The whole treatise of the cases of conscience distinguished into three bookes: the first whereof is revised and corrected in sundrie places, and the other two annexed. Taught and deliuered by M. W. Perkins in his holy-day lectures, carefully examined by his owne briefes, and now published together for the common good, by T. Pickering Bachelour of Diuinitie. Whereunto is adioyned a twofold table: one of the heads and number of the questions propounded and resolued; another of the principall texts of Scripture vvhich are either explaned, or vindicated from corrupt interpretation.

THE WHOLE TREATISE OF THE CASES OF CONSCIENCE , DISTINGVISHED INTO THREE Bookes : The first whereof is revised and corrected in sundrie places , and the other two annexed . Taught and deliuered by M. W. Perkins in his Holy-day Lectures , carefully examined by his owne briefes , and now published together for the common good , by T. Pickering Batchelour of Diuinitie . Whereunto is adioyned a twofold Table : one of the Heads and Number of the Questions propounded and resolued ; another of the principall Texts of Scripture which are either explaned , or vindicated from corrupt interpretation .

Rom. 14. 23. Whatsoeuer is not of Faith , is sinne .

HINC LVCEM ET POCVLA SACRA

ALMA MATER CANTABRIGIA

PRINTED BY IOHN LEGAT , Printer to the Vniversitie of Cambridge , 1606.

And are to be sold in Pauls Church-yard at the signe of the Crowne by Simon Waterson .

TO THE RIGHT HONOVRABLE , EDWARD Lord Dennie , Baron of Waltham , &c.

RIght Honourable : There is no one Doctrine , reuealed in the Word of God , or dispensed by the Prophets and Apostles , of greater vse and consequence in the life of man , then is that , which prescribeth a Forme of releeuing and rectifying the Conscience .

The benefit , which from hence issueth vnto the Church of God , is vnspeakable . For first , it serveth to discouer the cure of the dangerousest sore that can be , the wound of the Spirit . Which how great a crosse it is , the Wise man reporteth out of true experience , when he saith , that the Spirit of a man will sustaine Prou. 18. 14. his infirmitie , but a wounded Spirit who can beare it ? And his meaning is , that no outward griefe , can fall into the nature of man , which will not be with patience indured , to the vtmost , so long as the minde is not troubled , or dismaied . But when once the Spirit is touched , and the heart , ( which beeing well apaied , is the very fountaine of peace to the whole man , ) smitten with feare of the wrath of God for sinne ; the griefe is so great , the burden so intolerable , that it will not by any outward meanes , be eased or asswaged .

Secondly , it giueth for all particular Cases , speciall and sound direction ; whether man be to walke with God , in the immediate performance of the duties of his Seruice ; or to conuerse with man , according to the state and condition of his life , in the Familie , Church , or Common-wealth . The want of which direction , of what force it is , to turne the actions of men , which are good in themselues , to sinnes in regard of the agents , S. Paul affirmeth in that generall Conclusion , Whatsoeuer is not of faith , is sinne . Wherein he Rom. 14. 23. would teach vs , that whatsoeuer is done , or vndertaken by men in this life , whether it concerne the knowledge and worship of God , or any particular dutie to be performed , by vertue of their Callings , for the common good ; whereof they haue not sufficient warrant , and assurance in Conscience , grounded vpon the Word , that it is to be done , or not to be done ; to them it is a sinne .

Thirdly , it is of all other Doctrines , ( beeing rightly vsed ) the most comfortable . For it is not founded in the opinions , and variable conceits of men , neither doth it consist , of Conclusions and Positions , which are onely probable and coniecturall : ( for the Conscience of the doubting or distressed partie , can not be established and rectified by them : ) but it resteth vpon most sufficient and certaine Grounds , collected and drawne out of the very Word of God , which , as it is mightie Hebr. 4. 12. in operation , pearcing the heart , and discerning the thoughts and intents thereof , so is it alone auaileable and effectuall to pacifie the minde , and to giue full satisfaction to the Conscience .

And as the benefit is great ; so the want of this Doctrine , together with the true manner of applying the same , is , and hath beene the cause , of many and great inconueniences . For euen of those that feare God , and haue receiued to beleeue , there be many , who in the time of their distresses , when they haue considered the waight and desert of their sinnes , and withall apprehended the wrath of God , due vnto them ; haue beene brought vnto hard exigents , mourning , and wayling , and Psal. 6. 6. and 22. 1 , 2. crying out , as if God had forsaken them , vntill they haue beene releeued by the Spirit of Christ , in the meditation of the word , & promise Psal. 119. v. 49 , 50. of God . But those especially , who haue not beene instructed in the knowledge of the truth , nor acquainted with the course of Gods dealing , with his distressed children , by reason of ignorance and blindnes in matters of Religion and pietie , when the Lord hath let loose the cord of their Consciences , and set before their eyes , both the number of their sinnes committed , and the iust anger of God purchased thereby , what haue they done ? surely despairing of the mercie of God , and their owne saluation , they haue either growne to phrensie , and madnes , or els sorted vnto themselues fearefull ends , some by hanging , some by drowning , others by embruing their hands in their owne blood . And if not in regard of griefe and trouble of minde ; yet for want of better resolution in particular cases , within the compasse of their generall or personall callings , ( though otherwise , men indued with some measure of knowledge and obedience , ) they haue either abused , or els quite relinquished and forsaken their callings , and thereby become scandalous , and offensiue vnto others .

Now then , as by these and sundrie other Instances of proofe , the matter it selfe appeares to be of great waight and importance , so it is most meete , that the best and fittest course should be taken , in the teaching and inforcing of the same . In which regard we haue iust cause , to challenge the Popish Church , who in their Case-writings haue erred , both in the substance and circumstances of this Doctrine , as shall appeare in the sequele .

First , because the dutie of releeuing the Conscience , is by them commended to the sacrificing Priest , which , though according to their owne Canons b b Decret. de poenit . dist. 6. cap. 1. Caueat spiritual is iudex , vt sicut non commisit crimen nequitiae , itâ ●ō careat munere scientiae . he should be a man of knowledge , and free from imputation of wickednes , yet oft times it falls out that he is either vnlearned , or els wicked and lewd of conuersation , and consequently vnfit for such a purpose .

Secondly , they teach that their Preists appointed to be comforters and releeuers of the distressed , are made by Christ himselfe c c Iudices in caufis poenitentium . Bell. de poen. lib. 3. cap. 2. Concil. Trid. sess. ●4 . can . 9. Prolog . in Summ Antonni . Archicpisc . Florentini . Mark . 2. 10. Reu. 3. 8. iudges of the Cases of conscience , hauing in their owne hands a iudicarie po●…er and authoritie , truly and properly to binde or to loose , to remitte or to retaine sinnes , to open or to shut the kingdome of heauen . Whereas the Scripture vttereth a contrarie voice , that Christ onely hath the keyes of Dauid , which properly and truly openeth , and no man shutteth , and properly and truly shutteth , and no man openeth . And the Ministers of God are not called to be absolute Iudges of the Conscience , but onely Messengers and Embassado●rs of reconciliation ; 2. Cor. 5. 20. wherevpon it followeth , that they cannot be d d Theophl . comment . in Ioan. 3. 34. & Hieron . l. 3. comment . in Math. super verba . Tibi dabo claues . the authors and gi●ers of remission of sinnes , but onely the Ministers and Dispensers of the same .

Thirdly , the Papists in their writings haue scattered here and there , sundrie false and erronious Grounds of Doctrine , much preiudiciall to the direction or resolution of the Emanuel Sa. in Aphor. cō●essar●orum . Summa Angelica . capit . ●ides . paragr. 6 , 7. Conscience in time of neede , as namely , I. That a man in the course of his life , may build himselfe vpon the faith of his teachers , and for his saluation rest , contented with an implicite and vn-expressed faith . Which doctrine , as it is an onely meane , to keepe men in perpetuall blindnes and ignorance , so it serueth to no other purpose in the time of Temptation , but to plunge the hart of man into the pit of despaire , it being vncapable of confort , for want of particular knowledg & understanding of the word & promise of God . I● . That euery man ought to stand in feare and doubt of the pardon of Concil. Trid. sess. 6. cap. 9. his sinnes , and that no man can be assured by the certentie of faith , either of the present fauour of God , or of his owne saluation . True it is , that in respect of our owne vnworthines and indisposition , we haue iust cause , not onely to doubt and feare , but to dispaire and be confounded before the iudgement seat of God . Yet that a man should not be certainely resolued by faith of the mercie of God , in and for the merir of Christ , is a comfortlesse doctrine to a distressed soule , and contrarie vnto the sauing a a Matth. 14. 31. Iam. 1. 6. Rom. 〈◊〉 . 20. word of the Gospel , which teacheth , that certentie floweth from the nature of faith , and not doubting . III. That euery man is bound in conscience vpon paine of damnation , to make speciall confession of Concil. Trid. ●ess . ●4 . can. 7. his mortall sinnes , with all the particular circumstances therof once euery yere to his Priest . This position & practise , besides that it hath no warrant of sacred writte , nor yet any ground of Orthodoxe antiquitie , for 800. yeares , more or lesse after Christ : it maketh notably to the disturbing of the peace of Conscience , in time of extremitie , considering that is impossible , either to vnderstand or remember all , many beeing hidden and Psal. 19. 12. vnknowne . And the minde being in this case informed , that forgiuenesse dependeth vpon such an enumeration , may thus be brought into doubt and distrust , and will not be able to rest by faith in the sole mercie of God , the onely soueraigne medicine of the soule . Againe , the griefe of the mind , doth not alwaies arise from all the sinnes that a man hath committed , neither doth the Lord set before the sinners eies , whatsoeuer euill hath bin done by him ; but some one or more particulars . And these are they , that doe lie heavie vpon the heart ; and to be eased of them , will be worke inough , though he doth not exhibite vnto the Confessour , a Catalogue of all the rest . IV. That some sinnes are veniall , because they are onely besides the Lawe of God , not against it , and because a a Peceatum veniale , quod non tol●…t ordinem ad vltimum finem , vnde non meretur poenam aeternam , sed temporalem . Iacob . de Graphiis : Decision . aurcar . Cas. Consc. l. 1. cap. 6. they binde ouer the sinner onely to temporal , and not to eternall punishments . This conclusion , first is false ; For though it be granted , that some offences are greater , some lesser , some in a higher degree , others in a lower . Againe , that sinnes in regard of the euent , beeing repented of , or in respect of the person sinning , beeing in Christ , and therefore accounted iust , are pardonable , because they are not imputed to condemnation ; yet there is no sinne of what degree soeuer , which is not simply , and of it selfe mortall , whether we respect the nature of the sinne , or the measure and proportion of diuine iustice . For in nature it is an anomie , that is to say , an aberration from the perfect 1. Ioh. 3. 4. rule of righteousnesse , & therefore is subiect to the curse , both of temporarie and eternall death . It is an offence against the highest Maiestie , and consequently , man standeth by it ingaged to euerlasting torment . Secondly , it is a weake and insufficient ground of resolution , to a troubled Conscience . For whereas true and sauing ioy is the daughter of sorrow , and the heart of man cannot be lifted vp , in assurance of Gods fauour , to the apprehension and conceipt of heauenly comforts , vnlesse it be first abased , and by true humiliation , brought to nothing in it selfe ; The remembrance of this , that the offence committed is veniall , may in some cases too much inlarge the heart , and giue occasion to presume , when haply there will be reason to the contrary . And if not that , yet in case of falling by infirmitie after grace receiued , the mind beeing forestalled with this erronious conceipt , that the sinne is lesse , then it is indeede , because veniall , may in the issue be lesse quieted , and more perplexed . V. That a man may satisfie the iustice of God , for the temporall punishment Concil. Trid. sess. 1● . can. 13. of his sinnes committed . To omit the vntruth of ●●is position ; Howe it maketh to the casing of the heart , or the asswaging of the griefe of minde in temptation , I appeale to common experience . For when a man , beeing assured of the pardon of his sinnes , shall yet consider , that there is something more behind to be done on his part , how can he in probabilitie , rely himselfe wholly vpon Christs satisfaction ? How can he reape vnto himselfe from thence any assurance of reconciliation to God , whome he formerly offended ? If we may and must doe something in our owne persons , whereby to appease the wrath of God , why hath our Sauiour taught vs for our hearts releife , wholly and onely to make the plea of pardon for our sinnes ? True it is indeede , that Popish Confessours doe teach their Penitents , when they feele the wrath of God vpon them for sinne , to stoppe the mouth of Conscience , by performance of a formall humiliation and repentance , yea to offer vnto God some ceremoniall duties in way of satisfaction . But when sorrow seazeth vpon the soule , and the man falls into temptation , then it will appeare that these directions were not currant ; for notwithstanding them , he may want sound comfort in Gods mercie , and runne into despaire without recouerie . And for this cause , vpon experience it hath bin prooued , that euen Papists themselues in the houre of death , haue bin content to renounce their owne workes , yea the whole body of humane satisfactions , and to cleaue onely to the mercie of God in Christ for their saluation .

By these instances , and many more that might be alleadged to this purpose , it is apparent , vpon how weake and vnstable Grounds the Case-diuinitie of the Popish Church standeth ; and how indirect a course they take , for the resolution and direction of the troubled Conscience .

Now by the benefit and abuse of this Doctrine , we see how necessary it is , that in Churches which professe Christian religion , it should be more taught , and further inlarged , then it is . And to this purpose it were to be wished , that men of knowledge in the Ministerie , that haue by the grace of God attained vnto the Tongue of the learned , would imploy their paines this way : not onely in searching into the depth of such points as stand in bare speculation , but in annexing thereunto the grounds and conclusions of practise , wherby they might both informe the iudgement , & rectifie the conscience of the hearers . By this means it would come to passe , that the poore distressed soule might be releeued , pietie and deuotion more practised , the kingdome of Sinne , Satan , and Antichrist weakened , and impayred , and the contrarie kingdome of Christ Iesus more and more established .

What the Author & Contriuer of the Discourse ensuing hath done in this behalfe , it is euident by the whole course of his writings , that he hath left behinde him : all which , as they doe openly shew vnto the world , howe great a measure of knowledge and vnderstanding , with other endowments both of nature and grace , the Lord had inriched him withall ; so they doe carrie with them the sweet sauour of pietie and sanctification , wherwith he approoued his heart vnto God , and his life vnto men . Wherein also vpon occasion , he hath propounded , and explained sundry notable rules of direction and resolution of the Conscience , as wil appeare to the view of the learned & well-advised Reader .

To let passe all the rest : this present Treatise giueth very sufficient testimonie , of his knowledge and dexteritie in that kinde ; which could not be attained vnto , without great paines , much obseruation , and long experience . A labour which commendeth it selfe to the Church of God in two respects principally . One , because his grounds and principles are drawne either directly , or by iust consequence out of the written Word , and so are of greater force , to convince the conscience , and to giue satisfaction to the mind , either doubting , or distressed . The other , for that it is deliuered with such perspicuitie , and disposed in such order and Methode , as fitteth best for the vnderstanding and memory of any , whosoeuer shall peruse it .

Now this whole Treatise of the Questions , I haue made bold to present vnto your Lordsh , and to publish abroad vnder your protection . First , because God , who vouchsafeth speciall fauour to them that honour him , hath adorned your estate with Honour , your person inwardly with many rich graces of his Spirit , and outwardly with the profession and practise of true Religion ; a thing directly confirmed by your vnfained loue of the truth , and continuall fauours to the Teachers of the same , the Ministers and Dispensers of the Gospel . Secondly , because as the Author of these Cases , was himselfe in many respects , bound vnto your Hon. while he liued ; so his wife and children for his sake , haue receiued much kindnes at your hands , since his death ; a manifest proofe of the truth & synceritie of your affection towards him in the Lord . And in the last place , it was my desire , by setting them forth vnder your name , to giue some testimonie of dutie to your Hon. presuming that as you loued the Author , so you will be pleased to patronize the Worke , and fauourably to interpret , of the paines and good intention of the publisher . And thus crauing pardon for my boldnes , I humbly take my leaue , and commend your Lordsh , to the grace & fauour of God in Christ . From Emanuel Colledge in Cambr. Novemb. 20. 1606.

Your Hon. in all dutie to be commanded , Tho. Pickering .

To the godly and well-affected Reader whosoeuer .

I Doe now at the length offer vnto thy view ( Christian Reader ) the whole Treatise of Case-divinitie , so farre as the Author proceeded in the deliuerie thereof before his death . If thou hast bin longer held in expectation thereof , then either thy selfe desiredst , or was meete , I must intreat thy fauourable interpretation of my forbearance , partly in regard of many priuate distractions , and sundrie occurrents wherewith I was detained from this dutie , and partly also in respect of my desire to publish it in such sort to thy contentment , that it might afterward require no further filing or forbishing by secondarie Corrections . Wherein , notwithstanding mine endeauour to the contrarie , my hope hath beene in part preiudiced , by reason of some faults escaped in the Printing , through want of carefull attendance on the Presse in my necessarie absence . The principall I haue noted in a Table before the first Booke , and the other of lesser moment , I commend to thy priuate pardon .

Touching the Treatise it selfe , I haue dealt as faithfully as I could , keeping close to the Preachers owne wordes , without any materiall addition , detraction , or amplification . His Methode remaines the same in the bodie of the discourse , not admitting the least alteration . Onely it was thought conuenient to distinguish it into Bookes according to the severall distinct parts , the Bookes into Chapters , the Chapters that were most capable of diuision into Sections ; and my meaning therein was , to helpe the memorie of the Reader , and to avoid tediousnes the daughter of longsome discourses .

Now if in the perusing , thou either find any thing amisse , or thy selfe haply not fully satisfied in particular ; then remember what is the Lot of learned mens workes which are Scripta posthuma ( wherof these latter times haue yeelded many examples ) to be left after a sort , naked and imperfect , when the Authors themselues are gone , who might haue brought them to perfection . Consider againe , that in regard of the weight of this worthy Argument , it were much better kindely & thankfully to accept and inioy these labours , howsoeuer imparted , then by their suppressing to be wholly depriued of such a benefite . And withall rest with me in hope , that as himselfe hath first In the Treat . Page . 4. traced the way , and walked by the bankes of this maine Sea , so others vpon this occasion , will be incouraged to attempt the like course , or at least to enlarge this worke by addition of more particulars . Meane while , not doubting of thy Christian acceptance of my paines for thy good , I commend them to thy loue , thy selfe vnto God and the word of his grace . Eman. Coll. Novemb. 20. 1606.

Thine in Christ Iesus , Tho. P.

A TABLE OF THE Summe or Contents of the whole Treatise , both for Heades and Number of the Questions . The first Booke . The Preface touching the ground and order of the Treatise . Pag. 1. CHAP. I. Of Confession , and the degrees of Goodnesse . CHAP. II. Of the nature and differences of Sinne . . CHAP. III. Of the subiection and power of Conscience . CHAP. IV. Of the distinction of Questions , or Cases . CHAP. V. Of the first maine Question touching Man simply considered , viz. What a man must doe that he may come into Gods fauour , and be saued ? 50 Concerning Humiliation . 1. What if a man humbling himselfe , cannot call to minde all , or the most of his sinnes ? 56 2. What the man must doe , who finds himselfe hard hearted , and of a dead spirit , &c. 57 3. Whether he that is more grieued for losse of his friend , then for the offence of God by his sinne doth truly humble himselfe ? 58 Concerning Faith . 1. How a man may truly applie Christ , with all his benefits vnto himselfe ? 60 2. When doth a man beginne to beleeue in Christ ? 61 Concerning New-Obedience . 1. How may a man frame his life to liue in New-Obedience ? 65 2. How may a man doe a good worke ? 67 CHAP. VI. Of the Second maine Question , viz. How a man may be in Conscience assured of his owne saluation ? CHAP. VII . Of the Third maine Question , viz. How a man beeing in distresse of minde , may be comforted ? 1. What is Distresse of minde ? 88 2. What is the generall Remedie of all distresses ? 90 CHAP. VIII . Of the first Speciall distresse arising of a Diuine Tentation . What is the Remedie thereof ? 110 CHAP. IX . Of the second speciall Distresse , arising from outward Afflictions . 1. How the Trouble of minde arising of Afflictions , may be remedied ? 118 2. How the minde of the partie distressed may be staied , when the Lord deferres deliuerance ? 129 What is a man to do● , that findès no ende of this afflictions till death ? 136 3. How may a man be able to indure with comfort the pangs of Death ? 138 How may a man in this life , haue a true taste of eternall happinesse ? 141 How a man may truly discerne whether the Ioy of the Spirit be in him , yea or no ? 144 4. How the minds of such persons are to be staied , as are possessed by the Deuill , or feare possession ? 152 5. What they may doe , whose houses are haunted and molested by wicked Spirits ? 158 CHAP. X. Of the third speciall Distresse , arising of the Tentation of Blasphemies . What is the true Remedie of this Tentation ? 162 CHAP. XI . Of the fourth Speciall Distresse , arising from a mans owne sinnes . 1. How the violent distresse of minde , arising from our owne sinnes , is to be cured ? 171 2. How the moderate distresse , arising of the same cause , is to be remedied ? 178 CHAP. XII . Of the fift speciall Distresse , arising from a mans owne bodie . Quest. 1. How the bodie should trouble or annoy the minde ? 188 2. What is the nature and worke of Melancholy ? 191 3. Whether there be any difference betweene the trouble of Conscience and Melancholy ? 194 4. What is the way to cure Melancholy ? 195 5. How the minde troubled by strange alterations incident vnto the bodie , may be cured ? 197 The Second Booke . CHAP. I. Of the Order of the Questions . CHAP. II. Of the Godhead . Quest. 1. Whether there be a God ? 202 2. Whether Iesus the sonne of Mar●e , be the Son of God ? 219 CHAP. III. Of the Scriptures . Whether the Scriptures be the true word of God ? 223 CHAP. IV. Of Religion , and the knowledge of God . Quest. 1. What is that Religion that is due vnto the true God ? 251 2. How God is to be conceiued in our mindes , when we worship him ? 252 CHAP. V. Of the Inward worship of God . Quest. How God is to be worshipped and serued ? 256 CHAP. VI. Of the Outward worship of God , and first of Praier Quest. 1. How may a man make a lawfull and acceptable Praier ? 263 2. Whether a man may lawfully make Imprecations ? 270 3. What be the particular circumstances of Praier ? 275 1. The voice . Whether a voice or words , are to be vsed in praier ? 275 Whether it be lawfull , when we pray , to read a set form● of Praier ? 277 2. The Gesture . What kinde of Gesture is to be vsed in prayer ? 278 3. The place . In what place must we pray ? 279 4. The time . What are the times , in which men are to make praiers vnto God ? 282 4. How their mindes may be pacified , which are troubled with sundrie accidents in their prayers ? 285 . CHAP. VII . Of the hearing of the Word preached . Quest. 1. How any man may profitably heare the Word ? 290 2. How they are to be comforted , who after long hearing , profit little or nothing at all ? 298 CHAP. VIII . Of the Sacraments in generall . Quest. Whether Sacraments ministred by Heretikes , Idolaters , and vnsufficient Ministers , be Sacraments or no ? 302 CHAP. IX . Of Baptisme . Quest. 1. Whether Baptisme be necessary to saluation ? 307 2. Whether Godfathers and Godmothers be necessary ? 315 What duty they are to performe to the party baptized ? 319 Whether children baptized come to be of spirituall kindred , with the whole Church , by reason of their Godfathers and Godmothers ? 320 Whether , if Spirituall kindred be contracted by Baptisme , it can be a ●●st impediment of Mariage , &c. 322 3. Whether children of excommunicate persons haue right to Baptisme ? 324 Whether children borne in fornication haue right to Baptisme ? 329 4. How men of yeares may make a right vse of their Baptisme ? 330 5. Whether a man falling into sinne after Baptisme , may haue any benefite of his Baptisme ? 335 CHAP. X. Of the Lords Supper . Quest. 1. How farre forth men haue libertie to vse or not to vse the Lords Supper ? 336 2. How a man may rightly vse it to his comfort and saluation ? 339 In Preparation . What , if after preparation he find himselfe vnworthy ? 341 Whether a man should come fasting to the Supper , or no ? 342 Whether persons that be in sure of Law may come ? 343 In Receiuing . What if a man after often receiuing , doubteth whether he hath faith or no ? 346 What is to be done in case of hardnes of heart , at the instant of Receiuing ? 348 After Receiuing . What is he to doe , that after receiuing findes no comfort ? CHAP. XI . Of Adoration . Quest. 1. To what things is Adoration due , and in what manner ? 351 Whether Adoration be due to wicked Spirits ? 354 What Adoration is due to good Angels ? 356 to liuing men ? ibid. to Saints departed ? 357 to Images ? ibid. CHAP. XII . Of Confession before the Adversarie . Quest. 1. Whether Confession of faith be necessarie , and when ? 358 2. Whether it be lawfull for a man being vrged , to goe to Idoll-seruice , and heare Masse , so as he keepe his heart to God! 363 3. Whether any man , specially a Minister , may with good Conscience flie in persecution ? 367 And if he may flie , when ? 373 Whether a man that is imprisoned , may breake prison ? 377 CHAP. XIII . Of an Oath . Quest. 1. What is an Oath ? 379 Whether an Oath , taken by creatures , be a true Oath , and to be kept ? 380 Whether an Oath by false Gods be a true Oathe ? 381 How can God sweare by himselfe , seeing none can witnesse vnto him ? 382 2. How an Oathe is to be taken in a good and godly manner ? Whether in the Forme of an Oath , a man may not sweare directly by creatures , and indirectly by God ? 388 3. How farre forth doth an Oath bind , and is to be kept ? 390 Whether a man is bound to keepe an Oath taken by false Gods ? 391 Whether a man is bound to keepe that Oathe , vpon taking whereof there ensueth damage ? 392 Whether an Oath extorted by fraud , bindeth ? 393 Whether a Compulsory Oath bindeth ? 393 4. When an Oath doth bind , and when not ? 394 When doth a man commit Periurie ? 397 Whether the breach of a Locall Statute , wherevnto a man is bound by corporall Oath , be periurie ? 398 Whether it be lawful to exact an Oath of him , that will forsweare himselfe ? 399 CHAP. XIV . Of Vowes . Quest. 1. What a Vowe is ? 400 2. Whether a Vowe in the New Testament be any part of Gods worship ? 401 3. When a vow made bindeth , and when not ? 405 Whether Iephte vpon his vowe did offer his daughter in Sacrifice ? 408 4. Whether Monasticall vowes doe binde or no ? 411 CHAP. XV. Of Fasting . Quest. 1. What is a Religious Fast ? 424 2. How a Religious Fast is to be obserued ? 425 Touching the manner of Fasting . How long must the Fast continue ? 428 Whether a man may eate in the time of a solemne Fast ? 428 Whether all be bound to keep the forme prescribed , in the day of a solemne Fast ? 429 3. Whether Popish Fasts be lawfull ? 433 CHAP. XVI . Of the Sabboth day . Quest. 1. Whether it be in the libertie of the Church of God vpon earth , to alter the Sabboth from the seuenth day to any other ? 438 2. How the Sabboth of the New Testament is to be observed ? 453 Whether we may not lawfully use Recreations , on the Sabboth day ? 459 Whether men vpon occasion , may not doe a work of their callings , in the morning or euening of the Sabboth ? 461 3. When the Sabboth doth beginne ? 465 The third Booke . CHAP. I. Of the Nature and Differences of Vertue , and the Order of the Questions . CHAP. II. Of Prudence . Quest. 1. How men are to practise Prudence ? 475 2. Whether a man may with good conscience vse Policie in the affaires of this life ? 485 CHAP. III. Of Clemencie . Quest. 1. How a man may carrie himselfe in respect of iniuries and offences done vnto him ? 489 How ought a man to forgive an Iniurie ? 492 Whether a man may defend himselfe by Law ? 493 How a man is to defend himselfe by Law ? 496 Whether may a man defend himselfe by force ? 499 When may he defend himselfe by force ? 500 Whether may he reskue himselfe , or others by Combate ? 501 2. When Anger is lawfull , and when vnlawfull ? 504 3. What is the Remedie of vniust Anger ? 512 CHAP. IV. Of Temperance . In the vse of Riches . 1. How farre a man may with good conscience desire and seeke Riches ? 521 2. How a man may with good conscience , possesse and vse Riches ? 528 Whether a man may voluntarily giue away all , and liue vpon Almes , in fasting and prayer ? 533 In the vse of meate and drinke . 1. Whether there be any difference in the vse of meat and drinke , now in the time of the New Testament ? 537 Whether we may with good conscience eate flesh at times forbidden ? 542 2. How we may eate and drinke to the glorie of God , and our owne comfort ? 543 What Rule of Moderation is to be obserued of euery one , in eating ? 551 In the vse of Apparell . 1. Whether ornaments of Gold , Siluer , pretious Stones , Silks and Velvets , &c. may not lawfully be vsed ? 560 2. What is the right and lawfull vse of Apparell ? 563 How shall we know what is necessarie for euery person and state ? 566 How a man may fit his Apparell in comely and decent manner ? 567 Whether a man may not take vp a forren fashion of attire , and vse it ? 569 Whether may we not labour to couer a deformitie in the bodie ? 578 What measure is to be obserued in vsing Outward Ornaments ? 579 What is the spirituall vse of Apparell ? 580 In the vse of pleasures and Recreations . 1. Whether Recreation be lawfull for a Christian man ? 583 2. What kindes of Recreations are lawfull and conuenient , and what not ? 584 3. How we are to vse Recreations ? 592 CHAP. V. Of Liberalitie . Quest. 1. What persons are to giue Almes ? 598 Whether the wife may giue almes , without consent of her husband ? 600 2. To whome must Almes be giuen ? 601 Whether we may giue to Beggars ? 603 Whether we ought to put a difference betweene person and person , in giuing almes ? 605 3. How much releefe must euery man giue ? 606 4. How many waies must a man giue ? 609 5. How Almes are to be giuen , that they may please God ? 610 Whether giuing of releefe be meritorious and satisfactorie ? 612 What is the right fruite of Almes-giuing ? 615 CHAP. VI. Of Iustice . Quest. 1. What is the Iudgement that one is to giue and hold of another ? 618 How a man may with good conscience giue Iudgement of himselfe ? 623 2. How one ought to honour another ? 625 What honour is due to Superiours ? 628 to Equalls ? 633 to Inferiours ? ibid. to a mans owne selfe ? 634 &c. &c. &c.

The Table of the Texts of Scripture .

Chapter . Verse . Page . Genesis . 1 16 234 4 23 243 6 15 239 19 1 355 21 9 241 42 25 388 43 8 242 49 18 149 Exodus . 4 25 28 6 14 254 7 19 243 9 6 244 10 22 245 16 29 439 20 7 390 35 3 440 Leviticus . 23 32 467 25 35 602 Numbers . 24 24 227 Deuteron . 8 10 556 10 20 257 15 4● 414. 004 17 16. 17. 523 30 19 388 Iudges . 11 1. &c. 408 16 29 245 Ioshua . 8 5 486 Ruth . 1 17 683 I. Sam. 2 25 29 16 19 247 19 24 573 25 26 389 II. Sam. 1● 16. & 20. 427 16 10 513 19 23 391 I. King . 2●… 19 629 II. King . 〈◊〉 18. & 19. 368 10 18 365 II. Chron. 2●… 2 248 Ezra . 8 2 427 Psalmes . 6 1 107 & 117 10 17 98. 286 15 1 78 2●… 616. &c. 19 13● 22 76 11 404 8 77 1 &c. 117 26 11 404 30 11 587. 8 34 9 525 37 16 525 39 13 530 50 15 123 90 14 138 109 1 272. 507 112 9 532 Proverbs . 3 11 136 4 23 168 6 13 526 12 16 518 16 6 614 18 14 88 20 18 169. 506 Eccles. 3 1 129. 587 7 16 484 Canticles . 2 7 388 Esay . 1 15 264 20 2 573 49 8 95 50 4 1 45 7 121 66 23 244 Ieremie . 3 4 588 4 2 384 & 383 30 11 121 35 1 &c. 422 31 4 588 Dan. 3 6 365 4 24 613 30 193 Zachariah . 2 8 35 Habbac . 2 4 116 Malachi . 1 11 280 3 17 184 Math. 4 23 245 10 352 5 34 388 4 144 25 496 21 & 22 513 6 28 564 33 478 9 12 & 13 176 15 433 10 23 368 28 258 39 530 12 9 534 18 36 593 15 30. 496 17 324 19 12 420 21 422. 534 23 527 23 3 340 Marke . 13 33 479 Luke . 2 37 431 3 11 67. 566. 609. 4 18 113 6 29 494 24 527 9 23 65 11 41 596 12 33 608. 533 14 14 614 33 532 26 527 16 9 614. 528 Iohn . 1 48 249 3 5 312 8 4 , & 15 149 9 49 490 31 264 16 20 144 Actes . 1 10 448 2 46 549 4 29 273 5 4 527 7 16 249 10 15 539 33 293 13 14 451 17 30 26. 94. 15 29 541 18 3. & 4. 452 20 7 465 21 24 366 23 12 14. 406 24 14 66 Romanes . 5 1 80 3 127 7 18 21 19 166. & 184 1 27 30 74 16 75 28 130. 124 26 286. 277 1 20 204 11 15 95 12 3 480 13 12 417 10 ibid. 14 15 450 23 46 vlt. 70 16 26 95 5 541 13 14 581 1. Cor. 2 15 619 3 18 291 5 324 6 7 30 18 494 7 9 412 27 413 30 530 8 vlt. 69 9 27 427 11 26 340. 337 13 5 496 15 31 389 2. Cor. 1 23 384. 4 17 362 7 9 99 Galat. 3 26 82 4 10 449 5 1 414 12 272 Ephes. 4 26 510 5 18 553 29 419 6 18 282 5 16 479 Philip. 1 10 531 4 8 634. 481 12 531 5 497 Coloss. 1 26 95 2 16 414 3 16 296 1. Thess. 4 11 481 5 17 282 20 294 23 186 2. Thessal . 7 8 227 1. Tim. 1 1 19 2 4 94 15 362 4 8 404 5 544 22 32 5 12 420 24 33 19 622 21 389 23 537 6 8 564 9 524 17 , 18 , 19 615 2. Tim. 2 19 85 4 14 273 Titus . 1 15 544 Hebr. 3 11 383 5 7 288 12 11 126 Iames. 1 15 38 19 291 〈◊〉 2 362 10 64 1 624 5 16 5 1. Peter . 2 1 292 3 15 360 2. Peter . 1 10 86 1. Iohn . 3 2 81 14 9 5 11 , 15 79. 289 Apocal. 19 10 355 21 6 98

THE FIRST BOOKE of the Cases of Conscience , concerning Man simply considered in himselfe without relation to an other .

The Preface declaring the Ground and Order of the Treatise following . Isaiah , 50. 4. The Lord God hath giuen me a tongue of the learned , that I should know , to minister a word in due time , to him that is wearie .

IN that part of the Prophecie which goes before , the holy Ghost setteth downe and foretelleth the Calling of the Gentiles , which was to beginne at the death of Christ , and from thence to continue vnto this day , and so consequently to the ende of the world . In the former verses of this Chapter , there is mention made of the reiection of the Iewes ; I meane not a generall , but a particular rejection , namely then , when they were in affliction in the daies of Isaiah . Now in this , and so in all other Prophecies of the like kind , which intreat of this point ; Christ himselfe is brought in , speaking in his owne person ; and the words of this Chapter from the beginning , to this present verse and the rest that follow , are the words of Christ the Mediatour .

In the verses going before , he disputes the case of their rejection , and and the summe of the whole disputation is : that either he or they themselues were the causes thereof ; but he was not the cause , & therfore they themselues by their sinnes . The reason , whereby he prooues that they themselues were the cause , is framed in this sort . You Iewes cannot bring any writing or bill of diuorce , to shew that I rejected you : therfore I appeale euen to your owne consciences , whether you haue not brought this iudgement vpon your selues , by your iniquities . vers. 1. On the other side , the reason why God was not the cause is : because he for his part called them in great mercie and ioue : but when he called they would not obey . ver. 2.

Now in the ende of the second verse , is contained an answer to a secret reply , that some obstinate Iewe might make after this manner : God hath not nowe the like power in sauing and deliuering vs , as he hath had in former times : therefore we cannot hope or expect any deliuerance from him , and howe then shall we doe in the meane while ? To this the Lord himselfe makes answer , ver. 2 , 3 , 4. that his hand is not shortned , nor his power lessened in regard of greater workes , much lesse in respect of their deliuerance ; and though the present affliction which they indured , was great and tedious , yet they were not to be ouermuch dismayed in themselues , but rather to be comforted : because God had giuen him the tongue of the learned , to minister a word in season to the wearie and distressed , and consequently , that he had power to case and refresh that their wearines and affliction .

In this text then , there is set downe one principal dutie of Christs propheticall office , by allusion to the practises of the Prophets in the old Testament , especially those which belonged to the schooles of Elias and Elizeus , who are here tearmed , the learned . And out of the words thereof , one speciall point of instruction may be gathered , namely , That there is a certaine knowledge or doctrine reuealed in the word of God , whereby the consciences of the weake may be rectified and pacified : I gather it thus . It was one speciall dutie of Christs propheticall office , to giue comfort to the consciences of those that were distressed , as the Prophet here recordeth . Now as Christ had this power to execute and performe such a dutie , so he hath committed the dispensation therof to the Ministers of the Gospel . For we may not thinke that Christ in his owne person , ministred and spake words of comfort to the wearie , in the times of the Prophets , because he was not then exhibited in our nature ; and yet he did then speake , but how ? in the persons of the Prophets . So likewise , because Christ now in the new Testament , speaks not vnto the afflicted in his owne proper person , it remaineth therfore , that he performes this great worke in the Ministerie of Pastours and Teachers vpon earth , to whom he hath giuen knowledge , and other gifts to this ende and purpose . There must needes therefore be a certen and infallible doctrine , propounded and taught in the Scriptures , whereby the consciences of men distressed , may be quieted and releeued . And this doctrine is not attained vnto by extraordinarie reuelation , but must be drawne out of the written word of God .

The point therfore to be handled is , What this doctrine should be ? It is not a matter easie and at hand , but full of labour and difficultie : yea very large , like vnto the maine sea : I will onely ( as it were ) walke by the banks of it , and propound the heads of doctrine , that thereby I may , at least , occasion others , to consider & handle the same more at large .

That I may proceede in order : First , I am to lay downe certaine Grounds or Preambles , which may giue light and direction to the things that follow : and in the next place , I will propound and answer the maine and principall Questions of Conscience .

CHAP. I.

Of the two first Grounds of Cases , Confession , and the degrees of Goodnes .

THe Grounds or Preambles are especially foure . The first , touching Confession . The second , touching the degrees of Goodnesse in things and actions . The third , touching the degrees of Sinne . . The fourth and last concerning the Subiection and Power of conscience . Of these in order .

Sect. 1.

The first Ground is , That in the troubles of conscience , it is meete and conuenient , there should alwaies be vsed a priuate Confession . For Iames saith , Confesse your faults one to another , and pray one for another , Iam. 5. 〈◊〉 . thereby signifying that Confession in this case , is to be vsed as a thing most requisite . For in all reason , the Physitian must first know the disease , before he can applie the remedie : and the griefe of the heart will not be discerned , vnlesse it be manifested by the confession of the partie diseased ; and for this cause also in the griefe of conscience , the scruple , that is , the thing that troubleth the conscience must be knowne .

Neaerthelesse in priuate confession , these caueats must be obserued . First , it must not be vrged , as a thing simply or absolutely necessarie , without which there can be no saluation . Againe , it is not fit that confession should be of all sinnes , but onely of the scruple it selfe , that is , of that or those sinnes alone , which do trouble and molest the conscience . Thirdly , though confession may be made to any kind of m●n , ( Confesse one to another , saith Iames , ) yet is it especially to be made to the Prophets and Ministers of the Gospell . For they in likelyhood , of all other men , in respect of their places and gifts , are the fittest and best able to instruct , correct , confort , & en●orme the weake & wounded conscience . Lastly , the person to whome it is made , must be a man of trust & fidelity , able & willing to keepe secret things that are reueiled , yea to burie them ( as it were ) in the graue of obliuion , for Loue couereth a multitudeof sinnes .

Sect. 2.

The next Ground is touching the degrees of Goodnes in humane things and actions . Goodnesse in things is twofold ; vncreated and created . Vncreated is God himselfe , who neuer had beginning , and who is Goodnesse it-selfe , because his nature is absolutely and perfectly good , and because he is the author and worker thereof , in all things created . Created goodnes , is that whereby the creature is made good ; and it is nothing els , but the fruit of that goodnesse , that is essentially in God . Now the degrees thereof are these . There is a generall or naturall Goodnesse in creatures , & a more speciall or morall Goodnesse .

Generall Goodnesse is that , whereby all creatures are accepted and approoued of God , by whome they were both created & ordained . Thus euery creature is good , partly by creation , and partly by ordination . By creation it is , that the substance of each creature , as of the Sunne , the Moone , the Earth , Water , Meate , Drink , &c. is good , hauing the beeing thereof from God . Hence also the essentiall properties , quantities , qualities , motions , actions and inclinations of the creatures , in themselues considered , with all their euents , are good . By the same generall goodnesse also , euen the Deuill himselfe and his actions , as he is a substance , and as they are actions , hauing their beeing from God , are good . Things againe doe take vnto them the condition of Goodnesse , not onely by creation , but also by Gods ordination , whereby they are directed and appointed , to some certen vses & endes . Thus the euill Conscience , Hel , & Deathare good , because they are ordained of God , for the execution of his iustice , howsoeuer in themselues & to vs they be euill .

Besides this generall and naturall goodnesse , there is also a speciall or morall goodnes properly so called : and it is that , which is agreeable to the eternall and vnchangeable wisdome of God , reuealed in the Morall Law , wherin it is commanded ; and things as they are therein commanded to be done by God , are good morally . Now of actions morally good , there be two degrees : for they are either good in themselues alone , or good both in themselues , and in the doer . In themselues alone some things be morally good : for example , when a wicked man giues an almes , it is a good worke onely in it selfe , but not good in the doer , because it is not done in faith , and from a good conscience : and so are all the vertues of the Heathen , morally good in themselues , but they are not good in heathen men : for in them they are but * * Splendida peccata . beautifull sinnes . The next degree of goodnesse is , whereby things and actions are both good in themselues , and in the doer also . Of this sort were the praiers and almes of Cornelius good in themselues , and in him also , because Act. 10. he was a beleeuer .

Now opposite to things and actions morally good or euill , are actions and things of a middle nature , commonly tearmed Indifferent , which in themselues being neither good nor euill , may be done or not done without sinne ; In themselues I say , for in their circumstances , they are and may be made either euill or good . And here we must remember , to put a difference betweene conueniencie , and inconuenience , which ariseth from the nature of indifferent things . Conueniencie is , when a thing or action is so fitted to the circumstances , and the circumstances fitted to it , that thereby it becomes a thing Conuenient . On the other side , Inconuenience is , when the thing or action is done in vnmeete circumstances , which bring some hurt or losse to the outward man , or stand not with decencie : and therefore doe make it to be Inconuenient . And by this that hath been said , we may discerne , when an action is good , euill , indifferent , conuenient , or inconuenient .

CHAP. II.

Of the nature and differences of Sinne . .

THe third Ground , is touching the degrees or differences of Sinne . . And here we must first of all search , what is Sinne properly , and what is properly a Sinner .

Sect. 1.

Sinne in his proper nature ( as Saint Iohn saith ) is an anomie , that is , a want of conformitie 1. Ioh. 3. 4. to the lawe of God . For the better vnderstanding whereof , we must know , that there were in Adam before his fall , three things not to be seuered one from the other : the Substance of his bodie and soule : the Faculties and Powers of his bodie and soule : and the Image of God consisting in a straightnes , and conformitie of all the affections , and powers of man to Gods will . Now when Adam falls , and sinnes against God , what is his sinne ? Not the want of the two former , ( for they both remained , ) but the very want , and absence of the third thing , namely , of conformitie to Gods will . I make it plaine by this resemblance ; In a musicall instrument , there is to be considered , not only the instrument it selfe , and the sound of the instrument , but also the harmony in the sound . Nowe the contrarie to harmonie , or the disorder in musicke , is none of the two former , but the third , namely the discord , which is the want or absence of harmonie , which we call disharmonie . In the same manner , the sinne of Adam , is not the absence either of the substance , or of the faculties of the soule and the bodie , but the want of the third thing before named , & that is , conformitie or correspondencie to the will of God , in regard of obedience . But some may say : the want of conformitie in the powers of the soule , is not sinne properly : because in sinne , there must bee not onely an absence of goodnesse , but

be some twentie or thirtie yeares : yet the partie offending , doth not therefore cease to be a sinner . Now then I demaund , what is the very thing , for which he is named and tearmed still a sinner in the time present , the offence beeing past ? The answer is , that euery actuall sinne , beside the three former , must be considered with a fourth thing , to wit , a certaine staine , or blotte , which it imprints and 4. Macul● . leaues in the offender as a fruit , and that is an inclination , or euill disposition of the heart , wherby it becomes more apt & prone to the offence done , or to any other sinne . For looke as the dropsie man , the more he drinks , the drier he is , and the more he still desires to drinke : euen so a sinner , the more he sinnes , the apter is he to sinne , and more desirous to keepe still a course in wickednes . And as a man that lookes vpon the Sunne , if he turne his face away , remains turned vntill he turne himselfe againe : so he that turnes from God by any sinne , makes himselfe a sinner , and so remaines , vntill he turne himselfe againe by repentance . Thus Dauid was a sinner , not onely in the very act of his adulterie & mur●… ther : but euen when the act was done●… past , he remained still a murtherer and 〈◊〉 dulterer ; because a new , or rather a re●… pronenesse to these , and all oth●… tooke place in his heart by his fal●… strength , till he turned to God by●… vpon the admonition of the Pro●… thing then , whereby a sinner is tearmed a sinner , is the Fault together with the fruit thereof , namely , the Blot imprinted in the soule , so oft as men doe actually offend .

The Vse of this doctrine touching sinne , is twofold . First , by it we learne and see what is Originall sinne , wherby an Infant in the first conception and birth is indeed a sinner . Euery Infant must be considered as a part of Adam , proceeding of him and partaking of his nature : and therby it is made a sinner , not onely by imputation of Adams offence , but also by propagation of an apt●esse , and pronenes vnto euery euill , receiued together with nature from Adam . And thus ought we to conceiue Originall sinne , not to be the corruption of nature alone , but Adams first offence imputed , with the fruit thereof the corruption of nature , which is an inclination vnto euery euill , deriued together with nature from our first parents . Secondly ; by this we are taught , to take heed of all and euery sinne , whether it be in thought , word , or deed : because the committing therof , though in respect of the act it passeth a●… in the doing , yet it breedeth and in●…seth a wicked disposition in the heart , ●…h beene said ) to the offence done , or a●… sinne . Men deceiue themselues , that ●…the euill of sinne , to be only in the ●…ng & to goe no further ; wheras in●… offence hath a certen blot going with it , that corrupteth the heart , and causeth man to delight and lie in his offence , which lying in sinne is a greater cause of damnation , then the very sin it selfe . This therfore must admonish vs , to take heed least we continue in any sinne , and if it fall out , that through infirmitie we be ouertaken by any tentation , we must labour to rise again , and turne from our sinne to God , by new and speedy repentance .

Sect. 3.

Thus much of Sinne it selfe . Now follow the Differences thereof , which are manifold . The first sort are to be gathered from the causes and beginnings of sinne in man , which are threefold , Reason , will , and Affection .

The differences of sinne in respect of Reason are these , First , some are sinnes of knowledge , some of ignorance . A sinne of Knowledge is , when a man offends against his knowledge , doing euill when he knoweth it to be euill : and this is greater then a sinne of ignorance , for he that knoweth his masters will , and doth it not , shall be beaten with many stripes . A sinne of Ignorance is , when a man doth euill , not knowing it to be euill . Thus Paul was a blasphemer , an oppressour , and persecuted the Church of Christ ignorantly , and in a blinde zeale , not knowing that which hee did to be euill . Nowe by ignorance here I meane , an ignorance of those things which ought to be knowne ; and this is twofold : simple , or affected . Simple ignorance is , when a man after diligence and good paines taking , still remaines ignorant : this ignorance will not excuse any man , if it be of such things as he is bound to know : for it is said , He that doth not his masters will , by reason he knew it not , shall be beaten with stripes , though fewer .

And in this regard , euen the Heathen which knew not God , are inexcusable , because they were bound to haue known him . For Adam had the perfect knowledge of God imprinted in his nature , and lost the same through his owne default , for himselfe and his posteritie . And it is the commandement of God , whereunto euery man is bound to performe obedience , that man should know him , that is , his will and word .

But some may say then , how can any man be saued , seeing euery man is ignorant of many things which he ought to know ? An. If we know the grounds of religion , & be careful to obey God according to our knowledge , hauing withall a care and desire , to increase in the knowledge of God and his will , God will hold vs excused : for our desire and indeauour to obey , is accepted for obedience it selfe . And the greater this simple ignorance is , the lesser is the sinne . For hereupon it was , that Peter lessened , and ( in some sort ) excused Act. 3. 〈◊〉 . the sinne of the Iewes , in crucifying Christ , because they did it through ignorance : and so doth Paul his sinne in persecuting the Church , when he alleadgeth , that it was done 1. Tim. 1. 13. ignorantly in vnbeleefe . But howsoeuer this sinne by such meanes may be lessened , yet remaines it still a sinne worthie condemnation . Affected ignorance is , when a man takes delight in his ignorance , and will of purpose be ignorant : not vsing , but contemning the meanes , wherby to get and increase knowledge : and that carelessely and negligently , because he will not leaue sinne which he loueth , nor forsake the euill trade of life , wherin he delighteth . This is the sinne of those , whereof Iob speaketh , who say vnto God , Depart from vs : for we desire not the knowledge Iob 21. 14. of thy waies . And of whome Dauid complaineth , that they flatter themselues in their owne Psal. 36. 〈◊〉 . 3. eyes , and haue left off to vnderstand , and to doe good . This ignorance is damnable and deuilish : it excuseth no man , but doth rather aggrauate and increase his sinne : yea it is the mother of many grieuous enormities .

