sick, that rises to walk a journey, and being up, he is hardly able to walk three or four turns in his chamber, much less to walk his journey he propounds; yet doth he walk a little; something is done, though not so much as he would.  
3. It is a great consolation to regenerate men, in the smallness of their performances, that they have a will turning from all evil, and closing with all good, Rom. 7.15, 16, 17, 20. though corruption of nature be apt to hinder in the accomplishing of the good willed, vers. 18. The flesh is an impudent guest, that wil● not leave his hosts house, though his host show a distasteful dislike of him.  
4. Though the will be so divided in itself, that it seems to go two contrary ways, being like a pot with two ears, on the one of which grace lays hold, and on the other corruption, Gal. 5.17. yet grace gets the upper hand of corruption. Every regenerate man hath as it were two wills striving in him together, like Esau and Jacob in Rebekka's womb, or the disease and the antidote in the body of a sick man: but yet, according to the promise, Rom. 6.14. Sin shall not have dominion over you; the regenerate will gets the mastery.   

Motives to will what is good.  
1. The excellency of the thing offered or proposed. Christ is good, and the Law good, Rom. 7.14. better then gold, yea, then fine gold, Psal. 19. If I should propose inheritances, riches, honours, and bid you choose these, every man would be ready to choose. O these are not to be compared with spiritual things, to have the heart brought into an universal conformity to Gods will, that the soul says, Father, not my will, but thine be done. Is not this an excellent object?  
2. The freedom of will which believers have in the very first act of believing. Hence the Scriptures warn us to yield unto God when he calls us, to open to him when he knocks at our hearts, Apoc. 3.20. And else why should the Prophets and Apostles so tax us when we do not consent? Joh. 5.40. Luke 19.27. Ezek. 33.11. These three places, and many other, signify, that the very consenting or working, the {αβγδ} consentire or respuere, the non consentire, non respondere, non operari, are acts of the will of man, working after its natural motion; onely when it doth well, it comes from grace; and when it resists good, it comes from corruption. The threatenings, promises, and precepts, signify the same to us.  
Indeed, before grace came to us, we were not onely like the wounded man that betwixt Jerusalem and Jericho was wounded, and left half dead, Luke 10.30. but we were whole dead, Eph. 2.1. The soul was like a man in fetters: the Understanding was chained up in blindness, and the Will in rebellion: but now, we being enlarged, are made able to run, Psal. 119.32.  
3. Christ wills good always, Joh. 8.29.& so do the Angels, Psal. 103.19. and so shalt thou in heaven: learn to will it here on earth.  
4. It's the badge of a natural man, to have the will bending to evi●, Psal. 66.18. 2. Tim. 2.26. lead captive by h●m at his pleasure: if the devil please to use them for pride, whoring, &c. they must do it. Even as a servant doth his masters will, so must they do the will of Concupiscence, Rom. 6 19. Job 15. drink iniquity like water: they have such a will for sin, that it is as their sleep, meat and drink. Prov. 4.16, 17.  
5. The clear light which the understanding hath of good. It's sad to see, that when there are glorious truths in the understanding, yet, out of a love of lust, and plainness for to undergo the across, men choose not according to them; so that light is come,( Joh. 3.20.) and yet man love darkness. In the days of the Prelates, many were enlightened to see their corruptions in Worship; yet choose not according to it: and to daub over the matter, they found some witty distinction. There's no natural man, indeed, chooses according to the light which he hath, but withholds the truth in unrighteousness. But Christians must take heed, Joh. 15.22. This takes away all cloak from you, and will ser e to justify God's damning of you, That you saw good, and did not embrace it.  
6. All the glorious shows and garnishes, which inwardly delude ourselves, or outwardly delude others, are nothing, unless we find the bent of our will for good. That they have every mans good word, That they led ci●il li●es; nay, have a profession of Religion; They practise duti●s of Religion in their families, Able perhaps to discourse of any point of Religion, yea, to pro hesie, as Balaam, an● those M●tth 7.22. They frequent pub●ike Assemblies, and do not a little rejoice in the notions there delivered, and perhaps reverence the Preacher that deli●ered them; yea, and perhaps the Ministers all about, and godly people too, have a good esteem of them: nay, perhaps as the stony ground, upon some taste of the powers of the world to come, thou hast some joy in the good things thou hearst of, as they are good in themselves, though not as they are thine, as the stony ground had. Nay, if for the performance of some of the aforesaid things thou hast suffered some kind of persecution; yet, if the bent of thy will be not really for good, thou dost but compliment with God, as a woman doth with a man that comes a suiting to her; she makes him good cheer, lodges him in the best chamber, gives him courteous language; but all this while, denies her will and consent unto him in marriage. These glorious shows are like unto a dead carcase which is stuck over with many sweet flowers, and hung about with many goodly jewels; yet, wanting the soul, is but a dead carcase. So all these glorious things forenamed may commend us to men; but we are not accepted with God, till the Will be wrought on for whatsoever is good.  
7. The willing of good which is in regenerate men, is in Scripture made a touch-stone of their sincerity and good conscience: see 1 Chron. 28.9. Serve the Lord God with a perfect heart and willing mind. Heb. 13.18. We trust we have a good conscience in all things, willing to live honestly. All metals ha●e their Touch-stone; Arts and Sciences have their Rules and Prin●iples to prove them. This is a rule to prove a perfect heart. Neh. 1.11. The Apostle in this Chapter had still this, as a comfort of his uprightness. vers. 17, 18, 21.  
So that look as in natural men there is a willingness to gratify men in their wills, Foelix was willing to show the Jews a pleasure, and left Paul bound, Act. 24.27.& 25.9. And the people of Israel walked willingly after the commands of Jeroboam, Hos. 5.11. And Herod was willing to grant his niece her demands, Mar. 6.22. so contrarily, the wills of sincere Crhistians are for good, 2 Cor. 8.5.  
8. Those that have their wills for good, shall have the good which they will. Psal. 81.10. Open thy mouth wide, and I will fill it, i.e. the mouth of the will, Apoc. 22.17.  
It's the torment of the damned in hell, that they shall never have their wills; for they would come out of torment, but they never shall: but Gods people always have their will, because they bring their wills to God. Wilful men talk much of their wills: My will to me a kingdom is, though none are more crost in their wills then they; but none save Christians have their will.  
Object. But Christians Object, They would fain get power over corruption, that the fountain of original sin might be dried up; and they would fain have their heart wholly subjected to Gods law, and fain be in heaven.  
Sol. Christians shall have these good things, and all other good things which they will, in Gods measure, and in Gods time, and so far forth as God sees it good.  
9. The commanding power which the will hath over all the faculties and members, if that be gained to good, the tongue will speak of it, the ear will hear, the hand work, the desires and affections long for it; it's like some Garrison that commands the Country about.  
The fourth Use of trial whether you will good aright.  
1. By the readiness and nimbleness we have in doing good, 1 John 5.3. the yoke of Christ is easy to those whose natures are regenerate: if it be to show mercy, he can do it cheerfully; if it be to pray, he can ripp up his heart bleedingly; if the Church be in distress, he can sympathise feelingly; as it was with the Centurions servants, Mat. 8.9. go, and he goeth.  
2. When we do good with a love to it, Prov. 21.15. It's a joy to the just to do judgement. Psal. 40.8. I delight to do will. Carnal men do many good action, which might befit a Saint of God, nay an Angel of heaven; but they love not the good they do: shane of the world, cry of conscience, apprehension of death, sets them a doing it.  
3. When we disallow the evil we do, not onely because the natural conscience condemns it, but from a new principle whereby the will and the law closes together; as in Paul here, Rom. 7.15, 16.  
4. When ordinarily and usually the will stands averse unto contrary commands, as a servant doth unto the commands of those that are not his Master, especially when it is commanded by secret sins, Levit. 19.19. Gen. 39.9. and by small sins. He that truly makes conscience of a little sin, doth much more make conscience of a great sin: so when the soul stands averse to sins of calling, sins of the times, which carry little or no dis-esteem, by reason of their commonness.  
5. When in case of falling into any sin, thou art unquiet till thou hast recovered thyself, and returned unto thy wonted obedience; as the point in the compass rests not till it come to the North: so David, Psal. 51.10. Psal. 38.3. David had no rest in his bones, by reason of his sin: wicked men decline from good by degrees, and never be disquieted with it.  
6. When a man wills good, notwithstanding loss of enjoyments, and proposal of sufferings, Mat. 16.24. Moses, Heb. 11.25. such a soul is willing to go thorough fire and water to do his duty. Act. 20.22, 23, 24. there were many troubles like to come upon him, as bonds and afflictions, vers. 23. and other troubles which he knew not of, vers. 22. but none these things move me, &c. when duty to God binds me, Many men that think their wills are for God, do their duty with this secret limitation, So far as it shall be free from personal danger: if there be danger, they fall off, like Henry the fourth, that  told Beza, He loved to put no further to sea, then he could put in again in case the storm should rise.  
We come to the second part: Evil is present with me.  
The word is {αβγδ}, lies by me, or is near upon me, or is adherent to my best actions.  
observe. Though regenerate men have a will to good, yet is there a remaining principle of corruption, which is cleaving unto them in their actions and services, even when they will good. Gal. 5.17. Rom. 7.15, 16, 17.  
Now to understand this, consider, 1. That it is of sin in the relics, not in the reign. Rom. 6.14. 2 Pet. 2.19.  
2. Though these relics of corruption do cleave to a regenerate man in his actions and services, yea, to his principal faculties, as his will, &c. yet his will doth not cleave unto them.  
Reas. 1. Because God hath no● appointed an utter abolition of sin till death. God doth with his people, as he did with Israel when he brought them into Canaan, he would not cast them out all; nor could the tribes of Manasseh and Ephraim, Zebulon and Asher, cast out the Canaanites from among them, onely they made them to become Tributaries unto them, judge. 7.27, to 36. so we cannot altogether cast out the remaining evils in us, onely they become subject unto the prevailing principle.  
God will in the mean time have these relics of corruption left in us, 1. To exercise our graces, as faith, repentance, self-denial, which are stirred up by the opposition of the contrary.  
2. That we might long to be dissolved from this body of sin, and have a full deliverance, Rom. 7.23. Phil. 1.23.  
3. That God may crown the conquests of his Saints in heaven, Apoc. 2.17.  
2. Reas. Because mortification is onely in part in this life: it is indeed in every part, 1 Thess. 5.23. as health is in a man that is begun to recover out of sickness; health is in every faculty and part, yet is there some relics of his disease, though the state of health get ground of the state of sickness.  
3. It appears from the contrary motions of the will; for the will cannot fight with itself, about the same Object, and be distracted into contrary parts; were it not that as by the habits of grace it's inclined to good; so by the relics of sin it is driven to evil.  
4. It appears from experience, in that we find an adherency of corruption, 1. In things pertaining to God. 2. To our neighbours. 3. To ourselves.  
1. In things pertaining to God, as 1. In assenting to believe, we are ready to draw a model of God according to our conceptions, not according to his nature: so in believing the attributes of God, corruption cleavs to our belief of his power, Numb. 11.21, 22. so to the belief of his promise, Gen. 18.13, 15.  
So in the belief of the Trinity, the creation of the world, the incarnation, death and resurrection of Christ, the last judgement, the resurrection of the dody, faith and unbelief is mixed in the same soul: Mar. 9.24. his tears and confession shows his faith, and his questioning, If thou canst do any thing, shows his unbelief. So the Thessalonians, their faith stood in need of perfecting, 1 Thess. 3.10. What questionings had Asaph? Psal. 77.8. Many that think their faith strong, were it assailed with temptations, either to forsake enjoyments, or to endure suffering, they should see the weakness of it.  
2. In practise: What weariness in holy duties! in prayer, &c. Isai. 43.21, 22. So look in duties of the first Table: in our love to God, how doth self-love, love of the world, and pleasures adhere! in speaking of God's Name, what a want of reverence! &c. what excursions in prayer! what by-ends in following our calling! Rust not onely comes upon iron, but even upon purer metals, gold and silver: corruption not onely hangs on wicked men, but even on the Saints.  