Againe , Ignorance is twofold : of the a a Ignorant●● 〈◊〉 . Law , or of the thing the Law requireth . Ignorance of the Law is , when a man knowes not the Law of god written , nor the law of nature . This ignorance may somewhat lessen the sinne , but it excuseth no man : because it is naturall , and euery man is bound to know the Law . Ignorance of the thing the Law requireth , is the Ignorance of the b b Ignorantia facti . fact : and that is either with the fault of the doer , or without the fault .

Faultie ignorance , is the ignorance of a fact , which he might haue preuented . As when a man in his drunkennes killeth another : in this fact , not knowing what de doth , he also knoweth not that he hath offended : & yet because he might haue preuented his drunkennes , therfore he is faultie , and sinneth . Faultlesse ignorance is , when a fact is done , which could not be either knowne , or auoided before hand . For example : if a man be ●opping a tree , and his axe head fall from the helve , out of his hand , and kills another passing by ; here is indeede manslaughter , but no voluntarie murther : because it was a thing that could not be auoided , and did not fall out through his default . And this ignorance is excusable .

The second Fountaine of Sinne , is the Will , from whence arise these three differences of sinnes : some are from the will immediately , some besides the will , and some are mixt , partly with the will , and partly against the will .

Sinnes proceeding from the will , are properly tearmed voluntarie ; such as the doer mooued by his own wil commits , though he know them to be euill . And here , the more free the wil is , the greater is the sinne : for wil added to knowledge , makes the sinne the greater . Vnder voluntarie sinnes , are comprehended all such , as proceede from stirred affections ; as when a man tells a lie for feare , or striketh another in anger : and the reason is because these offences , though they are not done vpon deliberation , but arise from the violence of affection , yet they doe not exclude Consent . Hither also we may referre , sinnes committed by compulsion : as when a man is forced to denie his religion , his offence in deede and in truth is voluntarie , ( though some otherwise think it to be a mixt action ) For compulsion doth not reach to the will , but to the outward man , and serues to draw forth a consent : and and when consent is yeelded , he denies his religion voluntarily : for the will cannot be constrained . Voluntas n●● cogitur .

In the next place , sinnes beside the will are such , as are neither directly from the wil , nor against it . Of this sort are the first sudden motions vnto sinne , conceiued in the heart with some inward pleasure and delight : and these are truly sinnes , though in respect little sinnes , condemned in the last commandement . And they are not from the will , because they goe without and before consent : neither yet are they against the will , because then the heart would not take delight in them .

Here by the way , we are to note , against the doctrine of the Papists , that all sinnes are not voluntarie : for whatsoeuer wanteth conformitie to the law of God , is sinne , whether it be with consent of will or no. But many such desires and delights , arise suddenly in the heart of man , which are not according to the law of God , and haue no consent or approbation of will . In like manner , when one man kils another , thinking that he killeth a wild beast : if the same man remembreth afterwards what he hath done , and is not grieued for the fact : in this case he hath sinned , because his not grieuing , is offensiue vnto God , though the fact were meerely besides his will .

Mixt sinnes are partly from the will , partly against it . Of this sort are the workes of the man regenerate , which are done partly with his will , and partly against his will beeing partly good , and partly euill . The reason hereof is this . There are in man after regeneration , two contrarie grounds or beginnings of actions : to wit , naturall corruption , or the inclination of the minde , wil , and affections , to that which is against the Law , called the Flesh ; and a created qualitie of holines , wrought in the said faculties by the holy Ghost , tearmed the Spirit . And these two are not seuered , but ioyned and mingled together , in all the faculties and powers of the soule . Now betweene these , there is a continuall combate , corruption fighting against grace , & grace against corruption . Hence it is , that there beeing euen in one & the same wil trarie inclinations , there must necessarily flow from the man regenerate , contrary actions ; the flesh in euery action , willing that which is euill , and the Spirit on the otherside , that which is good . This Paul confessed and acknowledged , vpon his owne experience , after his conuersion , when he said , To will is present with me , but I find no meanes [ perfectly Rom. 7. 18. to do ] that which is good . Again , I delight in and 22. 23. the law of God , concerning the inner man , but I see an other law in my members , rebelling against the law of my minde , and leading me captiue to the law of sinne , which is in my members .

The third Ground or fountaine of sinne in man , is Affection , from whence doe proceede two kinds , namely , sinnes of Infirmitie , and sinnes of Presumption .

Sinnes of Infirmitie are such , as proceede from the sudden passions of the minde , and the strong affections of the heart : as from hatred , griefe , anger , sorrow , & such like . These sinnes are commonly thought to be in all men : but the truth is , they are properly incident to the regenerate . For infirmitie cannot be said properly to be in them , in whome sin hath firmitie or strength , and where there is no power of grace at all . Againe , the man that is regenerate , sinneth not neither when he would , because he is restrained by the grace of God that is in him : nor in what manner he would , partly because he sinneth not with al his heart , the strength of his flesh beeing abated by the Spirit ; and partly , for that beeing fallen , he lies not still , but recouers himselfe by speedy repentance . An euident argument , that the sinnes whereinto he falleth , are not presumptuous , but are ordinarily of weaknes and infirmitie .

Sinnes of Présumption are such , as proceed from pride , arrogancy , wilfulnes , and hautines of mans heart . Against these Dauid praieth , saying , Let not presumptuous sinnes haue dominion ouer me . And of them there be three Psal. 19. 13. degrees .

The first is : when a man wilfully goeth on in his sinnes , vpon an erronious perswasion of Gods mercie , and of his owne future repentance ; this is the sinne of most men .

The second is , when a man sinneth wilfully , in contempt of the law of God : this is called by Moses , a sinne with a high hand , & the punnishment thereof was , by present death Num. 15. 30. to be cut off from among the people .

The third , when a man sinneth , not onely wilfully and contemptuouslly , but of malice & spight against God himselfe , and Christ Iesus . And by this we may conceiue what is the sin against the holy Ghost : which is not euery sinne of presumption , or against knowledge and conscience : but such a kind of presumptuous offence , in which true religion is renounced : and that of set purpose and resolued malice , against the very Maiestie of God himselfe and Christ . Heb. 10. 29.

Sect. 4.

Now follow other Differences of sinne in regard of the obiect thereof , which is the Law . In respect of of the Law , sin is two fold : either of Commission or of Omission . I say , in respect of the Law , because God hath reuealed in his Law two sorts of precepts : the one wherein some good thing is commanded to be done , as to loue God with all our hearts , and our neighbour as our selues : the other wherin some euill is forbidden to be done , as the making of a grauen Image , the taking the name of God in vaine , &c.

Now a sinne of Commission is , when a man doth any thing , that is flatly forbidden in the Law and word of God : as when one man kills another contrarie to the Law , which saith , Thou shalt not kill . A sinne of Omission is , when a man leaueth vnperformed , some dutie which the Law requireth : as for example , the preseruing of his neighbours life , or good estate , when it lieth in his power so to doe . These also are truly sinnes , and by them Math. 25. 42. 43. as well as by the other , men shall be tried in the last iudgement .

Sinnes of Omission haue three degrees . First , when a man doth nothing at all , but omits the dutie commanded , both in whole and in part ; as when hauing opportunitie & abilitie , he doth not mooue so much as one finger , for the sauing of his neighbours life .

Secondly , when a man performes the dutie inioyned , but failes both in the manner & measure therof . Thus the Heathen failed in doing good workes , in that the things which they did , for substance and matter were good and commendable , beeing done vpon ciuill and honest respects , and referred to the common good ; yet in truth their actions were no better then sinnes of omission , in as much as they issued from corrupted fountaines , hearts voide of faith : and aimed not at the maine end , and scope of all humane actions , the honour and glorie of God .

Thirdly , when a man doth things in a right manner , but faileth in the measure thereof . And thus the children of God doe sinne , in al the duties of the lawe . For they doe the good things the law commandeth , in louing God & their neighbour : but they cannot attaine to that measure of loue , which the lawe requireth . And thus the best men liuing , doe sinne in euery good worke they doe , so as if God should enter into iudgement , deale with them in the rigour of his iustice , & examine them by the strict rule of the Lawe , he might iustly condemne them , euen for their best actions . And in this regard , when we pray daily for the pardon of our sinnes , the best workes we doe , must come in the number of them : because we faile , if not in substance & manner , yet at the least in the measure of goodnesse , that ought to bee in the doing of them . We must also haue care to repent vs , euen of these our sins of Omission , as well as of the other of Commission : because by leauing vndone our dutie , we doe oftner offend , then by sinnes committed : and the least Omission is enough to condemne vs , if it should be exacted at our hands .

Sect. 5.

The next difference of Sinnes may be this . Some are Crying sinnes , some are sinnes of Toleration .

Crying sinnes I call those , which are so hainous , & in their kind so grieuous , that they hasten Gods iudgements , and cal downe for 〈◊〉 speedie vengeance vpon the sinner . Of this kind there are sundry examples in the Scriptures , principally foure . First , Cains sinne in murthering his innocent brother Abell ; Gen. 4. 〈◊〉 whereof it was saide , The voice of thy brothers blood crieth vnto me from the earth . The next is , the sinne of Sodome and Gomorrha , which was pride , fulnes of bread , abundance of idlenesse : vnmerciful dealing with the poore , and all manner of vncleannesse , Ezech. 16. & of this , The Lord said , that the crie of Sodome Gen. 〈◊〉 . 20. and Gomorrha wa● great , and their sinnes exceeding grieuous . The third , is the sinne of Oppression , indured by the Israelites in Egypt , at the hand of Pharao , and his task-masters . Exod. 〈◊〉 . 7. & alias Exod. ●2 . 23. 27. The fourth , is mercilesse Iniustice in wrongfull withholding , and detaining Iam. 5. 4. the labourers hire .

Now they are called Crying sinnes , for these causes . First , because they are now come to their full measure and height ; beyond which God will not suffer them to passe , without due punishment . Againe , the Lord takes more notice , and inquires further into them , then into others , by reason that they exceede , and are most eminent where they be committed . Thirdly , they call for present helpe to the afflicted and wronged , and consequently , for speedie exequution of vengeance , vpon the authors and committers of them . And lastly , because God is wont to giue ●are vnto the cryes of those , that endure 〈◊〉 so heauie measure at the hands of others , and accordingly to helpe them , and reward the other with deserued punishment .

Next vnto these are sinnes of Toleration , lesser then the former : which though in themselues they deserue death , yet God in his mercie shewes his patience & long sufferance , vpon the committers thereof , either deferring the temporal punishment , or pardoning both temporall and eternall to his Elect. Such a sinne was the ignorance of the Gentiles before Christs comming : which God deferred to punish , and ( as we say ) o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . winked at Act. 17. 30. it .

More especially , there be three sorts of sinnes of Toleration : the first is Originall sin , or concupiscence , in the regenerate after regeneration , and the fruits thereof : for it is not quite abolished by regeneration , but remaines more or lesse molesting & tempting a man till death . And yet if we carrie a constant purpose not to sinne , and indeauour our selues to resist all tentations : this concupiscence of ours , shall not be imputed vnto vs , nor we condemned for it . And to this purpose the holy Apostle saith , There is no condemnation to them that are in Christ . Yet saith Rom. 8. 〈◊〉 . he not , There is nothing worthie condemnation in them : for Originall sinne remaines till death , truly deseruing damnation , though it be not imputed .

The second kind of sinnes of Toleration 〈◊〉 are secret , vnknowne , and hidden sinnes in the regenerate . For who can tell how of● he offendeth ? Psal. 10. saith Dauid . When a man that is the child of God , shall examine his heart , and humble himselfe euen for all his particular sinnes , which he knoweth by himselfe : there shall yet remaine some vnknowne sinnes , of which he cannot haue a particular repentance : and yet they are not imputed , when there is repentance for knowne sinnes . As for example , Dauid repents of his murther & adulterie , and yet afterwards ( erring in iudgement , by reason of the corruption of the times , ) he liued to his death in the sinne of polygamie , without any particular repentance , that we heare of . In like manner did the Patriarkes , who may not altogether be excused : yet they were not condemned therof : neither were they saued without repentance for this sinne , but God in mercie accepted a generall repentance for the same . And the like is the case of all the Elect , in regard of their secret & hidden faults : for vnles God should accept of a general repentance for vnknown sinns , few or none at all should be saued . And herein doth the endles mercy of god notably appeare , that he vouchsafeth to accept of our repentance when we repent , though not in particular as we ought to doe . Neuertheles , this must not incorage , or imbolden any man to liue in his sinnes , without turning vnto God . For vnlesse we repent in particular , of all the 〈◊〉 sin● we know , not only our knowne offences , but euen our secret sinnes shall condemne vs . Many sinnes are committed by men , which afterwards in processe of time are quite forgotten . Others are committed , which notwithstanding are not knowne , whether they be sins or no. And in doing the best duties we can , we offend often , & yet when we offend , we perceiue it not : & all these in the regenerate , through the mercy of God , are sinnes of Toleration , in respect of particular repentance .

The third kind of sinnes of Toleration , are certaine particular facts of men not approved of in Scripture , and yet remitted in respect of punishment . Such was the fact of Zipporah , in circumcising her child , in presence Exod. 〈◊〉 . 25. of her husband , he beeing able to haue done it himselfe , and shee hauing no calling , to doe that which she did . For though the hand of God was against him , yet was he not sick , ( as some would excuse the matter ) neither is there any such thing in the text : but it is rather to be thought , that she her selfe circumcised her sonne in hast , to preuent her husband : for the deede was done in some indignation , and shee cast the foreskin at his feete . And yet because this fact was some manner of obedience in that the thing was done which God required , ( though not in the manner that he required ) God accepted the same , & staied his hand from killing Moses . Thus god accepted of Ahabs humility , thogh it were in hypocrisie , because it was a shew of 1. Kin. 21. obedience : and for that deferred a temporall punishment , til the daies of his posteritie . God sent Lyons to destroy the Assyrians , that dwelt in Samaria , for their Idolatrie : yet so soon● as 2. ●in. 17. they had learned to feare the Lord after the manner of the god of Israel , though they mingled the same with their own Idolatric , God for that halfe obedience , suffered them to dwel in peace .

Sect. 6.

The Sixt distinction of Sinnes may be this . Some are sinnes against God , some against men . This distinction is grounded vpon a place in Samuel : If one man sinne against another , 1. Sam. 〈◊〉 . 25. the Iudge shall iudge it : but if a man sinne against the Lord , who shall plead for him ?

Sinnes against God are such as are directly and immediately committed against the maiestie of God . Such are Atheisme , Idolatrie , Blasphemie , Periurie , Profanation of the Sabboth , & all the breaches of the first Table .

Sinnes against men , are iniuries , hurts , losses , and damages ; whereby our neighbour is in his dignitie , life , chastitie , wealth , good name , or any other way iustly offended , or by vs hindred . And such actions must be considered two waies . First , as they are iniuries and hurts done vnto our neighbour : and fecondly , as they are anomies , or breaches of Gods law , forbidding vs to doe them : and in this second respect they are called sinnes , because sinne is properly against God : and therefore by sinnes against man , we are to vnderstand , iniuries , losses , or damages done vnto them . In this sense , must that place in Matthew be expounded : If thy brother sinne against thee , &c. Matth. 〈◊〉 .

Sect. 7.

The seauenth Difference of sinnes , is noted by S. Paul , where he saith , Euery sinne that a man doth , is without the bodie : but he that commits 1. Cor. 6. 〈◊〉 . fornication , sinneth against his owne bodie . In which place it is implyed that some sinnes are without the bodie , & some against mans owne bodie .

Sinnes without the bodie , are such sinnes as a man committeth , his bodie beeing the instrument of the sinne , but not the thing abused . Such are Murther , Theft , & Drunkennesse : for in the committing of these sinnes , the bodie is but a helper , and onely a remote instrumentall cause , and the thing abused is without the bodie . For example : in drunkennes , the thing abused by the drunkard , is wine or strong drinke : in theft , another mans goods : in murther , the instrument whereby the fact is committed . The bodie indeede conferres his helpe to these things , but the iniurie is directed to the creatures of God , to the bodie and goods of our neighbour . And such are all sinnes , adulterie onely excepted .

Sinnes against the bodie , are those in which it selfe , is not onely the instrument , but the thing abused also . Such a sinne is Adulterie onely , and those that are of that kind , properly against the bodie : first , because the bodie of the sinner , is both a furthering cause of the sinne , and also that thing which he abuseth against his owne selfe . Secondly , by this offence , he doth not onely hinder , but loose the right , power , and propertie of his bodie , in that be makes it the member of an harlot . And lastly , though other sinnes in their kind , doe bring a shame and dishonour vpon the bodie , yet there is none that sitteth so nigh , or leaueth a blot so deepely imprinted in it , as doth the sinne of vncleannes .

Sect. 8.

The eight distinction of sinnes is grounded vpon Pauls exhortation to Timothie : Communicate not with other mens sinnes . Sinnes are either Other mens sinnes , or Communication 1. Tim. 〈◊〉 . 2● . with other mens sins . This distinction is the rather to be knowne and remembred , because it serues to extenuate or aggrauate sins committed .

Communication with sinne is done sundry waies . First , by counsell : thus Ca●phas sinned when he gaue counsel to put Christ to death . Secondly , by commandement : so Dauid sinned in the murther of Vrias . Thirdly , by consent , or assistance , Rom. 1. 31. thus Saul sinned in keeping the garments of them that ●●oned Steuen , Act. 22. 20. & 7. 58. Fourthly , by prouocation : thus they sinne that prouok● others to sinne , and hereof Paul speaketh when he saith , Fathers must not prouoke their children to wrath , Eph. 6. 4. Fiftly , by negligence , or silence . This is the sinne of the Minister , when men are called to reprooue sinne and doe not . Sixtly , by flatterie , when men sooth vp others in sinne . Seauenthly , by winking at sinnes , or passing them ouer by slight reproofe , Eph. 5. 11. Thus Eli sinned in rebuking his sonnes , and thereby brought a temporall iudgement vpon himselfe , and his familie , 1. Sam. 2. chap. and 4. Eightly , by participation , Eph. 5. 7. & thus they doe sinne , that are receiuers of the eues . Ninthely , by defending another man in his sinne : for he Prov. 17. ●5 . that iustifieth the wicked , and condemneth the iust , euen they both are an abomination to the Lord .

Sect. 9.

The Ninth distinction followeth . Some mens sinnes ( saith Paul ) are open before hand , 1. Tim. 5. 24. some follow after . Which place by some is expounded thus : Some mens sinnes are kept secret , till the last iudgement , and some are reuealed in this life , before that day . This I thinke is a truth , but not the meaning of the text . For in the 23. verse the Apostle spake of Ordination , giuing charge to Timothie , that he should not suddenly admit any into Ecclesiasticall offices , least he did partake with their sinnes . Now in this 24. verse , ●…e rendereth a reason thereof , saying , Some mens sinnes are open before hand : that i● , some mens faults and wants are knowne , before their ordination to Ecclesiasticall offices , and of such the Church may know what to iudge and say . But some againe follow after , that is , they are not reuealed till after their Ordination : & thus Iudas his wickednes did not appeare at the first , but was reuealed after he was called to be an Apostle .

And thus we see , what be the Differences of Sinnes : touching all which , this must be held & remembred for a Ground , That euery sinne , in what degree soeuer it be , is mortall of it selfe : and no sinne is veniall in it owne nature . For the wages of euery sinne is death . And , Cursed is euery one , that continueth Rom. 6. 23. not in all things , that are written in the booke of the Law , to doe them . Gal. 3. 10. This Ground must be holden against the Church of Rome : who in her Case-diuinitie , vseth to pacifie the conscience , by teaching men , that sundry sinnes are veniall .

Sect. 10.

Now though euery sinne of it selfe be mortall , yet all are not equally mortall : but some more , some lesse . For the better vnderstanding whereof , it is to be remembred , that in Sinne there be sundrie steppes & degrees , whereby one and the same sinne , may be lessened or increased , and so become more or lesse hainous before God .

If it be asked , how can this be ? I answer , that Sinne may admit aggrauation , or extenuation , sundrie waies . First , by the Circumstances , which are principally seauen .

The first , is the subiect , or person sinning . For example : The sinne of a publike person , is more hainous , yea more mortall , then the sinne of a priuate man , because he is in eminent place , and his actions are more exemplarie and scandalous , then the actions of inferiour men . The seruant , that knowes his masters will , if he doth it not , is the greater sinner , and shall endure a greater punishment , then he that neglects the same vpon simple ignorance , Matth. 10. 15. The Minister and Dispenser of the Word , if he be vnfaithfull and vnprofitable , his offence , and consequently his punishment , is farre greater then other mens , Matth. 5. 13.

The second is , the obiect or partie which is offended . In this respect it was that the Iewes did more hainously sinne in crucifying Christ the sonne of God , the Lord of glorie , then did their fathers which persequuted and killed the Prophets . Againe , the word of God teacheth that the iniurie that is don● vnto those whome God tenderly loueth , is farre more displeasing vnto him , then if it were done to others . He that toucheth you ( saies the Prophet , meaning the Iewes his chosen and beloued people ) toucheth the apple of his eye , Zach. 3. 8. The man that deuiseth mischiefe against his harmelesse brother that dwelleth peaceably by him , committeth a sinne most odious vnto God and man , Prov. 3. 29. Psal. 7. 4. He that is called and conuerted vnto God and Christ , and maketh not honest prouision for his owne , which are of his familie , is so notorious an offender , that S. Paul holds him a de●ier of the faith , and worse then an Insidel , 1. Tim. 5. 8. The person that shall ralle vpon the Iudge , or speake euill of the Ruler of his people , is a greater transgressour of Gods commandement , then he that reuileth , or abuseth an ordinarie man , Exod. 23. 28.

The third is , the Thing done in which the offence is committed . Thus , to falsifie the word of God , and to prophane his worship and Seruice , is much more abominable in his sight , then is the falsifying of the word of a man , or the abuse of humane lawes and ordinances . Thus againe , the hurting and indamaging of the person and life of our neighbour , is a more odious offence , then is the diminishing of his goods and outward estate : and the hurt that redoundeth by our default vnto his soule , is more offensiue euery way , then the wrong that is offered vnto his bodie .

The fourth , is the Place where it is done . According to this Circumstance , if a man shall either speake or doe any thing , that comes vnder the name of a breach of pietie or iustice , in publike place , as in the congregation , in open court , or generall assemblie , and that with publike and generall scandall : he is a greater offendour , then if he spake or did the same at home , in his house or closet .

The fift is the End . In regard hereof , he that stealeth from another , that whereby he may satisfie his hunger , and saue his life , beeing driuen to extreame necessitie : offendeth in a lower and lesser degree , then the theefe that robbeth by the high way side , for this ende , to enrich himselfe by the losses of other men .

The sixt is the Manner how ? Thus he that committeh vncleannesse in the outward act , doeth more grieuously sinne , and with greater scandall , then if he onely entertained an vncleane thought into his heart . And he that sinneth of set purpose and presumption , or of obstinate and resolued malice against God , hath proceeded vnto a higher degree of iniquitie , then if he had fallen vpon ignorance , infirmity , or disordered and distempered affection . In like manner , the sinne of the Iewes , in forcing . Pilate by their threatning tearmes ( as that he was an enemie to Caesar , &c. ) to the vniust condemnation of Christ Iesus , was an higher degree , then the sinne of Pilate himselfe , who yelding vnto their import●●nitie , pronounced sentence against him , Ioh. 19. 11. The last is the Time , which also serues to aggrauate the sinne . For ordinarie disobedience in the time of grace , and wilfull neglect of gods calling , in the aboundance of meanes , is a great deale more damnable , then the commission of sin , in the daies of ignorance and blindnesse , when the like 2. Pet. 2. 21. meanes are wanting .

The Second way to aggrauate sinne , is by addition of sin to sin : and that is done sundry waies : first , by committing one sinne in the necke of an other ; as Dauid sinned , when he added murther to adulterie . Secondly , by doubling and multiplying of sinne , that is , by falling often into the same sinne . Thirdly , by lying in sinne without repentance . And here it must be remembred , that men of yeares liuing in the Church , are not simply condemned for their particular sinnes ; but for their continuance and residence in them . Sinnes committed make men worthie of damnation ; but liuing and abiding in them without repentance , is the thing that brings damnation . For as in the militant Church , men are excommunicate , not so much for their offence , as for their obstinacie ; so shall it be in the church triumphant ; the kingdom of heauen shall be barred against men , not so much for their sinne committed , as for their lying therin without repentance . And this is the manner of Gods dealing with those that haue liued within the precincts of the church ; they shall be condemned for the very want of true faith and repentance . This should admonish euery one of vs , to take heed , least we lie in any sin : and that being any way ouertaken , we should speedily repent , least we aggrauate our sinne by continuance therein , and so bring vpon our selues swift damnation .

Thirdly , the same sinne is made greater or lesser foure waies ! according to the number of degrees in the committing of a sinne , noted by S. Iames , Temptation , Conception , Birth , Iam. 1. 15. and Perfection . Actual sinne in the first degree of tentation , is when the minde vpon some sudden motion , is drawne away to thinke euill , and withall is tickled with some delight thereof . For a bad motion cast into the mind , by the flesh and the deuill , is like vnto the baite cast into the water , that allureth and delighteth the fish , and causeth it to bite . Sin in conception , is when with the delight of the minde , there goes consent of will to doe the euill thought on . Sinne in birth , is when it comes forth into an action or execution . Sin in perfection , is when men are growne to a custome and habit in sin , vpon long practise . For the often committing of one and the same sinne , leaues an euill impression in the heart , that is , a strong or violent inclination , to that or any other euill , as hath bin taught before . And sinne thus made perfect , brings forth death : for custome in sinning brings hardnes of heart : hardnes of heart , impenitencie : and impenitencie , condemnation . Now of these degrees , the first is the least , & the last is the greatest . One and the same sin , is lesser in tentation , then in conception : & lesse in conception , then in birth : and greater in perfection , then in all the former .

Sect. 11.

Now from this doctrine of the increasing and lessening of Sin in these respects , we may gather , that all sins are not alike or equall , as the Stoicks of auncient times , and their followers haue falsely imagined . For it hath bin prooued at large , by induction of sundrie particulars , that there are degrees of sinnes , some lesser , som greater : some more offensiue and odious to God & man , some lesse . And ●hat the circumstances of time , place , person , and manner of doing , doe serue to enlarge or extenuate the sinne commited .

If it be here alleadged , that Sin is nothing but the doing of that , which is vnlawfull to be done , and that this is equall in all men that sinne : and therfore by consequent , offences are equall . I answer , that in euery sin , men must not consider the vnlawfulnes thereof onely , but the reason why it should be vnlawfull : and that is properly , because it is a breach of Gods law , and repugnant to his will reuealed in his word . Nowe there is no breach of a diuine Law , but it is more or lesse repugnant vnto the will of the Lawgiuer , God himselfe . And many transgressions , are more repugnant thereunto then fewer : for the more sin is increased , the more is the wrath of God in●lamed against the sinner vpon his due desert .

If it be said againe , that the nature of Sin stands onely in this , that the sinner makes an aberration from the scope or marke that is set before him , and doth no more then passe the bondes of dutie prescribed by God , and that all are alike in this respect ; The answer is , that it is a falshood to affirme , that he which makes the lesse aberration from the dutie commanded , is equall in offence to him that makes the greater . For the same sin for substance , hath sundrie steps and degrees , in respect whereof , one man becommeth a more heinous offender then another . For example , in the seauenth commandement when God forbiddes the committing of Adultery , he forbiddeth three degrees of the same sinne ; to wit , adulterie of the heart , consisting of inordinate and vncleane affections ; adulterie of the tongue in corrupt , dishonest , and vnseemely speeches ; and the very act of vncleannesse and filthinesse committed by the bodie . Now it cannot be said , that he which breakes this commandement onely in the first degree , is as great a transgressour , as he that hath proceeded to the second , and so to the third . And therefore it remaines for an vndoubted truth , that Sinnes committed against the Law of God are not equall , but some lesser , some greater .

Sundrie other Distinctions there are of sinnes ; as namely , That the main sinnes of the first Table , are greater then the maine sins of the second Table . And yet the maine sinnes of the second , are greater then the breach of ceremoniall duties , against the first table . But this which hath beene said shall suffice .

The vse of this doctrine is manifold . First , by it we learne , what the heart of man is by nature : namely , a corrupt and vncleane fountaine , out of which issueth in the course of this life , the streames of corruptions infinite in number , noysome in qualities , hainous in degrees , dangerous in effects . For from thence doe flow , all the differences of sinnes before named , with their seuerall branches , and infinite many more , that cannot be rehearsed . This must mooue vs humbly to sue vnto God , & earnestly to entreat him , to wash vs throughly from our wickednes , & clense vs from our sinnes : yea to purge and to rinse the fountaine thereof , our vncleane and polluted hearts . And when by Gods mercie in Christ , apprehended by faith , our hearts shall be purified , them to set watch & ward ouer them , Act. 15. 9. and to keep them with all diligence . Secondly it teacheth vs , that miserable mortal man , Pro● . 4. 23. is not guiltie of one or more sinnes , but of many & sundrie corruptions , both of heart and life . Who can vnderstand his faults ? saith Dauid . Now the alowance of sinne beeing Psal. 19. 12. death by gods ordinance , & God being iustice it selfe : answerably to the number of our offences , must we needes be lyable to many punishments , yea to death it selfe , both of the bodie and of the soule . This beeing our wofull estate , little cause is there , that any man should thinke himselfe to be in good case , or presume of Gods mercie in regard of the small number of his sinnes . And much lesse cause hath he , falsly to imagine with the Popish sort , that he can merit the fauour of God by any worke done by him , aboue that which the Law requireth ; considering that it is impossible for him to know either the number , or the nature , or the measure of his sinnes . Lastly , the consideration of this point , must be a barre to keepe vs in , that we be not too secure or presumptuous of our owne estate : for as much as we learne out of the word of god , that in respect of the multitude of our corruptions , this our life is full of much euill , and many difficulties , that wee haue whole armies of enemies to encounter with all , not onely out of vs in the world abroad , but within vs , lurking euen in our owne flesh . And vpon this consideration , that we should be at continuall defiance with them , vsing all holy meanes to get the victorie ouer them , by the daily exercises of inuocation and repentance , and by a continuall practise of new obedience , vnto all the lawes and commandements of God , according to the measure of grace receiued . And so much of the third Ground .

CHAP. III.

Of the subiection and power of Conscience .

THe fourth and last Ground , is touching the subiection and power of Conscience . Wherein we are to remember two things : what Conscience is ; and what is the naturall condition of it in every man . For the first ; the name of Conscience will giue light to the thing it selfe . For it signifieth a knowledge ioyned with a knowledge ; and it is so tearmed in two respects . First , because when a man knowes or thinks any thing , by meanes of Conscience , he knows what he knowes & thinks . Secondly , because by it , man knowes that thing of himselfe , which God also knowes of him . Man hath two witnesses of his thoughtes , God , and his owne conscience ; God is the first and chiefest ; and Conscience is the second subordinate vnto God , bearing witnes vnto God either with the man or against him . Therefore it is nothing els but a part of the vnderstanding , whereby a man knowes what he thinkes , what he wills and desires , as also in what manner he knoweth , thinketh , or willeth , either good or euill . Wherevnto this must be added , that as conscience knowes our thoughts , wils , & actions , so it testifies thereof vnto God , either with vs , or against vs .

In the second place , The naturall condition or propertie of euery mans conscience is this ; that in regard of authoritie and power , it is placed in the middle betweene man and God , so as it is vnder God and yet aboue man . And this naturall condition hath two parts : the first is the Subiection of conscience to God and his word . Concerning which subiection we haue this rule : That God alone by his word doth onely bind the conscience , by causing it in euerie action either to excuse for well doeing , or accuse for sinne . And this God doth properly . For first , he is the onely Lord of the conscience , which created it , and gouernes it . 2. Againe , he is the only Law-giuer , that hath power to saue or destroy the soule , for the keeping & breaking of his Lawes , Iam. 4. 12. 3. And further , mans conscience is knowne to none , besides himselfe , but to God : What man knoweth the things of a man , saue the spirit of a man which is in him ? 1. Cor. 2. 11. And it is God onely that giues liberty to the conscience , in regard of his owne lawes . Vpon this it followeth , that no mans commandement or Law can of it selfe , and by it owne soueraigne power bind conscience , but doth it onely by the authoritie and vertue of the written word of God , or some part thereof . And therefore if it be alleadged , that subiection is due to the Magistrate for conscience sake , Rom. 13. 5. the Answer is at hand ; that subiection is indeede to be performed to ciuill authoritie ordained by God , and obedience also to the Lawes of the Magistrate for feare of wrath , and for auoiding of punishment , but not for conscience of the said authoritie or lawes properly and directly , but for conscience of Gods commandement , which appointeth both Magistracie , and the authoritie thereof . This is it that bindes the conscience immediatly ; that by vertue of a superiour Law , whereby it standeth in force , namely the Law of God .

The Second part of the naturall condition of conscience , is the Power which it hath ouer man to accuse or excuse him in respect of things done . And this is plaine by Saint Pauls Conclusion , Whatsoeuer is not of faith , Rom. 14. 〈◊〉 . that is , whatsoeuer man doth , whereof he is not certenly perswaded in judgement and conscience , out of Gods word , that the thing may be done , it is sinne . More plainely : a thing may be said , not to be done of faith three waies . First , when it is done with doubting , 1 Dubita●te conscientiam . and vnresolued conscience , as in those that are weake in knowledge . Of which sort were some in the Primitiue church , who notwithstanding they heard of the doctrine of Christian libertie , yet they were of opinion , that after Christs ascension , there was a difference to be made of meates , and thereupon thought , they might not eate of some kind of meats . Suppose now , that these persons ( by accident ) should haue been drawne to eate swines flesh , which themselues had holden a thing forbidden . These men vpon this very fact had sinned , because that which they did , was vpon an vnresolued conscience . So saith the Apostle , Rom. 14. 23. He that doubteth , is condemned , if he eate , because he eateth not of faith . Secondly , when a thing is done vpon an erronious 2 ●rrante . conscience , it is not of faith , and therefore it is a sinne . Thus the Masse-Priest sinneth in saying Masse , though he thinke in his conscience , the thing he doth , is the ordinance of God . And thus Heretikes doe die Heretikes , though when they die , they be fully perswaded there opinions be the truth . Againe in the same manner ; Put the case a man should be of opinion , that fornication , or theft , were things arbitrarie and indifferent , and hereupon his conscience should tel him he might take opportunitie , and commit either of these sinnes ; whether is this action in the partie thus perswaded , a sinne or no ? I answer , the case is plaine , that the fact is done vpon an erronious conscience , and therefore must be a sinne in the doer . For the error of the iudgement cannot take away the nature of that which is simply euill . Sinne is sinne , and so remaineth notwithstanding any contrarie perswasion of the conscience . The reason is , because though the conscience erreth and is misinformed , yet it bindeth so farre forth , as that if a man iudge a thing to be euill , either simply or in some respect , ( though falsely ) and yet afterward doth it , he hath sinned and offended the Maiestie of God , as much as in him lieth . Thirdly , when a thing as done with a repugning 3 Repugnant● . or gainsaying conscience , though vpon error and false iudgement of the conscience , it is in the doer a sinne . Thus an Anabaptist , that holdeth it vnlawfull to sweare , sinneth if he take an oath ; not in swearing simply , for that is Gods ordinance , but because he sweares against the perswasion of his Conscience .

CHAP. IIII.

Of the distinction of Cases .

THus much touching the Preambles , or Grounds of this doctrine . Now it remaineth that we come to the Questions of Conscience .

These Questions may be fitly deuided , according to the matter or subiect of them , which is Man . Now as Man is considered diuers waies , that is to say , either a part ●y himselfe ; or as he stands in relation to an other , and is a member of a Societie : so the Questions of Conscience are to be distinguished ; some concerning man simply considered by himselfe : some againe , as he stands in relation to an other .

Man standeth in a twofold relation : to God , or to Man . As he stands in relation to God , he beares the name of a Christian , that is , a member of Christ , or a sonne of God , whose dutie is to know and to worship God according to his will reuealed in his word . As he stands in relation to man , he is a part of a bodie , and a member of some societie . Now the Questions that concerne him , as a member of a societie , are of three sorts , according to three distinct kinds of societies . For euery man is either a member of a Familie , or of the Church , or of the Common-wealth . And answerably , some Questions concerne man as a member of a familie : some as he is a member of the Church : some as he is a member of the Commonwealth .

In a word therefore , all Questions touching man , may be reduced to three generall heads . The first whereof is , concerning man simply considered as he is a man . The second , touching man as he stands in relation to God . The third , concerning man as he is a member of one of the three societies , that is , either of the Familie , or of the Church , or of the Commonwealth .

QVestions of the first sort , concerning man simply considered in himselfe as he is a man , are especially three .

The first , What a man must doe , that he may come into the fauour of God , and be saued ?

The second , How he may be assured in conscience of his owne saluation ?

The third , How he may recouer himselfe , when he is distressed or fallen ? Of these in order .

CHAP. V.

Of the first maine Question touching Man .

I. Question . What must a man doe , that he may come into Gods fauor , and be saued ?

FOR answer to this Question , some Groundes must be laid downe before-hand . The first is this ; That we must consider and remember , how and by what meanes , God brings any man to saluation . For looke how God saueth others ; so he that would know how to be saued , must vse the meanes whereby God saueth them .

Sect. 1.

In the working and effecting of Mans saluation , How God saueth man . ordinarily there are two special actions of God : the giuing of the first grace , and after that , the giuing of the second . The former of these two works , hath X. seuerall actions . I. God giues man the outward meanes of saluation , specially the Ministerie of the word : and with it , he sends some outward or inward crosse , to breake and sub due the stubbornnesse of our nature , that it may be made plyable to the will of God . This we may see in the example of the Iaylour , Act. 16. and of the Iewes that were conuerted at Peters sermon , Act. 2. II. This done , God brings the minde of man to a consideration of the Law , and therein generally to see what is good , and what is euill , what is sinne , and what is not sinne . III. Vpon a serious consideration of the Law , he makes a man particularly to see and know , his owne peculiar and proper sinnes , whereby he offends God . IV. Vpon the sight of sinne , he smites the heart with a Legall feare , whereby when man seeth his sinnes , he makes him to feare punishment and hell , and to despaire of saluation , in regard of any thing in himselfe .

Now these foure actions , are indeede no fruits of grace , for a Reprobate may goe thus farre ; but they are onely workes of preparation going before grace ; the other actions which follow , are effects of grace . V. The fifth action of grace therefore is , to stirre vp the minde to a serious consideration , of the promise of saluation propounded and published in the Gospel . VI. After this , the sixt is , to kindle in the heart , some seedes or sparks of faith , that is , a will and desire to beleeue , and grace to striue against doubting & dispaire . Now at the same instant , when God beginnes to kindle in the heart , any sparkes of faith , then also he iustifies the sinner , and withall begins the worke of sanctification . VII . Then , so soone as faith is put into the heart , there is presently a combat : for it fighteth with doubting , dispaire , and distrust . And in this combate , faith shews it selfe , by feruent , constant , & earnest inuocation for pardon : and after inuocation followes a strength and preuailing of this desire . VIII . Furthermore , God in mercie quiets and settles the Conscience , as touching the saluation of the soule , and the promise of life , where vpon it resteth and staieth it selfe . IX . Next after this setled assurance , & perswasion of mercy , followes a stirring vp of the heart to Euangelicall sorrow , according to God , that is , a griefe for sinne , because it is sinne , and because God is offended : and then the Lord workes repentance , wherby the sanctified heart turnes it selfe vnto him . And though this repentance be one of the last in order , yet it shewes it selfe first : as when a candle is brought into a roome , we first see the light before wee see the candle , and yet the candle must needs be , before the light can be . X. Lastly , God giues a man grace to endeauor , to obey his commaundements by a new obedience . And by these degrees , doth the Lord giue the first grace .

The second worke of God tending to saluation , is the giuing of the second grace : which is nothing else , but the continuance of the first grace giuen . For looke as by creation , God gaue a beeing to man & all other creatures , and then by his prouidence continued the same beeing , which was as it were a second creation ; so in bringing a man to saluation , God giues the first grace , for example , to beleeue & repent , & then in mercie giues the second , to persevere & continue in faith and repentance to the end . And this , if we regard man himselfe , is very necessary ; For as fire without supply of matter , wherby it is fedde & continued , would soone goe out ; so vnlesse God of his goodnesse , should followe his children , and by new and daily supplies , continue his first grace in them , they would vndoubtedly soone loose the same , & finally fall away .

The second Ground for the answere of this Question , is taken from some speciall places of Scripture , where the same is mooved and resolued . The men that were at Peters sermon , being touched with the sense of their owne miserie , vpon the doctrine which had beene deliuered , as the Holy Ghost saies , were pricked in their hearts , and cried one to an other : Men & brethren , what shall we doe ? Peter Act. 2. 38. mooued by the spirit of God answers them , Repent , and be baptized for the remission of your sinnes . The like was the case of the Iaylor , who , after that the stubbornnesse of his heart was beaten downe , by feare of the departure of the prisoners , he came trembling , and fell downe before Paul and Silas , and mooued this question vnto them ; Sirs , what must I doe Act. 16. 33. to be saued ? to whome they gaue answer , Beleeue in the Lord Iesus , and thou shalt be saued , and thine houshold . The young man in the Gospel sues to Christ , and askes him , What shall I Mar. 10. 17. &c. doe to be saued ? Christs answers him , Keepe the Commandements . When he replied that he had kept them from his youth , Christ tels him , that he must goe yet further , and sell all that he hath , and giue to the poore . And Iohn tells the Scribes and Pharises , who came vnto his Baptisme , and confessed their sinnes , that if they would flie from the wrath to come , they must repent , and bring forth fruits Matth. 3. 8. worthie amendment of life . From these places then , I frame this answer to the Question in hand . The man that would stand in the fauour of God and be saued , must doe foure things : first , humble himselfe before God : secondly , beleeue in Christ : thirdly , repent of his sinnes : fourthly , performe new obedience vnto God .

Sect. 2.

For the first . Humiliation is indeode a Humiliation . fruit of faith : yet I put it in place before faith , because in practise it is first . Faith lieth hid in the heart , and the first effect whereby it appeares , is the abasing and humbling of our selues . And here we are further to consider three points : first , wherein stands humiliation : secondly , the excellencie of it : thirdly , the Questions of conscience that concerne it .

Touching the first point , Humiliation stands in the practise of three things . The first is , a sorrow of heart , whereby the sinner is displeased with himself , & ashamed in respect of his sinnes . The second is , a confession to god , wherin also three things are to be done : first , to acknowledge all our maine sinnes originall and actuall : secondly , to acknowledge our guiltinesse before God : thirdly , to acknowledge our iust damnation for sinne . The third thing in Humiliation , is supplication made to God for mercie , as earnestly as in a matter of life and death : and of these three things we haue in Scripture the examples of Ezra , Daniel , and the prodigall sonne , Ezra 9. Dan. 9. Luk. 15. 18.

The second point is , the excellencie of Humiliation , which stands in this , that it hath the promises of life eternall annexed to it , Esa. 57. 15. I dwell in the high and holy place : with him also that is of a contrite and humble spirit , to revive the spirit of the humble , and to giue life to them that are of a contrite heart . Psal. 51. 17. A contrite and a broken heart , O God , thou wilt not despise . Prov. 28. 13. He that hideth his sinnes shall not prosper : but he that confesseth and forsaketh them , shall finde mercie , 1. Ioh. 1. 9. If we acknowledge our sinnes , he is faithfull and iust , to forgiue vs our sinnes , and to clense vs from all vnrighteousnes . By all these and many other places , it is manifest , that in the very instant , when a sinner beginnes truly in heart and conscience to humble himselfe , he is then entred into the state of saluation . So soone as Dauid said , I haue sinned , 2. Sam. 12 , 13. Nathan pronounceth in the name of the Lord , that his sinnes were put away . And Dauid himselfe saith , alluding to the former place , I said I will confesse my sinne , and loc , Psal. 32. 5. thou forgauest the wickednes of my sinne . When the Prodigall sonne had but said , I will goe to Luk. 15. 18. my father , &c. euen then , before he humbled himselfe , his father meetes him , and receiues him .

The third point , is touching the Questions of conscience , concerning Humiliation , all which may be reduced to foure principall Cases .

I. Case . What if it fall out , that a man in humbling himselfe , cannot call to minde either all , or the most of his sinnes ? I answer ; A particular humiliation indeed is required , for maine and knowne sinnes : but yet there are two cases , wherein generall repentance , will be accepted of God for vnknowne sinnes . One is , when a man hath searched himselfe diligently , and by a serious examination , passed through all the commaundements of God , and yet after such examination and search made , his particular offences are yet hidden and not reuealed vnto him , so as he cannot call them to remembrance ; then the generall repentance is accepted . For this is answerable to the practise of Dauid , who after long search , when he could not attaine to the knowledge of his particular slippes , then he addresseth himselfe to a generall humiliation , saying , Who knoweth the errours of Psal. 19. 12. this life ? clense me , Lord , from my secret faults : and vpon this , he was no doubt accepted . Againe , when a man humbleth himselfe , and yet is preuented by the time , so as he cannot search his heart and life , as he would : his generall repentance will be taken and accepted of God . The truth hereof appeares in the theefe vpon the crosse , who hauing no time to search himselfe , made no speciall humiliation , yet vpon his generall confession he was accepted . Now the ground of this doctrine is this ; He that truly repents of one sinne , in this case when he is preuented : is , as if he repented of all .

II. Case . What must a man doe , that findes himselfe hard hearted , and of a dead spirit , so as he cannot humble himselfe as he would ? Answ. Such persons , if they humble themselues , they must be content with that grace which they haue receiued . For if thou be truly and vnfainedly grieued for this , that thou canst not be grieued , thy humiliation shall be accepted . For that which Paul saith of almes , may be truly said in this case , that if there be a readie minde , a man shall be accepted , according to that he hath , and not 2. Cor. 8. 12. according to that he hath not .

III. Case . Whether the party that is more grieued for losse of his friend , then for offence of God by his sinne , doeth or can truly humble himselfe ? Answ. A man may haue a greater griefe for an earthly losse , then for the other , and yet be truly greiued for his sinnes too . The reason is , because that is a bodily , naturall , and sensible losse , and accordingly sorrow for it is naturall . Now the sorrow for the offending of God , is no sensible thing , but supernaturall and spirituall ; and sensible things doe more affect & urge the minde , then the other . Dauid did notably humble himselfe for his sinnes , and he did exceedingly mourne for the losse of his sonne Absolom , yea and more too then for his sinnes , Would God I had died for thee Absolom , O 2. Sam. 18. 33. Absolom my sonne , my sonne , &c. Againe I answer , that the sorrow of the minde , must be measured by the intention of the affection , & by the estimation of the thing for which we sorrow . Now sorrow for sinne , though it be lesse in respect of the intention thereof ; yet is it greater in respect of the estimation of the mind , because they which truly mourn for their sins , grieue for the offence of God , as the greatest euill of all ; and for the losse of the fauour of God , as for losse of the most excellent & pretious thing in the world .

IV. Case . Whether it be necessarie in Humiliation , that the heart should be smitten with a sensible sorrow ? Answer . I. In sorrow for sinne , ther are two things : first , to be displeased for our sinns ; secondly , to haue a bodily moouing of the heart , which causeth crying and teares . The former of these is necessarie , namely , in heart to be deepely displeased with our selues : the latter is not simply necessary , though it be commendable in whomsoeuer it is , if it be in truth ; for Lydia had the first , but not the second . II. It falleth out oftentimes , that the greatnes of the grief , taketh away the sensible paine , and causeth a mummednesse of the heart , so that the partie grieueth not . III. Sometimes the complexion will not affoard teares : and in such there may be true humiliation , though with dric cheekes .

Sect. 3.

The Second thing to be done for the attaining Faith in Christ . of Gods fauour , and confequently of saluation , is to Beleeue in Christ . In the practise of a Christian life , the duties of humiliation & faith cannot be seuered , yet for doctrines sake , I distinguish them . In Faith ther are two things required , and to be performed on our behalfe . First , to know the points of religion , and namely the summe of the Gospel , especially the promise of righteousnes and life eternall by Christ . Secondly , to apprehend and applie the promise , and withall the thing promised , which is Christ , vnto our selues ; and this is done , when a man vpon the commandement of God , sets down this with himselfe , that Christ and his merits belong vnto him in particular , and that Christ is his wisdome , iustification , sanctification , and redemption . This doctrine is plaine out of the sixt of Iohn : for Christ is there propounded vnto vs , as the bread and the water of life . Therefore faith must not be idle in the braine , but it must take Christ and applie him vnto the soule and conscience , euen as meate is eaten .

The Questions of Conscience touching Faith are these . First , how we may truly applie Christ , with all his benefits vnto our selues ? For wicked men applie Christ vnto themselues falsely , in presumption , but fewe doe it truly , as they ought to doe . I answer , That this may be done , we must remember to doe two things . First , lay downe a foundation of this action , and then practise vpon it . Our foundation must be laid in the word , or else we shall faile in our application , and it consists of two principles . The one is ; As God giues a promise of life eternall by Christ , so he giues commandement , that euery one in particular , should applie the promise to himselfe . The next is , that the Ministerie of the word , is an ordinarie meanes , wherein God doth offer , and applie Christ with all his benefits to the hearers , as if he called them by their names ; Peter , Iohn , Cornelius , Beleeue in Christ , and thou shalt be saued . When we haue rightly considered of our foundation : the Second thing is , to practise vpon it , and that is , to giue our selues to the exercises of faith and repentance ; which stand in meditation of the Word , and prayer for mercie and pardon : and when this is done , then God giues the sense and increase of his grace . When Lydia was hearing the Sermon of Paul , then God opened her heart , Act. 16. v. 12.

Secondly , it is demaunded : When faith beginnes to breede in the heart , and when a man beginnes to beleeue in Christ ? Answ. When he beginnes to be touched in conscience for his owne sinnes , and withall hungers and thirsts after Christ , and his righteousnes , then beginneth faith . The reason is plaine . As faith is renewed , so it is begunne ; but it is renewed when a man is touched in conscience for his sinnes , and beginnes a new to hunger after Christ ; therefore when these things first shew themselues , then faith first beginnes . For these were the things that were in Dauid , when he renewed his repentance . Psal. 51.

Sect. 4.

The third dutie necessarie to saluation , is Repentance . Repentance . In which , two things are to be considered ; the beginning , namely , a godly Sorrow , which is the beginning of Repentance , 2. Corinth. 7. and vpon this sorrow a Change , which is indeede Repentance it selfe . In Sorrow we consider , first , the nature of it ; secondly , the properties of it . Touching the nature of sorrow , it is either inward or outward . The inward sorrow , is when a man is displeased with himselfe for his sinnes . The outward , when the heart declares the griefe thereof by teares , or such like signes . And sorrow in this case , called a godly sorrow , is more to be esteemed by the first of these , then by the second . The propertie of this sorrow , is to make vs to be displeased with our selues , for our sinnes directly , because they are sinnes , and doe displease God . If there were no iudge , no hel , nor death , yet we must be grieued because we haue offended , so mercifull a God and louing father . And as godly sorrow will make vs thus to doe , so is it the next cause of repentance , and by this is repentance discerned .

The next thing in Repentance , is the Change of the minde and whole man in affection , life , and conuersation . And this standeth in a constant purpose of the minde , and resolution of the heart , not to sinne , but in euery thing to doe the will of God . Hereupon Paul exhorteth them , to whome he wrote , to continue in the loue of God , and in the obedience Act. 11. 23. of his word . Barnabas when he came to Antioch , and had seene the grace of God , was glad , and exhorted all , that with purpose of heart they should cleaue vnto God , or continue with the Lord . So the Prophet Ezckiel saith , if the wicked will turne from all his sinnes , Ezek. 18. 21. and keepe all my statutes , and doe that which is lawfull and right , he shall surely liue and shall not die . In this purpose stands the very nature of repentance , and it must be ioyned with humiliation and faith , as a third thing auaileable to saluation , and not to be seuered from them . For a man in shewe may haue many good things : as for example , he may be humbled , and seeme to haue some strength of faith ; yet if there be in the saide man , a want of this purpose and resolution not to sinne , the other are but dead things , and vnprofitable , and for all them , he may come to eternall destruction . Furthermore , we must distinguish this kinde of purpose , from the minde and purpose of carnall men , theeues , drunkards , harlots , vsurers ; for they will confesse their sinnes , and be sorie for them , yea and shed some teares , wishing they had neuer sinned as they haue . In these men , indeed there is a wishing will for the time , but no setled purpose . And it is a propertie of nature to auoid euill , but to haue a constant resolution of not sinning , is a gift of grace ; and for this it is , that we must labour ; otherwise our repentance , is no true and sound repentance .

Sect. 5.

The fourth and last dutie , is to performe New Obedience . New obedience vnto God in our life and conuersation . In this new obedience , three things are required . First , it must be a fruit of the spirit Ioh. 15. 5. of Christ in vs : for when we doe any good thing , it is Christ that doth it in vs . To this purpose Dauid praies vnto God , Psal. 143. 10. Let thy good Spirit lead me forth into the land of righteousnes . And Paul exhorts the Galatians to walke in the Spirit ; and then marke what followes ; and ye shall not fulfill the lusts of the flesh , Gal. 5. 16. Secondly , this new obedience must be the keeping of euery commandement of God : for as S. Iames saith , He that breakes one commandement , is guiltie of all , Iam. 2. 10. that is , he that doth willingly and wittingly breake any commandement , and makes not conscience of some one , maketh not conscience of any , and before God he is as guiltie of all , as if he had broken all . Thirdly , in new obedience , the whole man must endeauour to keepe the whole law in his minde , will , affections , and all the faculties of soule and bodie . As it is said of Iosiah , that he turned to God , according to all the lawes of Moses , with all 2. king . 23. 25. his heart . This last point added to the rest is the very forme and life of new obedience , & from hence it followes ; First , that therepentant person , must not liue in the practise of any outward sinne . Secondly , that there must be in him , an inward resisting and restraining of the corruption of nature , and of the heart , that he may truly obey God , by the grace of the spirit of God . The heart of Ioseph was Gen. 39. 9. 10. readie prest , to resist the euill request of Potiphars wife . And Dauid staid his affection from 2. Sam. 1● . 1● . reuenging himselfe vpon Shemei , when he cursed him . Thirdly , that he ought to stirre vp and exercise the inward man , by all spiritual motions of Faith , Ioy , Loue , Hope , and the praise of God .

Now touching this point , there are 2. principal Questions propounded . First , How may a man frame his life to liue in New-bedience ?

Ans. Though all the bookes of the old and new Testament , are direction sufficient for a good life ; yet a more speciall answer may be made out of the same , plainly and briefly . That , there are three maine grounds or rules of New Obedience . The first is laid downe by our Sauiour Christ , Luk. 9. 23. If any man will come after me , let him denie himselfe , and take vp his crosse , and follow me . The meaning is this ; Euery one that will become a scholer in the schoole of Christ , and learn obedience vnto God , must deny himselfe , that is , he must in the first place , exalt and magnifie the grace of God , and become nothing in himselfe , renouncing his owne reason , will , & affections , and subiecting them to the wisdome & will of God in all things ; yea esteeming al things in the earth , euen those that are dearest vnto him , as drosse and dung in regard of the kingdome of Christ . Againe , he must take vp his Crosse , that is , he ought alwaies to make a forehand reckoning , euen of priuate crosses and particular afflictions , and when they come , to beare them with chearefulnesse . This done , he must follow Christ , by practising the vertues of meekenes , patience , loue , and obedience , and by beeing conformable to his death , in crucifying the bodie of sinne in himselfe . The second rule is propounded by Paul , Act. 24. 14. To beleeue all things that are written in the Law and the Prophets ; and that is , to hold and embrace the same faith , which was embraced by the Saints and seruants of God in auncient times , and which was written by Moses and the Prophets . Againe , in all reuerence to subiect himselfe , to the true manner of worshipping and seruing God , reuealed in his word ; and not to depart from the same doctrine and worship , either to the right hand , or to the left . The third and last rule , is to haue and to keepe faith and a good conscience , 1. Tim. 1. 19. Now faith is preserued , by knowledge of the doctrine of the Law and the Gospel , by yeelding assent vnto the same doctrine , beleeuing it to be true , and by a particular application of it vnto a mans selfe , specially of the promise of righteousnesse and life euerlasting , in and by Christ . Againe , that a man may keepe a good conscience , he must doe three things . First , in the course of his life , he must practise the duties of the generall Calling in the particular ; so as though they be two distinct in nature , yet they may be both one in vse and practise . Secondly , in all euents that come to passe , euermore in patience and silence he must submit himselfe , to the good will and pleasure of God . Thus it is saide of Aaron , that when God had destroied his sonnes , for offering vp strange fire before him , he held his peace , Levit. 10. 3. And Dauid shewes that it was his practise , when beeing afflicted , he saith , I was as dumbe , and opened not my mouth , because thou , Lord , didst it , Psal. 39. 9. Thirdly , if at any time he falleth , either through infirmitie , the malice of Satan , or the violence of some temptation , he must humble himselfe before God , labour to breake off his sinne , and recouer himselfe by repentance . And these three , be the principall and maine grounds of New-obedience .

The Second Question . Considering that all good works , are the fruits of a regenerate person , and are contained vnder New-obedience ; How may a man doe a good worke , that may be accepted of God , and please him ?

For resolution whereof , it is to be carefully remembred , that to the doing of a good worke , sundrie things are required : Whereof , some in nature doe goe before the worke to be done , some doe accompanie the doing thereof , and some againe doe follow the worke , beeing required to be done , when the worke is done .

Before the worke , there must goe Reconciliation ; whereby the person is reconciled vnto God in Christ , and made acceptable to him For it is a cleare case , that no worke of man can be accepted of God , vnles the person of the worker be approoued of him . And the workes of men of what dignitie soeuer , are not to be esteemed by the shewe , and outward appearance of them , but by the minde and condition of the doer . Againe , before we doe any good worke , we must by praier lift vp our hearts vnto God , and desire him to inable vs by his spirit to doe it , and to guide vs by the same , in the action , which we are about to doe . This did the Prophet Dauid oftentimes , as we may read in the Psalmes , but especially in Psal. 143. 10. when he saith , Teach me to doe thy will , O God , for thou art my God , let thy good spirit l●●d me vnto the land of righteousnes . And oftentimes in the 119. Psalme . Teach me , O Lord , the way of thy statutes , vers. 33. Giue me vnderstanding . 34. Direct me in the path of thy commandements . 35. Againe , Teach me iudgement and knowledge . 66. Let my heart be vpright in thy statutes . 80. Stablish me , according to thy promise , 116. Direct my steppes in thy word , and let none iniquitie haue dominion ouer me . 133.

In the doing of the worke , we are to consider two things ; the matter , and the manner or forme of doing it . For the matter , it must be a worke commanded in the word of God , either expressely or generally . For it is Gods reuealed will that giues the goodnes to any worke . Christ saith of the Pharises , that they worshipped him in vaine , teaching for doctrines , the commandements of men . He therefore Mark . 7. 7. that will doe a worke , tending to the worship of God , must doe that which God commandeth . Now actions expressely commanded , are the duties of the morall Law ; Actions generally commanded , are all such as serue to be helpes and meanes , to further the said morall duties . And here we must remember , that actions indifferent in the case of offence , or edification , cease to be indifferent , and come vnder some commandement of the morall Law . To which purpose Paul saith , If eating flesh will offend my brother , I will 1. Cor. 8. vlt. eate no flesh while the world standeth ; his meaning is , that though his eating of flesh , was a thing indifferent in it selfe ; yet in case of offence , his minde was to abstaine from it , as much as from the breach of the Law of God . Againe , if an action indifferent , comes within the case , of furthering the good of the Commonwealth , or Church , it ceaseth to be indifferent , and comes vnder commandement ; and so all kind of callings and their works , though neuer so base , may be the matter of good workes . This point is to be remembred : for it serueth to incourage euery man , of what condition soeuer he be , in the diligent performance of the duties of his calling ; as also to confute the doctrine of the Popish church , which teacheth that onely almes deedes , and building or maintaining of Churches and religious houses , are the matter of good works .

Now to the manner or Forme of a good work , there is required Faith . For as without faith , it is impossible to please God , Hebr. 11. 6. so whatsoeuer worke is vndertaken without faith , cannot in any sort be acceptable vnto him . What faith then is required in this case ? I answer . First a general faith , whereby we are perswaded that the thing to be done , may lawfully be done ; and of this the Apostle speaketh when he saith , whatsoeuer is not of faith , is sinne . Secondly , a particular or iustifying Rom 14. vlt. faith , which purifieth the heart , and maketh it fit to bring forth a good work : for it giues a beginning to the worke , and also couers the wants and defects thereof , by apprehending and applying vnto vs , Christ and his merits . Againe , a good worke for the manner thereof , must be done in obedience . For knowing that the thing to be done , is commanded of God , we must haue a minde , and intention to obey God in the thing we doe , according to his commandement . If it be here demanded , seeing workes must be done in obedience , how , and to what part of the word we must direct our obedience ? I answer : to the Law . But howe ? not considered in his rigour , but as it is qualified , mollified , and tempered by the gospell : for according to the rigour of the Lawe , which commandes perfect obedience , no man can possibly doe a good worke .

Furthermore , touching the maner , it must be done to good and lawfull ends . The Ends of a good worke are manifold : First , the honour and glory of God . Whether ye eate or 2. Cor. 10. 3● . drinke , or whatsoeuer ye doe , doe all to the glory of God . Secondly , the testification of our thankfulnes vnto God , that hath redeemed vs by Christ . The third is , to edifie our neighbour , and to further him in the way to life euerlasting , Math. 5. 16. Let your light so shine before men , that they may see your good works , & glorifie your father which is in heauen . The fourth is , to exercise and increase our faith & repentance , both which be much strengthned and confirmed , by the practise of good workes . Fiftly , that we may escape the punishment of sinne , the destruction of the wicked : and obtaine the reward of the righteoūs , life euerlasting . This was the end that Paul aymed at in the course of his calling ; to which purpose he saith , From henceforth there is laid vp for me the crowne of righteousnesse , which the Lord the righteous Iudge shall giue me at that day , 2. Tim. 4. 8. Sixtly , that we may be answerable to our calling , in doeing the duties thereof , and in walking as children of light , redeemed by Christ Iesus . When Dauid kept his fathers sheepe , he behaued himselfe as a sheepheard ; but when he was annointed King ouer Israell , God gaue him an heart & resolution , to carry himselfe as a King & gouernour of his people . Looke then as Dauid did , so ought we euen by our workes to be answerable to our callings . Seuenthly , that we may pay the debt , which we owe vnto God . For we are debters to him in sundry regardes ; as we are his creatures : as we are his seruants : as we are his children : In a word , as we are redeemed by Christ , and our whole debt is , our dutie of praise and thanks giuing .

After the worke is done , then comes the acceptation of it . God accepts of our works diuers waies . First , in that he pardoneth the fault which comes from vs . Secondly , in that he approoues his owne good worke in vs . Thirdly , in that he doth giue vnto the doers of them a crowne of righteousnes and glorie , according to his promise , 2. Tim. 4. 8. Rev. 2. 10. We then , after we haue done the work , must humble our selues , and intreat the Lord to pardon the wants of our workes , and say with Dauid , Lord enter not into iudgement with Psal 143. 2. thy seruant : & with Daniel , Lord vnto vs belongeth Dan. 9. 8 , 9. open shame & confusion , but to thee righteousnes , compassion , and forgiuenes . And the reason is plaine , because in vs there is no goodnesse , no holinesse , no righteousnes , nor any thing that may present vs acceptable in his sight : & for this cause Paul saith , I know nothing by my selfe , yet am I not therby iustified . Great reason then , that we should humble ourselues before God , for our wants , and pray vnto him , that he will in mercie accept our indeauour , and confirme the good worke begunne in vs , by his holy spirit .

CHAP. VI.

Of the second maine Question touching assurance of saluation .

II. Question . How a man may be in conscience assured , of his owne saluation ?

Before I come to the Question it selfe , this conclusion is to be laid downe as a mayne Ground ; That Election , vocation , faith , adoption , iustification , sanctification , & eternal glorification , are neuer separated in the saluation of any man , but like inseparable companions , go● hand in hand ; so as he that can be assured of one of them , may infallibly conclude in his owne heart , that he hath and shall haue interest in all the other in his due time . This is plaine by the words of S. Paul , Rom. 8. 30. Whome he predestinate , them also he called ; whome he called , them also he iustified ; whome he iustified , them also he glorified . In which place , the Apostle compares the causes of saluation , to a chaine of many linkes , whereof euery one is so coupled to the other , that he which taketh hold of the highest , must needes carrie all the rest with him . Againe , amongst these linkes Faith is one , a principall grace of God , whereby man is ingrafted into Christ , and thereby becomes one with Christ , and Christ one with him , Eph. 3. 17. Now whosoeuer is by faith vnited vnto Christ , the same is elected , called , iustified , and sanctified . The reason is manifest . For in a chaine , the two extremes , are knit togither , by the middle linkes ; and in the order of causes of happinesse and saluation , faith hath a middle place , and by it hath the child of God assured hold of his election , and effectuall vocation , and consequently of his glorification in the kingdome of heauen . To this purpose saith S. Iohn , c. 3. v. 36. He that beleeueth in the Sonne , hath euerlasting life . And , c. 5. v. 24. He that beleeues in him that sent me , hath euerlasting life , and shall not come into condemnation , but hath passed from death to life . This is the Ground .

Now for answer to the Question , diuerse places of Scripture are to be skanned ; wherein this case of Conscience is fully answered and resolued .

Sect. 1.

The first place is Rom. 8. 16. And the spirit Rom. 8. 16. of God testifieth together with our spirits , that we are the sonnes of God . In these words are two testimonies of our adoption set downe . The first is the Spirit of God dwelling in vs , and testifying vnto vs , that we are Gods children . But some will happily demaund , How Gods spirit giues witnesse , seeing now there are no reuelations ? Answ. Extraordinarie reuelations are ceased ; and yet the holy Ghost in and by the word , reuealeth some things vnto men : for which cause he is called truly the Spirit of Reuelation , Eph. 3. 5. Againe , the holy Ghost giues testimonie , by applying the promise of remission of sinnes , and life euerlasting by Christ , particularly to the heart of man , when the same is generally propounded , in the Ministerie of the word . And because many are readie presumptuously to say , they are the children of God , when they are not , and that they haue the witnesse of Gods Spirit ; when in truth they want it : therefore we are to put a difference between this carnall conceit , and the true testimonie of the Spirit . Now there be two things whereby they may be discerned one from the other . The first is , by the meanes . For the true testimonie of the holy ghost , is wrought ordinarily by the preaching , reading , and meditation of the word of God ; as also by praier , and the right vse of the Sacraments . But the presumptuous testimonie , ariseth in the heart , and is framed in the braine , out of the vse of these meanes ; or though in the vse , yet with want of the blessing of God concurring with the meanes . The second is , by the effects , and fruits of the Spirit . For it stirrs vp the heart , to praier and inuocation of the name of God , Zach. 12. 10. yea it causeth a man to crie and call earnestly vnto God , in the time of distresse , with a sense and feeling of his owne miseries ; and with deepe sighes and groanes , which cannot be vttered , to cra●e mercie and grace at his hands , as of a louing father , Rom. 8. 26. Thus did Moses crie vnto heauen in his heart , when he was in distresse at the red sea , Exod. 14. 15. And this gift of praier , is an vnfallible testimonie of Gods Spirit ; which cannot stand with carnall presumption .

The second Testimonie of our Adoption , is our Spirit , that is , our conscience sanctified and renewed by the Holy Ghost . And this also is knowne and discerned ; first , by the greefe of the heart for offending God , called Godly sorrow , 1. Cor. 7. 10. secondly , by a resolute purpose of the heart , and endeauour of the whole man , in all things to obey God : thirdly , by sauouring the things of the Spirit , Rom. 8. 5. that is , by doing the workes of the Spirit , with ioy and chearefulnesse of heart , as in the presence of God , and as his children and seruants .

Now put the case , that the testimonie of the Spirit be wanting : then I answer ? that the other testimonie ; the sanctification of the heart , will suffice to assure vs . We knowe it sufficiently to be true , and not painted fire , if there be heate , though there be no flame .

Put the case againe , that the testimonie of the spirit be wanting , and our sanctification be vncertaine vnto vs , how then may we be assured ? The answer is , that we must then haue recourse to the first beginnings , and motions of sanctification , which are these . First , to feele our inward corruptions . Secondly , to be displeased with our selues for them . Thirdly , to beginne to hate sinne . Fourthly , to grieue so oft as we fal and offend God . Fiftly , to auoid the occasions of sinne . Sixtly , to endeauour to doe our dutie , and to vse good meanes . Seuenthly , to desire to sinne no more . And lastly , to pray to God for his grace . Where these and the like motions are , there is the spirit of God , whence they proceed : and sanctification is begun . One apple is sufficient to manifest the life of the tree , and one good and constant motion of grace , is sufficient to manifest sanctification . Againe , it may be demanded , what must be done , if both be wanting ? Answ. Men must not dispaire , but vse good meanes , and in time they shall be assured .

Sect. 2.

The Second place is , the 15. Psalme . In the Psal. 15. first verse whereof , this question is propounded , namely , Who of all the members of the Church , shall haue his habitation in heauen ? The answer is made in the verses following : and in the second verse , he sets downe three generall notes of the said person . One is , to walke vprightly in sincerity , approuing his heart and life to God : the second is , to deale iustly in al his doings : the third is , for speech , to speake the truth from the heart , without guile or flatterie . And because we are easily deceiued in generall sinnes , in the 3 , 4 , and 5. verses , there are set downe seauen more euident and sensible notes of sinceritie , iustice and trueth . One is in speech , not to take vp or carrie abroad false reports and slanders . The second is , in our dealings not to doe wrong to our neighbour , more then to our selues . The third is in our companie , to contemne wicked persons worthy to be contemned . The fourth is in our estimation we haue of others , & that is , to honour them that feare God . The fift is in our words , to sweare and not to change : that is , to make conscience of our word and promise , especially if if it be confirmed by oath . The sixt is in taking of gaine , not to giue money to vsurie ; that is , not to take increase for bare lending , but to lend freely to the poore . The last is , to giue testimonie without briberie or partialitie . In the fift verse , is added a reason of the answer : he that in his indeauour doth al these things , shall neuer be mooued , that is , cut off from the Church as an hypocrite .

Sect. 3.

The third place of Scripture is the first Epistle S. Iohns 1. Epistle . of Iohn : the principall scope wherof , is to giue a full resolution to the conscience of man , touching the certainty of his saluation . And the principall grounds of assurance , which are there laid downe , may be reduced to three heads .

The first is this . He that hath communion or 1. Ioh. 5 〈◊〉 . fellowship with God in Christ , may be vndoubtedly assured of his saluation . This conclusion is propounded , Chap. 1. v. 3 , 4. Where the Apostle tels the Church , that the end of the preaching of the Gospell vnto them was , that they might haue fellowship , not onely mutually among themselues , but also with God the father , and with his sonne Iesus Christ . And further , that hauing both knowledge , & assurance of this heauenly communion , to be begun in this life , and perfected in the life to come , their ioy might be full : that is , they might thence reape , matter of true ioy and sound comfort , vnto their soules and consciences . Now whereas it might be haply demaunded by some beleeuers , how they should come to this assurance ? S. Iohn answeres in this Epistle , that the certainty therof may be gathered by foure infallible notes . The first is Remission of sinnes . For though God be in himselfe , most holy and pure , and no mortall man , being vncleane and polluted by sinne , can haue fellowship with him : yet God hath shewed his mercy , to those that beleeue in him , and hath accepted of the blood of Iesus Christ his sonne , whereby they are clensed from all their corruptions . v. 7. If here it be asked , how this pardon and forgiuenes may be knowne ? It is answered , by two signes . One is Humble and heartie Confession of our sins vnto god ; for so saith the Apostle , If we confesse our sins , he is faithfull and iust to forgiue vs our sins , and to clense vs from all iniquitie . v. 9. The other is the pacified Conscience ; for being iustified by faith we haue peace with God : and If our heart Rom. 5. 1. condemne vs not : that is if our conscience in respect of sinne doth not accuse vs , then haue we boldnesse towards God , Chap. 3. v. 21. The second note of fellowship with God , is the sanctifying Spirit , wherby we are renewed in holines & righteousnes : Hereby we know that he abideth in vs , euen by the Spirit which he hath giuen vs , Chap. 3. v. 24. The third is , holinesse and vprightnes of heart and life . To this end the Apostle saith , If we say that we haue fellowship with him , and walke in darkenes , we lie and doe not truly : but if we walke in the light , as he is in the light , we haue fellowship one with an other , &c. Chap. 1. 6 , 7. The fourth is , perseuerance in the knowledge and obedience of the Gospel . So the same Apostle exhorteth the Church : Let therefore abide in you that same doctrine concerning Christ , which ye haue heard from the beginning . If that which ye haue heard from the beginning , remaine in you , that is , if ye beleeue and obey it ; you also shall continue in the same , and in the father . Chap. 2. 24.

The second Ground , He that is the adopted sonne of God , shall vndoubtedly be saued . This point the Apostle plainly declareth , when he saith : Be loued , now are we the sonnes of God . Chap. 3. 〈◊〉 . 2. — And we knowe , that is , we are vndoubtedly assured by faith , that when Christ shall appeare in glory , we shal be like vnto him , for wee shall see him as he is . That the latter part of these words , is thus to be expounded , I gather out of Chap. 2. 28. as also by comparing this text with that of S. Paul , where he saith , When Christ which is our life shall Col. 3. 26. appeare , then shall we also appeare with him in glorie . And againe , If we be sonnes , we Rom. 8. 7. are also heires , euen the heires of God , and heires annexed with Christ , if so be that we suffer with him , that we may also be glorified with him . Nowe put the case , that the conscience of the beleeuer , will not rest in this , but desires to be further resolued , touching the certaintie of his adoption ? Then I answer , that he must haue recourse vnto the signes , wherby a sonne of God may be discerned from a child of the deuill : and these are principally three , First is , truly to beleeue in the name of the sonne of God : for those that haue God for their father , are made the sonnes of God , by faith in Iesus Christ . And this faith snewes Gal. 3. ●6 . it selfe by obedience . For hereby we are sure that we knowe Christ , that is , that we beleeue in him , and apply him with all his benefits vnto our soules , If we keepe his commandements . Nay further , He that saies , I know him , and keepes not his commandements , is a liar , and the trueth is not in him , chap. 2 , 3 , 4. The second signe is , a heartie desire , and earnest in deauour to be cleansed of his corruptions . Euery sonne of God that hath this hope , purifieth himselfe , euen as Christ is pure , chap. 3. vers. 3. The third is , the loue of a Christian , because he is a Christian : for hereby saies the Apostle , are the children of God knowne from the children of the deuill : because the sonnes of Satan doe hate their brethren , ( as Cain did his brother Abel ) euen for the good workes which they doe . On the other side , Gods adopted sonnes , may hereby know themselues to be translated from death to life , because they loue the brethren , Chap. 3. 10 , 11 , 12 , &c.

The third Ground . They that are assured , of the loue of God to them in particular , may also be certainly assured of their owne saluation . This doctrine follows necessarily vpon the Apostles words , chap. 4. v. 9. For those whome God hath loued from all eternitie , to them he hath manifested his loue , by sending his onely begotten Sonne into the world , that they might liue through him eternally . But how may a man be assured of Gods speciall loue and fauour ? The same Apostle answers , by two notes ; The first is the loue of our brethren , and that according to Gods commandement , wherein it is commanded ; that he that loues God , should loue his brother also , 4. 21. And if any man say , I loue God , and hate his brother , he is a liar . For how can he that loueth not his brother , whome he hath seene , loue God whome he hath not seene ? 4. 20. Now that a man deceiue not himselfe in the loue of his brother , Saint Iohn giues three rules ; One , that Christian brotherly loue , should not be , for outward respects or considerations , but principally ; because they are the sonnes of God , and members of Christ : Euery one that loueth him which did beget : that is God the father , loueth him also which is begotten of him . 5. 1. Another is , that it must not be outward , in shew onely , but inward in the heart . Let vs not loue in word or in tongue onely , but in deede and in truth . 3. 18. Lastly , that it be not onely in time of prosperitie , but when hee stands in most neede of our loue . For whosoeuer hath this worlds good , and seeth his brother haue neede , and shutteth vp the bowels of compassion from him , how dwelleth the loue of God in him ? 3. 17. The second note of Gods loue vnto vs is , our loue of God . For those whom God loueth in Christ , to them he giues his grace , to loue him againe . And this louing of him againe , is an euident token of that loue , wherewith he loueth them . So saith the Apostle , We loue him be●ause he loued vs first , 4. 19. If it be demaunded , howe a man may be assured that he loueth God ? the answer is , hee may knowe it by two things ; First , by his conformitie to him in holines . The child that loues his father , will be willing to tread in the steps of his father , and so in like manner , he that loueth God , will indeauour euen as hee is , so to be in this world . 4. 17. But howe is that ? not in equalitie and perfection , but in similitude and conformitie , striuing to be holy , as he is holy , and indeauouring to doe his will in all things . Secondly , by the weaning of his affection from the things of this world , yea from all pleasures and delights of this present life , so farre forth , as they are seuered from the feare , and loue of God , Loue not this world , nor the things that are in the world : if any man loue this world , the loue of the father is not in him . 2. 15.

Sect. 4.

The Fourth place , is in the second of 2. Tim. 2. 19. Timothie , 2. 19. The foundation of God remaineth sure , and hath this seale , The Lord knoweth who are his , and let euery one that calleth vpon the name of the Lord , depart from iniquitie . In these wordes , Paul goeth about to cut off an offence , which the Church might take , by reason of the fall of Hymenaeus and Philetus , who seemed to be pillars , and principall men in the Church . And to confirme them against this offence , he saith ; The foundation of God , that is , the decree of Gods election , stands firme and sure : so as those which are elected of God , shall neuer fall away , as these two haue done . And this he declares by a double similitude ; First of all he saith , the election of God , is like the foundation of an house , which standeth fast , though all the building be shaken . Secondly he saith , that election hath the seale of God , and therefore may not be changed ; because things which are sealed , are thereby made sure and authenticall . Nowe this seale hath two parts : the first concerns God , in that euery mans saluation is written in the booke of life , and God knoweth who are his . And because it might be said , God indeede knowes who shall be saued , but what is that to vs ? we know not so much of our selues . Therefore Saint Paul to answer this , sets downe a second part of this seale , which concerns man , and is imprinted in his heart and conscience ; which also hath two branches : the gift of invocation , and a watchfull care , to make conscience of al and euery sin , in these words , And let euery one that calleth vpon the name of the Lord , depart from iniquitie . Wherby he signifieth , that those that can cal vpon God , & giue him thanks for his benefits , and withall , in their liues make conscience of sinne , haue the seale of Gods election imprinted in their hearts , and may assure themseles they are the Lords .

Sect. 5.

A Fift place of scripture , touching this 2. Pet. 1. 10. question is , 2. Pet. 1. 10. Giue all diligence to make your election sure , for if you doe these things you shall neuer fall . Which words containe two parts : First , an exhortation , to make our election sure , not with God , for with him both it , and all other things are vnchangeable ; but to ourselues , in our owne hearts & consciences . Secondly , the Meanes whereby to come to this assurance , that is , by doeing the things before named , in the 5. 6 , and 7. verses ; and that is nothing else , but to practise the vertues of the morall Lawe , there set downe , which I will briefly shewe what they are , as they lie in the text .

To faith , adde vertue ] by faith , he meaneth true religion , and that gift of God , whereby we put our trust and confidence in Christ . By vertue , he meaneth no speciall vertue , but ( as I take it ) an honest and vpright life before men , shining in the vertues and workes of the morall Law . By knowledge , he meanes a gift of God , wherby a man may iudge , how to carrie himselfe warily , and vprightly before men . By temperance , is vnderstood a gift of God , whereby we keepe a moderation of our naturall appetite , especially about meat , drinke , & attire . By Patience , is ment a vertue , whereby we moderate our sorrowe , in induring affliction . Godlines , is an other vertue , whereby we worship God , in the duties of the first table . Brotherly kindnesse , is also that vertue , whereby we imbrace the Church of God , & the members thereof with the bowels of loue . And in the last place , Loue , is that vertue , whereby we are well affected to all men , euen to our enemies . Now hauing made a rehersal of these vertues : in the tenth verse he saith , If ye doe these things ye shall neuer fall , that is to say , If ye exercise your selues in these things , you may hereby be well assured and perswaded , of your election and saluation .

CHAP. VII .

Of the third maine Question , touching distresse of minde ; and generally of all distresses , and their remedies .

III. Question . How a man beeing in distresse of minde , may be comforted and releeued ?

Ans. Omitting all circumstances ( considering that much might be spoken touching this Question ) I will onely set downe that which I take to be most materiall to the doubt in hand .

Sect. 1.

DIstresse of minde ( which Salomon calls a Distresse of minde in generall . Prov. 18. 14. broken or troubled spirit ) is , when a man is disquieted and distempered in conscience , and consequently in his affections , touching his estate before God . This distresse hath two degrees ; the lesse , and the greater . The lesse is a single Feare , or griefe , when a man standeth in suspence and doubt , of his owne saluation , and in feare that he shall be condemned . The greater distresse is Despaire , when a man is without all hope of saluation , in his owne sense and apprehension . I call Despaire a greater distresse , because it is not a distinct kind of trouble of minde , ( as some doe thinke , ) but the highest degree , in euery kind of distresse . For euery distresse in the minde , is a feare of condemnation , and comes at length to desperation , if it be not cured .

All distresse of minde , ariseth from temptation , In speciall . either begunne or continued . For these two doe so necessarily follow , and so inseparably accompanie each the other , that no distresse , of what kinde soeuer , can be seuered from temptation . And therefore according to the diuers sorts of temptations , that doe befall men , must the distresses of the minde be distinguished .

Now Temptations be of two sorts ; either of triall , or seducement . Temptations of triall , are such as doe befall men , for the triall and proofe of the grace of God which is in them . The Temptations of triall , are twofold : the first , is a combate of the conscience directly and immediately with the wrath of God ; which beeing the most grieuous temptation that can be , it causeth the greatest & deepest distresse of conscience . The second is , the Triall of the Crosse , that is , of outward affliction , whereby God maketh proofe of the faith of his children ; and not onely that , but of their hope , patience , and affiance in his mercie for their deliuerance .

Temptations of seducement be such , as wherin men are entised , to fall from God and Christ , to any kinde of euill . And these are of three kinds . The first is , immediatly from the Deuill ; and it is called the temptation of Blasphemies , or the Blasphemous temptation . The second is , from a mans owne sinnes , originall and actuall ; and this also hath sundrie branches , as we shal see afterward . The third proceedes from Imagination corrupted and depraued . Now answerable to these seuerall kinds of Temptations , are the seuerall kinds of Distresses . And as all temptations may be reduced to those fiue , which haue beene before named ; so may all distresses be reduced to fiue heads , arising of the former temptations .

Sect. 2.

Before I come to handle them in particular ; The Generall Remedie of all Distresses . we are to consider in the first place , what is the best and most sure Generall Remedie , which may serue for all these , or any other kind of temptation , that is incident to man : and by this , the curing of any particular distresse , will be more easie and plaine .

This generall Remedie , is the Applying of the promise of life euerlasting , in and by the blood of Christ . For no physicke , no arte or skill of man , can cure a wounded and distressed conscience , but only the blood of Christ . And that this is the soueraigne remedie of all other , no man doubteth . The maine difficultie is , touching the manner of proceeding , in the application of the promise . Herein therefore , three things must be performed .

First of all , the partie must disclose the cause of the particular distresse , that the remedie may the better be applied . For the truth is , that the very opening of the cause , is a great ease to the minde , before any remedie be applied . Yet by the way , this care must be had , that the thing to be reuealed , be not hurtfull to the partie , to whome it is made knowne . For the distresse may happily arise of some confederacie , in matters of Treason ; by the concealing whereof , the partie to whome they are reuealed , may intangle himselfe in the same danger .

Secondly , if the cause may be knowne , ( for sometime it is hid from the partie distressed ) then triall must be made , whether the said partie , be fit for comfort yea or no ? For if he be found to be vnfit , the word of God shall be misapplied , and consequently abused . His fitnesse for comfort , may be found out , by searching whether he be humbled for his sinnes , or not : for men may be in great distresse , and yet not touched at all for their sinnes . This humiliation stands in sorrow for sinne , with confession of the same vnto God , and in earnest praier for the pardon thereof , with an heartie desire of amendment of life . But if on the otherside , the partie be vnhumbled , then the first and principall care must be , to worke in him some beginning of humiliation . This may be done in a friendly , and Christian talke and conference , whereby he must first be brought to see , and well to consider his owne sinnes : secondly , to grieue , and to be sorrie for them , at the least , for some of the principall .

And touching this Sorrow , two things must be remembred : first , that the nature of worldly sorrow must be altered , by beeing turned , and changed into sorrow according to God . If a man be in some danger of his life , by bleeding at the nose ; experience teacheth , the counsell of the Physitian is , to open a vaine , and let the partie blood in the arme , that the course thereof may be turned an other way : The like order is to be taken with men , that are troubled with worldly sorrow in their distresse : and that is , to turne the course of their griefe , by causing them to grieue not for worldly respects , or onely in consideration of the punishment , due vnto them for their sinnes , but principally for the very offence of God , in , and by their sinnes committed .

This done , a second care must be had , that this sorrow for sinne be not confused , but a distinct sorrow . The man that is in sorrow , must not be grieued onely , because he is as other men are , a sinner ; but more specially for this , and that particular sinne , by which it comes to passe , that he is such , or such a sinner ; that so his sorrow in respect of sinne , may be distinct , and brought as it were to some particular head . And men in this case , must deale with the partie distressed , as Surgeons are woont to doe with a tumour , or swelling in the bodie , whose manner is , first to applie drawing and ripening plaisters to the place affected , to bring the sore to an head , that the corruption may issue out at some one place : and then afterward healing plaisters which are of great vse to cure the same : Euen so confused griefe , must be reduced to some particulars : and then , and not before , is a man fit for comfort , when his conscience is touched in speciall , in regard of some one or more distinct and seuerall offences . And he that is grieued for one sinne truly , and vnfainedly , from his heart ; shall proportionally be grieued for all the sinnes , that he knoweth to be in himselfe .

The third thing required in applying this remedie is , the ministring and conuaying of comfort to the minde of him , that hath confessed his sinnes , and is truly humbled for them : and it is a point of the greatest moment of all . Where if the question be , how this comfort should be ministred ? the answer is , it may be done , by bringing the partie troubled , within the compasse of the promise of life . And there be two waies of doing this : the one false , and the other true .

Sect. 3.

Some thinke , that men may be brought The false way of ministring comfort . within the Couenant , by the doctrine of Vniuersall grace and redemption . But this way of perswading a man that he hath title in the Couenant of grace , is both false , and vnfit . False it is , because all the promises of the Gospel , are limited with the condition of Faith , and Repentance , not beeing vniuersall to all , but made onely to such persons , as repent and beleeue : therefore they are indefinite in regard of whole mankind , and to beleeuers onely they are vniuersall .

It is obiected , that God would haue all men to be saued . Ans. The Apostle is the best expounder of himselfe , and he saith in the 〈◊〉 . Tim. 2. 4. Acts to the same effect , The time of this ignorance God regarded not , but NOW he admonisheth all men euery where to repent . In which Act. 17. 30. words , Paul addes this circumstance of time [ now ] to limit this good will of God , to the last age of the world , after the comming of Christ in the flesh , and not to inlarge the same to all the posteritie of Adam . And so must he be vnderstood in the place to Timothie , God would haue all men to be saued , that is , now in this last age of the world . And thus the same Apostle , 2. Cor. 6. expoundes a certaine prophecie of Isay , concerning the acceptable time of grace . Now , saith he , is the acceptable time : behold , [ Now ] is the day of saluation , Esa. 49. 8. meanig the time of the new Testament . And Coloss. 1. 26. The mysterie hid from the beginning , is now made manifest to the Saints . And , Rom. 16. 26. The revelation of the secret mysterie is now opened . All which , and many other places about the same matter , hauing this circumstance of time [ Now , ] must needes be limited to this last age of the world . As for the note of vniuersalitie , All , it must not be vnderstood of all particulars , but of all kinds , sorts , conditions , and states of men , as may be gathered out of the former words : I would that praiers be made for all men , not for euery particular man : ( for there be some that sinne vnto death , for whome 1. Ioh. 5. 16. we may not pray , ) but for all states of men , as well Princes as subiects , poore as rich , base as noble , vnlearned as learned , &c.

But the saying of Paul is vrged , 2. Cor. 5. 18. God was in Christ , reconciling the World vnto himselfe : therfore the promise in Christ , belongs to the whole World , and consequently to euery one . Ans. The saine Apostle shall againe answer for himselfe , Rom. 11. 15. The casting away of the Iewes , is thereconciling of the world , that is , of the Gentiles in the last age of the world : for so he said before more plainely , The falling away of the Iew , is the riches of the world , and the diminishing of them , the riches of the Gentiles . And so must that place to the Corinthes be vnderstood , namely , not of all and euery man , that liued in all ages and times ; but of them that were ( by the dispensation of the Gospell ) to be called out of all kingdomes , and nations , after the death and ascension of Christ .

Thus then the promise of saluation , is not vniuersall , without exception , or restraint : & therfore application made by the vniuersalitie of the promise , admits some falshood .

Secondly , this way of applying , is also Vnfit . For the reason must be framed thus : Christ died for all men : but thou art a man : therfore Christ died for thee . The partie distressed will grant all , and say , Christ indeede died for him , if he would haue receiued Christ , but he by his sinnes hath cut himselfe off from his owne Sauiour , and hath forsaken him , so as the benefit of his death will doe him no good .

Sect. 4.

The right way of ministring Comfort to a party distressed followeth . In the handling The Grounds of Comfort . whereof , first , I will lay down the Grounds , wherby any man that belongs to God , may be brought within the Couenant . And then , I will shew the Right Way , how they must be vsed , and applied .

For the first Recourse must not be bad to all graces , or to all degrees and measures of grace ; but onely such , as a troubled Conscience may feele and reach vnto . For those that be the true children of God , and haue excellent measure of grace ; when they are in distresse , feele little or no grace at all in themselues . The graces then , that serue for this purpose , are three : Faith , Repentance , and the true Loue of God , which is the fruit of them both . And that we may the more easily and truly discerne of them , and not be deceiued , inquirie must be made , what be the Seedes and beginnings of them all .

The first Ground of grace is this : A desire to repent , and beleeue , in a touched heart and conscience , is faith and repentance it selfe , though not in nature , yet in Gods acceptation . I prooue it thus . It is a principle graunted and confessed of all men ; that in them which haue grace , God accepteth the will for the deede . If there bee a willing minde ( saith the Apostle ) it is accepted not according to that a man hath 2. Cor. 8. 11. not , but according to that he hath . Againe , God hath annexed a promise of blessednes , and life euerlasting to the true and vnfained desire of grace . Whence it is , that they are in Scripture pronounced blessed , which hunger and thirst after righteousnes . And who are they Math. 5. 6. but such , as feele themselues to want all righteousnes , and doe truly and earnestly desire it in their hearts . For hunger and thirst argues both a want of something , and a feeling of the want . And to this purpose the holy Ghost saith , To him that is a thirst will I giue to drinke of the water of life freely . Now this Reuel. 21. 6. thirstie soule , is that man , which feeles himselfe destitute of all grace , and Gods fauour in Christ , and withall doth thirst after the blood of Christ , and desires to be made partaker thereof . God is wont mercifully to accept of the desire of any good thing , when a man is in necessitie , and stands in want therof . The Lord ( saies Dauid ) heares the desire of Psal. 10. 17. the poore , that is , of them that are in distresse , either of bodie or minde . Yea , he will fulfill the desire of them that feare him .

It will be said , that the desire of good Psal. 145. 19. things is naturall : and therfore God will not regard mens desires .

I answer , Desires be of two sorts ; Some be of such things , as men by the meere light of nature know to be good : for example ; the desire of wisdome , of ciuill vertue , of honour , of happinesse , and such like : and all these nature can desire . Others be aboue nature , as the desire of remission of sinnes , reconciliation , and sanctification : and they which seriously desire these , haue a promise of blessednes & life euerlasting . And hence it followes , that desire of mercie , in the want of mercie , is mercie it selfe ; and desire of grace , in the want of grace , is grace it selfe .

A second Ground is this . A godly sorrow whereby a man is grieued for his sinnes , because they are sinnes , is the beginning of repentance , & indeed for substance is repentance it selfe . The Apostle Paul reioyced that he had in the worke of his Ministerie , wrought this godly sorrow in the hearts of the Corinthians , calling 2. Cor. 7. 9. it sorrow that causeth repentance not to be repented of . This sorrow may be discerned in this sort : The heart of him in whome it is , is so affected , that though there were no conscience , nor deuill to accuse , no hell for condemnation ; yet it would be grieued in it selfe , because God by sinne is displeased , and offended .

If it be alleadged , that euery one cannot reach to this beginning of repentance , thus to sorrow for his sinne ; then I adde further ; If the partie be grieued for the hardnes of his heart , whereby it comes to passe , that he cannot grieue , he hath vndoubtedly receiued some portion of godly sorrow . For it is not nature , that makes vs to grieue for hardnes of heart , but grace .

The third Ground is , that A setled purpose , and willing minde to forsake all sinne , and to turn vnto God , ( though as yet no outward conuersion appeare , ) is a good beginning of true conuersion , and repentance . I thought ( saith Dauid ) I will confesse against my selfe my wickednes vnto the Psal. 32. 5. Lord , and thou forgauest the punishment of my sinne . And to this is added ( Selah , ) which is not onely a musicall note , but , as some thinke , a note of obseruation , to mooue vs to marke the things that are set downe , as beeing of speciall weight and moment . And surely this is a matter of great consequence ; that vpon the very vnfained purpose of confession of sinne , God should giue a pardon thereof . Take a further proofe of this in the prodigall sonne , whome I take not for one that was neuer called , or turned to God , ( though some doe so , and seeme to haue warrant for their opinion● ) but rather for him that is the Child of God , and afterward fals away . Now this man beeing brought by some outward crosses and afflictions , to see his owne miserie , purposeth with himselfe , to returne to his father againe , and to humble himselfe , and confesse his iniquitie : and vpon this very purpose , when he had said , I will goe to my father , and say vnto him , father , I haue Luk. 15. 17. 18. sinned , &c. at his returne a farre off , his father receiues him as his child againe , and after acceptation followes his confession . The like is to be seene in Dauid , who beeing reprooued by the Prophet Nathan , for his 2. Sam. 12. 13. sinnes of adulterie and murther , presently made confession of them , and at the very same time , receiued by the prophet , sentence of absolution , euen from the Lord him●elfe , wherein he could not erre .

The fourth Ground . To loue any man because he is a Christian , and a child of God , is a sensible and certaine note of a man that is partaker of the true loue of God in Christ . Hereby ( saith S. Iohn ) we knowe that we are translated 1. Iohn . 3. 14. from death to life , because we loue the brethren . Loue here is not a cause but onely a signe of gods loue to vs . And our sauiour Christ saith , He that receiueth a Prophet in the name of a Matt. 10. 41. Prophet , shall receiue a Prophets reward .

Nowe that we be not deceiued in these grounds ; it must be remembred , that these beginnings of grace ( be they neuer so weak ) must not be ●littering and fleeting , but constant and setled , not stopped or staied in the way , but such as daily growe and increase : and then they are indeed accepted of God . And he that can finde these beginnings , or any of them truly in himselfe , he may assure himselfe thereby that he is the child of God .

Sect. 5.

Hauing thus laid downe the Groundes of The true way of bringing a man within the Covenant . comfort : I come now to the Way , by which the party in distresse , may be brought within the compasse of the promise of saluation . This way standes in two things ; in making Triall , and in Applying the promise .

First then , Triall must be made , whether the person distressed haue in him as yet , any of the forenamed grounds of grace or not . This triall may be made by him that is the comforter , in the moouing of certaine Questions to the said person . And first , let him aske whether he beleeue and repent ? The distressed partie answers no , he cannot repent nor beleeue . Then he must further aske , whether he desire to beleeue and repent ? to this he will answer , he doth desire it with all his heart ; in the same sort is he to make triall of the other groundes . When a man is in the fitte of tentation ; he will say resolutely , he is sure to be damned . Aske him in this fitte , of his loue to God , he will giue answer , he hath none at all : but aske him further , whether he loue a man because he is a Christian , and a child of God , then will he say he doth indeed . Thus after triall made in this manner , some beginnings of faith and repentance will appeare , which at the first lay hid . For God vseth out of the time of prosperitie , by , and in distresse and affliction to work his grace .

The second point followeth . After that by triall some of the foresaid beginnings of grace , be found out , then comes the right Applying of the promise of life euerlasting to the partie distressed . And that is done by a kind of reasoning : the first part whereof , is taken from Gods word ; the second from the testimonie of the distressed conscience ; & the conclusion is the applying of the promise , on this manner : He that hath an vnfainod desire to repent and beleeue , hath remission of Maior . sinnes , and life euerlasting : But thou hast an earnest Minor . desire to repent and beleeue in Christ . Therefore Conclusio . remission of sins and life euerlasting is thine .

And here remember , that it is most conuenient , this Application be made by the Minister of the Gospell , who in it , must vse his ministeriall authority giuen him of God , to pronounce the pardon . For in distresse , it is as hard a thing , to make the conscience yeild to the promise , as to make fire and water agree . For though men haue signes of grace and mercie in them , yet will they not acknowledge it , by reason of the extremitie of their distresse . In this manner , vpon any of the former grounds , may the troubled and perplexed soule be assured , that mercie belongs to it . And this I take to be , the onely generall and right way , of comforting a distressed conscience .

Nowe that the promise thus applyed , may haue good successe , these sixerules must necessarily be obserued .

I. One is , that the comfort which is ministred , be alaied with some mixture of the Law ; that is to say ; the promise alone must not be applyed , but withall mention is to be made , of the sinnes of the partie , and of the grieuous punishments , due vnto him for the same . The reason is because there is much guile in the hart of man ; in so much , as oftentimes it falleth out , that men not throughly humbled , beeing comforted either too soone , or too much , doe afterward become the worst of all . In this respect , not vnlike to the yron , which beeing cast into the fire vehemently hot , and cooled againe , is much more hard , then it would haue bin , if the heate had bin moderate . And hence it is , that in the ministring of comfort , we must somewhat keepe them downe , and bring them on by litle and litle to repentance . The sweetenesse of comfort is the greater , if it be delaied with some ●artnesse of the Law .

II. An other rule is this : If the distressed partie , be much possessed with griefe , of himselfe , he must not be left alone , but alwaies attended with good companie . For it is an vsuall practise of the Deuill , to take the vantage of the place and time , when a man is solitarie and depriued of that helpe , which otherwise he might haue in societie with others . Thus he tempted Eue , when shee was apart from her husband . And in this regard , Salomon pronounces a woe to him that is alone . But herein doth Eccles. 〈◊〉 . 10. his malice most appeare , in that he is alway readiest , when a man is in great distresse , and withall solitarie , then vpon the sudden to tempt him to despaire , and to the making away of himselfe .

III. Thirdly , the partie in distresse must be taught , not to rest vpon his owne iudgement , but alwaies to submit himselfe , and be content to be aduised by others that are men of wisdome , iudgement , and discretion . A thing to be obserued the rather , because the very neglect thereof , hath caused sundrie persons , to remaine vncomforted for many yeares .

IV. Fourthly , the partie distressed , must neuer heare tell of any fearefull accidents , or of any that haue bin in like , or worse case then himselfe is . For vpon the very report , the distressed conscience will fasten the accident vpon it selfe , and thereby commonly will be drawne to deeper griefe or despaire . The mind afflicted is prone to imagine searefull things , and sometime , the very bare naming of the Deuill , will strike terrour and feare into it .

V. Fiftly , the partie that is to comfort , must beare with all the wants of the distressed ; as with their frowardnes , peeuishnes , rashnes , and with their distempered and disordered affections and actions : yea he must put vpon him ( as it were ) their persons , beeing affected with their miserie , and touched with compassion of their sorrowes , as if they were his owne , grieuing when he seeth them to grieue , weeping when they doe weepe and lament .