So in duties of the second Table. I might go thorough every Commandment: self-love is mixed with love of our neighbour, pride with humility, hypocrisy with sincerity, distrustful fears of poverty, in exercising acts of liberality.  
Use 1. for Inform. What a mischief the sin of Adam hath brought into the world: That there's no way to root it up totally, so long as we live here. It's like a three; though you cut off the branches, it will grow again; though you cut it down, it will sprout again, till the root be quiter dried up. James 3.2. In many things we sin all. Look as it is with a Patient that hath r●cei●ed some deadly wound, he is forced to lye under the Sur●eons hands, perhaps many months, that he may be cured: so it is with us; we have received a dead●y wound, and we m●●●ie under the hands of the good samaritan to be healed, Luk. 10.33. and yet till death come, we shall never be perfectly cured.  
2. Inform. How far man is swer●ed from the state wherein he was created: all the powers of the soul were then made ●●ai●, Eccles. 7.29. The sensiti●e appetite was subject to the mind and will, and both of them to God, Gen. 1.27. We were then in Gods image, and could have done his will as perfectly as the Angels. But now, not to speak of unregenerate men, who drink iniquity like water, even regenerate men have corrupt dispositions hanging upon every faculty and every action.  
But if corruption do cleave to regenerate men thus, wicked men may object, What are Gods children better then we herein?  
Sol. Corruption in wicked men, possesses all the powers of their soul peaceably, Luke 11.21. but in regenerate men there's still a principle to oppose it, and to combat against it, Gal. 5.17. Hence, Rom. 7.23. Grace and Corruption are compared to two Duellers, one of which fights against the other.  
2. Corruption in unregenerate men, hath the guilt of eternal death joined to it; but in regenerate men, that groan under it, the guilt of it is taken away. Rom. 8.1. after he had set down the combat and the complaint of the regenerate man, he addeth, There is THEREFORE no condemnation to them that are in Christ Jesus. Hos. 13.14. Rom. 8.3.  
3. Corruption in wicked men is easy, and no burden; as the elements in their proper place are not ponderous; as a million tons of water in the sea is not ponderous; but if you take a bucket-full out, it weighs sore. Fools make a mock of sin, Prov. 14.9. and it's an abomination to them to depart from evil. Prov. 13.19. Prov. 15.14. The mouth of their will feeds on folly: but in God's children it's an heavy burden, Psal. 38.4.  
2. Reproof of the Papists, who teach, that inherent righteousness doth altogether expel original sin. We find it otherwise,  
1. By experience, That we, when we are most holy, have corruptions to combat with; as distractions, deadness, forgetfulness of good, security, &c.  
2. By the complaints that sundry of Gods people have made. Isai. 64.7. they complain of their dead-heartedness, in that they stirred not up themselves to turn away God's displeasure. Nehemiah, chap. 1.6, 7. yet, vers. 11. he counts himself one of Gods servants, that desires to fear Gods name; yet he saith, I have sinned. So for their despondencie of spirit. Psal. 43.5. for their watchlesness, Cant. 1.6. so Agur, Prov. 30.2, 3. how inclining was Paul to privy pride, 2 Cor. 12.7. and how doth he pray against it? Job 40.4. though a perfect man, chap. 1.1. 1 Cor. 9.27.  
3. By plain Scriptures, Isa. 64.6. there were filthy rags among their righteousness: 1 John 1.1. the Apostle speaking of all regenerate men, saith, He that saith, he hath no corruption, is a liar. He that is in Christ not onely by visible constitution, as Joh. 15.2. but even by mystical union, stands in need of purging. Every branch in me that beareth fruit, he purgeth it, that it may bring forth more fruit. Therefore there is something in such that needs purging, 2 Cor. 4.16. Our inward man is renewed every day.  
4. Rom. 7.18. Paul distinguisheth grace from nature, not the soul from the body; else he had not spoken truth, saying, In my flesh dwells no good thing.  
3. Exhort. To be humbled, that there is such corruption cleaving unto us, so that we may cry out as the Leper, Levit. 13.45. Unclean, unclean, unclean, in prayer, in hearing, reading, in buying, selling, eating, drinking, &c. Oh what carnal reasonings against clear truths? what resistance of holy motions, secret pride, & c? As it is in some childing women, though good wholesome food be proposed unto them, yet have they a vehement longing desire after some slibbersauces not fit for the life of man: so though goodness be set before us, yea,& the will choose it, yet something hangs back, something would carry us from the fountain of living waters to broken cisterns, Jer. 2.23. When a holy command is name, the unregenerate part of the will hangs to the contrary.  
When any thing is to be done or suffered for God, corruption still presents the contrary; if we be to choose any of Gods ways, corruption( like weights or fetters upon a man going to run) hangs upon the will to pull it back.  
If a man had the pox or some householdstuff all over his body, every man would blushy and be ashamed of it: how much more strive to be abased in the sight of God and conscience, that there are so many corruptions cleaving to thee, and defiling not thy body, but thy soul, and the principal powers thereof! as,  
1. The understanding full of curiosity and vain thoughts.  
2. The will is distracted into contrary parts, and ready to hang after evil.  
3. In the sensitive appetite, whereby, however good be known by us in the understanding, yet the concupiscible faculty longs after the contrary.  
Many of Gods people hence in their private closerts, sit wringing their hands, pouring out tears, and sighs, and groans, in respect of this adherent corruption; and so much the rather, because it doth so easily beset us, Heb. 12.2.  
4. In the conscience: It let's us go on in dead works, when it should accuse us; Heb. 9.14. and often when it should excuse us, it doth through needless scruples accuse us, Rom. 14.2.  
Grounds of humiliation under this adherent corruption.  
1. The example of the Saints: Abraham calls himself, dust and ashes, Gen. 18. Hezekiah was humbled under the relic of pride and unthankfulness, 2 Chron. 32.25, 26. Paul groans under it, and calls himself a wretched man, Rom. 7.24. Bradford from the remainders of hyporcrisie, calls himself a very painted hypocrite. Job abborr'd himself in dust and ashes for the relics of his impatience, chap. 42.6. Isaiah was a holy man,& yet he saith, Wo is me, I am a man of polluted lips! Isai. 6.5. And Ezra from the sight hereof confesses against himself, as if he had been the grossest sinner in the world, Ezra 9.6. David, Psal. 130.3. vers. 1, 2. The Prophet had desired God to be attentive to his prayer; says God, Thou art a sinner full of inherent corruption, cleaving to thy prayer, and to all thy services: to which he answers, vers. 3. If thou, Lord, shouldst be extreme to mark what is done amiss, who shall stand?  
2. The exceeding filthiness of it,  
1. In that is take occasion from the very command to transgress, v. 8. as in an Antiperistasis, the more intense the could is, the more the heat puts forth itself; so the more the law keeps in corruption, the more it rageth; as an angry dog, the more he is resisted, the more cursed he grows: see Rom. 7.13.  
2. In that there's no good thing in this unregenerate part. Rom. 7.18. I know that in me( that is, in my flesh) dwells no good thing. In the very devils there's some good, as their power, and their nature, which they have from God; but their will is from themselves: but here's nothing good.  
3. In that it maintains a constant war against the contrary principle of grace, vers. 23. So that the Saints of God are forced to fight with it from day to day, 1 Cor. 9.27.  
3. Ground. The close adherency of this corruption: It is not onely cleaving to every faculty, but to every grace; faith and unbelief, hope and despair, self-love to the love of God, where they contend together like light and darkness in the same horizon, or like heat and could in the same water, or like health and sickness in the same body.  
4. The continual disabling of us from doing the good that we would do, Rom. 7.18. To will is present, but how to perform that which is good, I find not; if we call upon God, how doth it carry the heart out in fruitless excursions? if we would meditate, how doth it present unholy and vain objects to us? if we are put upon the doing or suffering any thing for good, how doth it put us upon by-ends? It's like a sickness that accompanies a natural body: when the sick man thinks to eat, meat is brought to him, but he cannot; he thinks to walk, but his sickness disables him: he walks a turn, but lies down again.  
2. Use of exhort. To endeavour the subduement of the remaining adherent corruption, that doth thus cleave to us● two Grounds hereof.  
1. It takes away our comfort in respect of the measure of it. When David was drawn away with his lusts and remaining corruption, it killed his comfort, Psal. 51.8, 12. How oft do these remainders cause the soul to question its estate: Am I God's, or no? is not this evil I do a reigning sin in me? So Peter after denial of Christ, he had no comfort, till Christ was fain to appear unto him after his resurrection. says the soul, I have prayed, but Oh the by-thoughts in it! I have shewed mercy, but Oh the smister ends in it! I have owned Gods cause, but how little have I done it unto God? I have been a Preacher thus long, but how seldom have I preached unto God!  
2. It is ready treacherously to betray us to Satans temptations: it's like a traitorous governor in a garrison. So Davids pride betrayed him to Satan, when he provoked David to number Israel, 1 Chron. 21.1. As Dalilah did with samson, pleased him a little, that she might deliver him to the Philistines; so the flesh pleases us, that it may treacherously betray us to Satan. 2 Cor. 2.11. he bids the Corinthians forgive the incestuous, lest Satan get an advantage: for we are not ignorant of his devices; so that as soon as a weakness is in a Christian, Satan gets an advantage by it, 1 Cor. 7.5.  
Now the temptations of Satan whereto remaining corruption betrays us, they are,  
1. temptations to sin: So the corruption in Peter betrayed him to Satans suggestion, Mat. 16 when Peter being moved thereby, he counseled Christ to save himself.  
2. temptations to discouragement: When corruption breaks out in pride, and worldliness, and hypocrisy, and self-love, and inordinate affection, &c. Satan will discourage Gods servants, and tell them, They will never be able to hold out to the end; but either persecutions or sufferings on the one hand, and the loss of some earthly enjoyment, or the strength of some corruption, will prove their unsoundness; and Satan takes advantage of their infirmities, to make them conclude they have no sincerity, no truth of grace in them.  
Means to subdue the evil that cleaves to us.  
1. Complain against thyself: Lord, I have so much pride, such passion and frowardness, so full of carking cares, dejecting sorrows, despairing fears, 2 Cor. 12.7. when pride, the messenger of Satan, which he suggests from revelations,( as indeed In tentationibus carnis semper est aliquis consensus, saith Durandus) Paul falls to prayer again and again; he besought the Lord thrice that it might depart from him: in the end, God answers his prayer thus; My grace is sufficient for thee. All that are weary, Mat. 11.28. are bid to come to Chri●t: now he that complains against himself, is weary. God sometimes defers to hear these complaints, but it's onely that these infirmities may be more odious to the eye of conscience,& that we may the more value the deliverance from them, when we obtain it. Psal. 51.10, 11. David complained against the uncleanness and crookedness of his own heart, though Nathan had  told him, God had pardonned his sin. Isai. 63.17. How did Gods people complain of their own hardness of heart! for they were believers, vers. 16. So David also complains of himself, for a mis-apprehension of Gods providence in the dispensation of earthly things, Psal. 73.21, 22.  
2. Draw by faith healing power from Christ. Hos. 14.4. He that when he was on earth healed blindeness and deafness, can he not now in heaven heal these? Isai. 35.5. Look as the wound draws a healing power from the medicine; so should we, being compassed with remainders of sin, draw healing from Christ against the remainders of malice, Luke 17.5, 6, &c. we being by faith joined to Christ, 1 Cor. 6.17. and made one Spirit, shall from this Spirit receive healing power; onely we must excite and actuate our faith, if we mean to have power from Christ derived to us.  
3. Watchfulness: When an army knows that they have not onely an enemy lying close against them, but even within themselves, they had need watch: this is our case: we have the flesh within us, in prayer, hearing, reading, to carry us to distraction; in suffering, ready to save our skins, though with loss of conscience; in works of mercy, to carry us to vain-glory; ready to carry the eyes to lustings, the ears to listen after unclean things, our taste to excess Prov. 23.1. had we a pilfering servant, we would ever and anon have an eye upon him.  