VI. Sixtly , he that is the comforter , must not be discouraged , though after long labour and paines taking , there follow small comfort and ease , to the partie distressed . For men wil often bewray their stiffenes in temptation , and vsually it is long before comfort can be receiued ; and why ? surely because God hath the greatest stroke in these distresses of minde , and brings men thorough all the temptations , that he hath appointed , euen to the last and vtmost , before he opens the heart to receiue comfort . The Church in the Canticles seekes for her beloued ; but before shee can finde him , shee goes about in the citie , through the streetes , and by open places , passing by the Watchmen themselues , and after shee hath vsed all meanes without helpe or hope , at length , and not before , shee findes her beloued , him in whom'● her soule delighteth . Cant. 3. 4.

Thus much for the generall Remedie of all Distresses : now I come to the particular Distresses themselues .

CHAP. VIII .

Of the first Speciall Distresse , arising of a divine temptation .

THE first distresse ariseth of a divine Temptation , which is a combate with God himselfe immediatly . And this distresse is , when the conscience speakes some feareful things of God , and withall the partie distressed , feeles some euident tokens of Gods wrath .

Sect. 1.

Examples hereof we shall finde many in Examples . the word of God . One is , the example of righteous Iob , who hauing beene long in outward afflictions , was withall exercised with the apprehension of the anger of God , and in that state he saith , that the arrowes of Iob. 6. 4. the Almightie were in him , that the venime thereof , did drinke vp his spirit , that the terrours of God did fight against him . Yea further he addeth , that God was his enemie , and writ bitter things against him : and made him to possesse Iob. 13. 26. the sinnes of his youth . And at an other time he complaineth , that Gods wrath had torne him , that he hated him , gnashed vpon him with his Iob. 16. 9. teeth , and had sharpened his eyes against him : yea that he had taken him by the necke and beaten him , and set him as a marke for himselfe . In all which , and diuers other places , it appeares that his conscience was exercised , with the sense of the wrath of God , which had now euen seazed vpon his soule .

Another example we haue in Dauid , who also was exercised with this temptation and trouble of minde , as the first words of the 6. Psalme , and the whole tenour thereof doe euidently Psal. 6. shew : For first , he desires the Lord , not to rebuke him in his wrath , and afterward complaineth , that his griefe was so great , that his very flesh consumed , his bones were vexed , and his bodie brought to such a state , as no sicknesse could haue brought him vnto . And it is not vnlike , that the same Prophet did often fall into the like kind of distresse of minde , as may be gathered out of Psalme 77. and sundrie other places .

Now as it fared with these , and diuers other seruants of God , in ancient times , so are we not without some instances thereof in our daies . Amongst many , that worthie man Master Luther , writes of himselfe , that he was in this particular temptation , and that he learned in it , the doctrine of the Iustification of a sinner , by the meere mercie of God , without any merit of workes : and vpon the sense and experience of the nature and properties of this distresse , he wrote a notable exposition of the 6. Psalme of Dauid , the scope and intent whereof , he writeth to be nothing els , but a soueraigne remedie of this and the like distresses of the minde and conscience .

Sect. 2.

If it be demaunded , what is the Occasion The Occasion . of this kind of temptation ? I answer , that it ariseth sometimes , vpon the commission of some notorious sinne , which doth wound the conscience , as in Cain , Iudas , and Saul , who for their great and capitall sinnes , that stinged and wounded their consciences , grew to a fearefull state , and consequently perished in this temptation . Sometimes againe it comes when there is no sinne committed , but obedience to God performed : and then there cannot be rendered any reason of it , either in man , or out of man , saue this , that God will haue it so to be . And the truth hereof is plaine by the examples of Iob and Dauid before mentioned .

Sect. 3.

The Effects of this Temptation are many , The Effects of the Temptation . and very strange . For outwardly it workes a change and alteration in the body , as it were a burning ague , and it causeth the entralls to rise , the liuer to rowle in the bodie , and it sets a great heat in the bones , and consumes the flesh , more then any sicknes can doe . And that it is so , as I say , beside experience , it is cleare in the word of God . Dauid in this distresse affirmeth , that his eyes were eaten as it were with wormes , and sunke into his head , Psal. 6. 7. that his moisture became as the drought in sommer . Psal. 32. 4. and Iob saies , that his skin was blacke vpon him , his bones were burnt with Iob. 30. 30. heat : yea that by meanes of this distresse he was now full of wrinkles , and his leanenes did rise Iob 16. 8. vpon him . It is a principle which Physitians doe hold , that The minde followes the temperature of the bodie , and is affected according to the good or euill constitution thereof : which though it be true , yet withall it is as manifest on the other side , that the bodie doth often follow the state and condition of the minde . For a distressed heart , must of necessitie , make a fainting and a languishing bodie .

Sect. 4.

But the principall thing to be sought for The Remedie . in this temptation is the Remedien thereof : whereunto there be fiue things required , which are to be practised , as occasion shall be offered .

First , choise must be made of the most fitte and present remedie , and that must be vsed in the first place .

Now the most fit and present remedie is , to bring the partie troubled to the personall exercises of faith and repentance , by , and in himselfe . For this ende , he must examine his conscience most straightly and narrowly of all the sinnes of his heart , and life . Secondly , he must humbly confesse against himselfe , all his knowne sinnes : and withall acknowledge the due condemnation , that he thereby hath deserued . Thirdly , he must crie to heauen for mercie , intreating the Lord most instantly for pardon , and for the restraint of his wrath due vnto him for his sinne . Dauid beeing in this distresse , performed all these duties , as we may read in the 6. Psalme : and he saith further of himselfe , that whilst he concealed his sinnes , the hand of God was heauie vpon him : but Psal. 3● . vpon his earnest confession , and deprecation , he receiued mercie . And if we read the booke of Iob , we shall finde that the principall scope thereof is this ; namely , to shew vnto vs , that Iob was throughly exercised with this temptation , and that in the ende hauing beene rebuked both by his friends , and by God himselfe , his recouerie was made , by humbling himselfe , when he saith , Behold , I am vile : againe , now I abhorre my selfe , and repent in dust Iob 39. 37. and ashes .

Some may here demand , If it fall out , that the person himselfe , cannot performe any good dutie , of himselfe , by reason of his distraction in soule and bodie , what must then be done ? Ans. If the partie can but sigh , and sobbe vnto God for mercie , and comfort : it is no doubt , a worke of Gods spirit , and a practise both of faith , and repentance . We know not ( saith Saint Paul ) what to pray as we Rom. 8. 26. ought , ( namely , in our distresses ) but the Spirit it selfe maketh request for vs , with sighes that cannot be expressed : and therein lies our comfort . Thus Moses at the redde sea beeing in Exod. 14. 15. great distresse , and not knowing what to say , or doe , sighed and groned inwardly in his soule vnto the Lord , for helpe and protection : and his very desire was in stead of a loud crie in the eares of the Lord .

The second thing is , that triall must be made , whether the partie hath in him any tokens of grace , or not ?

These tokens are the small beginnings of grace , which before I haue declared . As for example : a griefe because we cannot grieue for sinne as we should : a serious will and desire to beleeue , and repent : a purpose to sin no more , and such like . If these be found in the partie , then by them as by sure pledges , he may bee assured of the fauour of God towards him : and where any of these be found , the saying of God to Saint Paul must be vrged , My grace is sufficient for thee : and therewith must the distressed partie stay his 2. Cor. 12. 9. minde . Yea we are to be content with any condition in this life , be it neuer so miserable , so long as we are in the fauour of God , though he should lay vpon vs euen the paines of hell , till the time of our death . So did Dauid , who when he was pursued by his owne sonne , vttered these words vnto God , Behold , if I please thee not , do with me what thou 2. 〈◊〉 . 15. 26. wilt And the like was the mind of Paul , who being assured of the fauour of God , was content for his glorie , & the saluation of the Israelits ( if it had beene possible ) to be separated Rom. 9. 3. 〈◊〉 Christ , and to indure the very pangs of hell .

The third thing in this cure is , to Applie to the said distressed partie , such promises of God made vnto afflicted persons , as are most large and comfortable .

For example , that The Lord is neere to them that are of a contrite heart , and will saue such as be afflicted in spirit . Psal. 34. 18. Againe , I came not ( saith our Sauiour Christ ) but to the lost sheepe of the house of Israel . Matth. 15. 24. He saies not , to the straying sheepe , but to such as are now in the pitte , readie to be drowned , or in the Lyons mouth , readie to be deuoured . Againe . The Spirit of the Lord is Luk. 4. 18. vpon me , therefore he hath annointed me that I should preach the Gospell to the poore ; that is , to such as are distressed in conscience , and poore in spirit : he hath sent me that I should heale the broken hearted , that I should preach deliuerance to the captiues . These & many other such like promises , are in this case to be vrged , and the partie mooued to endeauour to beleeue them , to hold to them , and rest himselfe vpon them , though he loose all things els .

Fourthly , the partie must be brought to a serious consideration of his owne life past , and of Gods mercifull dealing with him & others in his case in former times , and therwith is he to be comforted for the time present . For if aforehand he hath receiued any tokens of the fauour and loue of God ; by them he is now to stay and to settle his minde . The reason is plaine : the gifts of god are without repentance ; whom he loueth once he loueth to the ende , & whom he chooseth he calleth , iustifieth , and sanctifieth , and will also in time glorifie . Dauid beeing in such affliction , that he could hardly thinke vpon God , yet he tooke this course , praied to the Lord for comfort , communed with his owne heart , and called to remembrance Psal. 7. 7. 10. how God had formerly dealt with him , and with this meditation of the continuall course of Gods mercie in his preseruation , he confirmed his faith , and staied his heart in his greatest troubles .

Sect. 5.

The fifth and last thing to be done , is the Remoouall of Doubts . remooueall of such reasons and doubts , as the partie distressed vsually makes against himselfe , for his owne ouerthrow . For it is the manner of those that are troubled in minde , to dispute against themselues ; and commonly they are woont to alleadge three things .

First , beeing instructed how to humble themselues , and to depend on Gods mercie , they will graunt , that all these indeede are good things , but they belong not to them : for they neither do , nor can feele any thing , but the tokens of Gods anger , and that they are alreadie entred , into some degrees of condemnation .

This obiection may be taken away , by informing them of the manner of Gods dealing in all his workes . For commonly he workes all things in his creatures , in , and by contraries , if we could know the whole frame of them .

Thus in the Creation euery creature had his beeing of that which had no beeing , and something was made , not of something , but of nothing . After the flood , the signe of Gods couenant , for the preseruation of the world from destruction by raine , is the Rainbow , which indeed is a naturall signe of raine . When Elias was to prooue the Lord to be the onely true God , against the Idolatrous priests of Baal , and that by burnt offerings ; he powred water vpon the sacrifice , & fills a trench with water round about , and in this contrarie means was the sacrifice burnt vp . Christ for the curing of a blind man , tempers spittle and clay together , which in all reason , is a fitter meanes to put out the eyes , then to cause the blind to see .

Thus in the worke of our Redemption , Christ giues life , not by life , but by death , and he sendes men to heauen by the gates and suburbs of hell : he shewes his greatest power , in the greatest weaknes ; nay his power 〈◊〉 Cor. 12. 9. is made perfect through weakenes . He will not build vpon an old foundation , but he pulls downe and destroies all , that Man may haue no hope at all in himselfe , but that all the hope he hath , may be in God . First he kils , and then he makes aliue , as Anna 1. Sam. 2. speaketh : first he woundeth , and then he healeth . He makes man to sowe in teares , that afterward he may reape in ioy . And he that knowes Gods dealing to be this , must herewith rest content , and satisfied : because in wrath , God vseth to remember his mercy ; yea his mercie is neuer sweete vnto the palate of the soule , vntill it be seasoned with some tast of his wrath . The Paschall Lambe was eaten with sowre hearbs , to signifie , that we can feele no sweetenes in the blood of Christ , till wee first feele the smart of our owne sinnes , and corruptions .

Secondly , these persons vse to alleadge against themselues , that if they could feele any comfort at al , then they would stay their minds , and yeild to good perswasions , and exhortations .

To this , the answer is ; That there is a Rule of grace , ( which we must follow ) gathered out of the word of God , and the experience of Gods Children , contrarie to the rule of nature , and aboue the light of reason : and it is this , that in case of a●●liction , we must not liue by feeling , but by faith .

This Rule is grounded vpon the speech of the Lord by the Prophet , the iust man shall liue Hab. 2. 4. by his faith . When we haue neither sight , nor sense , nor any tast of Gods mercie , but onely apprehend his wrath , euen then we must labour to lay hold of mercie in his word , and promise . Sense & feeling , are not alwaies fit directions for the time of this life : For he may be the deare child of God , that in present feeleth nothing but his wrath and indignation . This indeede is the true triail of our faith , when euen aboue and against reason , we relie on the mercie of God , in the apprehension of his anger . So did Dauid . Out of the deepe , ( saith he ) that is , beeing nowe deepely plunged into the pangs of a distressed conscience , haue I called vpon thee , O Lord : Psal. 130. and Iob in the like case . Lord , though thou kill me , yet will I trust in thee . Abraham is commended by the holy Ghost , amongst other things , for this , that he beleeued in God , aboue hope : that is , against all matter of hope , that might possibly be conceiued , vpon the consideration of the strength of natural causes . The thiefe vpon the crosse , feeling nothing but woe : and seeing nothing in Christ but misery and contempt , yet he beleeued in Christ , and was saued . In a word , Christ Rom. 4. 18. himselfe when he was sorsaken of all men , and voide of all wordly comfort , and felt nothing but the depth of the wrath God , in his agony and passion ; yet by the faith of his manhood , hestaied himselfe and said , My God , my God .

Thirdly they vse to plead , that their case is desperate , that neuer any was in such a state as they are , neuer any touched with the like distresse of mind .

Answ. It is false : For the holy Ghost hath penned three notable places of Scripture , the booke of Iob , and two Psalmes of Dauid , Psal. 6. and 77. wherein are propounded vnto vs the examples of Iob and Dauid , Gods owne deare seruants , who were in as great distresse , as euer they , or any other haue beene . And they may not thinke , that they euer could be able , to indure greater paines then Christ , who notwithstanding in the anguish of his soule vpon the Crosse , cried out , My God , my God , why hast thou forsaken me ?

And thus much touching the first kind of trouble of conscience , called the diuine temptation .

CHAP. IX .

Of the second Speciall Distresse , arisi●g from outward afflictions .

THe second kind of Distresse is that which ariseth from outward afflictions . By Afflictions I vnderstand , all manner of miseries and calamities in this life , from the least to the greatest , from the paine of the little finger , to the very pangs of death .

Nowe the Question is , howe the Trouble of minde , arising by Afflictions , may be remedied . For the answer of which question , two things are required of the partie distressed , Practise and Meditation .

Sect. 1.

The Practise is that , which is to be vsed , in Practise in case of Affliction . all distresses of minde what soeuer . And it is a diligent examination of the conscience in regard of sinne ; an earnest and heartie confession thereof vnto God : and deprecation , that is , earnest praier vnto him , for the pardon of the same . These three things , beeing done truly and vnfainedly from the heart , are a present remedie against this trouble , and bring with them much comfort .

Manasses the king of Iudah , that had committed much wickednesse : when he was carried captiue to Babel , and there put in chaines , he humbled himselfe , acknowledged 2 Chro. 33. 11. 12 , his sinnes , and praied earnestly vnto the Lord , and the issue was good ; for God was intreated of him , and gaue him deliuerance . Iob beeing long in outward affliction , humbled himselfe in like manner , and at length receiued comfort , Daniel humbled himselfe before God , for his owne sinnes , and for the sinnes of Gods people , making request vnto Dan. 9. 10. 11. God earnestly for them , and euen when he was in the acte of praying , the Lord sent his angel Gabriel , to giue him notice of deliuerance . Lastly , the Church of God , vnder the crosse , performed the like dutie , Let vs Lament 3. 40. search and trie our waies , and turne to the Lord , and God in mercie gaue an eare vnto her mourning and lamentation . By all these places , it is apparent , that there is no better remedie in the world , for the minde of man , grieued by meanes of outward afflictions , then the practise of the duties before named .

Sect. 2.

The next thing vnto Practise , is the Meditation of the comfortable doctrines that are Meditations in case of Affliction . set downe in the word of God , touching afflictions . All which doctrines , may be reduced to fiue principall and maine grounds of comfort , and shall be laid downe in their order .

The first Ground is , that All afflictions from Grounds . I. Gods providence . the least to the greatest , doe come to passe , not by accident , chaunce , or fortune , but by the speciall prouidence of God . I explaine it thus : In euery particular crosse and affliction , there is the hand of Gods particular prouidence , and that in three regards .

First , because God decreeth , and foreappointeth euery particular crosse . Marke the words of Paul , Whome God hath foreknowne , them he Rom. 8. 28. hath predestinate , to be made like vnto the image of his s●●ne ; and what is this image ? nothing else , but a conformitie vnto Christ in afflictions for this life , and in glorie for the life to come . Now if God hath decreed , that those whome he foreknew , should be conformable vnto his Sonne in these respects , then hath he also decreed the afflictions themselues .

Secondly , God doth not onely barely permit afflictions to be , but also he effecteth them , and brings them into execution , as they are crosses , corrections , trialls , and punishments . I make peace ( saith the Lord ) and I Esa. 45. 7. create euill , that is , not the euill of sinne , but of punishment , which is euill in our sense and feeling . For things are tearmed euill two waies : some are euill indeed , some are euill not indeed , but in regard of our sense , apprehension , and estimation ; and of this latter sort are afflictions , which God is said to create . And to this purpose is the saying of the Prophet Amos , Shall there be euill in the citie , Amos 3. 6. and the Lord hath not done it ?

Thirdly , as God causeth afflictions , so he ordereth and disposeth them , that is , he limiteth and appointeth the beginning , the end , the measure or quantitie , and the continuance thereof . Yea he also ordereth them to their right endes , namely , his owne glorie , the good of his seruants , and the benefit of his Church . Thus God is saide to correct his people in iudgement , that is , so Ierem 30. 11. as he will haue the whole ordering of the correction in his owne hand . Ioseph tells his brethren , that when they intended euill against him , in selling him to the Ishmaelites for siluer , God disposed it for good . Gen. 50. 19 , 20. When Shemei cursed Dauid , he forbade his seruants , so much as to meddle with him , and why ? because ( saith he ) the Lord 2. Sam. 16. 10. bade him to curse , and who then dare say onto him , Why hast thou done so ? And to this purpose the Prophet Dauid saith , I held my peace and said nothing : why ? because thou , Lord , hast done it , Psal. 39. 9.

Here some wil say , if Afflictions did come onely from God , it were somewhat , but of●ent●●es they come from men , that beare vs no good will , and therefore no maruell though we be impatient . Answ. When crosses doe come from men , God vseth them as instruments , to execute his iudgements vpon vs ; and in this worke , God is the chiefe doer , and they are as tooles , in the hand of the workman . And the Lord inflicteth them vpon vs by men , to trie our patience vnder the crosse . Ioseph , though he knew well , the badde dealing of his brethren towards him , yet he looked not to them alone , but to an higher cause , namely , the Lord himselfe , who executed his owne good will by them : God ( faith he ) disposed it to good , And againe , God did send me before you into Egypt for your Gen. 45. 5. & 50. 20. preseruation .

The Second ground is , The commandement II. Gods commandement . of God , touching the crosse , and obedience vnto him therein . This commaundement is expressed , Luk. 9. 23. where we are commanded to take vp our crosse euery day , and follow Christ . Abraham was commanded , with his owne hands to sacrifice his onely sonne Isaac ; and to this commandement , ( though otherwise a great crosse vnto him ) he addresseth himselfe to yeeld obedience . And in the prophecie of Micah , the Church saith , Shee will Mich. 7. 9. boare the wrath of the Lord , that is , shee will performe obedience to him in the crosse , because shee had sinned against him . And Saint Peter saith , that God resisteth the proud , and giueth grace to the humble : therefore humble your 1. Pet. 5. 5 , 6. selues vnder the mightie hand of God . And this beeing the commaundement of God , that we should yeeld obedience to him , in euery affliction , we ought to be no lesse carefull to obey it , then any one commandement of the morall Law .

The Third ground is , that God will be present III. Gods presence . with his seruants in their afflictions . Vpon this ground , Dauid comforts himselfe , because God had promised to heare him , to be with Psal. 91. ●5 . him in trouble , and to deliuer him . And in an other place , Though I should walke in the shaddow of death , I would feare none ill , for thou art Psal. 23. 4. with me , &c.

Now that we may the better vnderstand this doctrine , we are to consider what be the Ends or Effects of Gods beeing with vs in affliction , whereby he testifieth his presence , and they are three .

The first is , to worke our deliuerance from the crosse : Call vpon me ( saith the Lord ) in the Psal. 50. 15. time of thy trouble , and I will deliuer thee . This promise must not be vnderstood simply , but with an exception , so farre forth as it shall be for our good . For all promises of temporall deliuerance , are conditionall , and must be conceiued , with this limitation of the crosse and chastisement , if God please to impose it .

Some may say , how if God will not deliuer vs , but leaue vs in the affliction , what confort shall we then haue ?

Answ. In the second place therefore we must remember ▪ that God will temper and moderate our afflictions , so as we may be able to beare them . Habbakuk praieth vnto God , in the behalfe of the Church , that he would in wrath remember mercie . And Paul Hab. 3. 2. saith , that the Lord will not suffer vs to be tempted aboue that we are able to beare , but will giue 1. Cor. 10. 13. an issue with the temptation .

Thirdly , put the case that God doth not moderate our afflictions , but suffer them to remaine vpon vs , not onely for some time of our life , but to the very death : yet then will he testifie his holy presence an other way , namely , by giuing the partie distressed , power and strength to beare his affliction . Vnto you it is giuen ( saith Paul ) for Christ , that not onely ye should beleeue in him , but also suffer Phil. 1. 29. for his sake .

The Fourth ground of comfort in affliction is , that euery affliction vpon the seruants of IV. Goodnes of Afflictions . God , hath some speciall goodnesse in it . Rom. 8. 28. We know that all things , worke together for good vnto them that loue God . And in regard hereof , the crosses which are indured by Gods children , are so farre from beeing preiudiciall to their saluation , that they are rather helps and furtherances of the same . Now this Goodnes is perceiued two waies . First , by the fruit and effect of it , and then by the qualitie and condition thereof . In both which respects , afflictions are good .

Touching the fruits of Afflictions , because Fruits of Affliction . they are manifold , I will reduce them to seauen principall heads .

I. Afflictions doe make men to see and Consideration . consider their sinnes . Iosephs brethren for twentie yeares together , were little or not at all troubled for their wickednes , in selling their brother ; yet vpon their affliction in Egypt , they began to consider what they had done . We haue ( say they ) verily sinned against Gen. 42. 21. our brother , in that we saw the anguish of his soule , when he besought vs , and we would not heare him : therefore is this trouble come vpon vs . Manasses in the time of his peace , gaue himselfe to witchcraft , and the worshipping of straunge gods : but when he was captiue in Babylon , then was he brought to the sight of his sinnes , & mooued to humble himselfe before God for them .

II. Afflictions serue to humble men in Humiliation . their soules before God . The young vnthrift in the Gospel , called the Prodigall childe , while his portion lasted he spent liberally , and was grieued for nothing : but when he Luk. 15. 17 , &c. came to be pinched with hunger , and that through his owne follie , then he humbled himselfe before his father , & returned home vnto him . Dauid saith of himselfe , that in his prosperi●te be thought he should neuer be mooued , because the Lord of his goodnesse had made his mountaine to stand strong : but ( saith he ) thou didst hide thy face , and I was troubled , then cried I vnto the Lord .

III. They serue to worke Amendment Amendment . of life . No chastising ( saith the Author to the Hebrewes ) for the present seemeth to be ioyous , but afterward it bringeth the quiet fruit of righteousnesse , Heb. 12. 11. to them that are thereby exercised ; that is , afflictions and chastisments that seaze vpon Gods children , doe leaue after them amendment of life , as the needle passeth thorough the cloath , and leaueth the threed behinde it . When we are iudged ( saith the Apostle ) we are nurtered of the Lord , that we might 1. Cor. 11. 31. not be condemned with the world . And Dauid confesseth , Psal. 119. It is good for me that I haue beene afflicted , that I might learne thy statutes . And the good husbandman , purgeth and pruneth the vine , that it may bring forth Ioh. 15. more and better fruit .

IIII. They cause men to denie themselues , and to relie wholly on the mercie of Abnegation . God . Thus Paul receiued the sentence of death 〈◊〉 . Cor. 1. 9. in himselfe , that he should not trust in himselfe , but in God , that raiseth the dead .

V. The fift , is Invocation . For afflictions make vs to crie heartily and feruently vnto Innosation . God , to bring our selues into his presence , and there to abase our selues before him . Thus the Lord said of the olde Israelites , that when he slew them , then they returned , & sought him earely , Psal. 78. 34. And els where he saith of his children , that in their affliction they will Hos. 5. 15. seeke him diligently .

VI. The sixth , is Patience . Affliction bringeth Patience . Rom. 5. 3. forth patience , patience experience , &c. As if he should say ; because the loue of God is shed in our hearts , therefore in afflictions we are patient . Now whilst we patiently heare the crosse , we haue experience of the mercie and loue of God towards vs : and hauing once in some notable deliuerance , tried and tasted the mercie of God , we doe by hope ( as it were ) promise to our selues , the saide fauour and mercie , for time to come .

VII . The last fruit , is Obedience . This Obedience . the holy Ghost teacheth , to haue beene the fruit of the suffering of Christ , when he saith , Though he were the sonne , yet learned he obedience , Heb. 5. 8. by the things which he suffered .

In the next place , Afflictions are good in regard of their qualitie and condition , which is , that they are tokens and pledges of our adoption , when we make the best vse of them . If ye indure Heb. 12. 7. chastening , ( saith the holy Ghost ) God offereth himselfe vnto you as vnto sonnes , that is , he comes to you in the crosse , not as a iudge and reuenger , but as a kind and louing father ; and the crosse imposed , is as it were his fatherly hand , wherewith the chastiseth vs : and therefore Iob praiseth God for his affliction , saying , God hath giuen , and God hath taken away , blessed be the name of the Lord . Iob. 1. 2● .

The fifth Ground of comfort is , that the partie distressed , hath partners in the crosse . For V Partakers in the Crosse. first , he hath Christ to be his partner , because he hath fellowship with him , in that he is afflicted , and is willing to obey God therein . Paul accounteth it happines , to knowe the fellowship of Christs afflictions , and to be made conformable vnto his death . Phil. 3. 10. And Saint Peter exhorteth beleeuers to reioyce in as much as they are partakers of Christes sufferings . 1. Pet. 4. 13. Secondly , if the partie afflicted repent , Christ communicateth with him in al his crosses , & accounts them as his owne . The Apostle in this regard , would haue no man thinke it strange , no not when he is in the fierie triall ; but rather to reioyce because he is partaker of Christs sufferings . 1. Pet. 4. 12. And Christ saith to Saul persecuting his Church , Saul , Saul , why persecutest thou me ? Thirdly , he that is afflicted , hath other seruants of God , partakers with him in all his afflictions . The Apostle Peter wisheth the Church of God to resist Sathan by faith , knowing , saith he that the same afflictions are accomplished , in your brothren that are in the world . 1. Pet. 5. 9.

Thus much generally of Afflictions , and of Comfort in them . It were a long and tedious worke to set all downe in particular , together with their proper and distinct Comforts : therefore I will passe them ouer , and speake only of three kinds of Afflictions , with their Remedies .

Sect. 2.

The first is , the Deferring of deliuerance : a Des●●ring of Deliuerance . great affliction , if it be considered . And touching it , I propound one Question , namely , How the minde of the partie distressed , may be staied , when as the Lord deferres deliuerance .

For the answer hereof , three especiall points are to be considered .

I. First , that God hath in his wisdome , set downe certen and unchangeable times , for the accomplishment and issue of all things that are . Ther is a time appointed to euery thing vnder the sunne , Eccl. 3. 1 The speech of Salomon is generall , and the meaning of it is this . Whatsoeuer there is in the world , either done , or suffered , or enioyed by man , whether it be of the number of naturall things , or of those which are voluntarily vndertaken , or necessarily endured ; God hath in his prouidence sorted vnto them , a set time and season , whereof dependeth the successe of them all . And this time , himselfe most freely ordereth and ruleth at his owne good pleasure ; which , as no man can hinder or stay , so is it not in the power of any , to hasten , or preuent .

This point , the Holy Ghost in Scripture prooueth by two instances , of the threatnings and promises of God , which himselfe accomplisheth , at some certaine and vnchangeable times .

When the old world in the daies of Noah , had growne to much impietie , and wickednes , the Lord appointed a certaine space of 120. yeares , for their repentance and conuersion ; at the very ende and tearme whereof , Gen. 6. 3. he brought the flood vpon them , and not before . For if we compare the particular circumstances of time , noted in the 7. of Genesis , with that which S. Peter writeth , 1. Pet. 3. 20. ee shall find , that the inundation of waters came vpon the earth , at the very point of time before determined .

Againe , God threatned by Ieremie , that the Iewes for their sins , should be led captiue , and serue the king of Babel 70. yeares . Now if we take the iust computation of Ier. 25. 11. time , it will appeare , that so soone as euer those yeres were expired , the foresaid threat was accomplished . And therefore Daniel , alluding to Ieremies prophecie , exactly setteth it downe , when he saith , The same night was Belshazzarking of the Chaldeans slaine , that is , Dan. 5. 30. the very night wherein those 70. yeares came to their full period .

And as there are set times , allotted by God for the execution of his threatning sentences ; so also hath he determined certenly , the accomplishment of all and euery of his promises .

An example hereof we haue in the Israelites , of whom the Lord said to Abraham , that Gen. 15. 13. they should be in affliction in a strange land , 430. yeres , and then be deliuered . This promise of God was expressely fulfilled , as we read in the booke of Exodus . For before the ende and tearme of these yeares , they had no deliuerance at all : but when that time was expired , euen that selfe same day , departed Exod. 12. 4● all the hosts of Israel , out of the land of Egypt . And though Moses , fourtie yeares before this time , tooke in hand the worke of their deliuerance ; yet he did it without successe ; Act. 7. 25. and vpon a certaine accident , beeing himselfe constrained to flie into Madian , he liued there as a stranger with Iethro his father in law , till the saide time of foure hundred and thirtie yeares was accomplished ; toward the ende whereof , being called of God to that office , he prospered , and not before . And in the same manner , hath God set downe a certaine period of time , within which , he will exercise his children more or lesse , and at the end wherof , and not before , he will releeue and comfort them againe .

Now as the certentie of the accomplishment of Gods threatning word , serues to terrifie all wicked liuers from sinne : so the vnchangeable performance of his promises , at the very time prefixed , & not before , teacheth the children of God sundrie things .

First , that when they are in any distresse , & haue not present or speedie deliuerance , according to their desire , they should waite the Lords leisure , and expect with patience till the time come , which is appointed by him for their ease and releefe : and in the meane while stay their hearts , by hope and affiance in his mercie . Reason is plaine . God is sure in his word , therefore though heauines may indure for a night , yet ioy will returne in the morning , Psal. 30. 5.

Thus the Lord comforteth the Iewes in a particular distresse , as we may read in the prophecie of Habbakuk , where the Prophet in the name of the Iewes , complaineth and H●b. 2. 2 , 3. expostulateth the matter with God , why his owne people should be so lamentably afflicted , by a terrible and furious nation , and why they should be led away captiues , by the Chaldeans the enemies of God ? To this the Lord makes answer , that as he had certenly determined , that iudgement to come vpon them , so certenly had he appointed a set time , wherein they should be deliuered . In the meane while , he bids them to comfort themselues in this , that though the affliction should rest vpon them for a season , yet vndoubtedly they should be eased at the length : and therefore , that they should in patience waite for the vision , that is , the accomplishment of the vision touching their deliuerance .

Secondly , hence we learne , that we must not onely beleeue the promises of God in generall , that God is true and faithfull in them , and that he is able & willing to fulfil them , euen as he made them : but we must beleeue them in particular , that is with application to their proper and seuerall circumstances , which are the particular meanes , places , and times , whereby , and wherein he hath giuen his word , as touching our freedome and exemption from the crosse .

Take an instance hereof in the Prophet Daniel , who knew well by the spirit of Prophecie , that the Lord had determined to bring vpon the Iewes 70. yeares captiuitie in Babylon . He knew also , that God had promised to put an ende to that captiuitie , at the end and tearme of those yeares . Now what did Daniel in this case ? Vpon knowledge of the will of God in that point , during the said time , he praied not vnto the Lord for Dan. 9. deliuerance of his people : But when he vnderstood that the time drewe neere , wherin it was the wil of God , that the Iewes should v. 2. returne out of captiuitie , then by faith applying the promise of God to that particular time : he besought the Lord in praier and supplications , with fasting , in sackcloth and ashes , and the Lord gaue eare vnto his praiers , and yeelded him a gratious answer .

II. The second point is , that God , when he deferres deliuerance , doth it vpon great and weightie causes and considerations , best knowne to himselfe .

The first wherof is , that thereby he might humble men throughly , and bring them to an vtter deniall of themselues , and consequently cause them , to learne patience in affliction ; which they would not learne , if they might be their owne caruers , and haue speedy deliuerance from the crosse , at their own wills and pleasures .

Secondly , that beeing afflicted , they may acknowledge whence their deliuerance comes ; yea , whence they doe receiue not onely that , but euery other good benefit , which they inioy ; namely not from themselues , or any creature , but onely from the Lord ; and accordingly may learne to value and prize his gifts , at their deserued excellencie . For it is a true saying , and often verified in affliction & want , that benefits easily obtained , are lightly regarded , and sooner forgotten .

Thirdly , that by the continuance of the crosse without intermission , he may make them to distaste the world , and consequently drawe them to the meditation of the life to come , wherein all matter of mourning shall cease , and all teares shall be wiped from their eies . Reu. 21. 4.

Fourthly , the Lord de●erreth deliuerance from affliction , that he might preuent greater euils and dangers , whereinto those that are afflicted might runne , if they had their heartes desire , and were eased not at his will but at their owne wishes . When the children of Israel came into Canaan , they were informed , that they should dwell together with the Canaanites , and Moses rendreth a reason thereof , Least ( saith he ) the wild beasts Deut. 〈◊〉 . 22. of the field multiply against thee . And for the preuenting of this euill , the Israelites must indure some annoyance by the Canaanites . Exod. 23. 28. Euen so the Lord keepeth his seruants vnder the crosse , for the preuenting of greater sins & offences . This should stay the mindes of men , & make them content to wait vpon God for deliuerance , when they are afflicted .

III. The third and last point is , that God alwaies hath and doth exercise his best seruants , with long and continued crosses . Abraham was childlesse , till he was 70. yeares of age , and at those yeares the Lord promised him issue . But this promise was not accomplished til a long time after , when he was an hundred yeares old . Dauid had a promise to be king of Ierusalem , and Iuda ; but the Lord exercised him by many and grieuous afflictions , before he came to the crowne , in so much , that he saies of himselfe , that his eies failed with waiting vpon his God . Zacharie & Psal. 119. 82. Elizabeth praied to god , both of them in their youth , & many yeares after for issue , but the Lord granted not their request til they were Luk. 1. 13. olde .

To adde no more examples ; by these we see the Lords dealing , euen with holy men and women , his owne deare seruants , that he doth not alwaies grant their requests , nor condescend to their desires at the first , but as it were holds them off , and suspends his grace and fauour for a time . And therefore if it shall please him , thus to deale with any of vs , we must from these examples be taught , to possesse our soules with patience , resting contented in his will , and waiting on his good pleasure to the ende .

To conclude this point . Suppose , that the condition of Gods seruants be such , as that they finde no ende of their afflictions , but that they doe continue euen vnto death , what shall they doe in this case ?

Ans. Besides that which hath beene said before , for the resolution of this Question , I answer further , that first , they must still , euen pag. ●24 . vnto death , liue by faith , and say with holy Iob , Lord , though thou kill me , yet will I trust in thee .

Secondly , they must stay and releeue their soules in the meane time , with these and such like meditations .

I. That it is the will and pleasure of God , that we should through many afflictions , enter into the kingdome of God . Act. 14. 22. Now it is the propertie of a true child of God , to rest content in his fathers good will and pleasure , euen when he is afflicted . Prov. 3. 11. My sonne — be not grieued at my correction , that is , let it not be tedious vnto thee , be content to beare it . Our dutie therefore is , meekely to subiect our selues vnto the hand of God , as the child doth vnto the correction of his father .

II. That though afflictions be long and tedious , yet God will at length giue a ioyfull and comfortable issue . For so himselfe hath promised , Math. 5. 4. Blessed are they that mourne , for they shall be comforted . Psal. 34. 19. Great are the troubles of the righteous , but the Lord wil deliuer him out of them all , Psal. 37. 73. Marke the vpright man , and behold the iust , for the ende of that man is peace .

III. Afflictions be they neuer so heauie , in regard of continuance , yet they are in no sort comparable to those eternall ioyes , that God hath prepared for them that loue him . This was Pauls meditation , who indured the crosse , euen to his dying day . Our light affliction 2. Cor. 4. 17. ( saith he ) which is but for a moment , worketh vnto vs an excellent and eternall waight of glorie . And else where he professeth , that he did not count the afflictions of this present time , answerable in value to the glorie , which shall be reuealed vnto Gods children , Rom. 8. 18. Saint Peter tells them to whome he wrote , that in regard of their assured hope of eternall life , they should reioyce , though now for a season , they were in heauines through manifold tentations , 1. Pet. 1. 6. Lastly , the Author to the Hebrewes , comforteth the Church by this reason , because it is yet a very little while , and he Heb. 10. 37. that shall come , will come , and will not tarrie .

IV. Though God withholdeth his hand , in respect of deliuerance euen to death , yet his loue is constant and vnchangeable , and the crosse which we vndergoe , cannot separate vs from that loue , wherewith he hath loued vs in Iesus Christ , Rom. 8. 35. And thus much of the first particular distresse of minde , arising of outward afflictions .

Sect. 3.

The Second particular distres , is bodily and temporarie Death , which consisteth in the separation Temporarie Death . of the soule from the bodie . And touching this affliction , it is demanded , How any seruant of God , may be able to indure with comfort , the pangs of death ?

For the answer hereof , two things are required : a preparation to death , and helps in the time of death .

Concerning preparation , there are three I. Preparation to death . duties to be performed .

The first and most principall , is commended vnto vs in the booke of Psalmes , where Dauid praies vnto God , Lord , make me to know mine end , and the measure of my daies . And Psal. 39. 4. Moses in like manner , Lord , teach me to number my daies , that I may applie my heart vnto wisdome . In which places , is remembred a Psal. 90. 12. notable dutie of preparation : to wit , that a man should resolue himselfe of death continually , and before-hand number his daies . This is done , by esteeming of euery day , as the day of his death , and accordingly doing Account death present . alwaies that , which he would doe , if he were now to giue vp the ghost .

Secondly , in way of preparation , we must endeauour to disarme and weaken death , who is as an armed man , that hath his weapons , whereby he seekes to destroy vs . And in this case , we must deale with death , as the Philistims dealt with Sampson . They saw by experience , that he was a mightie man , and by his power and strength , had giuen them many foyles ; and therefore they laboured to know , in what part of his bodie his strength did lie . And after inquirie , finding it to be in the haire of his head , they neuer rested , till they had spoiled him thereof . And questionlesse , the time will come , when we all must encounter , with this strong & powerfull Sampson , Death ; In the meane while , it is a point of wisdome , to inquire wherein his power and might consisteth . When this search hath bin made , we shall finde that his weapons , are our manifold sinnes , and corruptions , both of heart and life . For as Paul saith , The sting of death is sinne . Therefore , that we may spoile him of this his furniture , 1. Cor. ●5 . 56. we must exercise our selues in the practise of two duties .

First , vse all meanes for the cutting off of the locke of our sinnes , whereby alone Satan hath the vantage of vs ; and these means are the duties of humiliation , inuocation , and true repentance . We must therefore humble our selues before God , be instant in praier , for the pardon of our sinnes past , and present , and in this point giue the Lord no rest , vntill we haue obtained in our consciences , the sweet certificate of his fauour and mercie in Christ , whereby our mindes may be staied and comforted .

This done , it stands vs in hand to turne vnto God , to be carefull to leaue sinne , to entertaine in our hearts , a resolued purpose and intention of new obedience , and conformitie to the will , and commandement of God in all things . And this is the onely way in the world , to bereaue this our enemie of his armour , to pull the sting out of the mouth of this serpent , and consequently , euen in death to prèuaile against him .

Thirdly , in way of preparation , our dutie is , euen before-hand ( while we liue in this world ) to indeauour , to haue some true taste of life euerlasting , and the ioyes of heauen . The due consideration whereof , will be of great vse . For it will stirre vp in our hearts , a desire and loue of perfect happines in heauen , yea a feruent expectation of Christs comming to iudgement : and it will further cause vs to say with Simeon , Lord , now let thy seruant depart in peace : and with the Apostle , I desire to be dissolued , and be with Christ .

Touching this spirituall ioy and comfort in the holy Ghost , these Questions of Conscience are mooued .

I. First , how may we in this life haue and nourish in our hearts , a true tast of eternall happinesse , and of the ioyes of the world to come ?

Ans. First , by a serious consideration of the euills that doe hinder , or preiudice our happines : and they are principally foure .

One is , the Miserie of our liues , in respect of sinne , and the consequents thereof . For there is no man in the world , be he neuer so righteous , that can truly say of himselfe , I am cleane from my sinne , Prov. 20. 9. Yea , ●uen the regenerate , that haue receiued grace to beleeue , to turne vnto God , and to liue according to the Spirit , doe finde by experience , Rom. 〈◊〉 . 14. 2● . &c. corruption & rebellion in their minds , wills , and affections , which daily affordeth matter of sinning against God : and on the otherside , hindreth and quencheth , all the good motions of the Spirit , that are in them . Againe , such is the irreconciliable malice of Satan , that he takes vantage of mans corruption , and neglectes no time or opportunitie , to intrappeth● children of God , in the snares of his temptations . And hence it is that man , by reason of his owne corruption , and the wicked suggestions of the Deuill , is at continuall strife with himselfe , hath daily occasion of sorrow , worketh out his saluation with feare and trembling , wading ( as it were ) euen while he liueth , in a sea of many miseries .

The second euill , is the Vanitie of all things that are in the world . For whether we consider the world it selfe , or the things therein contained , done , or suffered , there is nothing so sure and steadie , whereunto man hauing attained , can possibly rest fully satisfied , and contented ; or which in the ende , will not prooue to be most vaine vanitie . And the truth hereof appeareth , in the experience of Salomon himselfe ; who ( beeing king ouer Israel ) wanted neither authoritie , nor abilitie , and opportunitie , to take knowledge and triall , of all worldly things in all estates and conditions . And hauing euen of set purpose , carefully and earnestly searched into them all , at length he concludes , that the issue of all was vnprofitable vanitie , and vexation o● minde , as we may read in his Ecclesiastes .

The third euill is , the Changeable condition of our life in this world , whereby it comes to passe , that we are alway in a fleeting and transitorie state . For we are ( as Saint Peter speaketh ) but strangers and Pilgrimes , that wander to and fro in the earth , as in a 1. Pet. 〈◊〉 . 11. strange countrey , and still are making forward to our owne home . We haue here no abiding citie . The houses wherein we dwell , Heb. 13. ●4 . are but Innes , in which we sojourne for a time : yea the bodies which we haue , are but ●ents and ●abernacles , alway readie to be shifted , and our selues to be translated into another place .

Fourthly , by remembring , that Christ our Head , beeing now in heauen , and we his members vpon the earth ; during our life , we are in presence separated from our Head , and consequently , from that happie and glorious fellowship , which we shall inioy with him , and all the Saints our fellow-members , in the kingdome of heauen . This S. Paul noteth , when he saith , Whilst we are at home in the bodie , we are absent from the Lord : and 2. Cor. 5. 6. thereupon himselfe desired to be dissolued , and to be with Christ . Phil. 1. 13.

Hauing thus entred into the due consideration of the aforesaid euills , we must in the second place , exercise our selues in the frequent meditation , of the blessed estate of Gods chosen , in the kingdome of glorie : who beeing translated out of this life , into the bosome of Abraham , are fully and perfectly freed from sinne , from Satan , from vanitie and miserie : haue all teares wiped from Apoc. 〈◊〉 . 4. their eyes : doe behold the face of God ; are made like vnto Christ in holines and honour : 1. Ioh. 3. 〈◊〉 . and doe with him inherit the kingdome , prepared for them , from the foundations Math. 25. 34. of the world .

In the third place , hauing throughly considered of these things , we must Compare the estate of this present life , in the respects before-●amed , with the estate of that , which is to come in the kingdome of heauen : and laying them in a paralell together , we shall finde the one , infinitely farre to excell the other in regard of true ioy and comfort . And this will make vs , though liuing in the world , yet to vse it , as if we vsed it not : to haue our conversation in heauen : to thinke , 1. Cor. 7. 31. with Paul , that to be loosed , and be with Phil. 3. 20. Christ , is best of all for vs : to haue a true and Phil. 1. 23. liuely tast of the ioyes of the world to come , and accordingly with Abraham , Isaac , and Iacob , to looke for a citie that hath foundations , whose builder and maker is God . Heb. 11. 10.

II. Secondly , it is demanded , how a man may truly discerne , whether this ioy of the Spirit , be in him yea or no ? For answer hereunto , it is to be remembred , that there are sundrie properties wherby it differeth from carnall ioy . And these are principally fiue .

First , this ioy is brought forth ( as it were ) of sorrow for sinne , and for the want of Christ . Ye shal sorrow , ( saith our Sauiour Christ to his Disciples , meaning for his departure , ) Iohn . 1● . 20. but your sorrow shall be turned into ioy . These words , are not onely meant of his Disciples , but of all beleeuers , who vpon consideration of their sinnes , and the spirituall want of Christ Iesus , doe mourn and lament . For not onely they , but all true beleeuers , are there opposed vnto the World . Againe , blessed are they that mourne : that is , being touched with Matth. 5. 4. causes of exceeding griefe , doe withall mourn for their sinnes : for they shal be comforted . On the other side , carnal ioy , as it hath his beginning from the flesh , & ariseth of things pleasing thereunto , so it ends in sorrow and heauinesse . In the end , reioycing is turned into mourning , saith Solomon . And , Woe ●e to you Prou. 14. 13. that now laugh : for ye shall weepe . Luk. 6. 25.

Secondly , the ioy of the Spirit , is a fruit of righteousnes : that is , it issueth and floweth from Christ knowne and beleeued , to be made vnto vs of God , wisdome , righteousnes , Rom. 14. 17. sanctification , and full redemption . For from hence , followes peace of conscience , and from peace , comes ioy in the Holy Ghost . Contrariwise , the ioy of the flesh , ariseth only from the sudden feeling of some worldly delight : and therfore cannot bring any sound peace , vnto the conscience of the man possessed of it .

Thirdly , spirituall ioy is founded in the holy vse of the Word , Sacraments , and Praier : and in the practise of Christian duties of mercie , ●oue , iustice , &c. The other is not so . For the world conceiueth a ioy besides the word , o●● of the exercises of inuocation and repentance : which stands in the practise of crueltie , malice , oppression , iniustice , and all manner of impietie . And hence it is , that hauing spent their daies in such matter of reioycing , at length in a moment they go down to hell . Iob. ●1. 13 , 14 , ●5 .

Fourthly , heauenly ioy is so fixed & rooted in the heart , that it cannot be remooued thence . Your ioy shal no man take from you , saith Io● . 1● . 〈◊〉 . Christ . It must needes therefore be true and sound , yea able to swallow vp all matter of griefe , and heauinesse : whereas the other is neuer sincere , but with the sweetnes thereof , hath alwaies mingled some bitternes . Euen in laughter ( saith Salomon , speaking thereof ) the heart is heauie . When the face of the wicked Prou. 14. 13. man shineth , and his countenance is pleasant , euen then is he inwardly sorrowfull , and his minde is troubled .

Lastly , the ioy of the Spirit is eternall : abiding in the mind of man , not onely for the terme of this life , but for euer , in the world to come . So is not the reioycing of the world in earthly things : for it is fading and deceitfull , as the things themselues be , wherein it is placed : it hath the beginning in corruption , and endeth with this present life . The Luk. 12. 20. and 16. 22. examples of the two rich men in the Gospel , doe manifest this truth . And to this purpose , is the speech of Zophar , in the booke Iob. 20. 5. of Iob , that the reioycing of the wicked , is very short , & the ioy of hypocrites is but a moment , &c.

By these fiue properties , may we put a true difference , betweene earthly and heauenly reioycing , and consequently discerne of them , euen in our seleues . And if we perceiue this ioy of the Spirit , ( rightly con●ceiued and grounded in the right vse of the word , and Sacraments ; as also in the exercises of inuocation , faith , and repentance , ) to take place in our soules and consciences , we shall finde it of force , to moderate and alay the very terrours of death . And so much for Preparation . II. Helpes in time of Death .

Now the helpes to be vsed in the time of death , are manifold : the summe of all may be reduced to two heads ; Meditations , and Practises .

Touching Meditations , we must in the first place , consider Death in a double respect ; one , as it is in it owne nature , and another , as it is changed and qualified by the death of Christ Death in it owne nature , is a Curse , or fore ●…er of comdemnation , the very gates and suburbs of Hell it selfe : but beeing qualified by Christ , it is a blessing , an end of all miseries , a full freedome from all dangers , a short passage vnto ioy , an entrance into euerlasting life , a quiet sleepe , voide of all annoyance , by dreames and fantasies . And the graue a resting chamber , yea a bed perfumed by the death of Christ , for the bodies of all the Elect , out of which when they awake , they shall be admitted & receiued into the presence of God in heauen .

Secondly , we are to consider , that there be three degrees of eternall life . The first whereof , is in this world before we die , and it is then , when we begin to repent & beleeue in Christ , and to be assured in conscience that God the father is our father , Christ our redeemer , & the holy Ghost our comforter . For this is eternall life , to know God and him Iohn 17. 〈◊〉 . whome he hath sent Iesus Christ . The next degree is in death : for death cuts off al sin , originall & actuall : death frees vs from al wordly miseries : death prepareth the bodie , that it may be fit to enter into eternall happinesse together with the soule , which is alreadie in heauen . The last degree is , when bodie & soule reunited , goe both together into eternall and euerlasting glory .

Our third meditation is , that that there is a mysticall vnion and coniunction , betweene Christ and euery beleeuer , & that not onely in regard of soule , but of bodie also ; which beeing once knit , shall neuer be dissolued , but is eternall . Wherevpon the dying , dead rotten , and consumed bodie remaineth still a member of Christ , abideth within the couenant , and is and shall be euer , a temple of the Holy Ghost . Thus Adam , and Abraham , which are dead , so many thousand yeares agoe , yea euery true beleeuer , from them to the end of the world , shall arise at the last day in body to glory , by the power of their coniunction with Christ . In the winter season , we see the most trees voide of leaues , buddes , and blossomes : so as they seeme to vs to be dead , and yet neuerthelesse there is a sappe in the roote of them , which in the Spring wil ascend , & reuiue the decaied branches . Euen so it is with our bodies , which though they be corrupted , rotten , burnt or eaten with wormes , or deuoured by wild beasts , so as they may seeme to be vtterly perished , yet there is ( as it were ) a secret and hidden sap in them , ( by reason of their vnion with Christ ) by which they shall be raised , reuiued , and quickned , being made like vntothe glorious bodie of Christ their head , with whome they shall raigne , and liue for euermore .

Helpes in practise are two ; First , he that will beare with comfort the pangs of death , must labour that he may die in faith : and that is done , by laying hold of the promise of God , touching forgiuenes of sinnes and life euerlasting by Christ . All these ( saith the Heb. 1● . ●3 . holy Ghost ) died in faith , namely , Abel , Enoch , No● , Abraham , and Sarah , all laying hold of the promise of life by Christ . When Iacob on his death-bed , was blessing of his children , he brake forth into this heauenly Gen. 49. 18. speach , O Lord , I haue waited for thy saluation . In which words it is plaine , that his faith rested on the mercie of God , and by hope he waited for his saluation , & our Sauiour Christ saith , As Moses lift vp the serpent in the wildernesse , Ioh. 3. 14. 15. so must the sonne of man be lift vp , that whosoeuer beleeueth in him , might not perish , but haue life euerlasting . Out of which words the forenamed duty may be learned , that looke as the children of Israel , being stung with fiery serpents , & that vnto death , we● healed by looking vp to the brasen serpent erected by Moses : so when we are stung with sin & death , we must euer remember by faith to looke vpon Christ . But specially when we are dying , then it is our part , to sixe the eies of our soules , by faith vpon him ; and thereby shall we escape death and be made partakers of eternall life and happinesse . Notable is the example of Christ , who as he was man ; alwaies fixed his trust and considence in his fathers word , especially at his end . For when he was dying , and the pangs of death seazed vpon him , he cries vnto the Lord , My God , my God , why hast thou forsaken me ? and againe , Father into thy hands I commend my spirit : which words are full of faith , and doe bewray what great affiance he placed in his fathers loue , &c. When Dauid in an extremitie , saw nothing before his eies but present death , the people in tending to stone him , at the very instant ( as the text saith ) he comforted himselfe in the Lord his God ; but how ? by calling to minde 1. Sam. 30. 6. the mercifull promises , that God had made vnto him , and by applying them vnto his heart by faith . And Paul saith of himselfe , & the rest of the faithfull , that they receiued the sentence of death in themselues , that they might 〈◊〉 . Cor. 1. 9. not trust in themselues , but in God .

From these examples it followes , that they which desire with comfort to beare the pangs of death , must die by faith ; that is , they must set before their eies , the promise of remission of sinnes , and life euerlasting , and depend vpon it , wrapping ( as it were ) & infolding themselues in it , as in a close & warm garment , that will keepe them safe and sure , against the winde and weather of temptation .

The second Practise in the time of death is , to die in obedience ; which is nothing else , but willingly , gladly , and readily , without murmuring , to submit our selues vnto Gods will , in bearing the paines of death . A most worthie president of this obedience , we haue in our Sauiour Christ , when he said vnto his father , Not my will , but thy will be done ; thereby submitting his will , to his Fathers wil , touching the death which he then suffered . Yea when he was dying , it is said of him , that he gaue vp the Ghost ; that is , he did most willingly surrender vp his soule into the hands of God his father . And this his example at the time of his departure , must be a rule of direction vnto vs , vpon the like occasion . Hence it is , that in the third petition of the Lords praier , amongst other things , we pray for obedience to the will of God in suffering afflictions , yea euen in the last and greatest , which is death it self . True it is , that obedience to God in death , is against corrupt nature ; and therefore our dutie is , the more to inure our selues , to the performing of it : and that which the blessed Apostle said of himselfe , I die daily , ought to be continually our resolution and practise .

If we shall inquire , howe this may be done ; the answer is , when God layeth afflictions vpon vs , in our life time , then by endeauouring to beare them with patience , meeknes , and lowlines . For euery affliction , is ( as it were ) a pettie death : and if we doe in it , subiect our selues to the hand of God , wee shall the better obey him , in the great death of all : and thus doing , whensoeuer God striketh vs with death , we shall with comfort endure the same .

Sect. 4.

The Third particular Affliction or distresse , is Satanicall molestation , whereby both persons , Satanicall molestation . and places of mansion , or abode , are either possessed , or otherwise molested by the malice of the Deuill .

I. Touching this Affliction , the Question of Conscience is , How such persons as are possessed , or feare possession , or else indure molestations by the Deuill in their houses , may haue their minds quieted and sta●ed , and consequently , in that case be remedied !

And here two things are generally to be considered , in way of Answer .

First , it is to be remembred , that possession is knowne by two signes . The one is , when the Deuill is euidently present , either in the whole bodie , or in some part of it . The other , when he hath rule of the said bodie , either in whole or in part : so as the partie himselfe , hath not that vse of his bodie , which he would . As for example : when the Deuill possesseth the instruments of the voice , as the tongue , and makes a man to speake Latine , Greeke , Italian , or other tongues , which he vnderstandeth not . Both these things were found in them that were possessed , in the time of our Sauiour Christ .

Secondly , we must consider , it falleth out oftentimes , that straunge diseases doe seaze vpon men , arising from corrupt humours in the bodie ; yea men and women may haue straunge passions vpon naturall causes vnknowne ; and these will sometimes haue strange and extraordinarie effects in them , which the art of Physicke neither can search out , nor cure ; and yet they are neither acts of witchcraft , nor reall possessions . As when God laid extraordinarie diseases on the Corinthians , for the contempt of his Word and Sacraments , 1. Cor. 11. 30. Like vnto which , he worthily inflicts vpon men in these daies , for the same and other sinnes .

Now to stay the minde in this case , these Rules are carefully to be thought vpon .

First of all , it is to be remembred , that though Satans malice and power , be very great and large : yet he can not practise the same , against the children of God , when , where , and how he listeth . The malice which Satan beares to mankind , and principally to the members of Christ , appeares in this , because he is saide , to accuse them before God , day and Reuel. 20. 2. night . And , as a roaring lyon , to walke about the world , seeking whome he may deuoure , 1. Pet. 5. 8. Againe , the Scripture noteth him , to be a powerfull Spirit , whose strength farre exceedeth and surpasseth the might of any man or creature , that is not of an Angelical nature , as himselfe is . For he is tearmed a Prince of the aire , and the god of this world ; his power reacheth euen to the spirits and soules of men , whereby he worketh in the children of disobedience , Ephes. 2. 2. His principalitie is so great , that no strength , no defence of man is able to withstand it , vnlesse man take vnto himselfe the whole armour of God , Eph. 6. 10.

Now although the Deuill be so malitious an enemie of mankind , that he ceaseth not to deuise , whatsoeuer may be hurtfull vnto them ; and withall so powerfull in his attempts , that no man by his o●ne proper strength , is able to resist him : yet he cannot put the least part of his power in execution , in what time , place , or manner he desireth . The reason is , because God hath determined his power , by certaine bounds and limits , which he cannot passe : and they are especially two .

The one is , his owne nature , whereby he is a creature , and therefore finite . Hence it is , that he can neither know , nor doe any thing that is beyond the reach or capacitie of his nature , or aboue the power and skill of a creature . For example , he cannot directly and immediatly know the deepe things of God , vnlesse they be reuealed vnto him : nor yet the secrets of mans heart . None knoweth the things of a man , saue the spirit of a man , which is in him : ouen so , the things of God knoweth none , but the spirit of God , 1. Cor. 2. 11. Againe , he cannot doe that which is truly and properly a miracle , the cause whereof is hidden and vtterly vnknowne , and which comes not within the power and order of nature . For this is proper vnto God , who onely doth things simply wonderfull , Psal. 77. 14.

The second thing whereby Satans power is restrained , is the will of God . For looke as the sea , beeing by nature , apt to ouerflow the whole earth , is kept in , and shut vp within the shore , ( as it were ) with dores or gates , that it cannot breake forth ; and that by the Lord himselfe , who hath established his decree vpon it , Iob 38. So though Satan be by nature strong , and his malice great , yet can he doe nothing at all , no nor execute his naturall power , to the hurt and preiudice of any man , without the will and permission of God . Thus the euill spirit , could not goe forth to deceiue Ahab , vntill the Lord had said vnto him , Goe and thou shalt preuaile , 1. King . 22. 22. Thus the Deuill could not touch the bodie , children , goods , or friends of righteous Iob , whilest he was fenced and fortified , by the power and prouidence of God . But when the Lord , in regard of Iobs outward estate , had giuen leaue , and said , Loe all that he hath is in thine hand , then did he exercise his power , to the vtmost : yet so farre onely , as he was permitted , and no further . Iob. 1. 12.

The consideration of this first point , that Satans power is determined by God , will serue to stay the minds of those , whose persons , houses , or friends are molested by him . For hereupon it followeth , that God , who hath the Deuill bound vp ( as it were ) in chaines , will not suffer his power to be inlarged , against his owne children , to their destruction and confusion : but so farre forth alone , as shall be expedient for their good and saluation . Againe , that God beeing their father in Christ Iesus , they may in the time of such affliction , haue accesse vnto him , & call vpon him , for the restraint of Satans power and malice , and consequently , for the deliuerance of them and theirs .

A second Rule is this . Such persons must haue recourse to God in his word , in which he promiseth his presence and protection , to his children , in their greatest dangers . And namely , that there shall no euill come vnto them , neither any plague shall come neere their dwelling : Psal. 91. 10 , 11. because he will giue his Angels charge ouer them , to keepe them in all their waies . Againe , that he will be a wall of fire , round about his people . Zach. 2. 5. that he will extend peace ouer his Church , like a flood , Isa. 66. 12. And that there shal be no sorcery against Iacob , nor soothsaying in rael , Numb. 23. 22. And yet if God sees it to be good for his children , to be tried by possessions or witchcraft , in this case the promise frees them not . For all temporall blessings are promised conditionally , so farre forth as they may stand with Gods good will and pleasure , and withall may make for the good of his children . Howbeit herein lies the comfort , that though such calamities befall them , yet they shall turne to their good , rather then to their hurt . This point well considered by the way , bewraieth the great presumption of some , who are not afraid to say , their faith is so strong , that the Deuill cannot touch them .

Thirdly , it must be considered , that the best seruants of God , haue beene in their times molested by the Deuill . Christ in his Math. 4. 5. second temptation , was carried by the Deuill , from the wildernessé , to a wing of the Temple of Ierusalem . The children of Iob , were destroied by the Deuill , & he himselfe was filled with bo●ches , and sores . A certaine woman , euen a daughter of Abraham , that is , one following the faith of Abraham , Luk. 13. 16. was troubled with a spirit of infirmitie , eighteene yeares together . And the daughter of the woman of Canaan , was grieuously vexed with a Deuill . Math. 15. 21 , 22.

Fourthly , men in this case , ought by faith to lay fast hold vpon the promise of life euerlasting , and wait the Lords leisure , not limiting him in respect of time , or meanes of deliuerance . This was the practise of Iob , Though he kill me , yet will I trust in him . And of Iob 13. holy Abraham , who did not limit God , but was content to doe with Isaac , what the Heb. 11 17. Lord would : and though it was in likelihood , a meane to bereaue him of all posteritie , yet still he kept himselfe to the promise .

Lastly , men must in this case , seeke and sue vnto God by praier , either for deliuerance , if it may stand with his good will and pleasure , or els for patience , that they may meekly and patiently beare that particular affliction .

II. In the molestation and annoyance of houses by spirits , two things are to be remembred .

First , men must not consort together , and abide there , where it is certenly knowne , that the Lord hath giuen the Deuill power and libertie ; least in so doing , they tempt the Lord . Our Sauiour Christ , did not of his owne priuate motion and will , betake himselfe into the wildernes , but by the direction of the Holy Ghost , Math. 4. 1. Paul in like manner , did not of his owne head goe to Ierusalem , but vpon the motion of the Spirit , Act. 20. 22. In the light of these examples men are taught , not to cast themselues , into any places of apparant danger : much lesse to frequent those , which God hath deliuered vp , into the power of Satan . And this condemneth the rash , and headie conceits of some persons , who vpon confidence of their owne strength , doe put themselues into needelesse dangers , hauing neither extraordinarie calling from God , nor any sufficient warrant out of his word .

If it be asked , what men are to doe in this case ? I answer , First , that they ought rather to flie to God by praier , and to draw neere vnto him in their hearts : and he in mercie will draw neere vnto them .

Secondarily , that which we doe in meats and drinkes , is also to be done in the houses and places where we dwell . And what is that ? we must sanctifie them to our vse , by the word and prayer . Noah at Gods commandement , went into the Arke , abode in it , and came out againe : and when he came forth of it , into the earth afterward ; it is said of him , that he built an Altar , gaue thanks Gen 8. 20. to God for his deliuerance , and praied the Lord , to vouch safe him the vse of the earth , as he had before . Though Abraham had a promise of the land of Canaan , to him and his posteritie for euer , yet he went not out of his countrey toward it , till the Lord commanded Gen. 1● . him : and when he was come thither , he built an Altar for the worship and Gen. 13. 3. seruice of God . The like he did afterward at Gen. 59. Bethel . And many yeares after , did Iacob offer sacrifice vnto God , in the same Bethel , when he came to dwell there . And for this very end , in the law , by a speciall ordinance the first fruites of the haruest were offered to sanctifie the rest of the corne . And so much touching the second distresse .

CHAP. X.

Of the third Speciall Distresse , arising of the Tentation of Blasphemie .

THe third kind of trouble of mind , is that which ariseth of the Tentation of Blasphemie , which in regard of the vilenes and vglinesse thereof : is not amisse tearmed by some , the foule Tentation . And it is , when a Tentatio f●●a . man is troubled in his minde , with blasphemous cogitations , and thoughts , directly against the Maiestie of God , the Father , the Sonne , and the Holy Ghost . As for example : to thinke that God is not iust , or mercifull ; that he accepteth mens persons : that he hath not knowledge of things , that are done here below , or at least that de doth not regard them : that God cannot doe this or that : that he is iniurious to some men , and partiall to others , &c. These and such like blasphemous thoughts there be , which are not fit to be vttered amongst men , forasmuch as they are most horrible , and execrable , as any can be conceiued .

Sect. 1.

That we may the better know this Temptation , The Cause & Daunger . let it be considered , what are the forerunners thereof , and by what meanes it takes place in the heart possessed of it .

Sometimes it commeth , meerely and onely of the suggestion of the Deuill ; which troubleth the phantasie , euen of those which are in that regard innocent , and casteth into their hearts impure and vngodly thoughts . Sometimes againe , it comes vpon men , by an euill custome : when as they willingly lend their eares , to leude and cursed speeches , that immediately tend to the dishonour of God , or the wilfull abuse of his word , his iudgements , and mercies ; and vpon the hearing , either giue their applause and approbation , though not expressely ; or doe not hinder or stay them , as much as in them lyeth . Otherwhiles , it creepes into the heart of man by degrees , when he beginnes to waxe cold in Gods seruice , to make little conscience of those duties , that immediately concerne his worship , & consequently inures himselfe , to the taking of the name of God in vaine , by often and causelesse swearing , forswearing , cursing , &c. By these and such like meanes , is this foule and horrible tentation conua●ed into the minde of man .

Now the danger of it , whether it ariseth from these , or any other causes , is exceeding grieuous , specially to those , that haue begun to chuse the way of truth , and to applie their hearts to serue God , and to feare his name . For it bringeth forth strange and fearfull effects ; as namely , desperation , and manifold horrors & troubles of minde . Yea diuers persons haue hereupon bin astonished in such sort , that they haue bin mooued to make dispatch of themselues ; beeing in their owne iudgement no better , then the very firebrands of hell .

Sect. 2.

Now for the Curing of this wonderfull trouble and distraction of Conscience , two The Remedie . things are to be done : to wit , Inquirie must be made into the next causes , whence this Tentation should arise : and after that , the Remedie is to be applied .

For the first . Inquirie is to be made , whether the present distresse , had his beginning from the thoughts of a mans owne minde , or from the suggestion of the Deuill . For this is in all likelyhoode , the next way to minister Comfort , to the afflicted partie .

It may be said , How shall a man discerne the thoughts that are from the Deuill , from his owne thoughts ? Ans. He shall know them by sundrie notes .

First by the entrance of them into the mind . For those that co●e from the Diuill , come speedily , as lightning into a house : and they are after a sort , forced into the minde by violence , so as the partie cannot auoide them ; and they come into the minde againe and againe , yea a thousand times in a day , so as by their often comming , they weaken the memorie , dull the senses , wearie and confound the braine . These are thoughts that come from the Deuill , and by him are co●…uaied from without , into the minde of man . And if such cogitations , were from a mans own self , they would not come with so great vehemencie and cel●ritie , but with leisure● and they would rise with more moderation , and lesse violence . Yea further , the frequent vse of them would not produce so many , and so fearfull effects as it doth .

Secondly , such thoughts may be discerned , to come from the Deuil , by this signe , because they are directly against the very light of nature , the sparkes whereof are not quite extinct in vs by sinne . For euery man thinkes reuerently of God by nature . But these cogitations are most wicked and deuilish , fastning vpon God , things that are most vile and monstrous : whereas commonly , the thoughts that arise from our selues , are not against the light of nature , though they be most corrupt .

The third signe is , that at the first conceiuing of them , the partie 〈◊〉 smitten with an extraordinarie feare , his flesh is troubled ; and oftentimes , sicknes and faintings doe follow . But the thoughts that men conceiue of themselues , cause neither feare , nor fainting , nor sicknes .

Fourthly , blasphemous thoughts cannot come ordinarily from the hart of any , saue of those alone , that are of reprobate mindes . But the parties that are thus distressed , are honest , ciuill , and such as professe the Gospell , at least in shew ; yea sometime they befall such , as are the true members of Christ . Therefore it is manifest , that they come from without , euen from the Deuill casting them into the minde , and not from within a mans owne selfe .

In the next place , Inquirie must be made , whether the partie doth approoue , loue , and like these and such like thoughts , or no ? To this he will answer , if he be asked , that he abhors them as the Deuill and Hell it selfe . Thus euen naturall men will answer , & that truly .

After Inquirie thus made , the Remedie is to be applied . And the first and principall remedie , pertaines to doctrine , and instruction : in which the partie is to be informed of his or her estate ; namely , that the foresaid blasphemies , are not his sinnes , but his crosses . For they are the Deuils sinnes , and he shall answer for them : and they are not ours , till we intertaine , receiue , approoue , and giue consent vnto them .

For proofe hereof , let this be considered , That vncleane thoughts which haue their residence in the minde of man , are of two sorts : Inward , and Outward , Inward are such , as haue their originall from the flesh , and arise of the corruption of mans nature , though stirred vp by the Deuill . And these , at the very first conceiuing , are our sins , though they haue no long abode in our mindes : and they are directly forbidden , in the tenth commandement Outward thoughts are those , which haue relation to an outward cause or beginning : of which sort are those euill thoughts , that be conueied into the minde by the Deuill : and if we take no pleasure in them , nor yeeld consent vnto them , they are not to be accounted our sinnes , but the Deuills , by whome they are suggested , The truth hereof appeares in Christs example ; into whose minde the deuill cast this blasphemous tentation , thereby moouing him to infidelitie , co●etousnes , and idolatrie : which neuerthelesse were not his sinnes , because his holy-heart gaue not the least approbation to them , but abhorred and repelled , them , and therefore was free from any taint of sinne , in or by them .

This distinction of thoughts must be remembred . For hence it followes , that blasphemous thoughts , not consented to by vs , are not our sinnes , but the Deuills . Euen as in like case , when one wickedly disposed , sollicites another to treason , or murder : if the said partie listen not , nor yeild thereto , he cannot be holden guiltie of those crimes . Therfore , men must not feare those kind of thoughts ouermuch : at lest , if they please not themselues ouermuch in them : because , though they be indeede their crosses , yet are they not their personall sinnes , for which they shall incurre the wrath and displeasure of God . Againe , they must let them goe as they come : they are not to striue against them , for the more they labour to resist them , the more shall they be intangled with them .

The second thing to be vsed in way of remedy , for the staying of the mind in this tentation , is , that though it should be graunted , that the foresaid euill and blasphemous thoughts are our sinnes , yet we are to remember , that they may through the mercie and goodnesse of God , be pardoned : if they be heartily and vnfeinedly repented of : yea further , that neither they , nor any other sins ( except that against the Holy Ghost ) doe condemne him , that praieth against them , & is heartily sorrie for them .

It was Pauls complaint , Rom. 7. 19. That he did not the good which he would doe , speaking of the inward indeauour of his heart : and againe , that he did the euill which he would not , meaning in respect of the corruption of his nature . Now vpon this , that he indeauoured to doe that , which was agreable to the will of God , that he loathed and detested the contrarie , and stroue against his corruptions , how did he comfort himselfe ? Marke the wordes following , v. 20. If I doe that I would not : that is to say ; if against my generall purpose , I sinne against God ; if I be sorrie for it , if I be displeased with my selfe , because I can not obey God , in that perfection I desire , It is no more I that do it , but sinne that dwelleth in me . From this example of Paul I gather , that if any man , haue in his minde euill thoughts , and doeth ( as Paul did ) grieue , because he therby offendeth God ; if he doe abhorre them , and pray against them ; he shall not be condemned for them ; they shall neuer be laid to his charge . The partie then that is troubled with with these thoughts , may vpon these grounds , stay his minde ; and comfort himselfe . For if he shall not be condemned for them , then let him not feare them aboue measure .

The third point to be remembred is , that the partie must not be alone . For this Tentation beginnes , and is confirmed and increased by solitarinesse ; and the parties thus distressed , loue to be apart by themselues , from the societie of others . And for that cause , in case they be lyable to this distresse , they must vse to converse with such company , as may afford them matter of speech and conference meete for them , and may exercise their mindes with heauenly meditations in the word , and singing of Psalmes , and such like fitte and conuenient recreations . Our first parent Eue was tempted by Satan , when shee was apart from Adam : and our Sauiour Christ , when he was alone out of companie and societie , then did the Deuill most malitiously assault him , with strong and powerfull tentations in the wildernes .

The fourth point , to be remembred of the partie troubled is , that he must as heartily and earnestly repent him , of those his euill thoughts , as of euill wordes and deedes . For the truth is , because men are loose-minded , and haue no more care of their thoughts , then commonly they haue ; therefore the Lord iustly suffers the Deuill to plague and torment them , by conuaying into their hearts , most vile and damnable cogitations . Furthermore , the said partie must labour to be renued in the spirit of his minde , that is , Eph. 4. 23 , 24. to haue his minde inlightened by the spirit , whereby he may know and vnderstand the will of God in his word . After repentance for euill thoughts , there must follow watchfulnesse , and a carefull circumspection ouer all his waies ; but principally he must haue an eye vnto his heart , the fountaine of all . Keepe thine heart with all diligence , saith Salomon : that is , aboue all things see that thou Prov. 4. 23. countergard thy thoughts , desires , motions , and affections .

That the heart of a man may be guarded , two rules are to be obserued . First , that the word of God dwell plentifully in it , by daily meditation Coloss. 3. 16. of the commandements , promises , and threatnings reuealed in the same . It is noted by Dauid , as a propertie of a blessed man , that he exerciseth himselfe in meditation of the Law of God , day and night , Psal. 1. By this meanes the heart will be clensed , and purged from vncleane and polluted motions , and so guided & directed , that it swarue not from God . This rule is of speciall vse . For therefore doe men hatch , and breed euill thoughts in their hearts , because they are not taken vp with holy meditations : and hence it is , that the heart of man , is made euen a pray vnto the Deuill , because the word of God is not lodged therein . Excellent was the practise of Dauid in this case , who kept the word of God in his heart , that he might not Psal. 119. 1● . sinne against him .

The second Rule of the keeping of the heart , is to establish our thoughts by counsell . It is the wise mans aduise in so many words , Prov. 20. 18. wherein he would teach vs , that it is the propertie of a worldly wise man , in matters of waight , not to trust to his owne wit , but to follow the direction and counsell of wise and skilfull men . And if this be a sound course in matters of the world , much more ought it to be taken , in the maine matters of religion , and conscience , concerning the heart and soule of man . And therefore by the lawe of proportion , it giues vs direction , not once to thinke or conceiue , so much as a thought , but vpon aduice and direction taken at God and his word . Thy testimonies ( saith Dauid ) are Psal. 119. 24. my delight ; and my counsellers . And what benefit had he by taking such a course ? surely , by the word of God , which was his continuall meditation , he gat vnderstanding , he became wiser then the auncient ; it made him to hate all the waies of falshood : it kept him from declining from God , either to the right hand , or to the left . The same rule must be practised of vs , in the vse of our senses , our speeches , and actions , and then shall the heart be kept cleane , and free from these temptations .

And seeing this temptation is so daungerous and fearefull , as hath beene said , & doth often befall men ; our dutie is to make conscience , of practising the foresaid rules continually . And thus much concerning the third kinde of distresse of Conscience .

CHAP. XI .

Of the fourth Speciall Distresse , arising from a mans owne sinnes .

THE Fourth Distresse of minde is that , which ariseth from a mans owne sinnes , or rather , from some one speciall sinne committed . And this kind of Tentation is twofold : For either it is more violent , and lesse common ; or lesse violent and more common .

Sect. 1.

The violent Distresse of minde , shewes it The violent Distresse . selfe by feares and terrours of the Conscience , by doubtings of the mercie of God , by lamentable and fearefull complaints made to others .

Now Question is mooued , Howe this violent distresse of minde , arising from our owne sinnes , is to be cured ? Answ. That it The Cure . may be cured by the blessing of God , three things must be done .

First , that particular sinne must be known , which is the cause of this violent distresse . And here we are to know , by the way ; that it is an vsuall thing , with the parties thus distressed , to dissemble and cloake their sinnes : and therefore they will alleadge , that their trouble ariseth from some euill thoughts , from wicked affections , and from the corruption of nature : whereas commonly men are not distressed , in violent manner , for euill thoughts , affections , &c. but the violent distresse commeth from so●…e actuall and odious sinne or sinnes done , which wound the conscience , and are the causes of great distraction of minde : and they are many , which hauing bin vpon occasion before rehearsed , I will not now repeat them . Onely this must be remembred , that the greater sinns against the third , sixt , and seuenth commandements , are the maine and proper causes of violent Quo occultins peccatum . con : mai●s 〈◊〉 . distresses : and the more secret the sinne is , in regard of the practise thereof , the greater horror of Conscience it bringeth ; and open offences doe not giue so deepe a wound vnto it , as secret and hidden sinnes .

Secondly , the particular sinne being known , Inquirie must be made , as much as possibly may be , by signes , whether the partie distressed repenteth , yea or no. For except he hath repented , he cannot be fitted to receiue comfort : & vnlesse he be first fitted to receiue confort , he cannot be releeued in Conscience . Now if it be found , that the partie hath repented , then care must be had in the next place , that his repentance may be renued , for the particular sinne committed .

Thirdly , hauing thus done , the comfort must be ministred , for the moderating , or taking away of the distresse . And here remember by the way , that the comforts ministred , vsually and ordinarily , must not goe alone , but be mingled and tempered , with some terrors of the Law : that beeing thereby feared , with the consideration of sinne , and of the wrath of God due vnto the same , the comfort may appeare to be the sweeter . The ministring whereof , in case of this distresse , would not be direct and present , but by certaine steppes and degrees : except onely in the point of death : for then a directer course must be vsed . These degrees are two .

First , the partie is to be informed of a possibilitie of pardon , that is , that his sinnes are pardonable , and though in themselues they be great , and hainous , yet by the mercie of God in Christ , they may be remitted . Now put the case , that the afflicted apprehendeth onely the odiousnesse of his sinnes , and the wrath of God due to the same , and in this fitte puts off the pardon from himselfe , and cannot be perswaded that his sinne may be forgiuen , what then is to be done ? Ans. Then for the effecting of this first degree , certaine Grounds are to be laid downe , whereupon assurance in that case may be built vp in his heart .

The first Ground of possibilitie of pardon Groundes of possibilitie of pardon . is , That the mercie of God is infinite , yea ouer all his works , Psal. ●45 . 9. That the death of Christ is of infinite price , merit , and value before God . That God is much in sparing , Isa. 55. 7. That with the Lord is mercie , and with him is plenteous redemption , Psal. 130. 7. That Christs satisfaction is not onely a b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . price , but a c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . counterprice , 1. Tim. 2. 6. able to satisfie for the sinnes of all men , yea for them that haue sinned against the holy Ghost . For that sinne , is not therefore vnpardonable , because the offence thereof is greater , then the merit of Christ ; but because th● partie offending , neither doth , nor can applie the merit of Christ vnto himselfe . An ancient father vpon Cains wordes , My punishment is greater then I can beare , saith , Thou liest Cain , for Gods mercie is Augustin . greater then the sinnes of all men . The mercie of God was very great to Manasses , to Salomon , to Peter , and to many others , though 2. Chr. 33. 23. 2. 〈◊〉 . 7. 14. 15. they were great offenders .

The second Ground . Men of yeares , liuing in the Church of God , and knowing the doctrine of saluation , shall not be condemned simply for their sinnes , but for lying in their sinnes . Vpon this ground , I say , that men distressed must be grieued , not so much for committing of sinne , as for lying and continuing in sinnes committed .

A third Ground . It pleaseth God many times to leaue men to themselues , and to suffer them to commit some sinne that woundeth conscience . It is true and cannot be denied . But we must withall remember , that sinnes committed , doe not vtterly take away grace , but rather make it the more to shine and shew it selfe . For God in mercie turneth all things , euen sinne it selfe , to the good of them that be his : and therefore sinne committed , cannot either waste , or extinguish grace receiued , but by diuine dispensation , serueth to amplifie and inlarge the same ; so as where sinne aboundeth , there grace aboundeth much more , Rom. 5. 20. And the Lord saide to Paul , beeing in great extremitie , 2. Cor. 12. 9. My grace is sufficient for thee : for my power is made perfect through weakenes . Hence it appeareth , that the grace of God is not vtterly lost , but appeareth liuely in the time of distresse .

The fourth Ground is this . The promises of God touching remission of sinnes , and life eternall , in respect of beleeuers are generall , and in regard of all and euery man indefinite : that is , they doe not define , or exclude any person , or any sinner , or any time ; onely they admit one exception , of finall impenitencie . Here a question may be mooued , How long he that ministreth comfort , must stand vpon the possibilitie of pardon ? I answer , vntill he hath brought the partie distressed , to some measure of true repentance : and this beeing done , then he is to proceede to the second degree of comfort .

The Second degree of comfort is , to teach , that the sinne , or sinnes of the partie distressed , are indeede pardoned . But it may be asked , vpon what signes may this comfort be applyed ? I answer , vpon these two . First , if the partie distressed confesse , that he or shee is heartily grieued , that by their sinne or sinnes , they haue offended so louing and so mercifull a God . Secondly , if they professe , that they desire with all their heart , to be reconciled vnto God in Christ : and at least doe desire to repent for their sinnes ; and withall doe carrie in heart , a purpose to sinne no more , but in all things , ( as much as in them lieth ) to performe new obedience vnto god , Luc. 15. 11. &c. Now for the better enforcing of this comfort , some textes of Scripture , fitting this purpose must be rehearsed , a● for example , Matth. 9. 12 , 13. I came not to call the righteous , that is to say , those that iudge themselues righteous , but sinners , that is , those which are grieued , because in their owne conscience , they are vile and hainous offenders , to repentance . Againe , Matth , 11. 28. Come vnto me all ye that are wearie , and heauie laden , and I will refresh you . And Christ saith , it was the end of his comming to preach deliuerance to the captiues , and to set at libertie them that are bruised . Luk. 4. 18.

To conclude this point , there remaines yet a further question to be resolued , and that is The Case of Re●idination . this . A man after repentance , for some greiuous sinne , falls into it againe , and is distressed more then before : It is a cause somewhat grieuous . For we knowe , that if a man be recouered of an ague , and through distemper in diet , or otherwise , makes a relapse into it againe , his case is often desperate , and he hardly scapeth with his life . In the same manner it is a dangerous case , if after repentance , men make a relapse into the same sinne againe . It may then be asked , how such persons may be recouered after a relapse ?

I answer , though we find not any one particular example in scripture , of any one person , that was restored againe after a relapse : yet neuerthelesse there is some comfort for such persons . Vpon what grounds may some say ? Ans. Men that haue not so much as a drop of mercie , in comparison of God , must forgiue ther brethren often and many times , yea as our Sauiour Christ saith to Peter , till seuenty times seuen times , if they returne and say it repents them . Now god is infinite in all his attributes . He is much in sparing : with him is plenteous redemption : and therefore he will questionlesse , vpon true repentance , often forgiue and forget , euen the same sinne iterated againe and againe .

Nowe these persons are to be releiued in this sort . First they must haue their Consciences setled in this point , that their relapse is pardonable , though very dangerous . For proof hereof read Esay , 2. 18. Where mention is made of diuers Apostataes , that were by God called to repentance , with promise of don , if they turned vnto him . And in Luk. 15. the prodigall child , ( by whome I vnderstand one , that after grace receiued , fell from his repentance and obedience to God ) when he did but purpose in his heart to returne again , was pardoned , and receiued into fauour . In the 2. Cor. 5. 20. Paul saith to the Corinths , that were fallen away , We pray you in Christs steade that ye be reconciled vnto God .

Secondly , beeing thus setled in conscience they must againe repent them of their sinnes .

Thirdly and lastly , they are to be comforted , with the promise of remission of sinnes , after that some signes of renewed repentance for sinnes past , haue beene giuen .

Sect. 2.

The Second kinde of this Tentation or trouble of minde , which is more common & The Moderate Distresse . lesse violent , befalls the Children of God : and it is a griefe of heart , more or lesse , whereby men are troubled , in respect of the want of grace in their hearts , and defects of obedience in their liues . Paul the deere seruant of God , was possessed with this trouble of minde , as we may read , Rom. 7. 23. And indeede there is no child of God , but more or lesse , one time or other , he feeles the stings of sinne , and the buffetings of Satan , which cause griefe in his heart . But this griefe is a notable grace of God , and therefore they which want it , must labour to haue it , and they which haue it , must not seeke to put it out , but to keepe it in measure and order .

And the Grounds of comfort , whereby the heart may be sta●ed in this sorrow , that it be not immoderate , may be these .

I. Ground . It is Gods will , that the worke of sanctification , or regeneration , should be imperfect in this life , and remaine vnfinished til death . This point needs no proofe , it is manifest both in the word of God , and in daily experience . The reasons for which God will haue it to be so , may be these .

First of all , God giues grace , according to the measure , and manner of our receiuing of it , which in this life is imperfect . Some giftes of God in Christ , bestowed on his seruants , as remission of sinnes by his death , and iustification by his obedience , are not put into vs , but are only applied and made ours by imputation . Some other giftes there be , which are infused and put into vs , as namely , sanctification , regeneration , the loue of God and man : and by one of these two meanes , to wit , either by imputation or infusion , are all the giftes of God in Christ made ours . Yet before we can haue them , we must receiue them : and the meanes whereby we receiue them is faith , which God hath ordained , to be the hand of our soules , to receiue his benefits bestowed on vs . Which faith because it is weake and imperfect , in this life , therefore the gifts which we receiue thereby , are also imperfect . For though Gods benifits be like a bottomlesse sea , yet the faith , wherby we lay hold of them , is like vnto a vessell with a narrow necke , which though it be cast into the great Ocean , receiues but a little water at once , and that by degrees , droppe by droppe , according to the widenesse of the mouth . And hence it is , that though the gifts of God without vs , which are ours by imputation , be perfect ; yet all such graces as are put into vs , are weake and imperfect .

Secondly , if any seruant of God , should be perfectly regenerate , and made absolutely holy in this life : then he should fulfill the morall lawe , and so become a Sauiour to himselfe : and by the tenour of the law haue life : and so should not Christ be a Sauiour properly , but only an instrument , to dispose vs , to the keeping of the law , whereby we might saue our selues . But there is one only all sufficient Sauiour , Christ Iesus : and the beginning , the middle , and the accomplishment of our saluation , is to be ascribed to him alone .

Thirdly , it is the wil God , that his owne children , with whome he is well pleased in Christ , should be brought to nothing in themselues that they might be all in all out of themselues in Christ : being , as it were , emptied of selfe-loue , and of all confidence in their owne goodnesse . But if sanctification should be perfect at the first , then a man should not goe out of himselfe , but would rather stay as he is , and rest contented in his owne goodnesse . For this cause Paul , after his exaltation , was buffeted by Satans temptations , that he might not be exalted out of measure , 2 Cor. 12. 7. but should content himselfe with this , that he was in the loue and fauour of God in Christ .

II. Ground is ; To consider , what makes a man professing Christ , accepted of God , and howe much he himselfe must doe , for this end ? The substance of all things to be done of vs for this ende , that we may become the children of God , may be reduced to three heads .

First of all , we must heartily bewaile our sinnefull liues past , and seriously humble our selues , in regard of our owne sinnes , both of heart and life ; and if by occasion wee fall into any sinne , we must not lie therein , but by speedie repentance , recouer our former estate .

Secondly , in regard of the sinnefulnesse of our hearts and liues , in times past , we must rest our selues on Gods mercie alone , ●lying to the throne of mercie for the pardon of them all .

Thirdly , we must indeauour in the course of our liues afterward , to performe obedience to God in all his commandements ; that thereby we may shew our selues thankefull to him for his mercie , and profit in our obedience .

For proofe hereof , First , consider the examples of this practise in Gods children . All that Dauid that worthie seruant of God could doe , after his sinnes committed , to bring himselfe againe into the fauour of God , whome he had offended , consisted of these very heads , which haue beene named ; Repentance , Confidence , and Affiance in Gods mercie , and Performance of new obedience . And this his practise was verified , amongst many other places , specially in the 119. Psalme , & in all the Psalmes commonly called penitentiall . Againe , the Prophet Daniel was accepted of God onely for the doing of these things , Dan. 9. And in like manner was Paul , and the rest of the Apostles . Rom. 7. 1. Tim. 1. 12. Againe , for further proofe , let it be considered ; what it is that makes a man to become a Christian , and seruant of God : not this , that he is pure from all sinnes , and neuer slides or swar●es from obedience vnto God ; but because when he sinneth and falleth , he is grieued with himselfe , and laboureth euery day , to mortifie his corruptions , which are the matter of sinne , in his heart , and life ; and suffereth not sinne to reigne in his mortall bodie , but crucifieth the flesh , with the affections and lusts therof .

Yet here remaines a great difficultie . Many a good seruant of God , may , and doth truly say of himselfe , I bewaile my sinnes , and doe in some sort rest on Gods mercie , and withall I endeauour to performe new obedience : but alas ! here is my griefe , I cannot doe these things as I would . In matter of sorrow and griefe , I am troubled with hardnes of heart : in occasions of boldnes and confidence , with doubtings : 〈◊〉 endeauour to obey , with many slippes , and sundrie falls : For the staying & moderating of this griefe , these rules may further be remembre●… .

The first Rule . If there be in the minde , a purpose not to sinne ; in the will , a desire to please God ; and in the whole man , ●n endeauour to performe the purpose of the minde , and the desire of the will : marke what followes vpon this : God in mercie accepteth the purpose and will to obey , for obedience it selfe . Yea though a man faile in the very act , and do not so well as he should , the Lord accepteth the affection and endeauour for the thing done . Excellent is the saying of an auncient Father , God accepteth that Accipit suum , & remittit tu●… . which is his , and forgiues that which is thine : his is the grace whereby we are inabled to endeauour to obey in the want of obedience , and that he accepteth ; ours i● the sinne and weakenes in performance of the dutie which he requireth , and that he doth in mercie forgiue . Herein appeareth the great goodnes of God vnto vs , and we can neuer be sufficiently thankfull for the same . But yet that we may not here delude our hearts with conceits , and bless● our selues in vaine : we must knowe , that God doth not alwaies accept the will for the deede , vnlesse there be a constant purpose in heart , a true desire in will , and some resolued indeauour sutable in the life , Malac● . 3. ●7 . God spares them that feare him , ●s a father spares his own child . How is that ? though the sick or weake child beeing com●…ed some busines , goeth about it very vnhandsomly , and so the deede be done to little 〈◊〉 no purpose : yet the father accepts it as well done , if he see the childe yoelde vnto his commandement , and doe his indeauour , to the vttermost of his power . Euen so will God deale with those that be his children though sicke and weake in obedience .

●…r how will some say , can God accept a worke of ours that is imperfect ? Ans. So farre forth , as the obedience is done in truth , so farre forth God accepts it , because it is his owne worke in vs : and as it is ours , he pardons it vnto vs , because we are in Christ .

A second Rule is laid downe , Rom. 7. 19. where Paul saith to this purpose , the good which I would doe , I doe not , and the euill which I would not , that do I. In these words , is set down the state of all regenerate men in this life : and the meaning is this . The good things which God hath commanded , I doe them , but not as I would , and the euill forbidden I auoid , but not as I would . This we shall see to be true by comparing the voices of three kindes of men together . The carnall man saith , I doe not that which is good , neither will I do it , and that which is euill I doe , and I will doe it . Contrariwise , the man glorified , he saith , That which is good I do , and will doe it , and that which is euill I doe not , neither will I doe it . The regenerate man , in a middle betweene them both , he saith ; The good things commanded I do , but not as I would ; the euill things forbidden I avoid , but not as I would .

And this is the estate of the child of God in this life , who in this regard , is like vnto a diseased man , who loues his health , and therfore obserues both diet and physick : and yet he often falls into his fit againe , ( though he be neuer so carefull to obserue the rules of the Physitian ) by reason of the distemperature of his bodie : and hereupon is saine to goe to the Physitian the second time for new counsell . In like manner , Gods children , haue indeede in their hearts , a care to please and obey God ; but by reason of sinne that dwelleth in them , they ●aile often , and so are ●aine to humble themselues again before him , by new repentance . Againe , the seruants of God are like to a man , by some suddaine accident cast into the sea , who in striuing to saue himselfe from drowning , puts to all his strength , to swim to the shore , and beeing come almost vnto it , their meetes him a waue or billow , which driues him cleane backe againe , it may be a mile or further , and then the former hope and ioy conceiued of escape , is sore abated : yet he returnes againe , and still labours to come to the land , and neuer rests till he attaine vnto it .

III. Ground . He that is indeede regenerate , hath this priuiledge , that the corruption of nature , is no part of him , neither doth it belong to his person , in respect of diuine imputation . Paul saith of himselfe , Rom. 7. 17. It is no more I , but sinne that dwelleth in me . In which words , he distinguisheth betweene his owne person , and sinne that is in him . For in man regenerate , there be three things , the bodie , the soule , and the gift of Gods image restored againe . Now touching the corruption of nature , that is in his person , and so may be said to be his ; but it belongs not to the man regenerate , it is not his , because it is not imputed to him , and so indeed is , as though it were not in him . The Apostle 1 Thess. 5. 23. praies for the Thessalonians , that God would sanctifie them throughout , and preserue their whole spirit , soule , and bodie . Of which place ( amongst many ) this exposition may be giuen . The Apostle speaking of men regenerate , and sanctified , makes three parts in them : bodie , soule , and spirit : and by spirit , we are to vnderstand , not the conscience , but the gift of regeneration , and sanctification , which is the whole man bodie and soule , opposed to the flesh , which in a naturall man , is called the olde man , Rom. 7. And the praier which Paul makes in the behalfe of the Thessalonians , teacheth vs in effect thus much ; that though corruption remaine in the regenerate , after regeneration ; yet in respect of diuine acceptation , he is accounted as righteous , and so continueth : his sinne , ( by the mercie of God in Christ ) not beeing imputed to him to condemnation . And so much for that point .

Now these Grounds of comfort , and others of the like nature , may serue to sustaine and vphold the hearts of the children of God , when they shall be pressed and troubled , in consideration of their estate in this life , which cannot till death , be fully freed , from much weakenes and manifold imperfections .

CHAP. XII .

Of the fift Speciall Distresse , arising from a mans owne bodie .

THe fift and last kind of Temptation or Trouble of minde , ariseth from a mans owne bodie .

Before I enter to speake thereof , one Question , in the meane time , must be answered , namely , How the bodie beeing an earthly substance , should trouble or annoie the minde , considering that the minde is not bodily out spirituall : for nothing can worke aboue it owne power : and it is against reason , that that which is bodily , should either alter or trouble a spirit . For answer hereunto , these things must be considered .

Sect. 1.

First of all , the actions of man , though they be sundrie , yet they all proceede from How the body troubles the minde . one onely fountaine , and common cause , the soule ; and are done by the power thereof . The bodie of it selfe , is not an agent in any worke , but as it were a dead instrument , in and by which the soule produceth all actions and workes .

Secondly , though all the actions of man come from the soule , yet the most of them are such , as be performed by the bodie , and the parts thereof , and by the spirits that are seated in the bodie , as by instruments . Indeede some actions of the soule and minde , are done without the helpe of the bodie ; but I say , that the most of them , are wrought by the bodie , and spirits therein contained . And yet notwithstanding the Spirits in themselues , are no agents at all : but the onely agent in any worke , is the soule it selfe . For example : the vsing of the outward senses , as of sight , hearing , tasting , touching , smelling , as also of the inward , as imagination , memorie , &c. all this is done by the braine , and the parts of the braine , as proper instruments . All affections both good and bad , come from the soule , but yet they are done and acted in , and by meanes of the heart and vitall spirits . So also the powers of life and nourishment proceede from the soule ; and yet they are done and wrought by the liuer , and other inward parts , as instruments whereby the soule nourisheth the bodie . In a word , there is no naturall action in man , but for the effecting thereof , the parts of the bodie are vsed as it were the hands and instruments of the soule ; and all this comes by reason of the vnion of the bodie with the soule , whereby they make one person .

Hence it followeth , that when the bodie is troubled , the soule is also troubled . Now the bodie affecteth and hurteth the soule and minde , not by taking away , or diminishing any part thereof : for the soule is indivisible . Nor by depriuing it of any power or facultie giuen it of God : for as the soule it selfe , and the parts thereof , so also all the faculties of the same , remaine whole and entire , without abating or diminishing . But by corrupting the action of the minde , or more properly , by corrupting the next instrument whereby the minde worketh , and consequently the action it selfe .

This may be conceiued by a comparison . A skilfull artificer in any science , hauing an vnfit toole to worke withall , though his skill be good , and his abilitie sufficient : yet his instrument wherewith he worketh being bad , the worke which he doth must needes be an imperfect worke . Howbeit the toole takes not away the skill of his workemanship , nor his power of working , onely it hinders him from shewing his skill , and doing that well , which otherwise he should and could doe well . In like manner , the bodie beeing corrupted , hinders the worke of the soule ; not by taking away the worke of the soule , or the abilitie of working : but by making it to bring forth a corrupt worke , because the instrument which it vseth is corrupt and faultie . And thus we must conceiue of all the annoyances of the soule by the bodie .

The Temptation followeth . The bodie causeth the trouble of minde two waies , either by Melancholie , or by some strange alterations in the parts of the bodie , which oftentimes befall men : in what sort we shall see afterwards . For troubles of minde thus caused , are more common , and as noysome as the most of the former .

Sect. 2.

Touching that which comes by Melancholy , Melancholy . sundrie things are to be considered for our instruction , and for the Remedie of that euill .

1. And first of all ; if it be asked what Melancholy is ? I answer , it is a kinde of earthie and blacke blood , specially in the splene , corrupted and distempered ; which when the splene is stopt , conuaies it selfe to the heart , and the braine ; and there partly by his corrupt substance , and contagious qualitie , and partly by corrupt spirits , annoyeth both heart and braine , beeing the seates and instruments of reason , and affections .

2. The second is , what are the effects and operations of Melancholie ? Ans. They are strange , and often fearefull . There is no humour , yea nothing in mans bodie , that hath so straunge effects , as this humour hath , beeing once distempeted . An auncient Diuine calls it the Deuills bait , because the Deuill Esca Diaboli . Balneum Diaboli . beeing well acquainted with the complexion and temperature of man , by Gods iust permission , conueies himselfe into this humour and worketh strange conceits . It is recorded in Scripture , that when the Lord tooke his good Spirit from Saul , wherby he did carrie himselfe well in the gouernment of his people : and an euill Spirit came vpon him , he was in so fearfull a case that he would haue slaine him that was next vnto him : how so ? surely , because God in iustice withdrew his spirit from him , and suffered Satan , to enter into the humour of choler , or melancholie , or both , and by this meanes caused him to offer violence to Dauid .

Now the effects therof in particular , are of two sorts . The first , is in the braine and head . For this humour being corrupted , it sends vp noysome fumes as cloudes or mists ; which doe corrupt the imagination , and makes the instrument of reason unfit for vnderstanding and sense . Hence followes the first effect , strange imaginations , conceits and opinions , framed in the minde : which are the first worke of this humour , not properly : but because it corrupteth the instrument , and the instrument beeing corrupted , the facultie cannot bring forth good but corrupt actions .

Examples hereof are well knowne , I will onely touch one or two . One is called the Beastiall or Beastlike Melancholie ; a disease in the braine whereby a man thinkes himselfe to be a beast of this or that kind , and carries himselfe accordingly . And here with haue all those beene troubled , which haue thought themselues to be * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . wolues , and haue practised woluish behauiour . Againe , it is said of Nebuchadnezzar , Dan. 4. 30. that he was driuen from men , and did eate grasse as the oxen , that is , behaued himselfe , and fed as a beast . Now some are of opinion that his humane shape was taken from him , and that he was transformed into a beast ; at least that he had the soule of a beast in stead of an humane soule for a time . But they are deceiued . For there is no such transportation of soules into bodies , either of men or beasts . Others thinke , that Nebuchadnezzar was smitten in the braine with this disease of beastlike Melancholy , whereby he was so bereft of his right minde , that he carried himselfe as a beast . And this interpretation is not against the text : for in the 31. verse of that chapter it is said , that his minde came to him againe : and therefore in the disease , his vnderstanding , and the right vse of his reason was lost . And the like is true in historie , by diuers examples , though it were not true in Nebuchadnezzar .