4. apprehended God's all-seeing eye, Heb. 4.13. how he sees every stirring of corruption in thy soul. This did greatly awe the remaining corruption in Job's heart, chap. 31.1. compared with vers. 4. When inordinate affection springs up, say, Soul, darest thou do this, when God looks on? Say as Solomon, Prov. 5.20, 21. The thinking that God sees not, hath been a principal means to strengthen corruption. Job 22.12, 13, 14. Ezek. 8.12.  
5. Be persuaded of the exceeding sinfulness thereof: see it, in that it takes occasion to work sin and death, even by that which is good, Rom. 7.8, 13. Besides experience, which is much herein, we stand in need of the Spirit to convince us hereof. 2. In that it gives all advantage to Satan: Satan could have had no power against Ananias, to fill his heart, Acts 5. nor against Judas, to enter into his heart, Joh. 13.2. much less with D●vid, to have numbered the people, had it not been for this in-dwelling sin. Hence Gods people, in their confessions, never once mention Satan, but onely this corruption, Psal. 51.5.  
4 Use, to God's people, that still find this corrupt principle assailing them from day to day, even when they will good: thus will it be in regenerate men, even when they have a will to good. Thus was it in David, Psal. 143.2. and 130.3. It should be a matter of humiliation, but not of discouragement: it should make us long to be at home with the Lord, but not deject us, that we become unfit for our journey. This is our comfort; though corruption steam out hellish motions, like a filthy dunghill; yet we resist them, and abominate them, and the fountain whence they come. The more holy any man is, the more he loathes himself for this adherent corruption: as in Abraham, Gen. 18.27. Suffer dust and ashes to speak. So Isai. 6.5. and Job 42.6.  
This is our comfort, That this Corruption is not in the reign, because our will is not for it, but for good; we disallow it in the root and branch, in the fountain and stream: we hate it, and groan under it.  
And for the relics, this is our comfort, That we have a physician giving us a daily purge, Joh. 15.2. and that we are daily going towards a state of soundness, 2 Cor. 4.16. our inward man is renewed every day: which appears, because a principle of grace carries a command over our wills, our wills over our affections, our affections over our actions.  
2. Consol. to Gods people in point of infirmities. It cannot be, but many infirmities will be cleaving to them: then they fall to question whether they be God's children. Truly-regenerate men, having such a corrupt principle, it cannot be but they must have many infirmities: As,  
1. In respect of God; as weakness of faith, of love, confidence, knowledge, desire of communion with him. These and many thousands proceed from corruption: so that as he prayed concerning his faith, Lord, help my unbelief; so had we need to pray in all other graces, Lord I love, help my ignorance, self-love.  
2. Towards men, i.e. wicked men, whiles sometimes we strengthen them in their sins, by our uneven walking: sometimes insult over them in their unregenerate state, not considering who made us to differ, 1 Cor. 4.7. In stead of reprehension, we too often laugh at them: in stead of walking wisely towards them, Col. 4.1. we too often corrupt them, and cause them to stumble, 2 Sam. 12.14. In stead of shining forth as lights, Phil. 2.14, 15. Matth. 6.16. there's much darkness in our paths: and all this is from our corruption.  
Secondly, towards the Saints. Sometimes,  
1. Against the Church in general; when we do not rejoice in their happiness, and sorrow in their misery, 1 Cor. 12.26. so when we forget it in our prayers, Psal. 122.6. so when we shall for fear of persecution misled the people of God, as some of the Circumcision-teachers, Ga●. 6.12. and so did Peter, when certain of the Circumcision came from James, he forbore to eat with the Gentiles, when formerly he had eaten with them; and Barnabas was lead away, and others also, by this dissimulation, Gal. 2.11, 12, 13, 14. But specially when corruption shall prevail so far, to carry us to some scandalous practise, whereby all Gods people shall be branded for our sins; as David and the incestuous person did, and those Ezek. 36.20.  
2. Towards Christians in particular; as in want of charity to one another. If we compare our sel●e, with those pro●erties of charity mentioned, 1 Cor. 13.4, 5, 6. we shall see how corruption s●raitens us: so in want of edifying by mutual visiti gs, as that of Mary to Elizabeth, Luke 39.40. by mutual provokings to good works, Heb. 10.24, 25. by mutual conference, Deut. 6.7. by mutual admonition, Rom. 15. and mutual consolation, 1 Thess. 4.17. mutual sympathising, Isai. 58.10. these infirmities are either in strong to weak, or in weak to strong.  
1. In strong to weak: As when the strong shall draw the weak to do things against conscience by their example; as they that had knowledge, and went to their Idol-feasts, drew weak ones so to do, 1 Cor. 8.10, 11, 12. so when strong do not bear the infirmities of the weak, Gal. 6.1, 2. so when the strong despise the weak, Rom. 14.3. and set him at nought, vers. 10. as God carries himself to such weaklings, Mat. 12.20. he doth not break them nor quench them, no more must you. 1 Thess. 5.14. Support the weak.  
So in censuring them for infirmities, when they know the constant course of their life to be holy, Jam. 3.2. Many make more of an infirmity in others, though they see the whole course of their life is truly to please God, then they make of gross sins in themselves, though they take no course to please God. This is a great corruption in many towards them that are different from them in judgement: condemned, Rom. 14.4.  
2. In weak to strong: As when a weak brother judges a strong in an indifferent thing, as in case of eating or not eating; Rom. 14.3. So Johns Disciples tax Christs Disciples for not fasting when they fasted, Mat. 9.14, 15. So for observation of dayes, 1 Col. 2.16. Let no man judge you, &c. Weak Christians, through ignorance of Christian liberty, sometimes through needless scruples, sometimes through unacquaintaince with other mens ways, may condemn things lawful and laudable in the strong.  
So when weak brethren, through over-valuing themselves, undervalue others that are strong; so in some places new converts having got a little knowledge, put forth themselves too forwardly in company of the strong, and so hinder themselves and others of benefit by conference. The weak brethren of Corinth undervalued Paul, which the Apostle tells them of in a continued irony: see 1 Cor. 4.10. These brethren, Gal. 2.6. that seemed to be something, added nothing to Paul in conference. Humility and modesty well befit new converts, and a reveren e to the Saints of God, that were in Christ before them, Rom. 16.7.  
3. Infirmities in respect of ourselves: If we look on duties of Religion, as prayer, receiving, &c. how many wandring thoughts carry us as far from the duty in hand, as heaven and earth are one from another? No holy end we propose, but many by-ends are thrust in by corruption. Look upon our ho●iest action, corruption like a filthy rag hangs on it. Isai. 64.6. Many godly men look like a pure fountain, yet as a pure fountain when it's troubled, you shall see abundance of mud to come up, which makes the water look thick and ●ross; so when temptations come, many godly men show much weakness, as when wrong is offered to them, or when they are to witness matters for Christ that expose them to hardship.  
So in the use of things indifferent; as apparel, diet, recreations, &c. whereas sobriety ought to bound them, together with an aptitude for our Christian calling, commonly mens estates bound them: so that Gods people are oftener overtaken in the abuse of indifferent things, then in committing things in the whole kind unlawful; and so are oft driven upon vows to abridge themselves, and so fall into snares; for too often vows become snares.  
Object. But says many wicked men, If there be infirmities hanging on Gods children, then I may be comforted; for though I commit many sins, yet are they but infirmities.  
Sol. I'll show two things: 1. What a sin of infirmity is. 2. The difference 'twixt the infirmities of the Saints, and presumptions.  
What it is. It is any sin committed of weakness against the universal pu●pos; e of the heart, either through want of deliberation, or neglect of Christian watching, or violence of temptations.  
In which observe, 1. The causes of it. 2. The nature of it.  
1. The causes, of which I will name some, as,  
1. Want of watching: So Lot was overtaken with drunkenness and incest; and Noah with drunkenness; and Hezekiah with pride, Isa. 39.2. and the Disciples with sleep in a time of tentation.  
2. Want of deliberation: For want of debatement of the unlawfulness of things with ourselves, we oft commit unlawful things: had Jehosaphat considered but what it was to keep company with wicked men, yea, idolaters, I suppose he would not have ●inkt himself so with Ahab. sometimes Gods people are overcome, not having time to deliberate; sometimes they have not light.  
3. Violence of temptations: so divers of the Martyrs seeing the fire before them, recanted, as Mr. Benbrigge, and others; yet after came to suffer: so Bilney, &c. So some think Moses in not going to Pharaoh, Exod. 4.10, 11, 12. compare 19. so long as he thought any were li●ing that sought his life, he durst not appear before Pharaoh; but when God  told him, They were all dead, pesently he went. So Abraham to sa●e his own life, ha●arded his wives chastity. Violence of fear made Peter deny Christ. Vio●en e of sorrow made Rac●el mourn immoderately. Violence of self-love made Eli cocker hi● sons. The violence of the passion of lust, made David commit adultery.  
4. Strength of lusts, and weakness of grace: As the body from the ill-temperature of the humors, becomes sick, and by sickness weak; so the Soul hath it's diseases and sicknesses, by which it becomes weak, that howe●er it sees and allows better, it follows worse. Hence David committed adultery and murd●r, though he knew them to be sin. Look as sometimes in a storm strong winds dri●e the ship to shore, though the ship-master doth what in him lies, to steer a contrary course; so grace being weak, and corruptions strong, they draw us away, either from not actually thinking of, or attentively considering the evil that we do, as it was in David.  
2. The nature of a sin of infirmity is seen,  
1. In that it's of weakness; for the more any sin partakes of the will, the nearer it comes to presumption: if there were strength of Spirit, there would be constancy to hold out, 1 Sam. 15.29. especially if together there be light in the understanding.  
It's against the univesal purpose of the heart. Gods children have strong resolutions to cleave to God; so that when they are overtaken, it's against this purpose, Psal. 119.106. vers. 5. Hence some think all the sins of regenerate men are sins of infirmity: such a purpose is wrought in every regenerate man in the act of conversion.  
Now for the differences 'twixt Saints infirmities, and wicked mens presumptions.  
1. Sins of infirmity, are oft committed of ignorance, either universal or particular, habitual or actual.  
Now presumptions are against light: sometimes the light of the natural conscience, as in Pilate, Mar. 15.10. who when natural conscience cried for the acquitment of an innocent person, yet he condemned him to death, for fear he should lose Caesars friendship: sometimes light of education, as those that have been brought up in good families, and under godly masters, yet after come to speak evil of the good ways of God. By how much more clear the light is we go against, the greater is the presumption; as in the Gentiles, Rom. 1. also Saul, 1 Sam. 13. God cast him off from being King, for forcing himself against conscience, to offer sacrifice.  
2. The infirmities of the Saints, are mostly of passion; as when David said, I shall one day fall by the hands of Saul. And thus was Job impatient, chap. 3.1. the temper of his heart was otherwise, chap. 1.20, 21. compared with James 5.11. see what infirmities Jeremiah fell into, chap. 20.14, 15, 16, 17, 18. the cause was passion, occasioned, vers. 7, 8, 9, 10. by the d●rision, mali●e and defamation of wicked men. So when Jon●h fled from the Lord, it was a passion of self-love, in a fit: he thought it would be irrecoverably the loss of his credit, whilst he should speak one thing, and God do another; so hi● anger for a gourd was a passion.  
Now the presumptions of natural men, are done with deliberation, as in Balaam, many dayes came betwixt Balaks s●●ding for him, and his project, Apoc. 2.14. to confounded Gods people, that he might get the rewards of di●ination. Esau, Gen. 27.41. compared with 32.6. and 33.10. he had a purpose of killing Jacob, and twenty yeers after came with 400 men with a purpose to kill him, had not God turned his heart. So Judas, Mat. 26.14. being provoked that he could not make a gain of the box of ointment that Mary poured on Chri●●s head, vers. 9. which was done a matter of six daies before his suffering, as appear, John 12.1, 2, 3. he did six daies deliberately harbour his murderous intentions again t Christ.  