Againe , take another example , that is common and ordinarie . Let a Melancholike person vpon the sudden , heare or see some fearfull thing , the strength of his imagination is such , that he will presently fasten the thing vpon himselfe . As if he see or heare that a man hath hanged himselfe , or is possessed with a Deuil , it presently comes to his mind , that he must doe so vnto himselfe , or that he is , or at least shall be possessed . In like manner vpon relation of fearefull things , presently his phantasie workes , and he imagineth , that the thing is alreadie , or shall befall him . And this imagination , when it enters once and takes place , it brings forth horrible and fearefull effects .

The second effect or worke of Melancholy , is vpon the heart . For there is a concord and consent betweene the heart and the braine , the thoughts and the affections : the heart affecting nothing but that which the minde conceiueth . Now when the minde hath conceiued , imagined , and framed within it selfe fearefull thoughts ; then comes affection and is answerable to imagination . And hence proceede exceeding horrours , feares , and despaires , euen of saluation it selfe , and yet the Conscience for all this vntouched , and not troubled or disquieted .

3. Thirdly , it may be demanded , whether there be any difference betweene the trouble of Conscience and Melancholy ? for many hold , that they are all one . Ans. They are not all one , but differ much . Affliction of Conscience is one thing , trouble by Melancholy is an other : and they are plainly distinguished thus .

First , when the Conscience is troubled , the affliction it selfe is in the Conscience , and so in the whole man . But in Melancholy , the imagination is disturbed , and not the Conscience . Secondly , the Conscience afflicted , hath a true and certen cause , whereby it is troubled , namely , the sight of sinne , and the sense of Gods wrath ; but in Melancholy , the imagination conceiueth a thing to be so , which is not so : for it makes a man to feare and despaire , vpon : supposed and fained causes . Thirdly , the man afflicted in Conscience , hath courage in many other matters : but the Melancholike man feares euery man , euery creature , yea himselfe , and hath no courage 〈◊〉 all , but feares , when there is no cause of feare . Fourthly , imaginations in the braine caused by Melancholy , may be cured , taken away , and cut off by meanes of Physicke : but the distresse of Conscience , cannot be cured by any thing in the world but one , and that is the blood of Christ , and the assurance of Gods fauour .

4. Fourthly , the way to cure Melancholy is this . First , the person troubled must be brought to this ; that he will content himselfe , to be aduised and ruled by the iudgement of others , and cease to rest vpon himselfe touching his owne estate : and by this shall he reape much quiet and contentation .

Secondly , search and triall must be made , whether he hath in him any beginnings of grace , as of faith and repentance , o● no. If he be a carnall man , and wanteth knowledge of his estate , then meanes must be vsed , to bring him to some sight and sorrow for his sinnes , that his melancholy sorrow , may be turned into a godly sorrow . If he want faith and true repentance , some good beginnings thereof must be wrought in his heart .

Thirdly , when he is brought to faith in Gods mercie , and an honest purpose not to sinne any more ; then , certaine mercifull promises of God , are to be laid before him : and he must be exhorted , to rest vpon these promises , and at no time to admit any imagination or thought , that may crosse the saide promises . Now the promises are these , and such like : Psal. 34. 9. No good thing shall be wanting to them that feare God . Psal. 91. 10. No euill shall come neere the godly man . 2. Chr. 15. The Lord is with you , while you are with him , and if you seeke him , he will be found of you . Iam. 4. 8. Draw neere to God , and he will draw neere to you . And the best meanes to cause any man thus diseased , to be at peace with himselfe , is to hold , beleeue , and know the truth of these promises , and not to suffer any bythought to enter into his heart , that may crosse them .

Moreouer , though the former promises may stay the mind , yet will they not take away the humour , except further helpe be vsed . Therefore the fourth and last helpe , is the arte of Physick , which serues to correct and abate the humour , because it is a meanes by the blessing of God , to restore the health , and to cure the distemper of the bodie . And thus much touching the trouble of mind , caused by Melancholy .

Sect. 3.

The Second meanes whereby the bodie Strange alterations besides Melancholy . annoies the minde is , when it occasions trouble to the minde , by strange alterations incident to the body . When a man beginnes to enter into a Phrensie , if the braine admit neuer so little alteration ; presently the minde is troubled , the reason corrupted , the heart terrified , the man distracted in the whole bodie . Thus from the trembling of the heart , come many fearefull imaginations and conceits , whereof a man knowes not the cause . The same is procured by the swelling of the splene , by the rising of the entrals , by strange crampes , convulsions , and such like .

The remedie hereof is this . First , it is still to be considered , whether the partie thus troubled , hath the beginnings of true faith & repentance , or no. If he hath , it is so much the better . If he hath not , ( as vsually such persons are meere naturall men , ) then the first dutie is , to vse all meanes , to stirre vp in him some godly sorrow for his sinnes , to bring him to the exercises of inuocation , and to some confidence in Gods mercy for pardon .

Secondly , this beeing done , meanes must be vsed to take away the opinion conceiued , which will be done by giuing him information of the state of his bodie , and what is the true and proper cause of the alteration therof . This being knowne the griefe or feare conceiued , will easily be staied . For take away the false opinion , and inform the iudgement , and the whole man will be the better .

Thirdly , the opinion beeing altered and reformed , it may be the alteration in the bodie will remaine : the partie therefore in that case must be taught , that it is a correction of God , and that God doth not barely suffer the correction to be inflicted , but is the very author of it , and therefore the partie is to be well pleased , and to rest himselfe in that will of God . For euery present estate , whether it be good or badde , is the best state for vs , because it comes by Gods will & appointment .

And thus much touching the distinct kindes of distresses of minde : whereunto I adde this one thing further , that if we make examination of the estate of persons as are troubled with any of these fiue temptations we shall not vsually find them single , but mixed together , especially Melancholy , with terror of Conscience or some other temptations .

For the distraction of the mind will often breed a distemper in the body , and the distemper of the bodie likewise will sometimes cause distraction of mind . Again , Melancholy wil oftēbe an occasion , ( though no direct cause ) of terror of Conscience ; & in the same manner the conscience touched and terrified with sense of the haynousnesse of sinne , and the Heauinesse of Gods wrath , will bring distemper of bodie by sympathy , and cause Melancholie .

In this Case , if Question be made , what is to be done , I answere , that for mixt distresses , we must haue recourse to mixt Remedies , using in the first place the best meanes for the rectifying of the minde the principall growndes whereof haue beene before deliuered ; and then taking the seasonable aduise of the Phisitian , whose calling and seruice God hath sanctified for the cure and releefe of the bodie in case of extremitie .

And so much of the first Sort of Questions , concerning Man simply considered in himselfe .

The ende of the first Booke .

THE SECOND AND THIRD BOOKES OF THE CASES OF CONSCIENCE , CONCERNING MAN STANDING IN RELATION to God and Man .

Wherein are handled the Questions touching the worship of God , and the practise of Christian vertue .

Now newly added vnto the former , and carefully examined according to the Authors owne breefes , and published for the common good by T. P. Bachelour of Diuinitie .

Rom. 14. 23.

Whatsoeuer is not of Faith , is sinne .

ALMA MATER CANTA BRIGIA

PRINTED BY IOHN LEGAT , Printer to the Vniversitie of Cambridge . 1606.

TO THE RIGHT HONOVRABLE , EDWARD LORD DENNIE , BARON of Waltham , &c.

RIght Honourable . It was not without speciall cause , that the famous Apostle of the Gentiles , entring into a serious meditation of the Calling and w●…ke of the Ministerie , and growing at length to some issue of his thoughts , crieth ●ut ( as it were ) in tearmes of Complaint ; And who is sufficient for 2. Cor. 2. 16. these things ? For if ●nquirie be made into the reason of his demand , th● Scripture shall answer for him ; That Ministers are the Angels of the Lord of Hosts ; the Interpreters Mal. 2. 7. Iob 3● . 23. Math. 5. 13 , 14. of his will ; th● Salt of the earth ; the Light of the World , And their Calling is , to carrie the Embassage of Reconciliation ; to manifest vnto man the pleasure of the Highest ; to season the corrupted heart instrumentally with grac● ; to inlighten the darkened minde , by the dispensation of sauing knowledge , as the Sunne doth the Aire by the brightnesse of his beames .

Now these high Ti●les and greatworkes , euidently declaring the weight and worth of that Honourable Commission , are not either giuen or assigned , onely in respect of publike and ordinarie duties , wherein by Diuine ordinance they be made the mouth of God vnto Man by preaching , Ierem. 15. 19. Nehem. 8. 7. and againe of Man vnto God by prayer . For these are determined vpon certaine times and places , when and where they are to be put in execution , according to the laudable Constitutions and Canons of particular Churches : But in a further regard , as they haue receiued from God the Tongue of the Learned , and are indued with knowledge and abilitie , to informe the Consciences of men touching euery action , whether personall appertaining to particular states , or relatiue emploied in the worshippe of God , and practise of Christian vertues , A gift , as no lesse necessarie , so of a farre larger extent then the other , and consequently performable without limitation of time or place , in season , out of season , whensoeuer the minde requireth resolution in Case of doubt , or Comfort in distresse . The light of this candle is therefore erected vp on high , and set in open vi●w , that it may communicate it selfe not to all in grosse , but to euery one in person . The Lords Interpreter in this sense , is to dispense his will in euery place & Matth. 5. 15. time , to the poore widow of Sarep●a at her owne home ; to the Noble ●…uch of Ethiopia in his trauell ; to Dauid , 2. king . 17. 9. Act. 8. 30. 2. Sam. 12. Math. 26. 75. that he may be drawne to Confession of his sinne ; to Peter , for his restoring after his fall ; to the weake , that they may be supported ; to the strong , that they may stand ; to th● Wauering minde for resolution ; to the Troubled soule for comfort and releefe .

Hence it is apparent , that this Messenger of God must be ( as Paul saith ) a * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . complete man , in euery respect , armed 2. Tim. 3. 17. and * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . well appointed with necessaries appertaining , for all purposes , to the honour of his Lord , and the credit of his Calling . He should be not onely a learned Text-man , mightie in the Scriptures ; a positiue Diuine , established in the truth ; a man prouided ad oppositum , to withstand and con●… the Aduersarie ; but a skilfull Cas●ist , readie at all assaies vpon good grounds of knowledge and obseruation , to giue a Rule , to yeelde a Reason , to speake a word in time to him that is wearie .

Which last propertie , to omit the rest , beeing so essential ( as it is ) to the Calling and condition of a Minister ; yea of that importance ( as heretofore I haue declared to your Lords● . ) it seemeth strange , at least in my poore conceit , that among so many graue and learned discourses , published by way of Definition and Disputation in matter of Religion , ●ew or none haue beene framed and con●riued to this purpose ; that in this florishing estate both of our Church and Commonwealth , none haue emploied their indeauours in the vnfolding and displaying of this Subiect ; yea , whereas they of the Popish Church haue beene so plentifull , or rather lauish in their a a Ioannis de Thabia . Angell de Clavasio . Raymundi , &c. Summes , b b Martini Azpilcust . Navarri , &c. Manuels , c c Emanuelis Sa. &c. Aphorismes , d d Franci● . Tolet . &c. Instructions , e e Iacobi de Graphii● à Capua , &c. Determinations , &c. for direction of their Confessours in Case-points ; that our Protestant Diuines for the most part , haue been so sparing and silent in speaking or writing of this Argument .

Howbeit , the Lord in his most wise prouidence , hath not wholly denied this benefit vnto our Church . For notwithstanding so great silence and forbearance in matter of Deuotion , as touching the rectifying of the Coscience , there hath beene of late yeares trained vp to this ende , a * * M. R. Green . ha● . speciall Instrument of his glorie , who beeing in time throughly grounded in the principles of one part of the Coses ; by many graue Counsells , and comfortable directions , fetched from the word , and gathered by long obseruation , hath cured the wounds of many a distressed soule . And those diuine Tracta●es of his , now gathered together since his death , and communicated to the Church of God , are full of heauenly meditations to that purpose . And as himselfe desired to leaue vnto posteritie , some memorie of his knowledge in that kind , so the talent he receiued was not buried in his graue , but againe reuiued in the person of that faithfull Minister of Christ , the Author of this Booke , a man both for learning and pi●tie deseruedly reuerenced and renow●…ed in the iudgements of all those that loue and embrace the Truth . Who happily attempting the same course , and referring the whole bodie of his labours in preaching and writing thereunto principally ; proceeded with much aduantage , added vnto the Cases of Distresse other Heads of Questions , and in his latter time reduced them into such a Frame and Order , a● might best serue for an Introduction of Case-diuinitie , for the helpe and incouragement of others .

The first Part of which Frame being formerly commended by me to your Hon. I haue againe emboldened my selfe to present you with the rest , that so the whole may haue the freer passage from you , to the common vse of others . Wherein I haue taken vp no new ●●shion , but kept my self● to the commendable custome of writers in auncient●r ti●es , who haue betrusted the Church of God with the fruits of their indeavours , vnder the patronage of Honourable and vertuous Nobilitie . 〈◊〉 namely of that renounned * * Coloss 4. 14. Hieron . pro. log . in Lu● & 〈◊〉 Catalog . Scriptor . Ecclesiast. Nicep. l. 6. c. 16. Luc. 11. Act. 1. 1. 2. Io● . 1. Phisitian of Antioche , and of S. 〈◊〉 who dedicated their sacred writings , the one to the Noble Theophilus , the other to the elect Lady and her children .

And that which mooued these holy penmen of Scripture to this practise , hath also incouraged 〈◊〉 vpon the same respects , to offer this Treatise to your Honourable fauour : First , because your Lordship hath beene long * * So was Theoph. with Lukes copies . Act. 1. 1. acquainted with th● person , life , and labours of this man , and well grounded in t●● truth of Religion , the maine subiect of all his discourses . Secondly ; the Lord hath inlarged your heart by his grace , to yeeld * * So did Theop. Luc. 1. 1. 4. and the Lad● and ●ers . 2. Ioh. v. 4. entertainment to that truth which he did teach and write : and the manifestation of your willing minde to accept of any Treatise compiled by him , giueth sufficient proofe of this point , ●uen i● mine owne knowledge . Thirdly , you haue not contented your selfe to be barely informed in the knowledge of the truth , but haue further desired * * This was also Theoph. his desire . Luk. 1. 4. confirmation and assurance in the same . One instance hereof I must needes remember in this place : Tha● sundrie yeares since , it pleased you to set him a speciall Taske , the interpretation of that golden Text touching the Gaine of the greatest commoditie in the world , ( Phil. 3. 8. ) for your further vnderstanding of the same , as himselfe reporteth to your great commendation : And great reason , you should tast both of his former and Epist. dedicat . before the True Gaine . Latter fruits , who by your motion was incouraged to take the paines , and no doubt rewarded for his labour by a plentifull measure of your loue .

Vpon these motiues , I haue now at length exhibited vnto your Lordship the remainder of this present Introduction , my debt by bond of promise , and your due , by speciall right of patronage . If I be haply challenged of slacke payment thereof to this time , I desire to be holden excused . First , for that the totall Summe which remained behinde vnpaied , was the greatest part , and therevpon required further respite , that it might be more easily collected , and more fully defraied . For though it be but one intir● heape , yet it consisteth of sundry particulars , all which were to be throughly examined , that vpon the Account , there might be a mutuall agreement of the whole and the parts . And further , it was my desire , that seeing the debt must needes be discharged , and that to an Honourable person , it might be tendred in pure and Currant Coyne , which might beare the triall of the touch-stone : A thing necessarie in these times , wherein so much corrupt stuffe in this kind , passeth abroad from hand to hand .

And thus heartily wishing that these holy Rules of Religion and vertue , may be perused at your Lordships best leysure , and entertained in practise for your daily comfort and direction : cra●ing also your Honourable acceptation of my carefull indeauour in publishing them to the common veiwe of the world , I most humbly take my leaue : Beseeching the Almightie , who hath alreadie graced you with the true rewards of Uertue , Honour , and Nobilitie , to establish the same both in your person and issue in this world , and after this life ended , to giue you that eternall inheritance of honour and happinesse , in the kingdome of glorie . From Eman. Coll. in Cambridge . Novemb. 20. 1606.

Your Honours in all Christian dutie to be commanded , Thomas Pickering .

THE SECOND BOOKE of the Cases of Conscience , concerning Man as he stands in relation to God .

CHAP. I.

Of the order of the Questions .

HItherto I haue spoken touching the first sort of Questions of the Conscience , which concerne Man simply considered in himselfe as he is a man .

In the next place come to be handled and resolued the Questions concerning Man , as he stands in relation . Now man standing in a two-fold relation ; either to God , or to man : according to this relation , the Questions come to be considered in their seuerall places . And first we are to treat of the Questions of Conscience touching man standing in relation to God ; to wit , as he is a Christian. All which for order sake may be reduced to foure heads .

I. Concerning the Godhead . II. Concerning the Scriptures . III. Concerning religion , or the worship that is due vnto God . IV. Concerning the time of the worship of God , namely the Saboth .

CHAP. II.

Of the Godhead .

Touching the Godhead , there are two maine Questions .

I. Question . Whether there be a God ?

BEfore we come to answer the Question , this one caueat must be remembered , that it is a maine Ground and Principle in all Religions whatsoeuer , not to be doubted of , or called into question , That there is a God . Heb. 11. 6. He that commeth to God , must beleeue that God is . As for those that are commonly tearmed Atheists , which denie that there is a God , they are to be punished with death , as not worthie to liue in humane societie ; and the greatest torment that can be deuised by the witte of man , is too good for them . For if those be holden as Traytors to an earthly Prince , and are most deseruedly adiudged to death , that reuile his person , and denie his lawfull authoritie : then they that call into question the Godhead ; are much more worthie to be esteemed traytors to God , and consequently to beare the iust punishment of their rebellion , death it selfe .

For this cause I doe not meane to dispute the question , whether there be a God or no ; and thereby minister occasion of doubting and deliberation in that which is the onely maine Ground and pillar of Christian religion : But rather my purpose is , in shewing that there is a God , to remooue , or at least to help an inward corruption of the soule that is great and dangerous , whereby the heart and conscience by nature denieth God and his prouidence . The wound in the bodie that plucks out the heart , is the most dangerous wound that can be : and that opinion that takes away the Godhead , doth in effect rend and plucke out the very heart of the soule . This Caueat premised , I come now to the point in hand , to shew that there is a God .

And for our better knowledge and assurance of this truth , we are to remember thus much , that God hath giuen vnto man a threefold light : the one of nature , the other of grace , and the third of glorie . And by these , as by so many degrees of knowledge , the minde beeing inlightened by God , receiueth direction in the truth of the Godhead , both for this present life , and for that which is to come .

〈◊〉 If it be demaunded , in what order God hath reveiled this light vnto man : I answer , that the light of nature serues to giue a beginning and preparation to this knowledge : the light of grace ministers the ground , and giues further proofe and euidence : and the light of glory , yeelds perfection of assurance , making that perfectly and fully knowne , which by the former degrees was but weakly and imperfectly comprehended . Of these three in order .

Sect. 1.

The light of nature is that light , which the Arguments from the light of nature , and Creation . view and consideration of the creatures both in generall and particular , affordeth vnto man . From the light of nature , there are fiue distinct arguments , to prooue that there is a God : the consideration whereof will not be vnprofitable , even to him that is best setled in this point .

I. The first is taken from the creation and frame of the great body of the world , and the things therein contained : Rom. 1. 20. The inuisible things of him , that is , his eternall power and Godhead are knowne by the Creation of the world beeing considered in his workes . And out of this excellent frame of the world , the truth of the Godhead may be sundry waies prooued and maintained .

First , I would aske this question : This goodly frame of the world , had it a beginning , or no beginning ?

Let either part , or both be taken . Let it first be said , it had no beginning , but is eternall , as the Atheist holdeth . Then I reason thus : If it had no beginning , the world it selfe is God , and all the creatures that are therein , from the greatest and highest , to the least and basest ; yea , euery droppe of water in the sea , and euery corne of sand by the sea shore , are Gods . The reason is , because according to this opinion , they haue their being of themselues without beginning ; and that which is a substance of it selfe , & hath no beginning , is very God .

Againe , if the world had no beginning , then it hath also no ending . For that which is without beginning , is without ending . Now all things in the world are lyable to corruption , and consequently are subiect to an ende . For whatsoeuer is corruptible , the same is finite : therfore the world had a beginning .

Now if it had a beginning ; then I demand , how it was made ? did it make it selfe ? or was it made of nothing ? If it be affirmed , that it made it selfe , then the world was before it was . If it be said , it came from nothing : that also cannot be . For nothing brings forth nothing : and that which is nothing in it selfe , cannot bring forth something : therefore it is absurd in reason to say , that nothing brought forth this world . And hereupon it must needes remaine for a truth , that there was some substance eternall and Almightie that framed this goodly Creature the World , besides it selfe .

If a man comes into a large forrest , and beholds therein goodly faire buildings , and sundrie kinds of hearbs , and trees , and birds , and beasts , and no man : he will presently reason thus with himselfe : these buildings are the workemanship of some man , they were not from all eternity , they did not reare themselues , neither did the hearbs , the trees , the birds , or the beasts build them : but of necessitie they must haue some first ●ounder , which is man . In like manner , when we consider this world , so goodly a creature to behold , though we see not the maker thereof , yet we cannot say that either it made it selfe , or that the things therein contained made it , but that the Creator of it , was some vncreated substance , most wise , most cunning , and euerlasting , and that is God .

Secondly , from this frame of the world and the consideration therof , I reason thus . In the world there are foure sorts and kindes of creatures . The first bare and naked substances , that haue neither life , sense , nor reason in them : as , the sunne , the moone , the starres . The second that haue substance and life , but no sense nor reason : as , plants , trees , and hearbs . The third that haue no reason , but both substance , life , sense , and power to mooue themselues : as , the beasts of the land , and fishes of the sea . The fourth are such as haue all , namely substance , life , sense , and reason : as men .

Now these foure sorts of creatures excell one another in properties and degrees . For the first of them which are meere substances , doe serue those that haue life , as the trees and the plants . The trees & the plantes serue the creatures that haue sense & life , as the beastes and the fishes . The beastes and the fishes serue man , that hath substance , life , sense , and reason . And amongst them all we see that those which haue more gifts are serued of those which haue lesse , as , the sunne and moone serue the plantes , the plantes and hearbes serue the beasts , and the beasts serue man , and that creature that hath most giftes is serued of all . Man therefore excelling all these must haue something to honour and serue , which must be more excellent then the other creatures , yea then himselfe , and that is a substance vncreate , most holy , most wise , eternall , infinite , and this is God .

Thirdly , all particular creatures whether in heauen or in earth are referred to their certaine particular and peculiar endes , wherein euery one of them , euen the basest and meanest is imployed , and which they doe all accomplish in their kind . And this is a plaine proofe , that there is one that excelleth in wisedome , prouidence , and power , that created all these to such endes , and hath power to bring them thereunto : and who is this but God ?

II. The second sort of arguments drawn Arguments from the gouernment of the world . from the light of nature , are taken from the preseruation and gouernment of the world created ; and these are touched by the Holy Ghost , when he saith , that God left not himself Act. 14. 17. without witnesse , in that in his prouidence he did good , and gaue raine from heauen , and fruitfull seasons , filling our hearts with ioy and gladnesse .

The particulars drawne from the gouernment of the world are these .

First , our food whereby we are nourished , is in it selfe , a dead foode , void of life , and yet it serues to maintain and preserue life : wheras in reason , it is more fit to choke and stuffe our bodies , then to feede them .

Secondly , our garments which we weare , are in themselues cold , and voide of heate , and yet they haue this vse to preserue heate , and to sustaine life in the extremitie of cold . Therefore there must needes be an omnipotent and diuine power , that giues vnto them both such a vertue , to feed and preserue the life and health of man .

Thirdly , the raine falling , and the sunne shining vpon one & the same plot of ground , causeth it to bring forth in his season a hundred seuerall kindes of hearbes and plants , wherof euery one hath a seuerall , and distinct ●●ower , colour , forme , and sauour : whence comes this ? Not from the raine , for it hath no life in it selfe , and besides it is in it selfe all one : nor from the sunne , or the earth : for these also in their kind are all one , hauing in them no such power , wherby they should be the authors of life : therefore the differences of plants in one ground , may convince our iudgements and teach vs thus much ; that there is a diuine and heauenly power aboue , and beside the power of these creatures .

Fourthly , take an example of the bird and the egge . The bird brings forth the egge : the egge againe brings forth the bird . This egge considered in it selfe , hath in it neither life nor soule , and the bird can giue it neither ; for all that the bird can doe is to giue it heat , and no more . Within the shell of this egge is made a goodly creature , which , when it comes to some perfection , it breakes the shell . In the shell broken , we shall see the nibbe , the wing , the legge , and all the parts and members of a bird . Now let this be considered , that the egge brought not forth this goodly creature , nor yet the henne . For the egge had no such power or vertue in it selfe ; and the hen gaue but her heat ; neither did man doe it : for that which was done , was within the egge , and within the shell . It therfore was some other wonderfull power and wisedome that made it , and brought it forth , that surpasseth the power of a creature .

Again , consider the generation of the silk-worme , one of the least of the creatures , and from it we haue a notable demonstration of a divine providence . This little worme at the first , is but a small seede like vnto linseed . The same small seed breeds it and brings it forth . The worme brought forth , and growing to some bignesse , at length weaues the silke ; hauing woven the silke , it winds it selfe within it , as it were in a shell : there hauing lodged for a time , it conceiues a creature of another forme , which being within a short space p●rfited , breakes the shell and comes forth a flie . The same flie , like a dutifull creature , brings forth the seed againe , and so continues the kind thereof from yeare to yeare .

Here let it be remembred , that the flie hauing once brought forth the seede , leaues it and dies immediately : and yet the seede it selfe , though exposed to wind and weather , and vtterly neglected of man , or any creature , at a certaine time within few moneths becomes a worm . Whence should al this proceede , but from a creator infinitely powerfull and wise , who by his admirable power and prouidence , dispenseth life , beeing , and propagation , euen to the least things in their particular sorts and kinds ?

III. The third sort of Arguments from th● light of nature , are taken from the soule of man . This soule is endued with excellent gifts of vnderstanding and reason . The vnderstanding hath in it from the beginning certaine principles , whereby it knowes and discernes good and bad , things to be done , and things to be left vndone . Now man cannot haue this gift to discerne between good and euill , of , or from himselfe : but it must needes proceede from another cause , which is power , wisedome , and vnderstanding it selfe , and that is God .

Againe , the conscience , another gift of the soule of man , hath in it two principall actions ; testimony , and iudgement : by both which the trueth in hand is evidently confirmed .

Touching the testimonie of conscience : let it be demaunded of the Atheist , whereof doth conscience beare witnesse ? he cannot denie , but of all his particular actions . I aske then , against whome , or with whome doth it giue testimony ? the answer wil easily be made , by the heart of any man , that it is with or against himselfe . Furthermore , to whome is it a witnes ? Neither to men , nor to angels : for it is vnpossible that any man or angel , should either heare the voice of conscience , or receiue the testimonie thereof , or yet discerne what is in the heart of man . Hereupon it followes , that there is a substance , most wise , most powerfull , most holy , that sees and knowes all things , to whome conscience beares record , and that is God himselfe .

And touching the iudgement of conscience ; let a man commit any trespasse or offence , though it be done in secret , and concealed from the knowledge of any person liuing : yet Conscience , that knoweth it , will accuse him , terrifie him , cite him before God , and giue him no rest . What or where is the reason ? man knowes not the trespasse committed : and if there be no God , whome shall he feare ? and yet he feares . This also necessarily prooueth , that there is a iust and mightie God , that will take vengeance vpon him for his sinne .

IV. The fourth argument from nature , is this : There is a ground or principle written in euery mans heart in the world , none excepted , that there is a God . Reasons for proofe hereof , may be these .

First , the Gentiles worshipping Idoles , made of stocks and stones , doe acknowledge herein thus much , that there is something whereunto honour and seruice is due . For man by nature is proud , and will neuer yeeld to bow the knee of his bodie before a stocke or a stone to adore it , vnlesse he thinke and acknowledge that there is in them a diuine power , better then himselfe .

Secondly , the oath that is taken for Confirmation , commonly tearmed the assertorie oath , is vsed in all countries . And it is , for the most part , generally taken to be a lawfull meanes of confirming a mans word , when it is bound by the oath taken . Iacob and Laban beeing to make a couenant , Iacob sweares by the true God , Laban by his false gods , and by that both were bound to stand to their agreement , and not to goe backe : therefore neither of them did , or durst breake their oath . And among the Gentiles themselues there are fewe or none to be found , that will falsifie their word giuen and auowed by oath . Whereupon it is a cleare case , that they acknowledged a Godhead , which knowes and discernes their hearts , yea that knowes the truth , and can and will plague them for disgracing the truth by lying .

Thirdly , we are not lightly to passe ouer the vsuall tearmes and ordinarie speech of all nations , who are woont vpon occasion to say : it raines , it thunders , it snowes , it hailes . For , saying this , one while they reioyce and are thankefull , otherwhiles they feare and are dismaied . They say not , nature or heauen raines or thunders : for then they would neither reioyce nor tremble . In that therefore they speake this commonly sometimes reioycing , sometimes fearing , it may probably be thought , that they acknowledge a diuine power , which causeth the raine to fall , and the thunder to be so terrible .

Againe , for better proofe hereof , it is to be considered , that since the world began , there could not yet be found , or brought forth ; any man that euer wrote , or published a discourse , more or lesse , to this purpose , that there was no God .

If it be said , that some histories doe make mention of sundrie , that haue in plaine tearmes denied there is a God , and that this is no lesse daungerous , then if a treatise of that subiect should be written , and set forth to the open view of all .

I answer , indeede in the writings of men , we doe read of some that blasphemed God , and liued as without God , and they haue alwaies beene properly and deseruedly tearmed Atheists . Others haue denied , that made and faigned gods , that is , Idols , are gods . And amongst the heathen that liued onely by the light and direction of nature , all that can be brought is this , that some men in their writings haue doubted whether there were a God or no , but none did euer positiuely set downe reasons to prooue that there was none .

V. The fifth and last argument from nature , is that which is vsed by all Philosophers . In the world there is to be seene an excellent wise frame and order of all things . One creature depends vpon an other by a certaine order of causes : in which , some are first and aboue in higher place , some are next and inferiour , some are the basest and the lowest .

Now these lowest are mooued of those that are superiour to them , and alwaies the superiour is the cause of the inferiour , and that whereof the inferiour depends . Something then there must be that is the cause of all causes , that must be caused by none , and must be the cause of all . For in things wherein there is order , there is alway some first and soueraigne cause : and where there is no first nor last , there the Creatures are infinite . But seeing all creatures are finite , there must be somewhat first , as well as last . Now the first and the last cause of all is God , which mooueth all , and to whome all creatures doe tend , as to their ende , and which is mooued of none .

Notwithstanding all these reasons grounded in nature it selfe , it may be some man wil say , I neuer saw God , how then shall I know that there is a God ? Ans. Why ? wilt thou beleeue no more then thou seest ? Thou neuer sawest the winde , or the aire , and yet thou beleeuest that there is both . Nay , thou neuer sawest thine owne face but in a glasse , and neuer out of a glasse , and yet this contenteth thee . Why then may not this content thy heart , and resolue thee of the Godhead , in that thou seest him in the glasse of the creatures ?

True it is , that God is a spirit inuisible that cannot be discerned , by the eie of flesh and blood , yet he hath not left vs without a meanes , whereby we may behold him . For looke as we are woont by degrees to goe from the picture to the painter , and in the picture to behold the painter himselfe : euen so by the image of God , written ( as it were ) in the face , and other parts of the creatures in the world , may we take a view of the wisdome , power , and prouidence of the Creator of them all , who is God himselfe . And these are the principall proofes of the Godhead , which are reuealed in the booke of nature .

Sect. 2.

The second ground of proofes , is taken from the light of grace . And it is that light Arguments fró the light of Grace . which God affordeth to his Church in the writings of the Prophets and Apostles , and this giues a further confirmation then nature doth . For the light of nature , is onely a way or preparation to faith . But this light serues to beget faith , and causeth vs to beleeue there is a God .

Now in the scriptures of the Prophets and Apostles , we shall see amongst the rest three distinct proofes of this point .

First , expresse testimonies that doe in plaine tearmes , note vnto vs the Godhead .

Secondly , expresse prophecies and reuelations of things to come , euen many hundred and thousands of yeares , before they came to passe . Yea things that are to come are foretold in the word of God , so and in that very manner , that they shall be in the time , wherein they are to be fulfilled . Now there is no man able of himselfe to know or foresee these things to come ; therefore this knowledge must rest in him alone , who is most wise , that perfectly vnderstandeth and beholdeth things that are not , and to whom all future things are present , and therefore certain .

Thirdly , the word of God reuealeth many miracles , which doe exceede and surpasse whole nature , yea all naturall causes : the doing and working whereof , is not in the power of any meere creature in the world . As for example : the making of the sunne against his naturall course , to stand still in the firmament ; of the waters , which are naturally flowing , to stand as a wall , and the bottome of the sea to be as drie land . The maine ende whereof is , to shew that there is an absolute and almightie power : which is the author of nature it selfe , and all naturall things , and ordereth both it and them , according to his pleasure .

Sect. 3.

The third ground of proofes , is fetched A●…ments f●ó the light of Glorie . from the light of glorie . And this is that light which God affords vnto his seruants after this life ended , in the kingdome of heauen , wherein all imperfection of knowledge being taken away , they shal see God face to face , and haue a full and perfect knowledge of the Godhead .

To this purpose the Apostle saith , that in the world we know in part , & we see as it were in a glasse . The comparison is worth the marking . 〈◊〉 . Cor. 13. For there he compareth our knowledge of God , that we haue in this life , to a dimme sighted man , that can see either very little , or nothing at all , without his spectacles . And such is our sight & comprehension of God , darke and dimme , in that we cannot behold him as he is , but onely as he hath manifested himselfe vnto vs , in and through the glasse of the word and Sacraments , and by the spectacles of his creatures . But the time will come , when the skales of our eies shall be washed off , and they shall be made as cleare as cristall , when the imperfection and weaknes of our vnderstanding shall be cleane remooued , and then we shall be inabled to see God clearely and fully face to face . Thus the first Question is answered , that there is a God .

II. Question . Whether Iesus the sonne of Mary , be the sonne of God , and Redeemer of the world ?

BY propounding this Question ( as in the former ) I meane not to make a doubt touching the godhead of Christ , which is one of the principall groundes of our religion , but to take away , or at least , preuent an inward corruption of the heart in them , that are weake in knowledge ; whereby they may be brought sometimes to make doubt and question of the diuinitie of Christ , and therefore haue neede to be resolued in the truth hereof .

Now for the proofe of this point , that Christ is God , I will lay downe these grounds .

I. The summe & substance of the Bible is to conclude , that Iesus the sonne of Mary , is the sonne of God , and the Redeemer of mankinde ; and it may be concluded in this syllogisme .

He that shall come of the seede of Abraham and Dauid , and in time shall be borne of a Virgin ; that shall preach the gladtidings of the Gospell , satisfie the law , offer vp an oblation of himselfe for the sinnes of them that beleeue : ouercome death by his death and resurrection , ascend into heauen , and in fulnesse of time come againe to iudge both the quicke and the dead , is the true Messias and Sauiour of the world :

But Iesus of Nazareth the sonne of Marie is he in whome alone all these things shall come to passe :

Therfore he onely is the true Messias and Sauiour of the world .

The proposition or first part of the argument , is laid downe in the old Testament : the assumption or second part , in the New . The conclusion is the question in hand , the scope and drift of them both .

II. Ground . In Daniel 9. 24. it was prophecied , that after the time of 70. weekes , that is , 490. yeares , the Messias should be exhibited .

By which prophecie it is manifest , that the Messias is alreadie come into the world . For from that time till now , there are at the least 2000. yeares , as may plainly be seene by humane histories , and by the motions and course of the heauens . It is also plaine from hence , that hauing bene exhibited and come in the flesh , he hath made satisfaction by his death to the wrath of God for sinne . Hence it followes , that he is the very true Messias and Redeemer of the world , because from that time there was neuer any to whome this title , and the forenamed properties , might so truly agree , as to this Iesus the sonne of Dauid .

III. Ground . Iesus the sonne of Mary did teach , professe , and dispute , that he was God , that he and his father were one , and he tooke vnto himselfe the honour of God , Ioh. 7. and 8. An evident argument that he was so , as he professed and preached himselfe to be . For neuer any creature chalenged to himselfe the honour of God falsly , but was discouered and confounded .

Adam for affecting and aspiring to it , was cast out of Paradise . And Herod for it died miserably , Act. 12. And diuers Popes are recorded in Ecclesiasticall stories , to haue taken this honour vnto themselues : and there was neuer any sort of men in the world , that had more fearfull iudgments vpon them , then they . But Christ chalenged this to himselfe , and prospered : and God did most seuerely reuenge his death both vpon Herod and Pilate , as also vpon the Iewes , and Emperours of Rome , that persecuted the Church .

IV. Ground . Christ while he was on earth , before he ascended into heauen , promised his Disciples to send his spirit vnto them , so to assist them , that they should be able to do greater works , then himselfe did , Ioh. 14. 12. &c. Now when Christ was ascended , the euent was strange , and yet fully answerable to his promise . For the disciples were but fewe , twelue in number , and all vnlearned , and yet they preached in the name of Christ , and by bare preaching ( without humane eloquence , and the giftes of nature ) conuerted many nations , yea , the whole world . And though themselues were but weake men , and preached things absurd to the corrupt reason of man : yet they wonne many soules to God , and conuerted the world .

V. Ground , is borrowed from the testimony of the Heathen , who haue recorded in their writings , the very samethings touching Christ which are reuealed in the scriptures . Iosephus a Iew , and an enemie to Christ , in his eight booke of antiquities , Chap. 4. speakes the same things of Christ , that Mathew doth , that he was a most worthy man , that he wrought many miracles , and that he rose from the dead . Others affirme , that he was crucified vnder Pilate in the time of Tiberius , and that Tiberius would haue put him in the number of his gods . Againe , heathen writers Tacit. lib. 5. 20. report , that at his death , vnder the raigne of Tiberius , all the oracles of the world ceased , Plutarch . de ●…rit . ●●ac . and the great god Pan ( as they say ) then died .

CHAP. III.

Of the Scriptures .

The second maine question , is touching the truth of scripture , Whether the scriptures be the true word of God ?

THe answere is , that they are . And the grounds of this assertion , may be reduced to sixe heades .

Sect. 1.

The first , is taken from the causes , namely , the author and writers of the scriptures .

Touching the Author , the scripture referreth The Authors and penmen of Scripture . it selfe vnto God . Therfore he alone is the true and vndoubted author thereof , and none but he . The sufficiencie of this consequence , stands vpon these grounds .

First , if god were not the author of scriptures , there would be no one booke in the earth so fabulous and so full of errour as it , which to say , is blasphemy . For it speakes such things , as neuer any could speake , but God .

Secondly , if it were not the booke of God , then all Gods will should be hidden , and God should neuer yet haue reuealed his will to man .

Thirdly , if it had not beene the word of God , the falshood therof would haue beene detected long agone . For there hath beene nothing falsly said of God at any time , which he himselfe hath not at some time or other , opened and reuealed . Euen as he did detect and discouer the falshood of the false prophet Hanan● Ier. 28. 16. and Gods heauie hand , no doubt ; would long since haue beene vpon the Ministers and preachers of this word , if they had vniustly and wrongfully fathered it vpon him .

Againe , for the writers and penmen of scripture , Moses , the Prophets , and Apostles in their writings , doe not set forth their own glory , nobility , or vertues : but all with one consent , haue acknowledged directly and plainely their owne errors , and faults ; yea such faults as may be disgracefull to themselues , and their posteritie , and yet they haue done it . A plaine proofe , that they were not carried by policie , and naturall reason , but were holy men , guided by the Holy Ghost . For if they had beene guided by reason , they would neuer haue written that , which would haue tended to their owne disgrace : but would rather haue comended themselues , their name , stocke , and linage . Againe , humane authors in their discourses , doe commonly write of the praises and vertues of men , of whome they write . But the penmen of scripture , with one consent , giue all to God ; yea , when they speake of commendation due to men , thy giue it all to God in men . God is in their writings , the beginning , the ende , & all .

Sect. 2.

A second head of reasons , is taken from The Matter of Scripture . the Matter , and Contents of the Scriptures , which are manifold . The principall are these .

First , the Scripture doth that , which no other bookes can doe . For it sets out the corruption of mans nature by sinne ; the fountaine of this corruption ; & the punishment of the same , both in this life , and the life to come : it discouereth sinnefull mans particular thoughts , lusts , and affections , which neuer any book hath don beside it . No Philosopher was euer able to make so true record , and so plaine declaration of the thoughts , motions , and affections of the heart . The reason of man cannot discerne them by nature , vnles it receiue a further light by grace , then it hath naturally in it selfe . Yea the Scripture sets downe things , that no mans heart can imagine , & yet are true by experience . For example : that it is an euill thought to thinke there is no God , man by nature cannot imagine , but yet it is true in experience , & by the light of the word . And therefore Dauid saith , The Psal. 14. foole hath saide in his heart , there is no God .

Secondly , the maine Contents of this booke , are sundrie articles of faith , all which are farre aboue the reach of humane reason , and yet they are not against it ; but at least some of them may be prooued by it .

For example , that there is a Redeemer of the world , is an article of faith , aboue reason : yet not against the same . For in naturall vnderstanding , God is not all iustice , and no mercie . But if there were no redeemer , then should God be all iustice , without mercie . Now because he hath reuealed himselfe to be as well mercifull , as he is iust , reason concludes , there is a redeemer . Againe , that this Redeemer should be God and man , is aboue reason ; yet not against it . For reason teacheth , he must be God , that he might satisfie the infinite iustice of God for sinne ; which none but God can doe . Againe , that he must be man , because man hauing sinned , man must be punished for the sinne of man .

Thirdly , in the scripture there are sundrie predictions made before hand particularly , which notwithstanding were not to come to passe till an 100 , 200 , 300 yeares after , & all these predictions in the same manner as they haue bin foretold , haue bin fulfilled .

Iacob in his will foretold , that the scepter should not depart from Iudah till Shiloh , that is , the Messias came . This was verified , euen as it was foretold . For a little before Christs birth , the scepter was taken from the Iewes , and translated vnto the Romane Empire . And Herod put the whole colledge of the Iewes , called their Sanedrim , to the sword , in which colledge was the heire apparent of the Kings blood .

Againe , Balaam Num. 24. 24. foretold that Kittim , that is , the Grecians and the Romans , should subdue Eber , the people of the East , and that also was afterward verified . For the Hebrewes and Assyrians , were afterward ouercome by the Grecians , and Cilicians .

The Apostle Paul in his time foretold the destruction of the Romane Empire , and the reuealing of Antichrist , 2. Thes. 7 , 8. &c. which prophecie was shortly after fulfilled . For Antichrist grew from those times by little and little , till at length he came to sit in the Emperours throne . Men indeede may foretell things to come , but things foretold by them are present in their causes , and so they know and foretell them , not otherwise . But God foretelleth simply , and the scriptures foretell simply , therefore they are the word of God .

Fourthly , the law , a part of the scripture , is propounded most purely & perfectly without exception or limitation . Whereas , in all mens lawes some sinnes are condemned , but some be tolerated and permitted . But in Gods law euery sinne is condemned , & none either forborne or excused .

Lastly , the style and speech of the Scripture is plaine and simple without affectation , and yet full of grace and maiestie . For in that simple style , it commandeth the whole man , bodie and soule ; it threatneth euerlasting death , and promiseth euerlasting life : and it doth more affect the heart of man , then all the writings in the world whatsoeuer .

Sect. 3.

The third reason to induce vs to receiue the scriptures , as the word of God , is taken Effects of Scripture . from the Effects : whereof I note onely two .

I. The doctrine of Scripture in the Law , and specially in the Gospel , is contrarie to the corrupt nature of man . Whereupon Paul saith , The wisdome of the flesh , is enmitie against 〈◊〉 . 8. 〈◊〉 . God . And yet the same word , beeing preached by the Minister appointed by God , conue●teth nature , and turnes the heart of man vnto it , in such sort , as in this last age it hath wonne a great part of the world , to the imbracing thereof . Now in reason this is impossible , that a thing which is so flat against mans corrupt nature , should notwithstanding preuaile with it so farre , as to cause man to liue and die in the profession & maintenance thereof . Wee are woont to reiect the writings of men , if they please not our humors ; whereas this word of God , is of force to mooue and ●●cline our affections , though neuer so much censured , crossed , and controlled by it . And this shewes that God is the author thereof , from whome the word of creation came , to which euery thing at the first yeelded obedience .

II. The word of God hath this effect , to be able to minister comfort and releefe , in all distresses of bodie or minde , yea in the greatest and most desperate troubles , and vexations of the Conscience . And when the helpes of humane learning and Philosophie ( which are of great vse and force in other cases ) haue done all that they can , to the very vtmost , without effect or successe : euen then the sweete promises of the Gospel , will reuiue and raise vp the heart , and giue it full contentment and satisfaction . Expetience shewes this to be a confessed truth in particular cases : and it teacheth , whence and from whome this word proceedeth , wherein these promises are contained , namely , from God . For when he sets the Conscience vpon the racke , the Word that releeueth and refresheth the same , must needs proceede and come from him alone .

Sect. 4.

The fourth reason , is taken from the Properties Properties of Scripture . of Scripture . I will name onely two .

The first , is Antiquitie , which most plainly appeares in the historie , though the doctrine it selfe be as ancient . The Scripture contains a continued historie , from age to age , for the space of 4000 yeares before Christ , euen from the beginning . Humane histories , that are of any certentie or continuance , begin onely about the time of Ezra , and Nehemiah . As for those which were written before , they are onely fragments , and of no certentie .

The second propertie , is Consent with it selfe , in all parts , both for the matter , scope , and ende . The writings of men doe dissent from themselues , by reason of ignorance , & forgetfulnes in the authors . But the word of God , agrees with it selfe most exactly , and the places that seeme to disagree , may easily be reconciled ; which shewes that holy men , by whome it was penned , were not guided therein by their owne priuate iudgement , but were directed by the wisdome of the spirit of God .

Sect. 5.

The fift reason , is drawne from the Contraries . The Deuill and wicked men , are in Contra●ies . iudgement and disposition , as contrarie to scripture , as light is to darkenes . I prooue it thus . Let a man read any booke of Philosophie , and labour to be resolued of any one point therein , he shall neuer be tempted to infidelitie . But if the same man , reade the bookes of Scripture , and labour to vnderstand them ; he shall haue within himselfe , many motions and temptations , not to beleeue , and obey it . Now what should be the cause thereof , but that these bookes are the word of God , which the Deuill laboureth to oppugne with might and maine ?

Againe , consider the same in the practise of wicked men . They will not brooke the rebuke of their sinnes , namely , their Idolatrie , blasphemie , and other notorious crimes , by scripture ; but will seeke the blood and life of him , that shall sharply taxe , and reprooue them . And hence it was , that wicked Kings so persecuted the Lords Prophets . Yea further , let it be marked , that these wicked men , that are tainted with these horrible crimes , and cannot abide the word , nor teachers thereof to the death , haue commonly fearefull endes . Now the opposition of Satan , and wicked men to the word shewes the scriptures to be a most holy word , and indeede the very word of God .

Sect. 6.

The sixt reason , is taken from sundrie Testimonies . testimonies .

First , of holy Martyrs , in the Olde and New testament , who haue giuen their liues for the maintenance of this word , and sealed the same with their owne hearts blood ; yea suffered the most horrible and exquisite torments , that the wit of man could deuise , and that most patiently and willingly , not beeing daunted or dismaied . The stories of Martyrs in all ages , confirme this truth , especially of those that suffered before , in , and after the times of the tenne bloodie persecutions . And. vnlesse they had beene supported by a d●●ine power , in so good a cause , they could neuer , so many of them , haue suffered in such manner , as they did .

The second , is the testimonie and consent of Heathen men , who haue recorded the very same things , at l●ast many of the principall , that are set downe in the Bible . If this were not so , man should haue some colourable excuse of his vnbeleefe . And these things which they record , were not all taken out of the Scripture , but were registred to memorie by Historiographers , that liued in the times , when they were done . Such are the stories of the Creation , and Flood , of the tower of Babel , of the Arke , of Abraham and his possessions , of Circumcision , of the miracles of Moses , of the birth of Christ , and the slaughter of the young children , of the miracles of Christ , of the death of Herod , Agrippa , and such like . And these we take for true in humane stories : much more then ought we to doe it in the word of God .

The third testimonie , is of Miracles . The ●octrine of scripture was confirmed by miracles , wrought by the teachers thereof , the Prophets and Apostles , aboue all power & strength of nature , and such as the Deuill can not counterfeit ; as the staying of the sunne , and the raising of the dead , &c.

The fourth , is the testimonie of the Holy Ghost , which is the argument of all arguments , to settle and resolue the Conscience , and to seale vp the certaintie of the word of God .

If any shall aske , how this testimony of the Holy Ghost may be obtained , and beeing obtained , how we may discerne it to be the testimony of the Holy Ghost , and not of man : I answer , by doing two things .

First , by resigning our selues to become truly obedient to the doctrine taught . Ioh. 7. 17. If any man will doe my fathers will , ( saith Christ ) he shall know of the doctrine whether it be of God . Secondly , by praying vnto God for his Spirit , to certifie our consciences , that the doctrine reveiled , is the doctrine of God . Aske ( faith our Sauiour Christ ) & it shal be giuen you seeke , and ye shall find : knock , and it shall be opened vnto you . For he that asketh , rece●●eth . Mat. 7. 7 , 8. Againe , Your heauenly father will giue the Holy Ghost ; to them that desire him , Luc. 11. 13. And , If any man lacke wisdome , let him aske it of God , who giueth to all men liberally , and reprocheth no man , and it shall be giuen him . Iam. 1. 7.

Sect. 7.