3. Infirmities are known by the irksomeness in the doing: the regenerate part hangs back. Something that is born of God, sins not, 1 Joh. 3.9. which makes the soul go unwillingly to it; like those that are troubled with a Diabete, or a bad retention of urine, they would retain it, but cannot: such do not sell themselves, as Ahab, but are sold by another, by indwelling concupiscen●e, which sold Peter to deny Christ, to have his life continued. So Paul, Rom. 7.14, 15, 16. Now a wicked man sins with a full will, Joh. 8.44. sin is like a beaten path to him, it's his element, as the air is for fowls, the earth for beasts. Isa. 66.2. When the Prophet set God● ways, and con●upiscence set their own ways, they choose their own ways, and their soul delighted in their abominations.  
4. Infirmities are known by disallowance. Gods people with many a sad groan and tear, aggravate and circumstantiate them against themselves, Job 7.20. 2 Sam. 24.10. They get into the soul as a thief, who against the will of the master of the family gets into the house.  
Now the falls of wicked men are with allowance. Bal●am, what pretence soe●er he made, he loved the wages of unri●●teousness, 2 Pet. 2.15. they have a great readiness and dexterity in sinning. As a s●a-man or artificer, if he be out of his proper place, he hath small nimbleness; but turn him to his ship, there he is full of motion: so take a wicked man about a holy duty, he can do nothing; but in wicked way, he is nimble and moti e, Prov. 6.18.  
5. Infirmities are against the purpose of a mans heart, as in Peter, Mar. 14.29. see how vehement he was, v. 31. Any one that sins of infirmity, can say, I have a purpose against every sin, and for all Gods ways: he knows he is not right, if the bent of his heart be wrong. Psal. 66.18.  
Now wicked men have a purpose for sin in time to come: Ananias& Sapphira had a purpose to reserve their money against all times and hazards, though they professed the contrary.  
6. Infirmities are known by tenderness of conscience, 1 Sam. 24.4, 5. in David, whose heart smote him for cutting off Sauls lap. Peter was after his fall presently smitten for it. So Jobs conscience for impatiency, Job 42.6. And Davids heart smote him for numbering the people, 2 Sam. 24. When the heart doth smite, and that for small sins: and the sooner it smites, the more it shows our sins are infirmities.  
Now contrary, wicked men in their presumptions are mostly stupid, senseless, and remorsless; they have hardened their hearts, Mat. 13.15. and are past feeling, Ephes. 4.18. unless it be for some great sin which is against the light of nature, for then the most wicked mans conscience may check, as we see Cain and Judas, whose conscience checked them for murder, though not for formality and hypocrisy. Many a wicked man wish this estate, that they may sin without check; and through the repulse of the consciences checks,& the Spirits motions, the soul goes one way without controu●,& they obtain their desire: yet is it one of the greatest judgements under heaven.  
7 The godly when they are like to fall into some infirmity, upon any wholesome admonition, are ready to give out, as David, 1 Sam 25.32, 33. and can bless God hearty, for such seasonable counsel; but a wicked man, notwithstanding all admonitions, goes on in his sins, Jer. 6.17. So Pilat●, though conscience, wife, &c. called on him, yet he went on, Jer. 44.16, 17. yea, if any counsel go about to hinder them in their way, they are angry at it, as we see in Herod and Herodias against the Baptist. Mar. 6. this makes them count faithful Prophets enemies, as Ahab did Elisah, 1 R●g. 21.20.  
8. Infirmities are known by a proneness in a man, to judge himself for them after comm ssion, as H●z kiah fell into pride, but he humbled himself for it, 2 Chron. 32.26. and so when God came to let David see the ugliness of his sin, see how he judges himself, 2 Sam. 24.10, 17. Now wicked men in their presumptions are full of excuses, 2 Sam. 15 13, 14. they would make a great sin seem small, and a little sin none at all. These men must never look to prosper, Prov. 28.13. such persons are wont at most onely to question whether such a thing be lawful, after being held in captivity, they set it down to be lawful, and so they excuse it.    

A SERMON Proving the Resurrection of the same body committed to the dust: AS ALSO, The not dying of the soul with the body.  Written by Chr. Blackwood, a servant of Christ. 
Spes vitae immortalis est vita vitae mortalis.  
Job 19.25. In my flesh shall I see God.  
JOb had many miseries prest him down; as the apprehension of present terrors from God, vers. 11, 12. estrangement of friends, vers. 13, 14, 15, 16, 17, 19. also consuming diseases, vers. 20, 27. Yet in the midst of all these pressing evils, he draws up a consolation, vers. 25, 26, 27.  
Which may be resol●ed into two branches. 

1. His faith he had in his Redeemer, vers. 25.  
2. His faith he had concerning his own resurrection, vers. 26, 27.    
Which hath two branches: 

1. That he believed that he should rise again, though he felt a consumption of his reins, in these words, I shall see God.  
2. That he believed the same body committed to the earth should rise again.    
From which, two Propositions: 

1. That the Saints believe there shall be a resurrection.  
2. That they believe a resurrection of the same body.    
1 observe. Saints believe there shall be a resurrection of their bodies. Acts 24.15. Joh. 11.24. Apoc. 20.12. 1 Cor. 15.19. Isai. 26.19.  
Concerning the resurrection observe three things.  

1. The kinds 

1. Special: Lazarus, Jairus daughter, Tabitha,  
2. General: Joh. 5.28.    
2. What this Resurrection is.  
3. Why Saints believe it.   
First, What it is. It is called {αβγδ}, of {αβγδ} again, and {αβγδ} a stan●ing; when that stands again which had fallen down: so Martyr. Or, Elementorum conservatorum concursus mutuus jussu creatoris. So Aretius loc. 18.  
Secondly, Why Saints believed this.  
1. Because God hath promised it, Joh. 6.39, 40. Joh. 5.28, 29. All that are in the grave shall hear his voice, and shall come forth.  
2. Because God is powerful to raise them up. Gen. 18.14. Luke 1.37. Rom. 4.17. Against all carnal reasonings, oppose Rom. 4.21. What he hath promised, he is able to perform.  
3. From the resurrection of Christ, who rose as a first-fruits, 1 Cor. 15.20. He was as a head to the body: the members shall not lye under ground always, being the head is above it.  
4. From absurdities if there be none, 1 Cor. 15. then preaching vain, faith is vain, vers. 14. the Apostles false witnesses, vers. 15. Christian● most miserable, v. 19. in vain baptized, v. 29. hazard themselves in vain, v. 30, 32. yea, then they need not care what they do, v. 32. Eat and drink: for to morrow they shall die.  
5. It appears from resemblances in nature; as trees seem dead in Winter, yet revive in the Spring. Job 14.7, 8, 9. If it be said, They were not altogether dead; Answ. No more is man.  
Object. The condition of beasts and men is both one, Eccles. 3.19. Now beasts rise not again; ergo, not men.  
Answ. 1. Solomon speaks in the person of Atheists. 2. Solomon saith both are a like in dying, but not both in their condition after death: As the one death, so death the other: And when he says, vers. 21. Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward?( though Gregory Neocaesariensis understand this of Solomon, that wrote this of himself when he gave himself to pleasures, his thoughts began to be so brutish, that he thought there was one and the same end of man and beast.) Yet I take it, Solomon means, that the knowledge, of these things by natural principles is hard to come by.  
Use 1. Inform. Of our duty to believe that the souls and bodies of men shall one day be new coupled together, either to be rewarded or punished, Act. 24.15. 1 Cor. 15.52. What though Heathens count this doctrine babbling, Act. 17.18. say that after death is nothing, and that death is immortal? yet we know otherwise, 1 Cor. 15.26. Hos. 13.14.  
2. Repr. Of those who are Sadduces in judgement, not onely Heathens, but Christians in pretence; such as Pope John 23. and Pope Paul 3. Boldly they say, that you shall never make them believe that the body shall be raised again. Ready are profane persons to put scoffing questions about it; as the Sadduces, Mat. 22.23. to vers. 31.  
3 Exhort. Be careful to keep a good conscience, Acts 24.15, 16. in hope of it.  
Object. But seeing all shall rise again, what differcnce 'twixt Saints and others?  
A. Great will be the difference.  
1. The Saints shall rise by virtue of the union with Christ, and the working of that Spirit, Rom. 8.11. but the wicked by his powerful voice, as he is God, which shall be uttered by the last trump.  
2. The Saints shall have a better resurrection, Heb. 11.35. and shall see God for themselves, Job 19.27. tha● is, for their good. Wicked men shall see God against themselves, that as soon as they look out of their graves, they shall say, Mountains, fall on us, Apoc. 6.16.  
3. They differ in the ends. The Saints shall awake to everlasting glory, but wicked persons to everlasting misery, Dan. 12.2. This was resembled in Pharaoh's servants: the butler was taken out of prison, and restored to his place: so the Saints: but the baker was taken out to be hanged. Wicked men shall be at the resurrection in a disgraceful estate, Isa. 66.24. Matth. 25. and they shall be clogged with all misery and want, as Dives was, Luke 16.29. Hence the Article of the Resurrection is put between the Article of Remission of sins and Eternal life, to show that resurrection of the body is then onely a benefit, when remission of sins goes before it, and eternal life follows after it. See the different ends, Joh. 5.28, 29.  
2 Exhort. To Christians, not to be hopeless concerning yourselves or friends, when you come to die. 1 Thess. 4.13, 14, 15. What though Heathens say, Vale spes, farewell hope, let not Christians say so. If a man take a long journey, his wife and children do not usually weep, because they expect his return ere long home again: no more let us, in regard of our friends. We Saints, when we die, onely go to a pleasant bed, Isai. 57.2. Job 3.17. sweetened by Christ's lying down therein first. What though the grave be a prison-house to wicked men? yet it is a store-house to the bodies of Saints.  
3 Exhort. To all Saints, to believe the resurrection. We stand in need to have our faith strengthened herein. Of this Paul had assurance, and speaks of all Saints, 2 Cor. 4.14. In d●ath, we are not destroyed, but dissolved. Souldiers when they destroy a house, they care not where they fling the timber and tiles: but he that dissolves it, takes it down piece by piece, because be means to build with it again. So the Lord he knows where the bodies of men are laid, so that wheresoever they be, they are safe. Are the Saints called The children of the resurrection, Luke 20.36. and shall they not hope for it? Heb. 11.35.  
Object. But the difficulty of the resurrection startles my soul.  
Answ. Hath not God made heaven and earth, and preserved Noah and his family, bringing in the flood upon the world of the ungodly? brought Israel thorough the Red-sea out of egypt, and from Babylon? brought Daniel out of the lions den, and Jonah out of the whales belly? the three children out of the fiery furnace? the Manna from heaven, and water out of the rock? Why should it be then thought a thing incredible, that God should raise the dead?  
The second Point from these words, In my flesh shall I see God.  
observe. The Saints believe there shall be a resurrection of the same body: Joh. 2.19. In three days I will raise IT up. 1 Cor. 15. This corruptible( pointing at his body) must put on incorruption. Joh. 11.24. He shall rise again in the resurrection. Now Lazarus had a body as well as a soul. Rom. 8.11. He shall quicken your mortal bodies by his Spirit: no other but them. Isa. 26.19. Thy dead men shall live, together with my dead body shall they arise. Job 19.26, 27. Job saith, In his flesh he should see God, and his eyes should behold him: he means not the eyes of his soul, nor the eyes of his understanding, because he speaks of his skin, of his flesh, and his eyes: yea, he speaks positively: I, and I myself: Ego, ipse ego, non alius: and negatively, or exclusively; not another, not a stranger.  
The Reasons are,  
1. From the Justice of God: It's just that those that have been partakers of good and evil actions, be partakers of rewards and punishments. But the bodies of men are partners with the soul in good and evil actions: it's equal then, that they be raised up, and not a new body. If Job's eyes have wept tears, it's reason the tears be wiped from them, and not from a pair of new-made cheeks. If they have retained themselves from strange objects, Job 31.1. it's meet they be rewarded with the view of better objects. Shall Paul's body be scourged, and another for it be glorified? Shall he bear in his body the marks of the Lord Iesus, and not bear in the same body the crown of his glory? What comfort were it for the body to abridge itself of much pleasure, and to suffer many afflictions, and another strange body shall step up, and come in, and carry away the crown, Luke 23.25. 2 Thes. 1.6.  