Now hauing set down the proofes of this Obiections against the Scriptures . point , before I come to the next Question , some speciall Obiections against this doctrine , are to be answered , and resolued . For there haue not beene wanting in all ages , both Atheists , and others , who haue professedly excepted against it , and of set purpose , haue vndertaken to call the written word of God into Question . Such were Celsus , Lucian , Iulian , Porpherie , Apelles , and others . From whome some of latter times hauing receiued the poison of Atheisme , and prophanesse , haue not ceased as much as in them lyeth , to oppugne sundry parts and portions of holy scripture . Their principall reasons and exceptions , I will propound , and answere one by one .

And first , they except against that which is written , Gen. 1. 16. where it is said , God Obiect. 1. made the sunne the fourth day . Now , say they , the sunne is the cause of the day ; and therefore there could not be three daies , before the sunne was created , considering that the effect is not before the cause , but the cause before the effect .

I answere . First , we must put a difference betweene cause and cause . For of causes , some be the highest , some subordinate vnto them . The highest and first cause , of all creatures , is God himselfe , from whom all things at the first immediately flowed , without any relation to their causes in nature . And thus were the first , second , and third daies created and appointed immediately from God , and distinguished from the night , by an intercourse of light , ordained by him for that purpose .

But the subordinate and inferior cause of the day , in order of nature , was the sunne , and that by the same appointment of God : and this cause was not set in nature , as the cause of the day , before the fourth day of creation ; for then it pleased him to make it his instrument , to distinguish the day from the night , as also for other ends and vses . And therfore it is no marueile , though the day was created before the sunne , the instrumentall cause thereof : considering that it was created before the sunne was set in the heauen , by the Creatour himselfe .

Secondly , we must distinguish of times : which are either of creation , or gouernment : and there is one regard to be had of things while they were in making , and another after they were created . Now it is true , the sunne is the cause of the day and the night , in the time of the gouernment of the world , but it was not so in the time of the first making of all things . For in the three first daies of the world , there was day and night without the sunne , by a vici●●itude of light and darkenes , which the Lord made , and nature could neuer haue found out , had not the word reuealed it .

But since the creation , in the time of gouernment , the sunne is but an instrument appointed by God to cary light , and he that made the light , can now in the gouernment of the world , if it pleased him , put downe the sunne from this office , and by some other meanes distinguish the day from the night ; therefore no marueile though he did so in the beginning .

The second Obiection , is touching the light of the Moone . Moses saith , it is one of Obiect. 2. the great lights which God made . Now , say they , in all reason according to humane learning , it is one of the least of the planets , and lesse then many starres .

Answ. It is true which the holy Ghost saith by Moses , and yet the Moone is lesse then the Sunne , yea then many of the starres . For one and the same starre , in a diuers and different respect , may be tearmed greater and lesser . And in that place the Scripture speaks of the Moone , not in regard of other starres greater then it : but in respect of our se●se , because it appeareth greater in quantitie , and really communicateth more light ; yea , it is of more operation and vse to the earth , then any of the starres in the heauen , sauing the Sunne .

The third Obiection Moses saith , Man & Obiect. 3. Beast were made of the earth , and Fishes of the waters . But all humane learning auoucheth , that the matter of euery creature , consisteth of all the foure Elements , earth , water , fire , and ●●re .

Ans. Moses speaketh onely of two , which were the principall , and in them includes the other ; because they are impure , & mixt with the other since the fall . Againe , some learned auouch , that all creatures are made of earth & water only , as being the two maine materiall principles of the all ; and not of ayre , nor of fire . And this accords with Moses , and is no doubt , a truth , that he speaks onely of the principall matter of these creatures : & yet the fire and ayre , are and may be called elements , or beginnings , because they serue to forme , preserue , and cherish the creatures .

The fourth Obiection . Gen. 3. it is said , that Obiect . 〈◊〉 . Eue before her fall , was deceiued by the Serpent . Now this , saith the Atheist , is absurd . For euen in the estate of corruption , since the fall , there is no woman so simple , that will either admit speech , or suffer her selfe to be deceiued by a Serpent ; much lesse would Eue , in the estate of her innocencie .

Answ. Though Adam and Eue in their innocencie , had excellent knowledge , yet they had not all knowledge . For then they should haue beene as God himselfe . But in that estate , ignorance befell Eve in three things . For first , though Adam himselfe was a Prophet , in the time of his innocencie , yet both he and shee were ignorant of the issue of future things , which are contingent . Secondly , they knewe not the secrets of each others heart . For to know the euent of things contingent certainely , and the secrets of the heart , belongs to God only . Thirdly , though Eue knew the kinds of creatures , yet shee knew not all particulars , and all things that were incident to euery kind of creature , but was to attain vnto that knowledge , by experience and obseruation .

Neither may this seeme strange : for Christ as he was man , had as much , yea more knowledge then our first parents had in their innocency : and yet he knew not all particulars , in all singular creatures . For , seeing a fig-tree by the way as he went to Ierusalem , he thought it had borne fruit , and yet comming towards it , he found none thereon . And in like manner , Eue might know the serpentine kind , and yet be ignorant , whether a serpent could speake . Besides that , the naming of the creatures , which argues knowledge of them , was not giuen to Eue , but to Adam . And therefore it was not so strange , that Eue should be deceiued by a serpent , considering that to know that a serpent could speake , or not speake , came by experience , which shee then had not .

I● will be said , that all ignorance is sinne : but Eue had no sinne : and therefore shee could not be ignorant . Answ. Ignorance is twofold ; some ignorance Ignorantia pravae dispositionis . ariseth of an euill disposition , when as we are ignorant of those things which we are bound to knowe , and this is sinne properly . But there is another ignorance , Ignorantia 〈◊〉 privationis vel negationis p●●● . which is no sinne , when as we are ignorant of those things , which we are not bound to know . And this was in Christ : for he was ignorant of the figtrees bearing fruit : and he knew not the day of iudgement as he was man . And this also was in Eue , not the other .

The fift obiection ; is about the Arke , Gen. Obiect. 5. 6. 15. God commaunded Noah to make an Arke of 300 cubits long , of 50 cubits broad and of 30 cubits high . This Arke , saith the Atheist , beeing so small a vessell , could not possibly containe two of euery sort of creatures , with their foode , for the space of a yeare .

The first author of this cauill , was Apelles the hereticke , that cauilled with Christians about the Arke . And the answer is as ancient as the heresie : namely , first , that the cubit of the arke must be vnderstood of the Egyptian cubit , which is with some , sixe foote , and with others , nine foote , by which measure the Arke would be in length half a mile at the least . And by this means , any man may see a possibility in reason , that the Arke might containe , and preserue all creatures , with their fodder , and roome to spare .

The second answere is , that as the Iewes had a shekle of the sanctuary , which was greater then the ordinary shekle , so they had beside the ordinary cubit , a sacred cubit , the cubit of the sanctuary , where of mention is made in the prophecie of Ezekiel , Chap. 40. and that was bigger by the halfe , then the ordinarie cubite . And by this measure , some say , the Arke was made . But both these answeres are onely coniecturall , without good ground in the scripture .

To them therefore I adde a third . In the daies of Noah , the stature of man was farre bigger then it is at this day . And looke as the stature of man was great and large , so was the cubite proportionall therto ; containing the length of the arme , from the elbow to the longest fingers end . And this beeing considered , that the Arke was built by that measure , and not by the ordinary cubit , as it is now ; it will appeare , that the Atheist hath greatly deceiued himselfe , and abused that part of Gods word that declares the storie of the Arke .

Againe , the length of this vessell , beeing 300. cubits , it is plaine that it was fiue times the length of Salomons temple , which contained onely 60. cubits . The breadth beeing 58. it was twise and a halfe the breadth of that , which was but 20. broad .

Besides that , it is to be remembred , that in the Arke were three lofts or stories , one aboue another , whereof each contained 10. cubits in height , and a chamber or flore of square measure , 15000. cubits .

As for the creatures that were put into it : the Fowles of the ayre , though they were of many sorts , yet the biggest fort of them , beeing the Eagle and his kind , they could not take vp any very large place for their residence . The Water creatures , as some foules , the fishes , &c. kept the waters , and were not lodged in the Arke . And the beasts of the earth , such beeing excluded , as were bredde either by accidentall generation , as Mules ; or by putrefaction , as serpents , and other creeping things , which might afterward be restored in other creatures that were preferued , though for multitude and greatnes they excelled the rest , yet ( as some write ) there are of them in all not aboue an 150 distinct kinds . And though there were as many more not knowne , yet in probabilitie , they could not be either many , or great . And of those that are great , there are thought not to be aboue 40 kinds .

Now though it be graunted , that there were in the Arke 300 distinct kinds of beasts , yet this number compared with the roome , it will easily appeare , that there might be allotted to euery kinde , in one onely storie 50 square cubits , which in all likelihood might well suffice them all one with an other , specially seeing all were not of an equall greatnes : and therefore some might haue that or more space , and some lesse . All these things duly considered , the vessell beeing of such capacitie , might comprehend all those beasts , and many more together with their prouision for a longer time then a yeare . Other doubts touching this historie , of lesse moment , I omit , and passe to the next .

The sixt allegation , is out of Gen. 21. 9. Obiect . 〈◊〉 . where Ismael is said to mocke at Isaak when he was wained , at which time Ismael was fifteene yeares of age at the least . For he was borne when Abraham was 86 yeare olde , Gen. 16. and Isaac was borne , when Abraham was about a hundred , Gen. 21. 5. both which put together , make 14 yeares : whereto one yeare beeing added , before Isaac was wained , makes vp the age of Ismael , as before . And yet afterward in that chapter , v. 14. Hagar is saide , to carrie the child in her armes , and to cast him vnder a tree , when he and his mother were cast out of Abrahams house , which argues him to haue beene but a little child : whereas before he was said to be 15 yeares olde .

Ans. A foolish cauill , which blind Atheists doe draw from the errour of some translation . For the text is plaine , that Ismael with his mother Hagar , by reason of extreame heate , and drought , was almost dead , wandering in the wildernes of Beersheba : and beeing in this extremitie , shee caried him not , but v. 18. led him in her hand , and set him downe vnder a tree , and there left him to die . For in those cuntries , men for want of water , were at deaths dore : as we may see in the example of Sisera , Iudg. 4. 19. and Sampson , chap. 15. 18.

The seauenth Allegation . Gen. 43. 8. Iudah Iosephs brother , calls his brother Beniamin Obiect. 7. a lad , or a boy , Send the boy with me , &c. and yet this lad ( saith the Atheist ) the yeare following , when he went down into Egypt , with Iacob his father , is saide to haue ten children Gen. 46. 21. How can these two stand together ?

Ans. This cauili a●iseth from the grosse ignorance of the Atheist , in the originall text . For Beniamin is called jeled , which word commonly signifies a child ; but sometimes also a young man . Thus Ismael that was 15 yeares old , is called jeled , a lad , Gen. 20. 15. And so Gen. 4. 23. Lamech saith , I will stay a man in my wound , and [ jeled ] or a young man in my hurt : that is , If a man should wound me , and a young man hurt me , I would slay him . Now it is not like , that a child could hurt Laniech . Neither must this seeme strange : for the most valiant men that Dauid and Ishbosheth had , are called hannegna●im , the boyes of Abner & Ioab , 〈◊〉 . Sam. 2. 14. And the like phrase is vsed in other languages . For the Grecians doe call young men by the name of [ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , ] and the Latines by the name of [ pueri . ] boyes , or children .

The eight Allegation . Exod. 7. it is saide Obiect. 8. v. 19. that all the waters in Egypt were turned into blood , by Moses and Aaron : and yet v. 22. it is saide , that the Magitians of Egypt turned water into blood also : which seemes to imply an absurditie , considering that all the waters were turned into blood before .

Ans. Some answer thus : that the water which the Magitians turned , was newly digged out of new pits , and therefore they vnderstand the former of all the waters that were seene , and that they onely were turned into blood . Others answer more fitly , that the waters which the Magitians changed , were fetched out of Goshen , from amongst the Israelites , where the waters remained pure , and were not turned , as the other were . Either of these answers may satisfie , but specially the latter .

The ●inth Allegation . Exod. 9. 6. Moses saith , that all the beasts in Egypt died of the Obiect 9. mu●… , and yet v. 25. in the seventh plague , it is said , the beasts were killed with thunder , and haile , and lightening : both which cannot be true .

Ans. First , we must put a difference between a common plague , or iudgement ; and an vniuersall . A common plague is , when●●o sort or kinde s●apeth , but all sorts are smitten , and such was the murren . For no mans cattell were free , no kind of cattell were saued . But the vniuersall is , when no particular of any kinde is exempted , but all destroied . Such was not this plague , but some escaped , and were reserued for other iudgements that followed . The ground of this distinction , is this : The word [ all ] in Scripture is often taken indefinitely for many . Thus the Prophet Esay speaks , cap. 66. 23. From moneth to moneth , and from Saboth to Saboth , shall all flesh come to worship before me : that is , many or great multitudes . And so in the new Testament , Matth. 4. 23. Christ healed all diseases , that is , many and of all kinds some . And in like manner the text before alleadged , must not be taken generally to include all without exception , but indefinitely for many or the most part of the cattell that were in the land of Egypt .

The tenth Allegation . Exod. 10. 22. wee Obiect. 10. read that one of the plagues was a palpable darknes , and so great , that for three daies together , no man either saw an other , or rose vp from the place where he sate . And yet v. 23. Moses is sent for , and called to come before Pharaoh . How should this be , seeing no man could stirre from his place , nor haue any light to goe before him : for there was none to be had , the darkenes was so palpable , and the aire was so thicke .

Ans. I take it the word [ Then ] v. 24. is to be meant thus , that Pharaoh sent for Moses after the darkenes was ended , not by candle or or other light in the time of darkenes . And this answer may very well stand without further exception .

The eleuenth Allegation . Iudg. 16. 29. The Obiect. 11. Atheists make a mocke at the historie of Sampson , as fabulous , where it is said , that all the Philistims came together in one house , to make sport with him , and on the roofe sate about 3000 persons to beholde him while he plaied , and yet there were but two pillars whereupon the whole house stood , and those also standing in the midst so neere together that a man might reach them both with his armes . This , say they , is most absurd and impossible .

Ans. Although the full resolution of this cauill , belongs to them that haue skill in Architecture ; yet thus much may be saide in way of answer : That the house might be capable of so many persons , and they also that stood aboue might well see and behold Sampson . For first , the whole house was not sustained by two pillars onely , but by many more , whereof two were the principall . For in likelihood the middle part whereon the whole building was knit together , from the bottome to the toppe , beeing the weightiest of all , was supported by two master-pillars . The other which was more outward , and lesse weightie might be vpholden by lesser proppes , which Artificers in that kinde call by the name of false-pillars . Hence it appeareth , that the two maine ones standing so nigh together , beeing shaken , the whole Ioseph . Antiq. Iudaic. 〈◊〉 . 5. c. 10. fin● . house together with them must needes fall . Neither will this seeme strange , that two pillars should beare vp a building of such capacitie ; if we doe but consider what is recorded of Curio the Romance , who deuised Plin. nat. hist. lib. 36. c. ●5 . the frame of a great Amphitheater , the two parts whereof were supported onely by two hinges , and yet was so large , that it contained the whole people of Rome . Secondly , old buildings in those countries were made for the most part , with open roofe . Againe , they were full of windowes on euery part like vnto great gates : and that they might be the more fit for sight from aboue , they were reared vp in some sort after the manner of the Egyptian Pyramides , wider below , and narrower aboue towardes the top . And by this meanes it is probable , not onely that they might containe a great companie , but that all those which stoode about the sides , and vpon the roofe , might very well behold what Sampson did below ; specially considering that he stood in the middest of the Theater , betweene the two middle pillars .

The twelfth Allegation . Sam. 16. 19. &c. it Obiect. 12. is saide that Dauid plaied before Saul , and that Saul knew him . But chap. 17. 55. when he was to fight with Goliah , Saul knew him not . Here is a plaine contradiction in the Atheists iudgement .

Ans. This sort of men doe still bewray their grosse ignorance , both in the matter and in the order of Scripture . For the word of God doth not alway set downe things , as they follow in order of time iust one after an other : but sometime it doth anticipate , putting such things in former histories , as are alreadie done and accomplished , which in regard of their euent should be related afterward . Sometime againe it vseth by recapitulation to declare things as following in order of time , which doe properly belong to a former narration . An example of the latter ( to omit many other that might be brought ) is the text alleadged . For that part of the 16 chap. from the 19v . to the ende , should by order of historie follow the 17 , as will easily appeare by comparing the place . And the like displacing of things saide and done is else-where to be found in the Scriptures . Which beeing considered , the Atheists supposed Contradiction , falls to the ground . For Dauid was to fight with Goliah before he plaied before Saul , and though he was then not knowne , yet Saul after that time tooke better knowledge of him .

The thirteenth Allegation is out of 2. Chron. 21. 2. where the Papist plaies the Obiect . ●3 . right Atheist , in going about to improoue the originall copies . There ( saith he ) Iehosaphat is called king of Israel , when as indeede he was king of Iudah , and so is he called in the former booke of Chronicles . In like manner Ahaz is tearmed king of Israel , 2. Chron. 28. 19. whereas the truth is , he was king of Iudah .

Answ. After the death of Salomon the kingdome was deuided , and the ten tribes were called Israel , and the other two Iudah and Beniamin did beare the name of Iudah . Now after the diuision , for some time the name of Israel common to both sides , was giuen to either , and both were named after it . And in this respect Iehoshaphat and Ahaz may be termed kings of Israel . Againe , the name of Israel sundry times in Scripture , and namely in the prophets , is taken only for the two Tribes , which bare the name of Iudah after the defection . And thus also might Ahaz haue that name given vnto him , though he were king of Iudah . Furthermore , the word Israel , is sometimes put for a true worshipper of God , that is , for him that is a Iew not without but within , not in the letter , but in the spirit , Rom. 2. 29. Thus our Sauiour saith of Nathaniel , Ioh. 1. 48. Behold a true Israelite in whome is no guile , that is , a man of an vpright hart , that serueth God in spirit and in truth . And in this sense Iehoshaphat might be termed king of Israel , because he was a king and patrone of all true worshippers of God . For euen then the Israelites sorted themselues together , and the godly among them came to liue vnder him in Iudah , though the distinction of the kingdomes did still remaine .

The fourteenth Allegation is out of Act. Obiect 1● . 7. 16. where the Papists and Atheists alleadge the Scripture to be contrary to it self : in that there it saith , Abraham bought a field of Emor , when as Gen. 33. 19. the same field was bought by Iacob .

Ans. 1. Some say that there is a fault , because Abrahams name is put for Iacob . Yet not a fault of the Bible , but of them that wrote out the Bible . Neither doth this diminish the authoritie of scripture , though the penmen did erre and slippe in writing , so long as we may find out the truth by scripture .

2. Ans. That this field was bought twice : First by Abraham , and then afterward recouered by Iacob , that he might maintaine his fathers possession .

3. Answ. That Abrahams name is here put for his posterity , as Israels name is otherwhere giuen to his children , yea not only to his children , but also to his fathers Isaack , & and Abraham . For Exod. 12. 40. it is said , The abode of the children of Israel while they dwelt in Egypt , was 430. yeares , which cannot be true vnlesse the abode of Abraham and Isaack be therein included . Now if the name of the successour may be giuen to his auncestors , much more may the name of the auncestors be giuen to the posteritie .

CHAP. IV.

Of Religion .

THe third Question concerning man , as he stands in relation to God , is touching Religion , where it is demanded , What is that Religion , that is due vnto the true God ?

Answ. The name Religion , is not alwaies taken in one and the same sense . For sometime it is vsed , to signifie the whole bodie of doctrine , reuealed in the written word , that teacheth and prescribeth , whatsoeuer is to be beleeued or practized , as necessary to saluation . Otherwhiles it is put for the inward vertue of the mind , where the same doctirne is beleeued , and the duties therein required , practised , and performed to the Maiestie of God . And beeing thus taken , it is called by the name of Pietie or Godlinesse , in the Scripture . And in this second sense I take it in this place .

Now Religion or Pietie , hath two distinct parts . The first , is knowledge of God ; the second , the worship of God . These two are notably described by Dauid , in his last will and Testament , wherein he commends vnto Salomon his sonne before all other things , the care and ioue of Religion and Pietie ; the summe whereof , he reduceth to these heades ; the knowledge of God , and worship of God . 1. Chron. 28. 9. And thou Salomon my sonne KNOWE thou the God of thy father , and SERVE him with a perfect heart , and with a willing mind .

According to this difference of heades , are the Questions concerning religion to be distinguished , and these are principally two . First , how God is to be knowne , and then how he is to be worshipped .

I. Question . How God is to be conceiued in our mindes , when wee performe any seruice or worship vnto him ?

FOr answer hereunto , this ground is first to be laid , that we must not , neither can possibly knowe or conceiue God as he is in himselfe . For God in himselfe is infinite , and therefore incomprehensible in regard of vs . But we are to conceiue him so , as he hath & doth reveale himselfe to vs in his creatures , principally in his word . The truth herof may appeare in this one example , ( to alleadge no more ) when Moses desired to see the glory & Maiestie of God , for a further confirmation and assurance of his calling , answer was made him by God , that he could not see his face , but he should see his back parts , as he passed by him . The meaning of this answer is , that God would manifest his glorie vnto him by his effects , by which as by a glympse or imperfect representation , he might discern some part of his Maiestie , so farre forth as he was able in the infirmitie of flesh and blood , to behold the same . But the perfect and full sight thereof , no creature was euer able to attain vnto , it beeing reserued for the life to come ; when ( & not before ) they shall see him as he is in himselfe face to face .

This Ground beeing laid , the full answer to the Question I propound in foure rules .

I. Rule . When we are to pray , or to worship God , we must not conceiue him , in the forme of any earthly or heauenly , bodily , or spirituall creature whatsoeuer : for thus not to conceiue him , is a degree of conceiuing him aright .

II. Rule . God must be conceiued of vs , not by his nature , but by his attributes , & works . By his attributes , as that he is infinite in mercie , iustice , goodnes , power , &c. By his works of creation , and gouernement of the world , of redemption , &c. Thus the Lord reuealed himselfe to Moses , Exod. 6. 14. I AM hath sent me vnto you : that is , one which hath his beeing in himselfe , and of himsefe , that giues being to all creatures by creation , and continues the same by his prouidence : one that giues a beeing and accomplishment , to all his mercifull promises . When the Lord appeared to Moses , he shewed not his face vnto him , but passed by him with a voice , The Exod. 34. 6. Lord , the Lord , strong , mercifull , and gratious , long suffering , and plenteous in goodnes and truth . In which place , the Lord proclaimes his name , by his attributes . So in the prophecie of Ieremie , I am he that shewes mercie , iudgement , Icr. 9. 24. and iustice in the land . The same , Daniel confesseth in his praier , when he saith , O Lord God , which art great and fearfull , keeping Dan. 9. 4. couenant and mercie toward them that loue thee , & keepe thy commandements . And lastly , the author to the Hebrewes , He that comes to God , must beleeue that God is , and that he is a rewarder Heb. 11. 6. of them that seeke him .

III. Rule . God must not be conceiued absolutely , that is , out of the Trinitie : but as he subsisteth in the person of the Father , Sonne , and the Holy Ghost , so he must be knowne and conceiued of vs . The auncient rule of the Church is , that the vnitie must be worshipped in Trinitie , and the Trinitie in Vnitie .

By this doe the protestant Churches , differ from all other assemblies of worshippers . The Turke conceiues and worships a God , creator of heauen and earth , but an abstracted God , which is neither Father , Sonne , nor Holy Ghost . The Iew worshippeth God , but out of Christ , and therefore a feigned and Idol God . The Papist in word acknowledgeth and so worshippeth God , but indeede makes God an Idol , because he worships him not in a true but in a feigned Christ , that sits at the right hand of the father in heauen , and is also in the hands of euery Masse-priest , after the words of consecration . But the Protestant knowes God as he will be knowen , and consequently worships him as he wil be worshipped , in Father , Sonne , and Holy Ghost .

IV. Rule . When we direct our praiers , or any worship to any one person , we must include the rest in the same worship ; yea further , we must retaine in minde the distinction and order of all the three persons , without severing or sundring them ; for so they are Matt. 28. 19. 1. Ioh. 5. 7. named , and propounded in the Scriptures . The reason is , because as they are not seuered , but conioyned in nature , so they neither are , nor must be seuered , but conioyned in worship . For example the man that praies , to God the Father for the forgiuenes of his sins , must aske it of him for the merit of the sonne , and by the assurance of the Holy Ghost . Againe , he that praies for remission of his sinnes , to God the Son , must pray that he would procure the Father to graunt his pardon , and withall assure it by his spirit . He also that praies for the same to God the Holy Ghost , must pray that he would assure vnto him the remission of his sinnes , from the father , by , and for the merit of the Sonne .

CHAP. V.

Of the second part of Religion touching the worship of God , and first of the inward worship .

II. Question . How God is to be worshipped and serued .

FOr the full answer hereof , we must remember that the worship of God is twofold ; inward or outward . Inward is the worship of the mind , the heart , the conscience , will , and affections ; for man by all these ioyntly and seuerally performeth worship and seruice to his creator . The outward is that worshippe whereby the inward is testified outwardly in the speach and actions . The former of these two , is the spirituall worship of the inward man , and the very ground and foundation of all true worship of God : for God is a spirit and therfore must be worshipped in spirit , Ioh. 4. 24. that is , in the the minde , conscience , will , and affections . Indeede all the worshippe of God is spirituall , euen that which we call outward ; yet not of it selfe , but by vertue of the inward , from which it proceedeth .

Sect. 1.

The heades of Inward worship are two . Adoration . Adoration of God , and cleaving to God . For as they are two different actions of the heart , so they may fitly be termed two distinct parts of Gods worship . This distinction is in some part propounded by Moses , where he exhorteth the Israelites , to feare Iehovah their Deut. 10. 20. God , to adore him , to cleaue vnto him , and to swear by his name .

Adoration , is that part of Gods worship , whereby a man , vpon a vile and base estimation of himselfe , as beeing but dust and ashes , submits & subiects his soule to the glorie and Maiestie of God .

This hath two principal groundes in the heart , which if they be wanting , there can be no true worship of God . The first is Abnegation or deniall of our selues , when we esteem our selues to be meerely nothing . The second is exaltation , or Advancement of Gods maiesty , aboue all the things in the world . Examples of these we haue many in the scriptures , as of Abraham , who called God his Lord , Gen. 8. 27. and himselfe dust and ashes : of the Angels , whome in a vision the Prophet sawe standing Esa. 6. 〈◊〉 , before God , with one wing couering their feete , which signified the abasing of themselues ; and with another couering their faces , which betokened their adoration of the maiestie of God . Of Daniel , when he confesseth , To thee , O Lord , belongeth righteousnes Dan. 9. 7. it selfe , but to vs shame and confusion of face . Lastly , of the woman of Canaan , who calls Christ Lord , and her selfe , a dogge . Matth. 15. 27.

Now in Adoration , there are foure Vertues ; Feare , Obedience , Patience , Thankefulnesse .

Feare , is a great part of the worship of God , which I prooue by two places laid together . Esa. 29. 13. Matth. 15. 8 , 9. wherein Feare and Worship , are taken for one and the same thing : for that which Esay calls Feare , Matthew calls Worship . Now in this feare , there be two things that serue to distinguish it from all other feares .

First , it is absolute : for by it God is reuerenced absolutely . Saint Paul exhorteth to yeelde tribute , feare , and honour to the Rom. 13. 7. Magistrate , not for himselfe , but for God , whose minister he is . And our Sauiour saith , Feare ye not them which kill the bodie , and are not Matth. 10. 28. able to kill the soule , but rather feare him which is able to destroy both soule and bodie in hell . As if he should say , I allow and command you to feare men , onely for God , who hath set them ouer you , but feare God for himselfe .

Secondly , it makes a man , first of all , to feare the offence of God , and then the punishment and iudgement . For it is not a feare of the offence alone , but of the offence and punishment together , and of the offence in the first place : Mal. 1. 6. If I be a Lord , where is my feare ? And where it is saide in Matthew , but rather feare him that is able to cast bodie and Matth. 10. 28. soule into hell fire ; there is commanded a feare of God , in regard of his anger . We feare the sword of man , and that lawfully , why then Rom. 13. 4. may we not feare the punishment of God ? If it be said , this is a seruile feare , to feare the punishment , and agrees not to Gods children : I answer , slauish feare is , when a man only fears the punishment , & not the offence of God , or at least the punishment more then the offence .

The second vertue of Adoration , is inward Obedience of the hidden man of the heart . The Lord preferres this obedience before all sacrifice , 1. Sam. 15. 22. This standeth in two things . First , in yeelding subiection of the Conscience to the commaundements , threatnings , and promises of God , so as we are willing , that it should become bound vnto them . Secondly , when the rest of the powers of the soule , in their place and time , performe obedience vnto God . And by this meanes doe we bring into captiuitie , euery thought vnto the obedience of Christ , as Paul speaketh , 2. Cor. 10. 5.

The third vertue of Adoration , is Patience ; which is , when a man in his afflictions , submitteth his will to the will of God , and quieteth his heart therein , because God sendeth afflictions . This was Dauids counsell , Be silent before the Lord , and alwaies waite vpon his pleasure . And his practise , when in trouble he resigned Psal. 37. 7. himselfe into the hands of God , and said , Lord , if I please thee not , loe I am here , doe with me as seemeth good in thine eyes . This patience 1. Sam. 15. 26. is a part of Gods worship , because it is a kind of obedience .

The fourth vertue of Adoration , is Thankfulnesse to God , which shewes it selfe in two things . First , in an acknowledgement of the heart , that our selues and whatsoeuer we haue , is Gods , and proceedeth from his blessing alone . Secondly , in a consecration of our bodies , soules , liues , callings , and labours to the honour and seruice of God . Thus much of the first head of Inward worship , or the first action of the heart , standing in Adoration .

Sect. 2.

The second Action of the heart in Inward Cleauing to God . worship , or the second part thereof , is Cleauing vnto God . Now we cleaue vnto God by foure things : by Faith , Hope , Loue , and inward Inuocation .

By Faith , I meane true iustifying faith , whereby we rest vpon Gods mercie for the forgiuenes of our sinnes , and life euerlasting : and vpon his prouidence , for the things of this life . Thus Abraham , beeing strengthened in this faith , and relying by it vpon Gods promises made vnto him , gaue glorie vnto God , Rom. 4. 20. This Sauing faith , is the very roote , and beginning of all true worship . For Loue , which is the fulfilling of the Law , must come from it . 1. Tim. 1. 5.

The second is Hope , which followes and dependes vpon faith : and it is that grace of God , whereby with patience we waite the Lords leisure , for the performance of his promises , especially touching redemption , and life eternall . If we hope ( saith Paul ) for that we haue not , we doe with patience expect it , Rom. 8. 25.

The third , is Loue of God ; which hath two effects in the heart . First , it makes the heart to cleaue vnto God , and to be well pleased with him simply for himselfe . In this manner God the father louing Christ , testifieth that he was well pleased in him , Matth. 3. 17. Secondly , it mooues the heart to seeke by all meanes possible , to haue true fellowship with God in Christ . This the Church notably expresseth in the Canticles .

The fourth , is Inward praier , or Inuocation of the heart ; and it is nothing els , but the lifting vp of the heart vnto God , according to his will , by desires and grones vnspeakable . Or , it is a worke of the heart , whereby it flies vnto God for help in distresse , & makes him a rocke of defence . When the children of Israel were afflicted , They remembred that God was their strength , and the most high God their redeemer , Psal. 78. 35. Of this kinde of prayer Paul speakes , when he saith , pray continually , 1. Thess. 5. 17. For solemne prayer conceiued , and vttered in forme of words , cannot alwaies be vsed : but we are to lift vp our hearts vnto God , vpon euery occasion , that by inward and holy motions and affections , they may be ( as it were ) knitte vnto him .

Now to conclude this point touching Inward worship , we must remember that it alone is properly , simply , and of it selfe , the worship of God ; and the Outward is not simply the worship of God , but onely so farre forth as it is quickned by the Inward , and grounded vpon it . For God is a Spirit , and therefore the true worship that is done vnto him , must be performed in spirit and truth , Ioh. 4. 24.

CHAP. VI.

Of the outward worship of God , and the first head thereof , Prayer .

THus much of the Inward worship of God . The Outward is that , which is performed by the bodie externally , either in word or deede . To this belong many particulars , which I will reduce to eight seuerall heads .

I. Prayer . II. The hearing of the word preached . III. The vse of the Sacraments . IV. Outward Adoration . V. Confession . VI. An Oath . VII . Vowes . VIII . Fasting .

Touching Praier conceiued and vttered by the voice , there are many Questions of Conscience ; the principall whereof are foure .

I. Question . How shall a man make a Lawfull praier . lawfull and acceptable praier to God ?

Ans. The word of God requires many conditions in making praier to God : they may all be brought to three heads . Some of them goe before the making of praier , some are to be performed in the act of praier , some after praier is ended .

Sect. 1.

Conditions to be obserued before praier , are three . Conditions before prayer .

First , he that would make such a praier as God may be pleased to heare , must repent . Esa. 1. 15. God would not heare the praiers of the Iewes , because their hands were full of blood : that is , because they had not repented of their oppression and crueltie . Ioh. 9. 31. God heares not sinners : that is , such as liue and lie in their sinnes , and turne not vnto God by true repentance . 1. Ioh. 3. 22. By this we know that God heares our prayers , if we keepe his commandements . I adde further , that the man which hath before-time repented , must againe renew his repentance , if he desire that his praiers should be accepted . For the very particular sinnes of men , whereinto they fall after their repentance , doe hinder the course of their praiers , from hauing accesse vnto God , if they be not repented of . And for this cause , the worthie men of God the Prophets in the old Testament , doe vsually in the beginning of their praiers , still humble themselues , and confesse their sinnes ; as we may see in the example of Daniel , chap. 9. v. 5 , 6 , &c. and of Ezra , chap. 9. v. 6. &c.

Secondly , before a man make a praier , he must first ( if neede require ) be reconciled vnto his brother . If thou bring thy gift to the altar and there remembrest that thy brother hath ought against thee , leaue there thine offering and goe thy way , first be reconciled to thy brother , & then come and offer thy gift , Matt. 5. 23. When ye shall stand and pray , forgiue , if ye haue any thing against any man , &c. Mark . 11. 25.

Thirdly , he that is to pray must prepare himselfe in heart and mind , as one that is to speake familiarly with God .

In this preparation , foure things are required . First , the mind is to be emptied of all carnall & worldly thoughts . Secondly , there must be in the minde , a consideration of the things to be asked . Thirdly , a lifting vp of the heart vnto the Lord , Psal. 25. 1. Fourthly , the heart must be touched , with a reuerence of the maiestie of God , to whome we pray . Eccl. 5. 1. Be not rash with thy mouth , nor let thy heart be hasty to vtter a thing before God . For the neglect herof , the Lord threatneth to bring a iudgment vpon the Israelites . Esay . 29. 13. 14.

Sect. 2.

The second sort of Conditions , are those that are required in praier , and they are in Conditions in prayer . number eight .

I. Euery petition must proceed from a liuely sense , and feeling of our owne wants , and of our spirituall pouertie . For without this , no praier can be earnest and hartie ; and consequently become acceptable vnto God . For example , when we pray that Gods name may be hallowed , we must in making that petition , haue in our harts a sense of the corruption of our nature , wherby we are prone to dishonour the name of God .

II. Our praier must proceede from an earnest desire of that grace which we want : and this desire is indeede praier it selfe . Moses vttering neuer a word , but groning in the spirit vnto God , in the behalfe of the Isralites , is said , to crie vnto the Lord . Exod. 14. 15. We know not ( saith Paul ) what to pray as we ought , but the Spirit it selfe maketh request for vs with sights , that cannot be expressed . Rom. 8. 26.

III. The petition must proceede from sauing and true iustifying faith . The reason is , because without that faith , it is impossible that either our persons , or our praiers , or any other action we doe , should please God , Heb. 11. 6.

IV. Euery petition must be grounded vpon the word of God , and not framed according to the carnall conceit and fansie of mans braine . And this is the assurance that we haue in him , that if we aske any thing ACCORDING TO HIS WILL , he heareth vs . 1. Ioh. 5. 14. Now we haue a double ground of our praier in Gods word ; a commandement to make the praier , either generall or particular ; and a promise that our requests shal be granted .

Here we must remember two rules . First , Things to be asked are either spirituall , or temporall . Spirituall are such , as concerne God ; whereof some are more necessarie to saluation , as remission of sinnes , faith , repentance , and such like : some are lesse necessarie , as hope , ioy in the feeling of Gods mercie in distresse , &c. Temporall things are such , as belong to this life , as meate , drinke , clothing , preferment , and such like .

Now touching things spirituall , that are moore necessary to saluation , we are to pray for them absolutely , without any exception or condition . But for things lesse necessary to saluation , and for temporall blessings , we must aske them at gods hand with this condition ; if it be his will and pleasure , and so farre forth , as he in his wisdome shall iudge to be most expedient for vs . Herein we must follow the example of Christ , who in his agonie prayed to his father to take that cuppe from him , yet with this condition , Not my will , but thy will be done . The reason is this : Looke how far forth God commands vs to aske , and promiseth that we shall receiue , so far forth are we warranted to aske , and may hope to receiue . Now God commands vs to aske , and promiseth vs the first sort of spirituall things , freely and simply , without any condition or exception . But the other sort of spirituall things , that are lesse necessary , and temporall blessings , he promiseth vs with condition ; and therefore in like sort ought we to aske them .

The second Rule is : We must not in our prayer ; bind God to any circumstances of time , place , or measure of that grace , or benefit , which we aske .

V. Our praiers being thus framed , ( as hath beene said ) are to be presented and offered to God alone , and to none but him . For first , none els can heare all men , in all places , at all times ; and helpe all men , in all places and at all times , but onely he . Againe the spirit of God makes vs to pray , and in prayer to call him Abba , father . Furthermore , all praier must be grounded vpon the word ; wherein we haue not the least warrant , either expressely setdowne , or by consequent implyed , to preferre our sutes and requests to any of the creatures .

VI. Praier is to be presented to God , in the name , merit , and mediation of Christ alone . For we our selues are not worthie of any thing , but shame and confusion . Therefore we cannot pray in our owne names , but must pray onely in the name of Christ . Our praiers are our sacrifices , and Christ alone is that Altar , whereon we must offer them to God the father . For this Altar must sanctific them , before they can be a sacrifice of a sweete smeiling sauour vnto God . Hence it is , that not onely our petitions , but all other things , as Paul wisheth , are to be done in the name of the Lord Iesus , Coloss. 3. 17. And Christ himselfe saith , Whatsoeuer you aske the Father in my name , he will giue it you , Ioh. 16. 23.

VII . There must be in praier , Instancie and Perseuerance . The heart must be instant , not onely in the act of praier ; but afterwards till the thing asked , be granted . This Instancie , is commended vnto vs in the parable of the widdow , and the vnrighteous iudge , Luk. 18. 1. Hereunto the Prophet exhorteth , when he saith , — keepe not silence , and giue the Lord no rest , &c. Esa. 62. 7. And S. Paul in like manner wisheth the Romanes , to striue with him by praiers to God for him , Rom. 15. 30.

VIII . Euery true praier , must haue in it some thanksgiuing vnto God for his benefits . In all things let your requests be shewed vnto God , in praier and supplication , with giuing of thanks , Phil. 4. 6. Christ himself , gaue direction touching this , in that forme of prayer which he taught his Disciples , For thine is the kingdome power and glorie .

Sect. 3.

The third sort of conditions , are those which are required after prayer ; and they are Conditions after prayer . specially two .

The first is , a particular faith , whereby he that praieth , must be assured that his particular request shall be granted . Mark . 11. 24. Whatsoeuer ye desire when ye pray , BELEEVE that ye shall haue it , and it shall be done vnto you . And that he may haue this particular faith , he must first haue that whence it ariseth , namly , true iustifying faith , standing in a perswasion of his reconciliation with God .

The second is , that a man must doe and practise that , which he praies for ; and he is not onely to pray for blessings , but also to vse all lawfull meanes that he can , whereby the blessings he asketh , may be obtained . For example . As thou praiest for the pardon of thy sinns , so thou must leaue thy sinns , and vse all good meanes , whereby the same may be mortified and crucified . And the like is to be done in all other things , which we aske of God .

Thus we haue the first Question of conscience resolued touching Praier ; that then the praier is acceptable to God , when he that prayeth obserueth , as much as in him lyeth , all these conditions before , in , and after praier .

II. Question . Whether may a man lawfully make Imprecations , that Of Imprecations . is to say , pray against his enemies ? and how farre forth is it lawfull ?

Sect. 1.

For answer to this , we must marke and obserue sundry distinctions , and differences .

First , we must distinguish betweene the cause , and the person that defends and maintaines the cause . The euill cause which an euil man defendeth , is to be condemned of vs ; & wee may alwaies , and that lawfully , pray against it ; but we may not in like sort , condemne and pray against his person .

Secondly , we must distinguish of the persons of our enemies ; Some be priuate enemies , some publicke . Priuate , I call those , which be enemies of some particular men , and are against them , in regard of this or that cause or matter , and yet are not enemies of God , or of his truth . Publike are those , which are not only our enemies , but the enemies of God , of his kingdome , of his trueth , and relion . Now we may not pray against priuate enemies : we may ( as before ) pray against their euill cause , but not against their persons ; Math. 5. 44. Blesse them that curse you , doe good to them that hate you , and pray for them which hurt you and persecute you . And we are commanded to loue our enemies , as our selues .

Againe , publicke enemies of God and his truth , are also of two sorts , either Curable or Incurable . Curable are such , as offend of ignorance , or some other humane frailty , so as there is some hope of their conuersion , and repentance . We must not pray against the persons of these , but onely against their dealings and badde causes , and pray for their persons , and for their conuersion . Thus Christ praied for those that crucified him ; Father , forgiue them : and Stephen , Act. 7. for them that stoned him . Vncureable , are those that sinne obstinately , and of malice , so as there is no hope of their amendment and conuersion .

And further , for the better answering of this Question , we must marke another distinction . There are two sorts of men , that are to make praier vnto God . Some that haue extraordinary gifts , as the Prophets and Apostles . Now he that is an extraordinarie man , hath and must haue these two gifts ; namely , first a spirit of Discerning , to discerne and iudge whether the person against whome he praies , be incureable or no : and secondly a pure Zeale of Gods honour and glory . The extraordinary man , that is qualified with these two gifts , may pray not onely against the cause of him , that is an enemie to God , but against his person . Thus Dauid did , especially in the 109. Psal. which Psalme is full of terrible curses , against his particular enemies , and typically , against Iudas . For he had the spirit of discerning , by which he knewe that they were incurable enemies , and a pure zeale of the glorie of God , which made him breake out into such imprecations . So Paul praies , Gal. 5. 12. that they might be cut off which troubled the Church , &c. 2. Tim. 4. 14. he praies directly against the person of Alexander the coppersmith , that had don him much wrong , The Lord reward him according to his workes . Which must not seeme strange : for Paul had in that imprecation ; the Spirit of prophecie , and consequently both the spirit of discerning , and of pure zeale : and therefore he might pray against him as he did .

But for Ordinarie men , such as haue nothing but ordinarie gifts , and want the spirit of discerning , and haue also a zeale mingled with choler , stomack , anger , and hatred ; they may vse no extraordinarie praier against the person of any man . All that they may doe , is to pray , that God would restraine their malice , hinder their badde practises , and turne them to his glorie , and the good of his Church . Therefore Act. 4. 29. when there had beene a Councell holden at Ierusalem , against the Apostles Peter , and Iohn ; in the first beginning of the great persecution of Christians , in the primitiue Church , it is said , that they departed from the assembly , and praied together with the rest of the Church , in this manner ; And now , O Lord , behold their threatnings , &c. Wherein they praied not against the Councell , nor against the men that sate in counsell , but against their proceedings , courses , deuises , and threatnings . And their practise , may be a patterne for ordinary men to follow . In Luk. 9. 54. the Disciples asking our Sauiour Christ , whether they should call for fire from heauen , to destroy his enemies , he sharply reprooueth them , for their intemperate heate against the Samaritans , and tells them , that they had not that extraordinarie Spirit , to effect such a thing , because they were but ordinarie men . Ordinarie men therefore may not pray against the persons of Gods enemies . The Pope at this day is a professed enemie to Christ , and his Gospel , yet no man may pray against the person of the Pope , but onely against his state , kingdome , and regiment , which is Antichristian ; whereby he sets himselfe against God , and his kingdome .

Sect. 2.

Vpon the answer to this question , there followeth an other . Sundrie Psalmes of Dauid are Psalmes of imprecation , wherin Dauid curseth his enemies fearefully , especially in the 109. Psalme ; now all these psalmes were penned for our vse : It may therefore be demanded , how we may vse these , and such like , when we read or sing them ?

Ans. I. We must not vse them as Dauid did , namely , as praiers against the persons of our enemies , but onely as prophecies against the enemies of God , wherein the punishment of incurable men , that were enemies to God and his truth , is foretold . For wee haue not , as Dauid had , an extraordinarie spirit , or a pure zeale : therefore we cannot pray as he did .

II. I answer , whereas these Imprecations were directed against particular enemies , we may vse them in some sort as praiers , but how ? as generall praiers against all the incureable enemies of God , not against any particulars among the Iewes , Turkes , or Papists . As therfore as we may vse these Imprecations as praiers , so we must vse them without any particular application , to the persons of any particular men .

III. Question . What be the particular Circumstances Of the Circumstances of Prayer . of Prayer ?

Ans. There are chiefly foure . I. The voice , or speech . II. The gesture . III. The place where . IV. The time when .

Sect. 1.

Concerning the Voice , this Question may Of the Voice in prayer . be mooued ;

Whether a Voice or words , are ●o be vsed in prayer , or no ?

Ans. Prayer is either Pub●cke , or Priuate . In publike prayer , a forme of wordes must alwaies be vsed , in a knowne , plaine , and distinct voice . The reasons are these . First , the Minister is the mouth of the whole Congregation in prayer , as he is the mouth of God to the people in preaching . Now as the Minister is their mouth to God in prayer , so the people must giue their assent , and approbation to his prayer , by the word , Amen . But there can be no professed and publique assent , without a voice . Secondly , God is the Creator , not onely of the soule of man , but also of his bodie ; and we blesse God , not onely with the heart , but also with the Iam. 5. 9. tongue : therefore the whole man must pray in publicke .

Now in priuate prayer , made in priuate and secret places , by priuate persons , the Voice is profitable , but not simply necessarie . It is profitable , because it stirreth vp the affections of the heart ; it serueth also to keepe the wandering minde in compasse , to expresse the affection , and to procure attention of the heart to the prayer . Yet it is not simply necessarie . For a man is not bound in co●●cience , to vse a forme of wordes , in all his prayers . Moses prayed , he spake neuer a word , and yet it was a prayer : for the Lord saies vnto him , Exod. 12. 15. Why criest thou ? Anna praying in the Temple , her lippes did mooue onely , her voice was not heard , and yet shee is said to pray , 1. Sam. 1. 13. Againe , the Spirit is said to pray in the Elect , with groanes that cannot be vttered , and yet the Holy Ghost giues them the name of prayers , Rom. 8. Paul biddes vs pray continually , which is not to be vnderstood of a continuall vse of a forme of words , but of the groanes and sighes of the heart , which may be made at all times .

Out of this Question ariseth another ;

Whether it be lawfull , when we pray , to read a set Forme of prayer ? for some thinke that to doe so , is a sinne .

Ans. It is no sinne ; but a man may lawfully , and with good conscience doe it .

Reasons . First , the Psalmes of Dauid were deliuered to the Church , to be vsed and read in a set forme of words , and yet the most of them are praiers . Secondly , to conceiue a forme of praier , requires gifts of memorie , knowledge , vtterance , and the gifts of grace . Now euery child and seruant of God , though he haue an honest heart , yet hath he not all these gifts : and therefore in the want of them , may lawfully vse a set forme of prayer ; as a man that hath a weake backe , or a lame legge , may leane vpon a crutch .

It is alleadged , that set formes of praier , doe limit and binde the Holy Ghost .

Ans. If we had a perfect measure of grace , it were somewhat , but the graces of God are weake and small in vs . This is no binding of the Holy Ghost , but a helping of the spirit , which is weake in vs , by a crutch to leane vpon : therefore a man may with good conscience , vpon defect of memory and vtterance , &c. vse a set forme of prayer .

Sect. 2.

The second Circumstance , is the Gesture . Of Gesture in prayer . Concerning which it is demanded , what kind of gesture is to be vsed in praier ? whether kneeling , standing , sitting , or the holding vp the hands , or head to heauen , or bowing the body to the earth ?

Answ. God in his word hath not prescribed any particular gesture of the body : and therfore our consciences are not bound to any in particular . Besides that , Religion stands not properly in bodily actions , and gestures . Yet touching gesture , the word of God giues certaine generall rules to be obserued in prayers , both publicke and priuate .

In Publicke praier , these rules of Gesture are prescribed . First , when publicke praier is made in the congregation , our gesture must alwaies be comely , modest , & decent . Secondly , all gesture vsed publickely , must serue to expresse , as much as may be , the inward humility of the hart without hypocrisie . Now these kinds are manifold . Some concern the whole body , as the bowing thereof , the casting of it downe vpon the ground ; some againe concerne the parts of the body , as lifting vp of the head , the eies , the hands , bowing the knees , &c. Touching these , the scripture hath not bound vs to any particulars ; but in them all , we must haue regard , that they serue alway to expresse the humilitie of our hearts before God . Thus haue the Holy men of God behaued themselues ; yea the Holy Angels standing before the Arke , doe couer their faces , in token of reuerence of the maiestie of God , Esay . 6. 2. Thirdly , we must in publicke praier , content our selues to followe the laudable fashion , and custome of that particular Church , where we are . For , to decline from customes of particular Churches , in such cases , often causeth scisme and dissensions .

In priuate praier , done in priuate and secret places , there is more liberty . For in it we may vse any gesture , so it be comely , and decent , and serue to expresse the inward humility of our hearts . An auncient writer is of opinion , that it is an vnreuerent , and vnlawfull thing , to pray sitting . But both the learned before , in , and after his time , haue iudged his opinion superstitious ; specially considering that Religion stands not in the outward gesture of the body , and it skills not much what that is , so the inward humility of a syncere heart be expressed therby .

Sect. 3.