2. Because if the same body were not raised up, it were not a resurrection, but the creation of a new: whereas the fore-named places call it a resurrection. Therefore men are not new made of the four element●, as of a new matter. Nor is this samen●ss onely a sameness in respect of the form, viz. a reasonable soul, and therefore to be said to be the same in number, because of the form; but there shall be a sameness of matter, or flesh: so that faith believes God will raise up the same body, idem ens, the same being in number, the same individual body.  
3. It appears from types and resemblances in nature. Ezek. 37. to the same dead and dry bones life came; sinews and flesh grew on them. This the learned think not onely a prediction of the deliverance of Israel out of Babylon, but also a typical confirmation of the resurrection of our bodies. Such a comparison could not be deduced from bones, unless the same should happen to bones. Besides, Aaron's rod turned serpent, and his serpent rod: he that restores Aaron's rod that vegeti●e life it had before, will much more raise Aaron himself from the dead. Jonah in the whale's belly, was the third day restored, as lively as he was received. At the resurrection of Christ, many bodies of the Saints came out of their graves, and appeared to many, Mat. 27.52, 53.  
Object. How is it possible a body which hath lain rotting a thousand yeers, should rise again?  
Sol. Though it be above Reason, yet it is not against Reason. We see the flies that be dead all winter-time, when the summer comes, with the heat of the sun they live again. So the corn rots in the ground, and revives again. Tertullian saith, It seems an harder matter for God to make man, being nothing, out of the dust of the earth, then to raise and repair him out of the dust, being something. Here are some relics towards a reno●ation: bury it, it will turn to dust; burn it, there will be ashes. Joh. 6.39. Apoc. 20.13.  
Object. But the dust of men are mingled together.  
Sol. Can a man that hath an handful of several sorts of seeds mingled together, separate one from another? and is not the Lord able to separate one dust from another? Can chemists draw out of an herb the four elements, Fire, Water, Earth, and Air? and cannot God separate dust? He knows where the materials of every body are.  
Object. When one man eats another, then that mans flesh becomes one with another mans flesh; in which case, if one rise, the other cannot.  
Sol. The man devoured shall have his flesh restored, the eater his repaired, enough to make them the same individuals. One man eating another, becomes part of the other for the time; but yet he was a perfect man before he eat the other, and the other a perfect man before he was eaten. Every man shall rise with his own flesh, but not with every thing that was once a part of him: as, if a man have a piece of flesh cut off, and new flesh comes in the room of it; or have a tooth struck out,& another come in its place, he shall not rise with both these. Totus homo, but not totum hoins resurge●.  
Quest. But shall there be no alteration in the body when it shall be raised?  
Answ. Yes, it shall be new in qualities; as those blind men Christ cured, received no new eyes, but onely sight to the eyes they had before. The same body in number shall rise again, another in glory. I shall not be another, but another thing: not alius, but aliud. So that there shall not be a diversity of substance, but of conditions, qualities, and properties. This Christ implies in the Word raise, joh. 2.19. I will raise it up in three days. As the body riseth up more fresh after sleep, so shall our bodies after the sleep of death. And the Apostle clearly answering the question, 1 Cor. 15.35. How are the dead ra●sed? with what body do they come? He answers, vers. 36, 37, 38. As a corn of wheat cast into the earth, being rotten, comes forth not naked, dry, hard, and without life, as it was sown; nor rotten, as it was in the earth; but keeping the same substance and kind, it comes forth with new qualities, with ears, and husks, and stalk, being living, and full of juice: for, vers. 38. God gives to every seed his own body: So in the resurrection, the same body in number shall rise again, though with more glorious qualities.  
Quest. What are those qualities the bodies raised up shall have at the resurrection?  
Answ. 1. Immortality. Men keep much ado, to keep their bodies from putrefaction; they wrap them in led, and embalm them in spices, and immure them in marble; but this will not perpetuate them. But in the resurrection they shall die no more. Luke 20.35, 36.  
2. Impassibility; free from those passions that hurt; as hunger, grief, sickness: not from those that delight; as, the ear is pleased with sounds, the eye with colours: so shall it be then.  
3. Spirituality, 1 Cor. 15.44. called a spiritual body, because without contradiction it shall obey the Spirit of God, and because it shall move nimbly like a spirit, being made able to meet the Lord in the air, 1 Thess. 4. Neither let any man say, How shall our heavy bodies be able to abide in the air, or to abide above the clouds? for God's assignment is that which makes the proper place of a thing: as we see the clouds, which are heavy, and full of wet, yet fall not to the ground, because God appoints the air for their proper place. Besides, the spirituality of our bodies will be in this, that they shall not stand in need of physic, meat, drink, or clothes.  
4. Gloriousness Saints bodies shall be raised like the glorious body of Christ, Phil. 3.21. shall shine like stars, Dan. 12.3. like the sun, Mat. 13.43. It would be well, could we raise up our meditations to consider the glory our bodies shall have, against the crawling of worms, and future rottenness. We shall be at that day {αβγδ} equal to the angels.  
Object. But if the same bodies rise again, they rise with a number of needless parts: What needs teeth, seeing they shall eat no meat? what needs stomach, seeing there shall be no digest●on? what needs bowels, seeing there is no redundance to fill them?  
Sol. Though we shall not need our teeth to eat with, yet shall we need them to speak with, in praising God. For the other parts of the body, they are for sight and comeliness, to beautify the body.  
There is a Question proposed, In what sex and age shall persons rise again?  
Answ. For the sex, though persons in the resurrection shall not mary, yet shall they rise in the sex they died. The Queen of the South shall rise in her sex, Mat. 12.41. For the age, there is nothing revealed of that: but it's probable our souls shall receive those bodies from which they departed, all imperfections being done away: but however, every age is capable of blessedness.  
Use Consol. In life and death. In life, we are troubled with many diseases; in death, we apprehended a future rottenness: yet one day shall this body of thine be raised, yea more glorious then it is for the present. Rom. 8.11. the Apostle to the Objection, vers. 10. You Saints die as well as others, gives a double consolation: 1. vers. 10. Though the body be dead, because of sin; yet the spirit is life, because of Christ's righteousness. 2. Vers. 11. The Spirit of him that raised up Christ from the dead, will also raise us up. The head being alive, the body shall not be always dead. 1 Thess. 4.14. Phil. 3.21.  
I will not speak of other comforts, as the present happiness of the soul in death: for the body, this is enough, that God will raise it again. As God said to Jacob, Gen. 46.4. I will surely go down with thee into Egypt, and I will bring thee up again, the same saith he to our bodies, I will go with them to the grave, and bring them back again.  
Exhort. 1. To believe the resurrection of that body thou carriest about thee. Can the art of man of ashes make curious glasses, and of rotten rags make white paper? and cannot the wise God raise up glorious bodies from the dust? What though thou knowst not where the materials be? yet God knows to give to every one their own flesh in the resurrection; not the least limb, vein, or artery shall be wanting.  
Exhort. 2. Keep thy body undefiled. What a spectacle wilt thou be before God, Angels, and Men, when those hands that have robbed, those eyes that have lusted, that tongue that hath slandered, those ears that have listened after filthiness, shall be raised up in the several abominations?  
Exhort. 3. To see the dead Saints decently entombed.  
4. Wait for the adoption, the redemption of thy body; groan for it, Rom. 8.23.  
5. To converse in heaven, in hope of it, Phil. 3.20, 21.  
6. To do good to the poor, in hope of it, Luke 14.13.  
7. To suffer the cruelties done to thy body, in hope of it, Heb. 11.35.  
The thought of the resurrection made Paul keep his conscience voided of offence, Acts 24.15, 16.  
As it will be a comfort, that thy members have been employed for God; so contrarily, what a discomfort, when they have been employed for sin?  
3. terror to all ungodly men, That the same body shall rise again. Well were it with wicked men, if their bodies might never rise: but alas! they must all come forth out of their graves, like toads out of their holes. Apoc. 20.12. How terrible is this day to such! Joh. 5.29. Dan. 12.2. 2 Cor. 5.10. The preaching hereof, startled Felix. If a man after his next sleep were to be put to death, how would this astonish! yet worse is the condition of wicked men: after their bodies have slept a while in the grave, they awake to everlasting misery. Devils fear this day, Mat. 8.29.  
Confirmation. 1. That when thou diest, thou restest in hope for thy own body, Psal. 16.9. and 90.3. and friends body, 1 Thess. 4.14, 15. Matth. 22.31, 32. Now God could not have been the God of Abraham, Isaac, and Jacob's soul, unless their bodies had rose again.  
Object. But when will this resurrecton be?  
Answ. At the day of judgement, Joh. 6.44. Joh. 11.24. I will raise him up at the last day.  
Object. But I may be drowned in the sea.  
Sol. The sea shall give up the dead, Apoc. 20.13.  
Object. But perhaps the persecutors may burn my body; and when they have so done, they may cast my ashes into some river, as the heathens cast the bodies of the Saints into the river Rhodanus. to hinder their resurrection.  
Sol. Yet see a firm comfort, Joh. 6.39. Nothing given to Christ shall be lost, but he will raise it up again.  
Object. But by whom shall my body be raised up, seeing I, being dead, have no power to raise myself?  
Answ. Christ will do it, 1. Meritoriously, Joh. 6.39. he by his sufferings hath deserved our resurrection, 1 Cor. 6.14.  
2. Efficiently, 1 Cor. 15.20. Joh. 5.28.  
Object. But shall all bodies be raised?  
Sol. All that are or shall be dead, shall be raised: but for those that then shall be found alive, they shall be changed, 1 Cor. 15.51. We shall all be changed in a moment. 1 Thess. 4.15, 16.  
Object. But what shall become of the soul in the mean time? shall that sleep in the body?  
Sol. No, The spirit returns to God, Eccles. 12.7. Dives soul was in hell, when his brethren were here on earth. Steven at his death resigned his soul to God, Act. 7.59. The thief on the across went the same day into Paradise. 2 Cor. 5.1. As the devils take a wicked man's soul, the same day he dies, and carries it to hell, Luke 12.20. This night do they require thy soul of thee: so the Saints presently go to heaven: Lazarus, as soon as dead, is in Abraham's bosom.  
But to speak a little more concerning the souls not dying with the body, because it hath been a great controversy in these times, I shall add, That the soul dies not with the body, by these Arguments.  
1. Grace in the Saints is a continual well of water springing up unto life everlasting, Joh. 4.14. which could not be, if there were any moment wherein a believer were in soul and body dead: for though it might spring up in future, it could not spring up in him at present.  
2. It appears from contraries. If unbelievers die in body onely, and not in soul, Luke 12.20. This night shall they( that is, the devils) require thy soul of thee; then it follows, believers die onely in body, not in soul. Dives was in torments, when his five brethren were here on earth, Luke 16. The ●i●ies of Sodom and Gomorrha suffer at present the vengeance of eternal fire. These histories were long before the day of judgement.  
3. The Scriptures threaten everlasting destruction on the wicked. Joh. 3.36. He that believeth not, the wrath of God abideth on him, for ever: But how can this be truth when a Preacher preacheth it, if they shall be free from torment till the day of judgement?  
4. The Scripture tells us of a present enjoyment of our crown: 2 Cor. 5.1. If our earthly tabernacle be dissolved, we know we have an eternal house in heaven. Phil. 1.23. I desire to be dissolved, and to be with Christ, which is much better. As soon as ever he was dissolved, he was with Christ. If he should not have been with Christ till the day of the resurrection, it would not have been the better condition to have died, much less the much better condition; nay, indeed it had been worse, yea much worse.  
5. as soon as we are absent from the body, we are present with the Lord, 2 Cor. 5.8. as soon as we are unclothed, we are clothed upon with an house from heaven, v. 2, 4. as soon as we die, mortality is swallowed up of life, as the rivers of the sea, and time Of eternity. Which could not be, if the soul died with the body. Besides, vers. 6. Whiles we are at home in the body, we are absent from the Lord. Wherein Paul shows how long believers are absent from the Lord, even whiles they are at home in the body, and not longer.  
6. It appears from the safety of souls departed from the body. Rev. 6.9, 10. Lest the Martyrs should faint because of the bloody face appeared in the ten first persecutions, John tells them, The souls of such deceased Martyrs were safe, they were under a defensive shelter, they were under the defence of Christ, who is called a Christians altar, Heb. 13.10. The comfort runs thus: Though your bodies perish, yet your souls go to Christ. And withal, the Spirit saith, That white robes were given unto them; that is, the crown of glory, wherein was no spot; onely they were to rest for the fullness of their glory, till their fellow-servants were to be crwoned.  
7. The soul dies not with the body, because persecutors, though they can kill the body, they cannot kill the soul, Matth. 10.28. which they might easily do, yea must necessary do, if the soul died with the body. But Christ saith expressly, Fear not them which kill the body, but are not able to kill the soul: where also we see that soul and body are contradistinguished one from another.  
8. The principle of the souls dying with the body is contrary to Morality. Were wicked men persuaded that they should be without any feeling of torments till the end of the world, they would do whatsoe●er their inclination lead them to: Eccles. 8.11. Because sentence against an evil work is not presently executed, the hearts of the children of men are fully set in them to do evil? How much more, when this punishment is deferred to the day of judgement? The Lord's delay of his coming, made that evil servant beat his fellow-servants, Matth. 24.48, 49. Besides, holy mens endeavours would be blunted, when after the race of life is run, they must tarry many days for the prise.  
9. The soul is without matter, and therefore cannot die with the body. Reason tells us, that when all body is abstracted, there remains a substance, a thinker, an ego; though liver, lungs, kidneys, tongue, hands, legs, were taken away. Besides, the various answers the soul gives to questions, proves it. Besides, such as the effect is, such is the cause: now there are abundance of immaterial notions in the soul, as concerning God and Angels, the apprehension of Negatives, and the infinity of capacity, in taking in innumerable objects, without dri●ing out one another; and the infinity of accessions; all which do openly dis●laim form, quantity, and matter: for what hath quantity, or is a body, cannot admit a new thing unto it, unless some other thing do first go out, to make room for that which comes. Now the more the soul receives, the more it is able to receive. Besides, though the fancy be the nimblest of all bodily things, yet the Soul in discoursing contains more in it then is in the fancy.  
10. It's a Ruled case in Philosophy, That the soul of man is indivisible. Brutes are destroyed, by parting their blood from their flesh, or by the evaporation, or quenching of the natural heat: but the soul is indivisible, and cannot admit of any quantitative parts; and therefore cannot be mortal.  
11. If the soul should die with the body, it would die by degrees, a man's Reason and abilities would be less and less. But we see, when the body is exceeding weak, the soul is so active, that it can order a kingdom, speaks often to astonishment of by-standers. If any soul's abi●ities fail, it is for want of an organ; as when the brain is hurt, the soul cannot exercise its actions: but if it receive a sound organ, it produces the same acts and operations it did before; which proves that the soul remains unchangeable in it se●f. When the soul and body are at the point departure, or point of death, could the body recover itself, the soul would be the same it was.  
12. It appears from the distinct actions of soul and body, that the soul dies not with the body. The one is sick, the other well; the one present, the other absent; the body in bed, the soul in America, and in a moment it comes from thence to Euro●e, from thence to heaven: the one weeps, the other ●aughs. How shall the same thing be in a million of places at once? yet so is the Sun, when a million of people think of it. How can the quantity of the heavens be shut up in the quantity of a man's brain? How can place and time past be removed in another place, and another time, when in the mean time the body remains one and the same, in one place, and one time? Now all this proves, besides the immateriality of the soul, the distinct actions of soul and body.  
Yet I will not deny, but that there are some passages of Scripture that seem to hold out, as if the soul no more then body were to have any crown till the day of the resurrection; as, Job 14.12. Man l●eth down, and riseth not till the heavens be no more: they shall not awake, nor be raised out of their sleep. 2 Tim. 4.8. there's a crown which the Lord shall give AT THAT DAY, to all that love his appearing. By that day, he means the day of judgement: 2 Thess. 1.6. God will render tribulation to them that trouble Saints, and rest to Saints: But when? even when the Lord Jesus shall be revealed from heaven with his mighty angels. Heb. 11.39. They without us shall not be perfect. Besides, the reward or punishment seems often to be respited to the coming of Christ. Col. 3.4. When Christ shall appear, we shall appear with him in glory. Also, Revel. 22.12. Behold, I come quickly, and my reward is with me.  
These and many other places must be expounded of the crown in fullness, not of a total delay of reward or punishment till that day, being the far more plain places of Scripture seem to urge so much: though I must needs confess, that divers of the Fathers( as Justin Martyr against Tripho, and others) were of this opinion, that the souls come not into blessedness till the day of the resurrection.   

Tractatus de Clavibus Ecclesiae.  Mat. 16.19. Whatsoever thou shalt bind on earth, shall be bound in heaven: and whatsoever thou shalt loose on earth, shall be loosed in heaven. 
HAVing spoken of the former part of this text, come we to the second part, in which two things,  
1. The Churches power of censure, on earth; which reaches to whatsoever impenitent person, or whatsoever sin they shall bind.  
2. Gods confirmation, shall be bound or loosed in heaven.  
Oserv. The Church, consisting of Elders and Brethren, have power to bind impenitent sinners under the censures of the Church, and to bind sin upon their conscience: and in case of their repentance, to release them, of the same, Mat. 18.18. 1 Cor. 5.4, 5. 2 Cor. 2.7, 8. Psal. 149.8, 9.  
Reas. Because the keys of binding and losing are committed to them, as in the text: they are Gods deputies here upon earth; as the Magistrate is Gods deputy in civil things, so is the Church in divine.  
2. It appears from the confirmation in heaven of the Churches act here on earth; onely with this limitation,  
1. That there be no error in the keys; for if there be, causeless curses hurt not, Psal. 109.28. these curses fly over the head ●ike a bide, Prov. 26.2. Gods Saints may be comforted in that, Mat. 5.11.  
2. There must be an agreement in the name of Christ: where there are sidings and di●isions, those censures bind not, for the promise is onely upon agreement, Mat. 18.19. and if the●e be an agreement, if it be not in Christs name, it is nothing, though a whole Church should concur in the same thing.  
3. Because we find the Elders and Churches blamed for not censuring sinners, Apoc. 2.14, 20. which they should not have been, had they not had power.  
4. From examples, 1 Cor. 5.4, 5, 6. Paul in some Church or other delivered Hymeneus and Alexander to Satan, 1 Tim. 1.20. Chamier saith, part 2. pag. 524. Ambrose excommunicated Theodosius, Theodoret lib. 5. chap. 17. and Maximinus the Tyrant Sygebert anno 390. Anastasius Antiochenus did day y pronounce Anathema against the Emperour Justinian Evager, l. 4. chap. 39. Adam and Eve were shadows hereof, cast out of Paradise. Cain, Gen. 4. Also Myriam shut out of the camp seven daies. So in the separation of the unclean, till expiation was made. So, in that unclean person● might not eat the sacrifice of peace-offerings under pain of being cut off, Levit. 7.20.  
Inform. 1. Of the great trust God hath bestowed on Churches, and therefore wi h all fidelity to di charge it: remember that the keys are not your own,& that you have not power to bind and loose at your pleasure, Luth. de clavibus, tom. 5. pag. 234. terrifies such men: their consciences will rack and torment them, by accusing them, that without the command of God, they have bound and ●oosed according to their own lust; and so not onely wrong●d their innocent neighbour, by depriving them of the company and communion of Saints; but also they have taken the Name of God in vain. Let such persons and Churches remem●●r Balaams speech, Numb. 23.8. and the Prophets woe, Isa. 5.20.  
2. Di●ection to Church●s, that they be advised in the exercise of the power of binding and losing. Now that there may be no mistake herein, O●serve these rules:  
1. Look that there be a preceding of private admonition ( unless the offence be public, for then the rule is, 1 Tim. 5.20.) this is set down, Mat. 18.17. in giving which admonition, observe these ru●es,  
1. Let it be out of charity, not out of the desire of revenge.  
2. Applied to the quality of the person to be admonished; if thy inferior, more boldly; if thy superior, more modestly, as Nathan o David, 1 Tim. 5.1.  
3. Zealous: Not as Eli to his Sons; let thy zeal be such, that the sinner may know his sin, and Gods wrath due for it.  
4. Gentleness: 2 Thess. 3.15. mixed with the former zeal.  
5. Patience: as soon as one is admonished, and repents not, wait a while; if he still mend not, take one or two to witness his contumacy; but if it may be, that they may be helpers of him to repent.  
2. A preceding of public admonition, If he will not hear the Church; therefore the Church must first admonish, as to admonish him of those things which have been either a cause or an occasion of falling into such a sin, as not to be seen in an inn which such persons whereby he hath been suspected to be drunk.  
3. A proceeding to excommunication, which is called by divers names: 1. {αβγδ}, because such persons were execrable to God and men. 2. {αβγδ}, John 16.2. John 9.12. 3. {αβγδ} or {αβγδ}, a separation or shutting up: when a brother becomes stubborn, or falls into some gross scandalous sin, though not stubborn, he is to be cast out.  
Defin. Excommunication is an action of the Church, made by the authority, and in the name of Christ; whereby the Church, according to the form prescribed Christ, separates a wicked brother from the fellowship of the faithful, especially in those things which concern the worship of God: and that for the salvation of the party excommunicated, and the good of the Church, and glory of God, Mat. 18.18, 19. 1 Cor. 5.4.  
About which, consider two things: 1. The form of it. 2. What it contains. The form of it consists in four things.  
1. In a particular declaring of the wickedness of that man that hath refused all admonitions, or committed some enormous crime.  
2. In calling upon the name of Christ, i.e. the power of Christ to this action, as it's expounded, 1 Cor. 5.4.  
3. In delivering the excommunicated person to Satan, i.e. declaring him to be under the wrath of God.  
4. In cutting off the excommunicated person from the body of the Church, as a rotten member whom all ought to shun, 2 John 10, 11.  
5. In public prayers to confirm the excommunication, that the excommunicated person may feel the severe judgement of God in himself. And lest the Church should be fearful in proceeding, or stubborn men despise it, Christ shows, à minori, that if two of them with consent shall ask any thing of the Father, they shall obtain it, vers. 19. how much more shall the whole Church, binding and delivering an impenitent sinner? If two can obtain any thing, Mat. 7.7. John 14.13, 16, 23. much more many can obtain this thing. Nay, for further ratification, it shall notonely be established of my Father, but I, myself, will be present in the midst, as the chief Judge of the Church to ratify the sentence, Mat. 18.20.  
2. What excommunication contains.  
Answ. 1. A pronouncing of an impenitent person,( whom the Church for his stubbornness deems to be separate from Communion with Christ) to be bound in the hands of Satan, and to be separate from outward Communion with the faithful. As in the Law the Priests censure of the leper, declared him to be infected.  
2. It separates from inward Communion with Christ: but this it doth onely on condition of final and obstinate impenitency, yea, if an elect person should be cast our, as it may so fall out, should they fall as David did; though they cannot be separate wholly from a life of grace, yet may they be separate from a life of comfort: ex gr. when the finger is by some cut separated in part from the hand, it hath some nourishment from the hand, lest it die altogether; yet not so much as before, when it was whole, joined to the hand.  
3. It contains a binding of sin upon the sinners conscience: Matth. 16.19. Whatsoever thou shalt bind on earth; not onely whomsoever, but whatsoever: so that if godly, his heart is for present more voided of comfort; if wicked, he becomes more hardened in sin.  
3. Use Exhort. to Churches, To bind and loose onely such persons whom God binds and loses in heaven.  
But the Church may say, How shall we do this?  
Answ. That you may do this as God would have, Look there be 

1. Right ends.  
2. A right ground to bind or loose.    
1. Right ends; as,  
1. The good of the party excommunicate; as, that the flesh may be tamed, the old man killed, and the new man quickened, and so the soul saved, 1 Cor. 5.5. in the day of the Lord Jesus, that is, at the day of judgement.  
2. To bridle men that are wicked in doctrine and practise, lest they leaven the whole lump. Gal. 5.9. 1 Cor. 5.6. Augustine calls it. The separating the rotten sheep from the sound, de Correp.& Gratiâ.  
3. Lest the Church should bear the punishment, for suffering one wicked person; as in Achan, Josh. 7. and in Pergamos, Apoc. 2.14. and Thyatira, vers. 20. for Jezebel. As the physician is not cruel, if he cut off a leg, that the whole body may be preserved; no more is the Church cruel in cutting off a rotten member for the safety of the whole Church. The Mariners were punished for not casting out Jonah, Israel for not ca●●ing out Achan, the Benjamites for not punishing those that ravished the Levite's concubine.  
4. That the Church may be well reported of, whiles she will not suffer such persons or sins. As the Name of God is blasphemed when we sin; so when we condemn sin, and chasten the sinner, by casting him out, God is glorified. As the Apostle speaks of prophecy, 1 Cor. 14.24, 25. so unbelievers, when they see wicked men are not suffered in the Church, are edified.  
5. That the severity of this Censure may deter men from sinning. As Moses saith, Deut. 13.11. so I. For as the master of the family puts and shuts out of doors untractable servants and children, not that they may perish with could or hunger, but that they may be reformed in their manners, and so return in again; and other servants and children be warned by their example: so doth the Church. And truly, if the Church forbear to take it into their hands, God is wont to punish it more severely.  
6. That the sinner may have an inward communion with God. This power is not given to the Church for any mans ruin, but for edification: not for to make it a money-matter, being glad when a sin is committed, that they may have a sacrifice, Hos. 4.8. but that the soul by repentance may come to have inward communion with God.  
2. That Censures be administered upon a right ground.  
This must be looked to, 

1. In Excommunication.  
2. In Absolution.    
1. In Excommunication: As,  
1. Living in a purpose of sin. Though this be hard to know, yet by a frequent repetition of the same sin, God may give such an intimation, that the Church may go on in censure.  
2. Notorious sins are thus to be punished; as heresy, Tit. 2.10, 11.  
Object. But here's nothing but reject him, after the first or second admonition.  
Answ. The reason is, because the offence of heresy is public, and therefore there needs no private admonition. Many Copies red, After the first admonition, reject; meaning the admonition of the Church, or of the Elders therein, whereof Titus was one. Now that such heretics are censured, appears, because t●ey censure themselves; they are condemned of themselves: for heretics commonly preventing the judgement of the Church, separate themselves stubbornl● from the communion of the faithful. Others are unwillingly cast out of the Church, but heretics separate themselves. Excommumcation being a certain condemnation, as the Fathers call it, a certain anticipation of eternal condemnation, and the highest fore-judging of the great judgement; it follows that an heretic separating himself thus, doth condemn himself. For those heretics that thus condemn themselves, there needs no further censure from others.  
2. For all notorious sins, as incest, whoredom, drunkenness, idolatry, contempt of Ordinances, contentions, Rom. 16.17. in a word, for all those sins the Apostle excludes sinners out of heaven, 1 Cor. 6.10. Eph. 5.3. Col. 3.5, 6. especially see 1 Cor. 5.11. If we may not eat with such,( as some think, and I query) much less may we eat the Lords Supper with such. 2 Cor. 6.14.  
Object. But what if the sinner say he repents, and be sorry? as in case of adultery, &c.  
Answ. It is not enough to say so, but there must be such a repentance as is described Joel. 2.12. by sighs, humble deportment, or tears. Paul would not have the incestuous person received, till he shewed manifest sorrow. Antichrist teaches, that it is enough to receiving into grace, if a man say he is sorry for his sins, and that he will amend his life.  
Yea, though there were never such an humble deportment when persons are so overtaken, the Censure of Excommunication must proceed against such; because, 1. Those tears and humiliations may come from the reproach of the Censure, not for grieving such a Father. 2. That the Church may clear their hands of the evil. 3. That they may see whether it be a true repentance, by the continuedness of it, or onely but for a fit. Onely the Church must have a care that the sinner be not swallowed up of over-much sorrow.  
2. The Censure of Absolution is to be administered after the sinner hath lain some convenient space of time under the Censure; as three, four, five, or six months, according as there is just occasion. Theodosius after eight months was received of Ambrose. Cyprian, l. 3. epist. 14. blames those Priests and Deacons that did receive too soon and too easily such as were fallen into grievous crimes, as denial of Christ, &c. without looking at this fruits of their repentance: and he adds, That in less ●●ns, sinners made repentance a just time:( i.e. they remained in the state of exclusion from Church-communion, bringing forth the fruits of repentance for a certain time.) W●at then( saith Cyprian) should be done in more haeinous offences, as denial of the truth, partaking with idolatry? See more of thi, Epist. 16. l. 3. He blames those Priests that would communi ate with those that were fallen, and give the Sacrament to them, when they ought to come to these in order: or when in less offences which are not committed against God, repentance be made a just time, and confession be made, hi● life being looked into that doth repent; nor can he come to the Communion, unless there be first an Imposition of hands by the Bishop and his clergy: how much more in those most grievous offences ought all things to be observed warily and moderately, according to the discipline of the Lord? Haec ille.  
Where we see the maner of the Discipline of the ancient Church, in receiving those that wee fallen, to communion.  
1. The Church commanded them to remain a certain while in the state of repentance, in which they might bewail their sins, and mortify their flesh, and be attentive to the Word preached, and be instant with God in prayer. And this was no other thing then was done with the incestuous person.  
2. Their life being tried, they made a public confession both of their life and their offence, and of their faith. Which is no other thing then ought to be done now, that persons mournfully confess their sins, and their saith in Christ for the pardon of them.  
3. When their repentance was evident, the Bishop with his C●ergie, in the name of the Church, i.e. the Eldership of the same Church, of which one was chosen to be chief,) receive them into favour by imposition of hands, and then to the Supper, and Communion ●f the Church. Some small errors were in this; yet for substance it was right, viz. That the Church, neither by herself, nor by her Elders, did receive them, till their repentance was evident: which was the same thing practised by the Apostle in the incestuous person. And truly that Church or those Elders bear false witness, that absolve impenitent persons.  
There was another way of receiving penitents, mentioned by Schitlerus, de potestate Clavium. Anno 265. an Order was set down, by Gregory Ponticus Bishop of Neocaesaria, and the Ecclesiastical Synod, as appears out of the history of the Synod of Antioch assembled against Samosetanus.  
1. They were made to stand in black garments is signs of their gui●t, at the Temple-door, but without it, some days; and to entreat them that entred to pray for them. This was called profletus, or a fore going weeping.  
2. They were admitted to hearing within the Temple, in a certain place behind the Catechumeni; they did not go further in, as being unworthy to be present at the prayers of the godly.  
3. They came in fight of the Church, and stood among the Catechumeni, and went out with them.  
4. They stood among the faithful.  
5. They were admitted to the Church-communion.  
We see somethings were brought in by men; yet still they held the substance, that persons cast out, 1. Should be a certain time in a state of ejection. 2. That they were not received in without humiliation.  
There was a practise not much unlike, observed in the Church of Rome, Tripart. hist. l. 9. c. 35.  
1. There was a certain place where they made their repentance.  
2. The penitents, when the Ordinances were done, not receiving the Communion, cast themselves on the earth with weeping and mourning, with whom the Bishop and common people wept.  
3. The Bishop prayed for the penitent according to the occasion, and so dismisses the Congregation.  
4. The penitents of their own accord afflicted themselves after, by fasting, or other●ise.  
So that excommunicate persons, when they show signs of their faith, repentance, and purpose of new life, and with bleeding hearts promise amendment, publicly, are to be received again into the Churches fellowship, with the greatest gentleness and good-will.  
Now for the maner of receiving such a person, let the Elders in the name of the Church propose these Questions:  
1. Whether he confess the crime for which he was excommunicate.  
2. Whether he think himself justly punished.  
3. Whether he be hearty sorry for the offence committed.  
4. Whether he desire forgiveness of the Church.  
5. Whether he have a purpose to mend his life, to war a good warfare, to hold the faith in a good conscience.  
6. Whether he would have the Church, whom he hath offended, to pray for him.  
After which, let the Pastor add a grave Exhortation concerning Gods wrath against sin, both in punishments temporal and eternal; of the danger of Scandal; of the frailty of man's nature; of true repentance; of free pardon in Christs blood; of the loving affections God's people ought to show with gladness to a person repenting; of the gentleness the Church ought to show, considering they also may be tempted, Gal. 6.1. with a desire to the brethren to show all gentleness to this poor soul, as Paul did to the Corinthians for the incestuous person.  
Now the brethrens duties to a poor penitent soul, are,  
1. To set him in joint again, Gal. 6.1. {αβγδ}, which signifies, Set the member which was out of joint, in joint.  
2. To comfort such an one, 2 Cor. 2.7.  
3. To confirm their love towards him, 2 Cor. 2.8. that is, to have as firm a love towards him, as if he had not fallen.  
3. The third thing to be looked at, is, That there be a right power: for though a man deserved to be hanged, yet would persons be careful, that it be done by a due power: and this power is partly in the brethren, Gal. 5.8, 9, 10, 11, 12, 13. they had liberty to join with the sounder part of the Elders, to bring those teachers that troubled them with justification by works to public censure; and the Elders both to examine the matter before, and after judicially to sentence. There is an ordinary similitude of the Jury and Judge that expresses it: when the Jury give in their verdict, yet is not the offender condemned or executed without the Judge: no more, as some think, where there are Elders, is the sinner cast out upon the discerning censure of the brethren; but upon the judicial censure of the Elders, wherein the brethren also bind and loose by consenting thereto, and after by withdrawment of Communion; but where there are no Elders, the power is in the Church. Neither is this other then was in Cyprians time, who writes to Cornelius Bishop of Rome, That he had laboured much with the common people, that peace might be given to those that were fallen: which if he could have given himself, he would not have wearied himself so in persuading the people. So Augustine against the Donatists, We must then cease from excommunication, when all the people are infected with the same fault, because, saith he, they will not agree to the excommunication, but will defend him whom thou shalt excommunicate. By which he shows, excommunication was not wont to be done without the consent of the brethren.  
1. Again, those things which belong to all, ought not to be done without the consent of all, said Pope lo. Now what more belongs to the whole Church, then to cut off a member from the body?  
2. The release of this censure is ascribed in the same word of forgiveness unto the Church, as unto Paul, 2 Cor. 2.10. {αβγδ}. Now they having power in absolving, they must needs have also power in binding.  
Object. But this thing belongs onely to one Bishop or Surrogate.  
Sol. No. 1. Because this overthrows the medicine Christ had provided for such a sore, Mat. 8. Christ would have those that would neither be healed with private admonition, nor wiTh admonition before two witnesses, to be brought to the Church. As the fault grows, so Christ would have the number of them, before whom, and of whom he is to be reproved, to grow.  
2. Christ speaks in the plural number, Whatsoever sins ye bind: therefore one Bishop cannot be the person binding.  
3. The censure inflicted on the incestuous, was done by more, {αβγδ}, this dishonour was inflicted by more, 2 Cor. 2.6. therefore not by one Bishop.  
Object. Paul alone did excommunicate the incestuous person; therefore the Bishop may do so.  
Sol. 1. It's denied the Bishop may do what the Apostle could.  
2. The Apostle onely as a penman of the Sccripture goes before them in his apostolic duty, showing them the way they should go, taking nothing from those commands, Tell the Church, and Whatsoever ye shall bind; he saith nor, I have delivered him to Satan; but, let him delivered by you to Satan, and purged out by you, and put away by you, vers. 13. If the Ministers of the Church of Corinth, with the rest of the body, had not purged him from the Church, although he had been worthy to have been call out, yet had be not been cast out.  
Object. But what if the brethren will not consent, that one that is contumacious against the Church, and manifestly wicked, should be cast out?  
Sol. 1. A consociation of Churches is necessary, that the brethren that stand off, may present their reasons to be scanned; and because in multitude of Counsellors is safety in difficult cases, as in the election& ordination of Elders, excommunication of an Elder, or any other eminent person, it's good to proceed with common consultation and consent; so we see the Apostles consulting one with another, Gal. 2.1, 2, 3. And the Church of Antioch and jerusalem, Acts 15.  
4. That this binding and losing be done in a right manner: As,  
1. That there be a consultation with other Churches, in difficult& intricate cases; as a wise chirurgeon doth not proceed to the cutting off an hand or an arm, unless be have the judgement of other chirurgeons.  
2. As the chirurgeon seldom proceeds to the cutting off a member, and scaring of it, before he first tries all other remedies, and oft he perceives it better not to cut it off, then thereby to hazard the health of the patient: so ought the Churches, rather to contain themselves within the bounds of admonitions, exhortations and threats, then to proceed to cutting off, if it may be.  
3. If there be no remedy, but that they must proceed to cutting off, then ought they to do it with great grief and sympathy, as if they were going to cut off one of their own members, Rom. 12.15. 1 Cor. 5.2. Tiberius Caesar, when he was to subscribe to the death of any condemned person, was wont to say, Utinam literas nescirem! I would I were ignorant of letters! If these dispositions were in men, they would be more careful in denouncing this sentence. A certain foolish Suffragan( as Peter Martyr relates the story) did degrade a certain Priest who was to be burned because he had preached Gods truth. The Suffragan said he would separate the Martyr both from the Militant and Triumphant Church of Christ. To whom the Martyr wisely and constantly answered, Why dost thou say thou wilt separate me from the militant and triumphant Church of Christ? There's no creature can pull me from thence; and thou dost in vain endeavour to cut me off from the body of Christ.  
4. That you withdraw your company and communion from such a person so cut off: let him be an heathen, with whom the Jews had no religious communion; or as a publican, with whom the Jews had no civil communion, as some think.  
Yet in case they be persons to whom we are bound by the law of Nature, as wives to husbands, children to parents, though excommunicate, we may converse with them in civil, though not in religious communion: onely take heed, lest in conversing with them ye bolster them up in any sinful practise. For others, where there is no such relation, some think we are not to eat with them, nor bid them God-speed. Yet must we not cease to reach and admonish them, yea, if in want, to relieve them, because Excommunication mu●● not be extended further then Charity. Nor is the hatred of the person excommunicate to be feared: for if he justly weigh what is done against him, he may see it proceeds from charity.  
5. That when such a sinner repents, you be not so severe against him for his sin, that you suffer him to be swallowed up of too much sorrow,( as it seems the Corinthians were too eager against the incestuous, that the Apostle was fain to writ to them to receive him) but use all gentleness towards him, and show all gladness for his recovery. Shall there be joy among the Angels for the repentance of sinners, and shall not we be glad hereat?  
2 Exhort. To such sinners as are bound under the Censure of the Church, That they show their unfeigned repentance, that the Church may release them from that severe Censure.  
1. It should be a great grief to a holy heart, to have Gods people to think ill, much more to separate them from their communion in a Church-way: it so afflicted the incestuous, that he could never have peace till he was taken in. Augustine saith, Excommunication is a greater punishment, then if a man were executed by sword, fire, and wild beasts. A man is more pitifully bound with the Churches keys, then with iron or adamantine manacles. Cart. annot. Rhem. Test. in Matth. 18.17.  
2. If in case of private wrongs we are bound to give satisfaction, Mat. 5.24. how much more when a Church is offended? O despise not the Church! 1 Cor. 11.22. What they bind on earth, is bound in heaven, Mat. 18.18. It is a most sad punishment, for any person to go out of the world,& to have the just censure of a Church lying upon him. Thou canst have no assurance of the pardon of thy sins, till thou hast repented, Acts 5.31. Now thy repentance, if it be right, it must be for public sins publicly.  
3. When thou hast been justly censured, and hast not made thy peace with the Church, thou art, for any thing we know, in no better case then under Satan's clutches, 1 Cor. 5.5.  
Object. But to deliver men to Satan, is nothing but to deliver men to be tormented of Satan: therefore no Church-censure is meant in that place.  
Answ. It is one thing to deliver to Satan, another thing that which followed this delivery.  
1. To deliver to Satan, is to declare a man, whom the Church deems to be a slave of Satan, for his impenitency, to be no more a member of the Church, but a slave of Satan.  
2. That which followed this delivery to Satan, was, to be afflicted with diseases; as miriae, when she was put out of the Camp for slandering Moses, was smitten with leprosy, Numb. 12.10. and Uzziah, 2 Chron. 26.16. Sometimes the excommunicate person was tormented by Satan: so when Ambrose had excommunicated the Scribe of the Emp. Stilicon by name, God delivered over the Scribe to the spirit of Satan to vex him. Sometimes they have horror of conscience, whereby God declares the establishment of that in heaven, which is done upon earth.  
4. So far as man can judge, thou art no better then an Heathen or a publican, Matth. 18.17. Thou tremblest to be in such a condition, yet doth the Church of Christ look on thee in no better condition; yea, if it be possible, in a worse, because thou sinst against the light they never had.  
Object. I would make my peace with the Church, but onely for shane.  
Answ. It's a great sin in those that shall deride any that shall be humbled in this case, 1 Cor. 5.2. Further: it's no shane: for hereby thou publishest not thy sin, which is the onely true cause of shane; but thy repentance, which is honourable. All Saints will bless God for thy repentance, though some lewd persons should scoff. See Gal. 1.24. 2. Who thinks worse of Myriam, of the incestuous person? He that thus humbles himself, shall be exalted, Matth. 23.12. 3. Suppose hereby thou shouldst lose thy credit for ever, yet art thou bound to prefer thy duty before thy credit. See Joh. 12.42, 43. The parents of the blind man would not do their duty in confession of Christ, for fear of being cast out of the Synagogue, Joh. 9.21, 22. but the blind man would follow the dictate of his own conscience, though he were cast out, Joh. 9.32, 33.  
5. What Censure the Church executes upon thee justly, God establishes the same in heaven, Mat. 18.18. and what they loose, is loosed in heaven. This should stir thee up to make thy peace. Which promise was so prevalent with the ancient Christians, that their repentance was always public; not onely when a man was accused for some crime, but when any man would freely have the remission of the Church for secret sins, he confessed his sins publicly, and so was excommunicate, and placed among the penitents: then his repentance being done, he was reconciled. The matter that moved them to this, was the certainty of the promise, Whosoever sins you remit, they are remitted. Spalat. l. 5. c. 7. num. 26.& 37. Dido● lev. p. 248.  
3 Exhort. To members, to be careful that they come not under the Censures of the Church. Means hereto,  
1. Commit no such sins whereby the Name of God may be blasphemed. 1 Tim. 1. Whom I have delivered unto Satan, that they may learn not to blaspheme. If thou hast no care of God's glory, the Church must have no ●are of thy credit.  
2. Be not obstinate in defending evils for the which thou art reproved: for that makes way for private evils to be brought to the Church.  
3. Hear and amend those things which a brother reproves thee of.  
4. Take heed of gross enormous faults, which Gods children, though they ha●e been guilty of in times past, yet after God calls them home, are seldom overtaken in, 1 Cor. 6.9, 10, 11. Tit. 3.3. 1 Pet. 4.3, 4.  
5. Make conscience of sinning in secret. For not making conscience herein, God gives persons up to sins whereby they become notoriously infamous. Judas made no conscience of covetousness, and God ga●e him up to murder Christ, and himself. So Anan●as and Sapph●ra their h pocrisie was secret, God gave them up ●o a sin that after became ●isible. Many person● take exceeding liberty in sin, when they are alone. Say, a● Gen. 39.10. How can I do this, and sin!  
6. Make no factions nor breaches in Churches: Gal. 5.12. that is a sin that cannot be put up in a Church, because it causes the Name of God to be blasphemed, Rom. 2.24. First you must proceed orderly, and bring things to the Church; and if the Church bolster up sin, then you may have some colour to withdraw, and yet not a full ground, I suppose, so long as you protest against such an act, or show your dislike herein. But making a breach before you bring matters to the Church, I know not how you can in justice escape admonition; and, if you be obstinate, excommunication.  
7. Those sins which exclude out of Heaven, ought to exclude out of the Church. Now we see what sins exclude out of heaven, 1 Cor. 6.9, 10. Gal. 5.19, 20, 21. Eph. 5.5, 6. Col. 3.5, 6. O then take heed of such sins! 1 Cor. 5.11. If I must not eat with them, then surely they must not remain in communion.  
8. Judge thyself hearty before the Lord in se●ret, for thy e●ils thou commitst, 1 Cor. 11.31. Persons not judging themselves, God d●th not onely judge them at the day of Judgement, but causes the Church to fore-judge.  
Quest. But what need of excommunication, where there are Christian Magistrates?  
Answ. There is great need.  
1. Because the doctrine appointed for eternal life, ought to ha●e continual use in the Church; but the doctrine of admoni●ion is such, as appears, In this thou hast gained thy brother; and so the doctrine of excommunication, as ap●ears, In that the incestuous person was ●elivered to Satan, that his flesh might be destroyed, and his spirit saved.  
2. Works of charity are of perpetual use; but such is excommunication.  
Object. But where is charity seen?  
Answ. In hindering a person from such an action, whereby he bring judgement to himself, as unworthy receiving is.  
3. The office of a Magi●●rate is to punish sinners, whether they repent or not; but the censures of the Church are to punish onely the impenitent.  
4. T●ere are many sins which the Magistrate is not bound to punish, as malice, pride, hypocrisy, denial of the truth, which do not disturb the public peace; but these by Christs institution must not be suffered in the Church.  
Quest. Whether is a person excommunicate, upon his saying he repents, to be admitted into the Church?  
Answ. No: John Baptist would not admit to his baptism, unless whom he was persuaded had repented, Mat. 3.6, 7. If persons do not show fruits of repentance, it appears they have not repented, though they say they have repented. The incestuous person was not received in, till he shewed manifest signs of repentance.  
Quest. What are the public signs of repentance, wherewith the Church may rest satisfied?  
Answ. 1. An holy shunning of all sins, by an unspotted life, and in particular the sin for which he was cast out.  
2. A desire of reconciliation with the Church, with a trembling to remain out of Communion.  
3. A sorrowful bewailing for all his sins: in particular, for the sins for which he was cast out, accompanied at least with a dejected countenance, if not with tears, with a promise of humble obedience; aggravation of sin,& self-condemnation being joined herewith. We red not that the incestuous person  shed a tear, but yet he was full of sorrow; but to weep for other things, and not to weep for so great an evil, doth not declare a good pulse of soul.  
Quest. Whether is it in the power of the Church to receive a penitent into their Communion, which been justly cast out of another Church?  
Answ. Yes: 1. For such a person is in the condition of an Heathen and a Publican. Now may not any Church receive an Heathen, in case he repent of his his heathenism, and embrace the faith of Christ? It is the power of such an heathen to choose to what congregation he will join; provided he can orderly reside with them.  
2. Divers mischiefs would follow, if one Church might not absolve those another Church casts out.  
1. For then if a Church should dissolve after they had cast out a sinner,( as among all Judgements, both of Presbyterian, Independent and Baptist, it sometimes falls out) the sinner should never be absolved.  
2. If the Church should remove a thousand miles from the penitent, or he from them, he must be forced to take that pilgrimage, or else he must not be released, and so be still in scruple of conscience of being bound in heaven.  
3. Or in case the Elders should proceed maliciously or proudly,( as Diotrephes did, who cast out the Saints for doing their duty) there would be no way to right them. 3 Joh. 10. he would not scruple a jot, to recei e those Saints into communion. When the Jews cast out the blind man, Christ never sent him to that Church to be absolved, but Christ freely received him.  
But forasmuch as God is a God of order, and not of confusion, therefore, where it may with conveniency, by the rule of Order, those that have cast out, are to receive in, and no other Church: provided there hath been a just proceeding by the Church or Elders; for else there may happen to be confusion and emulation, in stead of consociation and union among Churches.  
FINIS.