The third Circumstance , is the place . Where The Place of prayer . Question is made , In what place we must pray ? Answ. In regard of conscience , holines , and religion , all places are equal , and alike in the New Testament , since the comming of Christ . The house or the field , is as holy as the Church ; And if we pray in either of them , our prayer is as acceptable to God , as that which is made in the Church . For now the daies are come , that were foretold by the Prophet , wherein . a cleane , offering should be offered to God in euery place . Mal. 1. 11. which Paul expo●…ds , 1. Tim. 2. 8. of pure and holy praier , offened to God in euery place . To this purpose , Christ said to the woman of Samaria , Ioh. 4. 25. that the tyme should come , when they 〈◊〉 not worship in Ierusalem , or in Samaria , but the true worshippers of God , should worship him in spirit and in truth , wheresoeuer it be .

Yet neuerthelesse , for order , decency , and quietnes sake , publicke prayer must be made in publicke places ; as Churches and Chappels , appointed for that vse . And priuate praier , in priuate houses and clozets , Mat. 6. 5.

Now the opinion of the Papist is otherwise : For he thinkes that in the new Testament , hallowed Churches are more holy then other places are , or can be ; and doe make the prayers offered to God in them , more acceptable to him then in any other ; and herevpon they teach , that priuate men must pray in Churches , and priuate prayers must be made in Churches , if they will haue them heard . For proofe hereof , they alleadge the practise of some particular persons in the Scriptures . Of Anna , who praied priuately in the temple , Luk. 2. 37. Of Dauid , who in his exile , desired greatly to haue recourse vnto the temple . And of Daniel , who is saide to looke out at the window , toward the temple , and pray . Dan. 6. 10.

Answ. These places are abused by the Popish Church . For there is great difference betweene the temple at Ierusalem in the old Testament , and our Churches in the new . That was built by particular commandement from God : so were not our Churches . That was a type of the very body , and manhood of Christ . Heb. 9. 11. And of his misticall bodie , Col. 2. 7. Againe , the Arke in the temple was a pledge , and signification of the couenant , a signe of gods presence , a pledge of his mercie , and that by his owne appointment : 1. Sam. 7. for it was his will there to answere his people : but the like cannot be shewed of our Churches or Chappells .

It will be saide , that the Sacrament is a signe of Gods presence , for in it God is present after a sort . Ans. It is true , Christ is present in the Sacrament , but when ? not alwaies , but then onely when the Sacrament is administred . And the Administration beeing once ended , Christ is no more present in the Elements of bread and wine . And in the very act of celebration , he is not carnally but spiritually present .

Sect. 4.

The fourth Circumstance , is the Time . The Time of prayer .

Quest. What are the times , in which men are to make prayers vnto God ?

For answer to this question , it is first to be considered , that there is a twofold manner of praying , and consequently two kindes of prayer . The first , is the secret and sudden lifting vp of the heart to God , vpon the present occasion . The second , is set or solemne prayer . The first sort of praiers , haue of auncient time beene called Eiaculations , or the darts of the heart . And the time of this kind of prayer , is not determined , but is and may be vsed at any time , without exception . This point I make plaine by these reasons .

The first , is the commandement of God , 1. Thess. 5. 17. Pray without ceasing . Eph. 6. 18. Pray alwaies , with all manner of prayer and supplication in the Spirit , and watch thereunto with all perseuerance — for all Saints . In both these places , by praier and supplications , Paul vnderstandeth the sudden lifting vp of the heart vnto God .

Secondly , whatsoeuer we speake , thinke , or doe , we must doe all to the glorie of God . Now God is glorified , when we doe in all things , from our hearts acknowledge his power , wisdome , iustice , mercie , prouidence , and goodnes . And these we doe acknowledge , when we daily and howerly lift vp our hearts to him , in petition , for some blessings , and in thanksgiuing for his mercies .

Thirdly , we are subiect to innumerable infirmities , frailties , and wants , so as we cannot of our selues , so much as thinke one good thought ; therefore we are euery day and hower , to lift vp our hearts to God , partly in praier , partly in giuing of thankes , that he would make a daily supplie by his grace .

Fourthly , Satan seekes by all meanes to ouerthrow our soules continually ; and in that regard it behooueth vs alwaies and vpon euery occasion , to lift vp our hearts to God , for his mercifull protection .

Fiftly , the gift of faith must grow and increase in vs day by day . And the meanes whereby it groweth and thriueth in vs , are the exercises of faith , not seldome and rare , but daily and continually vsed . Now of all the exercises of faith , none is more exceilent , then Invocation and Thanksgiuing .

The Second kinde of prayer , is set and solemne ; when a man sets himselfe apart , to pray vnto God vsually and feruently : or , when men come reuerently and solemnely together into the congregation , to call vpon the name of the Lord . The word of God appoints no set time for this kind , but leaues it to the libertie , wisdome , and discretion of men . And the ground of this Libertie is this ; There is now no difference betweene time and time , in regard of Conscience , for performing the worship of God , and the duties of religion , ( the Saboth onely excepted : ) but the principall and onely difference , is in regard of outward order and conueniencie , whereby one time may be thought fitter then an other , and that must be discerned by the wisdome of men . In the New testament , the distinction of daies , and houres , is taken away . Paul was afraid of the Galatians , because they made difference of daies , times , moneths , and yeares , in respect of holines and religion , Gal. 4.

By this doctrine , we may see what to iudge of the Romane religion , touching set times of prayer . They prescribe certaine houres , which they tearme Canonicall ; and they distinguish them in this manner . The first , they call the Matutine , before the sunne rising . The second , the Prime , from the first houre of the day , to the third . The third from thence to the sixt hower . The fourth from the sixt to the ninth . The fift from the ninth to the twelfth , which they call the None . The fixt is in the euening about the Sunne-setting . The seuenth and last , is after the Sunne-setting , which they call the Completorie . Now in these seauen prescribed howers , by the doctrine deliuered , I note three notable abuses .

First , in that the Popish Church binds men in Conscience to obserue them , vpon paine of mortall sinne . Whereas in regarde of Conscience , there is no difference of times . Secondly they bind the Masse-priest , the Deacon , Subdeacon , and the Beneficed man onely , to Canonicall houres , whereas those houres differ not from others in regard of performance of Gods worship , neither are these men more bound to pray in them then others . Thirdly , that a man may say and read his Canonicall houres this day for the morrow , and in the morning or after dinner for the whole day ; wherein we may see their grosse superstition .

IV. Question touching prayer is , How their mindes are to be pacified , which are troubled by sundry accidents , that fall out in their praiers .

These Accidents are principally three .

First , when they should pray , they cannot frame or conceiue a forme of praier , as other men doe .

For remoouing of which trouble , let them remember this one thing . That the vnfeigned desire of the touched heart , is a praier in acceptance before God , though knowledge , memorie , and vtterance , to frame and conceiue a forme of prayer in words , be wanting . Ps. 10. 17. God heares the desire of the poore , that is , of humbled persons , and them which are in distresse . Psal. 145. 19. God will fulfill the desire of them that feare hi● : he also will heare their cry and will saue them . Rom. 8. 26. We know not how to pray as we ought , but the Spirit of God , that is , the spirit of adoption , maketh requests for vs by grones & sighes , which cannot be vttered . Where we may obserue , that the prayer of the Holy Ghost which must needes be an excellent prayer , is made by grones which cannot be vttered in words .

The second Accident is , that they finde them selues full of heauines and deadnes of spirit , and their minds full of by-thoughts , and wandting imaginations .

This trouble may be remooued vpon this ground ; that the defects of our prayer shall neuer condemne vs , if we be heartily displeased with our selues for the same ; and by prayer and other good meanes , doe struggle and striue against them . Rom. 8. 1. There is no condemnation to them that be in Christ . In which place it is not saide , They doe nothing worthy of condem●ation ; but thus , There is no condemnation to them being in Christ , though they deserue it neuer so much .

The third accident is , that though they pray , they receiue not the fruit of their praiers . For the remooueall of this distresse , we may consider these foure things .

I. The man that is thus troubled , is to examine himselfe , whether he hath made his praier to God aright or no ? For if he pray amisse , he may pray long , and neuer be heard . Our Sauiour would not grant the request of the sonns of Zebedeus , because they asked they knew not what . Matt. 20. 22. Iam. 4. 3. Ye aske & receiue not , because ye aske amisse , that ye might consume it on your lusts . Paul prayed three times , and had the repulse , because he asked things inconuenient for him to receiue : therefore answere was made , My grace is sufficient for thee , 2. Cor. 12. The man therefore that would make a praier aright , must haue respect vnto the matter and forme thereof , as also to the disposition of his owne heart . If he faile in any of these , then God will not heare ; or if he doth , he heares in iustice .

II. Though men make lawfull praiers vnto God , & aske things that are to be asked , and which God will grant , yet God will sometime deferre the accomplishment of their praiers , and not giue eare vnto them at the first . Dauid prayed night and day , and yet was not heard . Psalm. 22. 2. Againe , his eies failed , his throat was drie , while he waited for his God by prayer , Psal. 69. 3. The Angel Gabriel said to Zacharie , Luk. 1. 13. Thy prayer is heard . Now in all likelihood , that prayer of Zacharie was made long before , euen in his youth , yet it was not granted him till he was olde .

The Lord deferres the graunt of our requests vpon good reason . For hereby he stirreth vp the dulnes of our hearts , and quickeneth our faith and hope . Againe , he makes vs when we enioy the blessings desired , to haue them in higher estimation , and to be more thankefull vnto him ; yea in the want thereof , to striue the more earnestly with him by praier for them . The woman of Canaan , was repulsed and called a dogge , by our Sauiour Christ , not for that he intended to reiect her prayer , but to stirre vp her faith , to make her more earnest in asking ; as also more thankefull for the benefit , when shee had receiued it .

III. The Lord vseth to graunt our petitions , two manner of waies . First , by giuing the very thing we aske ; Secondly , by giuing something answerable therto , when he granteth not the thing it selfe . Thus Christ was heard in that , which he feared . Heb. 5. 7. He prayed to be deliuered from that cuppe , which notwithstanding he drank of : How then was he heard ? Though he had not that which he asked , yet God granted him the thing which was proportionable to his request , namely , strength and power , whereby he was inabled to ouercome the woefull pangs of that death .

IV. We must thinke this sufficient , that we can , and doe pray vnto God , though we neuer haue any request , in this world graunted . For by whose grace haue we alwaies continued in praier , but by the gift and grace of God ? Paul in the like case , was answered by God , My grace is sufficient for thee : that is , thine infirmitie shall not be remooued ; content thy selfe in this , that thou art in my fauour , and hast receiued my grace , by which thou doest withstand this Temptation . To this purpose S. Iohn saith , If we know that he heareth vs , whatsoeuer we aske , we know that we haue the petitions graunted which we desired of him , 1. Ioh. 5. 15. His meaning is , if we can perceiue , and discerne that God listneth to our praiers ; hereby we may assure our selues that he graunts our requests . Now by this we may perceiue that he doth listen , and giue eare to vs , because the grace whereby we pray , is from him alone .

CHAP. VII .

Of the second head of Gods worship , the hearing of the word preached .

THus much touching the first head of Outward worship , namely , Prayer . Nowe followes the next , which is the Hearing of the Word preached .

The Questions concerning this point , are of two sorts . Some concerne the Preachers of the word , and some the Hearers . The first sort I omit , and reserue them , to a more proper place .

For the second sort , concerning Hearers , one Question may be mooued ;

How any man may profitably , to his owne comfort and saluation , heare the word of God ?

The necessitie of this Question appeares , by that speciall Caueat , giuen by our Sauiour Christ , Luk. 8. 18. Take heede how ye heare .

Ans. To the profitable hearing of Gods word , three things are required ; Preparation before we heare , a Right disposition in hearing , and Duties to be practised afterward .

I. In Preparation , sundrie Rules of direction are to be obserued .

First Rule . We must be swift to heare , Iam. 1. 19. And this we shall doe , by disburdening our selues of all impediments , which may hinder the effectuall hearing of the word . These Impediments are especially three ; all which are named by the Apostle Iames , together with their seuerall remedies .

The first , is Presumption ; when the hearer presumes of his wisdome , knowledge , and abilitie to teach , ( if neede were ) his teachers . The remedie hereof is , to be slowe to speake : that is , not to presume of our owne gifts , thinking our selues better able to teach others , then to be taught by them . For so the Apostle afterwardes expoundes himselfe , when he saith , My brethren , be not many masters , Iam. 3. 1. let not priuate persons take vpon them to become instructers of other men ; but as Paul saith , 1. Cor. 3. 18. If any man among you seeme to be wise , let him be a foole , that he may be wise : that is , let him be willing to learne , euen of his inferiours . And in this regard , let him follow the practise of Naaman , who submitted himselfe to the aduise and counsell of his maide .

The second Impediment , is troubled affections , specially rash anger , either against the Teacher , or others . The remedie of this also is laid downe , in the place before alleadged , Be slow to wrath , v. 19. The third is , superfluitie of malitiousnes , that is , the abundance of euill corruptions and sinnes ; which hearers shall by experience find in their owne hearts and liues . This Impediment hath many branches , principally three . 1. Hardnes of heart , noted by the stonie ground , in the parable of the lower , Matth. 13. 20. 2. The Cares of the world , signified by the thornie ground , v. 22. 3. The itching eare , 2. Tim. 4. 3. when a man will heare no other doctrine , but that which is sutable to his corrupt nature ; not beeing willing to frame his heart to the word , but to haue the word framed to his wicked heart .

The remedies of this Impediment , are these . First , euery hearer of the word , must lay apart all supersluitie of malitiousnes , that is , cut off , as much as in him lieth , all corruptions both of heart and life . Hence it is , that God speaketh thus to the wicked man , Psal. 50. 16. What hast thou to doe , to take my word in thy mouth , seeing thou hatest to be reformed , and hast cast my words behinde thee ? To this purpose , the Prophet Ieremie exhorteth the Iewes , to be circumcised to the Lord , and to take away the foreskinnes of their hearts , &c. Ier. 4. 4. And Moses by Gods commandement , was to sanctifie the people three daies before they came to heare the Law deliuered by himselfe in Mount Sinai , Exod. 19. 11. Again , euery man will and ought to haue a care , to prepare himselfe more or lesse , to the receiuing of the Lords Supper : which dutie is as well to be performed , before the hearing of the word , considering that in substance it differeth not from the Sacraments , they beeing the visible , and preaching the audible voice of God . Secondly , euery hearer must receiue the word with meekenes , that is , with quietnes subiect himselfe to the word of God , in all things . Esa. 57. 15. I dwell with him , that is of an humble spirit , to reuiue the spirit of the humble , &c.

The second Rule of Preparation . Wee must lift vp our hearts in praier to God , that he would giue vs the Hearing eare . This hearing eare , is a gift of God , inabling the heart , when it heareth , to conceiue and vnderstand the doctrine taught , and to yeeld obedience thereunto .

The third Rule . The hearer must in hearing , set himselfe in the presence of God . Now therefore ( saith Cornelius to Peter , Act. 10. 33. ) are we all here present before God , to heare all things commanded thee of God . The reason is , because God is alwaies in the congregation where the word is preached .

II. The second thing required to profitable hearing , is a right disposition . Wherein two rules are to be obserued .

First , when the word of God is in deliuering , euery hearer must heare with iudgment . But some will say , many preachers bewray faults and infirmities in their preaching . To this Paul answereth notwithstanding , Despise not prophecie , 1. Thess. 5. 20. Yea but what if they deliuer vntruthes ? Paul answeres againe , in the next verse , Try all things , and keep that which is good : and Saint Iohn to the like purpose , 1. Ioh. 4. 1. Beleeue not euery spirit , but try the spirits whether they be of God .

Her●… by the way , we must remember one cau●at . There be three kinds of iudgement . The one is a priuate , wherby euery priuate person may iudge of the doctrine which is taught : For he must not heare , hand ouer-head , but iudge of that which he heareth . Of this Saint Paul speaks to the Corinths , Iudge ye what I say . 1. Cor. 10. 15. The second is , the iudgement of the Prophet or minister : And this is a surer kind of iudgement then the former , proceeding from a greater measure of Gods grace . The third is the iudgement of the Holy Ghost in scripture ; and this is soueraigne and absolute . For the Holy Ghost iudgeth all , and is iudged of none . These three kinds of iudgment are set in this order . The first depends vpon the second , the second vpon the third , and the third is absolute and iudged of none .

Vpon this caueat , two things doe follow ; First , that a priuate hearer , though he may iudge of doctrine deliuered , yet he may not censure the Teacher , or his ministrie . Ministers are to be iudged ; but their spirit is not subiect to euery priuate man ; but to the prophets . For the spirit of the prophet ; that is , the doctrine which the prophets bring , beeing inspired by the Holy Ghost , is subiect to the Prophets . 1. Cor. 14. 32. Secondly , a priuate man , is not to publish or broach any point of doctrine , but that which is plainly propounded in the word , and taught by the ministers thereof . This is a necessarie rule ; and the want of obseruation thereof , is the cause of many scismes and haeresies in the Church . The Lord commands the people , Mal. 2. 7. to require the law at the mouth of the priest in all maine points of faith and manners .

The second Rule to be obserued in hearing . Euery hearer must haue care that the word of God be rooted , and grounded in his heart , like good feede , in good ground : which Saint Iames expresseth , Iam. 1. 21. Receiue with meekenes the ingrafted word . Here generally it is to be remembred , that not onely ignorant people , but euen the most learned , ought to be hearers of the word preached . For the preaching thereof serues not onely for the increasing of knowledge , but also for the reformation of the affection , which may be inordinate , where knowledge doth abound .

Now for the rooting of the word of God in our hearts , sundry things are required .

First , a true & right vnderstanding therof .

Secondly , it must be mingled with faith , Heb. 4. 1. For the word is as wine , or water of life : our faith is the sugar that sweetneth it , and giues it a pleasant relish . The word therfore must be tempered , and mixed with our saith , that it may become profitable vnto vs . Now in this mixture , there is required a double faith ; the first generall , whereby we beleeue the doctrine deliuered to be true , so as we neuer call the same into question ; Our Gospell to you ( saith Paul ) was in much assurance , 1. Thess. 1. 5. The second special , whereby we apply the word preached vnto our selues , for the humbling and comforting of our hearts .

Thirdly , we must labour to be affected with the word . Thus Iosiah his heart is said to melt at the reading of the law , 2. Chro. 34. 27. And the people reioyced greatly , because they vnderstood the word which the Leuites had taught them . Neh. 8. 12. The hearts of the two disciples that went to Emmaus , burned within them when Christ opened vnto them the scriptures , Luc. 24. 32. And the Iewes at Peters sermon , were pricked in their hearts , and said , Men , and brethren , what shall we doe ? Act. 2. 37.

Fourthly , the word of God must dwell plenteously in vs , Coll. 3. 16. This is doth , when it rules , and beares the greatest sway in the heart , and is not ouerruled by any corrupt affection .

III. The duties to be performed after hearing , are these .

First , the doctrine deliuered , must be treasured vp in the heart , and practised in life . Psal. 119. 11. I haue hid thy word in my heart , that I might not sinne against thee .

Secondly , a man must meditate on the word which he hath heard , with lifting vp of his heart vnto God . The beasts that were clouen footed , and chewed the cudde , were fittest both for meate vnto man , and for sacrifice to God , Levit. 11. It was the olde and auncient opinion of the Church , that this chewing the cudde , signified holy meditations . And he that heares the word , must doe as the beast doth , fetch vp the meate out of his bellie againe , and chewe it ouer a new . The man that doth so , is the fittest for the Lords vse .

Thirdly , he must haue experience of the word of God in himselfe . Psal. 34. 8. Tast and see how gracious the Lord is .

Fourthly , he is to examine himselfe after he hath heard the word . Thus Dauid saith of himselfe , Psal. 119. 59. I haue considered my wayes , and turned my feete vnto thy testimonies .

Fiftly , he must be obedient vnto it , and testifie his obedience , though not at all times , yet whensoeuer occasion is offered . Iam. 1. 22. Be ye doers of the word , and not hearers onely , deceiuing your owne selues .

II. Question touching hearers is , How are they to be comforted , who after long hearing of the word , either profit very litle , or not at all ?

For resolution of this Question , the Causes of not profiting , are distinctly to be considered . And they are of two sorts .

The first sort of Causes , are the sinnes of the hearers . And that sinnes are the causes of not profiting , it will appeare by this signe ; if the memorie , vnderstanding , and other parts of the minde in common matters , be strong and pregnant , but dull and weake in apprehending , and retaining the doctrine taught . Now these sinnes are principally two .

First , Hardnes of heart , when a man is not inwardly mooued and affected with the word preached , but remaines in the same state he was before . This is set forth by the hard ground , that is by the high way side , and by the stonie ground , Math. 13. 4 , 5. And such is the heart that is not mooued nor affected either with ioy , sorrow , feare , or consolation . The hardnes of heart , ariseth from a custome in sinning and from that the deceitfulnesse of sinne , Heb. 3. 13.

Secondly , worldly Cares , that is , a heart possessed with desire of profits , pleasures , honours , preferments , and such like ; which be as thornes that choake the seede of the word , and suffer it not to grow and fructifie : yea that fill the heart full of wandering imaginations , which steale away the mind from attending to the word preached . Those that are thus hindred from profiting , are rather to be reprooued , then comforted : for that the cause of their non-proficiencie , is in , & from themselues . They are therefore to vse all good meanes for the remooueall of their sinnes , that of hard hearted and carnall , they may become good and profitable hearers of the word . The meanes are these .

First , they must labour to be touched in heart , with sense and feeling , of their spirituall pouertie , and want of Gods fauour and mercie in the pardon of their sinnes . The reason is giuen of Dauid , Psal. 25. 9. The Lord teacheth the humble his waies . And by Marie , in her song , Luk. 1. 35. He hath filled the hungrie with good things , and the rich he hath sent emptie away . The second meanes is , to heare the word of God with an honest heart , ioyned with a constant purpose of not sinning . The third , to be as carefull to bring good affections , as a good vnderstanding . For affections are the feete that carrie the heart , and Salomon biddes vs to take heede to our feete , when we enter into the house of God , Eccl. 4. 17. They are the very key of knowledge and memory ; and therefore Dauid saies , The secret of the Lord is reuealed to those that feare him , and his couenant is to giue them vnderstanding : Psal. 25. 14. And that which he saith of Feare , may be said also of other good affections .

The second sort of Causes , are ordinary and vsuall defects of naturall gifts ; as of capacity , or conceipt , of memory , and vnderstanding . For all men haue not the like gifts of nature , and therfore all men cannot reape benefit by the word preached . These wants may be discerned thus ; If the mind and memory be weake or wanting , as well in common wordly matters , as in diuine things that belong to gods kingdome . And to this kinde of men which are thus troubled for not profiting , there belongeth comfort ; Yet not simply , but vpon these conditions . First , if they know the principall grounds of religion . Secondly , if they haue care to profit and increase in knowledge . Thirdly , if they liue according to the measure of their knowledge , in obedience to Gods will . These beeing obserued , such parties are to comfort themselues in this , that God in mercy will accept of their indeauour , forgiue their ignorance , and beare with their infirmities . This is to be seene in the example of Peter , whose faith was highly commended by Christ , when he said , the gates of hell should not preuaile against it . Matt. 16. 16. And yet at that very time , Peter was ignorant of many maine pointes of Religion , as of the death , resurrection , and ascension of Christ . And in his person , the other discisples are commended also for their faith , because they held Christ to be the Messias and Sauiour of the world , though they were ignorant of the manner of his redemption , thinking he should haue beene an earthly king . Act. 1. Againe , the want of knowledge in such as haue naturall defects , may be supplied by good affection , if they be not wanting in an honest heart , and carefull indeauour of godly life . Thus the Church of the Iewes in the old Testament , did farre exceede the Church of the new , in good affection , though it came farre short of it in knowledge and apprehension .

CHAP. VIII .

Of the Sacraments in generall , the reeeiuing , and vse of them .

IN the next place , follow the Questions of conscience touching the third part of Gods Outward worship , namely , the Sacraments ; and these concerne either the administration , or the receiuing of them . The Administration I will here let passe , and handle those Questions onely , that concerne the receiuing and vse thereof , both in generall and in particular .

Touching the receiuing of the Sacraments in generall , there is one onely Question

Whether the Sacraments ministred by Heretickes , Idolatours and vnsufficient ministers be Sacraments or no ?

For answere hereunto , we are to knowe there be three sorts of men that may administer the Sacraments . Some are true & lawfull ministers , lawfully called by God & men to that function , keeping the right forme of the Sacrament according to the institution . Some againe , are more priuate persons , that haue no authoritie at all to administer , whome we may oppose to the former sort as contrary to them in this action . Others againe be admitted to stand in the roome of lawfull ministers by the acceptation & consent of men , or by custome , though corrupt , and these are in a meane betweene the two former sorts . Of the first there is no question . But the Sacrament administred by the second is in truth a meere nullitie ; because they haue no calling thereto , neither can they doe it of faith : forasmuch as they haue neither precept nor example out of the word of God . Now for the third sort , though they be not indeede lawfull pastors ; yet beeing in the place of such , by the consent , allowance , and custome of men , though corrupt ; their action is of force , and the Sacrament which is administred by them , is in deede a true Sacrament ; which I prooue by these Reasons .

First , the preaching of the word , and administration of the Sacraments are all one in substance . For in the one the will of God is seene , in the other heard . Now the word preached by Heretikes , is the true word of God , and may haue his effect . The Scribes and Pharises , great Doctors of the Iewes , were not all of the Tribe of Levi , but descended from other Tribes . Againe , euen the principall of them liued by extortion and bribery , and were wicked men , yea Heretikes and Apostataes , deposed & excommunicated persons . And yet because they occupied the places of good teachers , and sate in the chaire of Moses , that is read the doctrine of Moses Law , Christ bids his disciples to heare them . Matt. 23. 3. Prouided only that they tooke heed of the leauen of their false doctrine , and wicked life . Now if the word taught by their ministery was powerfull , why may not the Sacraments ministred by the Heretiques standing in the roome of true ministers be true Sacraments ? In the daies of Paul , Phillip. 1. 15. Some preached Christ through enuy and strife , and some of good wil : what was the Apostles iudgement in this case ? Himselfe answereth , v. 18. What then ? yet Christ is preached all manner of wayes , whether it be vnder a pretence or sinceerely , and I therein ioy , yea and will ioy .

Secondly , this point is plaine by examples . The Leviticall priests vnder the Lawe , were Heretickes , and taught after a sort the breach of the morall law . Yea they held iustification by workes , Rom. 10. 3. and yet Circumcision by them administred , was in force ; neither was the passeouer , celebrated by them , or the sacrifices which they offered , any other then the true Passeouer and true sacrifices . Iudas was a very hypocrite , yea Christ calls him a Deuill , Ioh. 6. 70. and yet he preached the word at Christs commandement , and baptized with the rest of his Disciples , Ioh. 4. 1 , 2.

Thirdly , the Sacrament , if it be administred in the name , and by the power of Christ , is the ordinance of God , beeing receiued by faith , yea a true Sacrament of Christ ; and the force and efficacie thereof , doth not depend vpon the worthines of the Minister , but vpon Christ . The letters or epistle sent from one man to an other , are authenticall , and serue fully to expresse the minde of the author , though the messenger or carier be a wicked or a naughtie man . And in like manner , the sinne of any man that stands in the roome of a lawfull Minister , doth not nullifie the Sacrament , and therefore not heresie , or vnsufficiencie . S. Cyprian who liued 300. yeares after Christ , was of this opinion , that Sacraments administred by Heretikes , were no Sacraments . But the Churches of Africa in those times concluded the contrarie against him , according to the doctrine that hath beene deliuered .

The Vse . I. By this doctrine they are iustly to be blamed , who would haue their children rebaptized , which were before baptized by Popish priests ; because the Sacrament , though administred by a Papist , if he stand in the roome of a true Pastour , & keep the forme thereof , is a true Sacrament . II. Others by this doctrine come to be reprooued , that refuse to receiue the Sacraments at the hands of vnpreaching ministers . For though the minister be vnsufficient , & preach not , yet if he be called by the Church , he hath the place of a lawfull Pastour , his administration is warrantable , and the Sacrament by him administred a true Sacrament .

If it be said , that then the true Sacraments may be out of the true church , as in the church of Rome at this day ; because Hereticks and such like Ministers are not of the church . I answer , that there is in the church of Rome , the hidden church of God , and the Sacraments are there vsed , not for the Romish church , but for the hidden church which is in the midst of Papacie ; like as the lanterne beareth light not for it selfe , but for the passengers : yet hence it followeth not , that we should communicate with Idolaters , Hereticks , and wicked persons .

And so much of the Administration of the Sacraments in generall . I come now to the Particular Sacraments .

CHAP. IX .

Of Baptisme .

THe first Sacrament in order , is Baptisme . And the Questions touching it I reduce to fiue heads .

I. Question . Whether Baptisme be necessarie to saluation , or no ?

For answer to this Question , we must rightly distinguish of necessitie . A thing is said to be necessarie two manner of waies ; either absolutely and simply , or in part . Absolutely necessarie is that , which is in all respects necessarie , and the contrarie whereof is vtterly vnnecessarie . Necessarie in part is that , which in some respects , or vpon certaine causes and considerations , is necessarie . This distinction premised , I answer :

Sect. 1.

First , that Baptisme is necessarie the second How Baptisme is necessarie , & why ? way , in part and respectiuely , that is , in diuers and sundrie regards .

I. As the lawfull vse thereof is a note , whereby the true church of God is discerned , and distinguished from the false church . Not that the church of God cannot be a church , without this Sacrament . For it may want Baptisme for a time , and yet remaine a true church ; as well as the church of the Iewes in auncient times , wanted circumcision , for the space of fourtie yeares , Iosh. 5. 6. and yet ceased not to be a true church , and loued of God .

II. As it serueth for necessarie vses and purposes , to men of yeares , that are to be baptized : as first , to testifie vnto the church and themselues , that they are receiued into the bodie of Christ , which is the companie and societie of the faithfull . Secondly , to testifie their obedience to Gods commandement , & their subiection to his ordinance appointed by him for their good . Thirdly , to be a necessarie proppe , to vphold their weaknesse , a seale to confirme their faith in the couenant of grace , and an instrument to conuey Christ vnto them with all his benefits .

III. It is necessarie to Infants , as it serueth to enter , and admit them into the visible Church , and withall to signifie their interest in the couenant of grace , and consequently their right and title to Life euerlasting .

Sect. 2.

Secondly , I answere that Baptisme is not How Baptisme is not necessary , and why ? absolutely or simply necessary , so as the partie that dies without it , remaines in the state of damnation , and cannot be saued . My reasons are these .

I. Baptisme is appointed by God , to be no more , but a seale annexed vnto , and depending vpon the couenant ; therefore we must put a difference betweene it , and the couenant .

The Couenant of grace , and our beeing in Christ is absolutely necessarie : for no man , woman , or childe , can be saued , vnlesse they haue God for their God . But the signe thereof is not . For looke as to the essence of a bargaine , the consent and agreement of the parties alone , is of meere necessitie required ; and this beeing yelded , the bargaine is a bargen , though it be neither sealed , subscribed , nor confirmed by witnesses ; so likewise a man may be saued , if he be within the couenant of grace , though he haue not receiued the seale and signe thereof , the Sacrament of Baptisme .

II. The bare want or priuation of Baptisme ( when it cannot be had ) is pardonable , & doth not condemne the partie vn-baptized . The thiefe vpon the crosse was saued , though he was neuer baptized , Luk. 23. And sundrie Martyrs in former times , who were Gods deare children , and died for the maintenance of his truth , though they wanted the outward and visible baptisme , yet by Gods mercy they were not destitute of the inward , and consequently were not condemned but saued . And so many children vnder the law died before the eight day , vncircumcised . Yea when any among them were weake , and could not indure to haue the foreskinne of their flesh cutte , in probability their circumcision was deferred , and some of them died in the meane time , which neuerthelesse being borne of beleeuing parents , were vndoubtedly saved , according to the promise of God made to Abraham , I will be thy God , and the God of thy seede . For as Christ saith of the Sabaoth , so may we say of Circumcision ; It was made for man , and not man for it . And it were a iudgement both rash and vncharitable , to thinke that all the males of the children of Israel that died before circumcision , were condemned .

Yet on the other side , the wilfull contempt , and carelesse neglect of this ordinance , when it may conueniently be administred and receiued , is deadly and damnable . And to them that are guilty of this sinne , is the threat of God iustly denounced , Gen. 17. 14. Euen that person shall be cut off from his people .

III. The grace and mercy of God is free , and not tied or bound to the outward elements . Ioh. 3. 8. The wind bloweth , where it listeth , that is , God giues grace , and vouchsafeth fauour , to whome , where , and when it pleaseth him . And hence it is , that they , whome he would not haue perish but come to eternall life , shall be saued , though they be not partakers of this Sacrament .

IV. Infants , borne of beleeuing parents , are holy before baptisme , and baptisme is but a seale of that holinesse , 1. Cor. 7. 14. The children of beleeuing parents are holy . Rom. 11. 16. If the first fruits be holy , so is the whole tumpe , and if the root be holy , so are the branches . Yea to them belongs the kingdome of heauen as well as to others . Christ saith , Suffer litle children , &c. for to them belongeth the kingdome of heauen , Mark . 10. 14.

It is alleaged , that those which are sanctified haue faith , which infants haue not . Ans. God saith , I will be thy God and the God of thy head . By vertue of this promise , the parent layes hold on the couenant , for himselfe , and for his child ; and the childe beleeues , because the father beleeues .

It is obiected again , that infants are born in originall sinne , and therefore cannot be borne holy and sanctified . Answ. Euery beleeuing parent sustaines a double person . First , as he is a man , descending of Adam , by corrupted seede ; and thus , beeing himselfe corrupted and vncleane , his children also are corrupt and impure . Secondly , as he is a holy and beleeuing man , ingraffed by faith into Christ the second Adam . And thus by his faith , comes his child to be in the couenant , and partaker of the benefits and priuiledges thereof : and by the same faith he beeing a beleeuer , the guilt of originall corruption , which is in the Infant new borne , is not imputed vnto him to condemnation . And for these causes , the Sacrament of Baptisme , is not absolutely and precisely necessarie to saluation , but so , and in that sort , as hath bin declared .

Against this Doctrine it is obiected , that Christ saith to Nicodemus , Except a man be borne of water and the holy Ghost , he can not enter into the kingdome of God , Ioh. 3. 5.

To this obiection , sundrie answers are giuen . First , if the place be vnderstood of Baptisme , then the wordes may carrie one of these two senses . First , that our Sauiour directs this speech principally against Nicodemus , who was a timerous professour ; and remained ignorant , and had long neglected his baptisme . Secondly , that the kingdome of heauen , is here put , not for euerlasting happines , but to signifie the visible estate of the church of the new Testament ; and then the meaning is , No man can be admitted into the Church , and made a visible member thereof , but by the water of baptisme ; neither can any man be made a liuely member of Christ Iesus , but by the spirit , that is , by regeneration , which alone makes the partie that is entred into the Church by baptisme , to be a liuing member of the bodie of Christ . Secondly , others answer , that this place is to be vnderstood not of Baptisme , but simply of regeneration , and that Christ alludes to the sayings of the Prophets , which speake of cleane water , and expounds the same in Exod 36. 25. this sort ; Thou Nicodemus , art by profession a Pharisie , and vsest many outward washings , but know this withall , that vnlesse thou be washed inwardly by cleane water , that is , be regenerated and renewed by the holy Ghost , thou canst not enter into Gods kingdome . Lastly , it is answered , that the necessitie of saluation lies not in both , but onely in the new birth by the holy Ghost ; as if Christ should say , Except ye be regenerate & borne a new of the spirit , which as cleane water , purgeth and clenseth you from your sinnes , ye cannot be saued .

The Vse . By this doctrine touching the necessitie of Baptisme , are iustly challenged two sorts of men .

The first is the Popish sort , who build the absolute necessitie of Baptisme vpon false and vnstable grounds . For they teach in their writings , that all men are borne in sinne and corruption , and vnlesse they be clensed from it , they can neuer be saued . Now Baptisme ( they say ) is appointed by God , as the onely remedie and sole meanes whereby they may be purged from sinne , and come to saluation . And this they shew by a comparison of Baptisme with the brazen Serpent : which as it was the only remedie for the cure of those which were stinged by serpents , so is this Sacrament the onely meanes , set apart by God , to keepe them that are partakers thereof , from the sting of death and eternall destruction .

But the answer is plaine out of the former doctrine . That though all men be conceiued and borne in sinne , and cannot enter into the kingdome of heauen , except they be clensed ; yet baptisme is not of absolute necessitie for this purpose . For it is not appointed by God , as the onely remedie of this euill , but onely to be a signe and signification of the purging and clensing of sinne , by the blood of Christ . Now those that are within the couenant , may haue their sinnes remitted by the mercie of God , and that according to the forme of the couenant , though they receiue not the signe thereof ; so be it they doe not wilfully contemne or neglect the same when it may be had . Againe , the serpent lifted vp by Moses , in it selfe , and by it owne vertue was a bare signe , and was no remedie to cure the diseased Israelites : but they were cured by their faith in the word of Gods promise annexed vnto the signe : according to which Dauid saith , He sent his word and healed them , Psal. 107. 20. And to the same effect Augustine saith , That the cure and health of the Israelites , came not from the Serpent , Lib. de mirab . Script . cap. 33. Non in serpente , sed in Domini imperio & promisso , &c. but from Gods commandement obeyed , and his promise beleeued . And so is Baptisme a remedie , and no otherwise .

The second is , the common ignorant sort of people , who thinke that an Infant dying without baptisme , dies without christendome ; and that it cannot possibly be a christian , vnlesse it be baptised . This their opinion is very erronious . For by it they make baptisme , the seale of the couenant , to be as necessarie , as the couenant it selfe . Whereas on the contrarie , baptisme is not simply and absolutely necessarie , so as the partie dying without it , can not be saued , but onely in part , as it serues to distinguish the true church from the false , to be a necessarie signe of our admission and entrance into the church , yea to confirme our faith in the promise of God . Neither is baptisme of force to make a Christian , but onely to signifie and declare a man to be a Christian , by beeing within the couenant of grace .

II. Question . Whether witnesses which we commonly call Godfathers and Godmothers be necessarie ?

To this there are giuen two answers .

First , that the vse of Godfathers and Godmothers , is not simply necessarie to the Sacrament of Baptisme . For first , it seemes that of auncient times , the parents of Children which were Heathen , and newly conuerted to Christian Religion , were either ignorant and could not , or carelesse and would not bring vp their children agreeably to the word of God , and the Religion which they newly professed . And hence it was thought meet , that some persons of good knowledge and life , should be called to witnes the Baptisme , & promise their care for the childrens education . But now Parents amongst vs beeing better taught and qualified , the other is not of such necessitie . Secondly , Christ hath instituted and ordained in his word , all things fitte , conuenient , and necessary vnto lawfull Baptisme amongst all which , he hath not any where expressely prescribed the vse of Sureties . Thirdly , the whole congregation assembled together at the administration of this Sacrament , doe present the childe to the Lord , and are witnesses that the childe is admitted into the Church , and is externally in the Couenant . And therefore , I take it to be a fault , when the Congregation doth depart before the child be baptized . Fourthly , that which is required of them to promise and performe , may , ye must and ought to be performed of the parents of the baptized ; who are by the word of God to bring vp their children in the feare of God .

The second answere is , that though such persons are not necessarie to the essence of Baptisme , yet they are not simply to be reiected ; this alway presupposed , that they be fitte men and well qualified . Their fittenes stands in foure things .

First , that they be of yeares of discretion , sufficient to vndertake such a charge . And therfore it is a fault , when children are called to be Godfathers , and Godmothers , which neither are come to yeares of discretion , nor able to consider what they doe or ought to doe .

Secondly , that they haue at least some knowledge and vnderstanding not onely in generall , of the principles and grounds of religion , but also of the nature and end of the Sacrament , and of the substance of the promise wherewith they bind themselues , in the behalfe of their God-children . It was in ancient times , required of such persons as were to be witnesses , that they should know and vnderstand the Creed and the Lords Praier . Therefore those are iustly to be blamed , that call such persons to be witnesses to their children , which though they haue yeares sufficient , yet they haue little or no knowledge of the grounds of the Catechisme , or of the bond wherby they oblige themselues for the good and godly education of the infants in time to come .

Thirdly , they be knowne to be of an honest and reformed life , not iustly chargeable of impietie , incivilitie , or dishonesty , that by their example the children may in time to come be drawne to holines of life & conversation . For how can he that is of a dissolute and wicked life , be able to bring others committed to his charge to the embracing of true religion .

Fourthly , that they be carefull to perform theirpromise made in the face of the Church for the good education and instruction of the child in the feare of God , specially when the parents be negligent and careles in that behalfe .

Nor the reasons why these sureties are not to be simply reiected , if they be qualified , as hath beene said , are these . I. Because this custome though it be not directly grounded vpon scripture , yet it is not repugnant thereunto . For beeing righty vsed and kept , it tendeth to the furtherance of religion and Godlines in particular families , and consequently to the edification of the Church . II. It is no new thing but an ancient comendable practize , continued in the Church of God aboue the space of 1200. yeares . III. Because these parties doe supply the defect of naturall parents when they be wanting , either by death or by negligence while they liue ; if they be answerable to their promise made in the behalfe of the children , touching the things that belong to their saluation .

Yet further touching these persons three Questions are mooued .

I. Q. What dutie are they to doe in the behalfe of the party baptized ?

Ans. Papists teach , that the principall and proper act of the suretie is , the taking of the infant baptized from the hands of the preist , into his owne armes and custody . But this , though it be an action neither good nor euill ; yet considering it may as well be done by another , as by him , and the doing of it by another , is no whit preiudiciall to the ende , for which such persons were first appointed in the Church ; namely , the good education of infants baptized ; it cannot be the principall dutie of the suretie .

But the things required of them , are especially these .

I. To be speciall witnesses of the admission and entrance of the partie baptized , into the church of God .

II. To binde themselues by solemne promise , in the name of the child , before the whole church assembled , that they will be carefull so soone as he comes to yeares of discretion that he be brought vp in the feare and seruice of God , and be instructed in the principles of faith and repentance , and acquainted with the promise made by them in his behalfe , that he may frame his life thereafter .

III. To haue speciall care of the performance of their promise ; that by all good meanes which God hath appointed , both publicke , as hearing the word , and receiuing the Sacraments ; and priuate , as exhortations and admonitions , in time to come he shal be moved and incited to forsake the Deuill , &c. and to pay his vowes made at his Baptisme .

II. Q. Whether children baptized , come to be of spirituall kindred with the whole Church , by reason of their Godfathers and Godmothers ?

The Papists answer yea , and they explane their answer in this manner . Looke as by carnall propagation , a man hath a naturall beeing ; so by the Sacrament of Baptisme , he hath a spirituall being in the state of grace , according to which he is born againe . Now , as by carnall propagation , ariseth a bond of kindred betweene one man and an other : so by the receiuing of Baptisme , there ariseth a bond of kindred betweene the members of the Church ; by meanes whereof , the sureties become as Fathers and Mothers to the parties baptized .

We on the other side answer negatiuely , that persons baptized , doe not by their Baptisme become spiritually a-kinne to the Church . Now that this is the truth , & the contrary doctrine of the Papist erronious , will appeare by these reasons .

I. The Sacrament it selfe , doth not giue a spirituall beeing , to any man that is partaker thereof : neither is it of force to make a man a Christian , or a member of the inuisible Church of God . But that which doth this , is the Couenant of grace , wherein is promised remission of sinnes , and life eternall , in and by Christ . And the Sacrament , is only a seale of that couenant , and no more .

Now if baptisme cannot make a Christian , much lesse can it giue vnto him , a spirituall beeing in the body of Christ , and consequently any such spirituall alliance , whereby one member may be allied vnto another .

II. There is not the same reason of Baptisme , that is of carnall propagation or birth . For Baptisme is not regeneration it selfe , but the Sacrament , that is , the signe and seale of regeneration . And therefore though naturall kindred comes by carnall seed and birth , yet spirituall kindred , cannot come to any by baptisme . III. The scripture mentions onely two sorts of kindred , and no more ; the one which ariseth properly , from societie and communion of blood , which we call Consanguinitie ; the other , which comes by carnall coniunction of man and woman , in the estate of marriage , commonly termed Assinitie . And besides these , the scripture acknowledgeth none .

If it be said , that God is the father of all beleeuers , and that they are his sonnes and daughters , and Christ their elder brother : and therefore there must needes be a spirituall alliance betweene them all . I answer , it is true : but that this kinred hath his originall from baptisme , and beginneth with that relation , that is betweene the Sureties and their god-children in that Sacrament , it is a Popish inuention , deuised by the wit of man , without ground or warrant in the word of God .

III. Q. But be it , that the Papists opinion were true , then a further Question may be mooued .

Whether spirituall kinred contracted by baptisme , can be a iust impediment of marriage betweene the witnesses themselues , or their children ?

The Papists in their writings answer , that spirituall alliance , beeing farre more excellent Lib. sent. 4 dist. 41. quest. 2. impedit contrahendum matrimonium , & diti nit contractum . then carnall , is of much more force , both to hinder a man from marriage , before he marrie , and to breake off marriage , when it is consummate .

But this doctrine ( as the former ) is not warrantable . For first , they themselues affirme , that this impediment doth not depend Bell. de matr . lib. 1. c. 30. vpon the law of nature , but vpon the iudgement of the Church . But the estate of marriage , stands by Gods ordinance , who hath giuen libertie of entrance into it , to all men , that are out of the degrees forbidden in his law , without exception : and therefore the lawes and constitutions of men , cannot preiudice , or take away any mans libertie in that behalfe .

Secondly , all beleeuers are brethren and sisters in Christ , and therefore are spiritually allied each to other . Now if this spirituall alliance be polluted by marriage , or maketh marriage vndertaken , a meere nullitie ; then no beleeuer shall marrie in the Lord : for Christians by this meanes must neuer match with Christians , but with Pagans and Infidells .

Thirdly , this impediment is a superstitious inuention of Popish Canonists , onely to increase the Treasurie of their Church , by their multitude of dispensations . And it seemes that they are either ashamed of it , or wearie to beare the imputation thereof . For some of their owne Canons are against it , Decr. Greg. lib. 4. tit. 11. c. 1. which doe allowe Godfathers children to marrie , and a man to marrie his godfathers wife . And the Councell of Trent , hath drawn Concil. Trid. sess. 24. decrer . de reformatione Matrimon● , cap. 2. &c. this affinitie into a narrower compasse , which before was so farre inlarged , allowing the Witnesses themselues to be man and wife , not vrging all the three kinds of kinred , but onely some degrees of compaternitie .

III. Question , touching Baptisme . Whether children of excommunicate persons , which are cast out , and not holden as members of the Church , haue right to Baptisme ?

For better resoluing of this Question , the ground of the answer is first to be laide downe , and then the answer directly to be made .

There are two texts of Scripture commonly alleadged , concerning the force and vse of Excommunication . The first , is Matth. 18. the second , is 1. Cor. 5. The scope of them both is , to shew , that the man which is excommunicated , is barred from the kingdome of heauen . For he is not to be holden a true member of the church , but as a Heathen and a Publican : and therefore is put out of Gods kingdome , and deliuered vp to Satan . Of this waight is Excommunication .

Nowe in Excommunication , there are three iudgements to be considered . The first , of God : the second , of the Church : the third againe , of God .

The first is , when God doth hold any obstinate sinner , guiltie of his offence , and consequently guiltie of condemnation , vnlesse he repent . This is the first sentence . The second , is the iudgement of Gods church vpon the offender , after that God hath holden him guilty . For the iudgement of the church , followeth the iudgement of God , and doth indeede nothing , but pronounce the partie guiltie , and subiect to condemnation . And the difference betweene them both , is onely this ; That God holds the offender guiltie , and the Church declareth him so to be . Now the second iudgement is not to be giuen absolutely , but with condition of repentance , and so farre forth , as man can iudge by the fault committed , as also by the word , which giues direction , how to discerne of the impenitencie of the sinner . The third and last iudgement is Gods , whereby he ratifies and confirmes that in heauen , which the Church hath done on earth : and this in order followes the second .

This ground beeing laide downe , I come now to the Answer .

First therefore , the parties excommunicate , are in some respects no members of Christs bodie , and in some respects they are .

They are not , in two regards . First , in that they are cut off from the companie of beleeuers , by lawfull excommunication , and so haue no participation with them , either in prayer , hearing the word , or receiuing the Sacraments . The reason is : for that the action of the Church stands in force ; God ratifiing that in heauen , which the Church doth vpon earth . Secondly , because by their sinne , they haue ( as much as in them lieth ) depriued themselues , of the effectuall power of Gods spirit , which might rule and gouerno them .

But in other respects they are members , as will appeare , if we consider the diuers sorts of members .

Some are members not actually , and in present , but in the eternall counsell of God , and are to be in time when they shall be called . Thus was Paul before his conuersion , and therfore he saies of himselfe , that God had seperated him from his mothers wombe , and called him by his grace . Gal. 1. 15. Also of himselfe and other beleuers he saies , when we were enemies , we were reconciled to God , by the death of his sonne . Rom. 5. 10. Some againe are members , only in shew and appearance ; of which sort are hypocrites , which seeme by their outward profession , to be that they are not indeed , wherin they resemble the wooden legge , that is cunningly fastened to the body , but indeede is no legge , nor part of the body , wherto it is adioyned . A third sort are liuely members , which are vnited vnto Christ by faith , and haue fellowship with God in him , beeing iustified , sanctified , gouerned and preserued by his spirit ; and withall doe feele , and shew forth the power of the same spirit dwelling in them . Of these Paul speaketh , Rom. 8. 14. As many as are lead by the spirit of God , they are the sonnes of God . The fourth sort are decaied members , which though they belong to Gods election , and are plants truly ingrafted into the vine Christ Iesus , yet for the present , haue not a liuely sense of the power , and vertue of the spirit of Christ in them . These may fitly be resembled to the legge of a man , or some other part , that hath the dead palsie , which though it remaine for some time , without feeling , and vncapable of nourishment , yet beeing ioyned to the bodie , it may by vertue of some strong medicine , be recouered , and made whole as the other .

Of this sort , are excommunicate persons . For in regard of their ingraffing , they are true members , and can not be quite cut off from the bodie of Christ , Ioh. 10. 28. though otherwise , they are not holden so to be , in a threefold respect .

One , in regard of men , because they are excluded , from their holy communion with the faithfull , by the Churches censure . The second , in regard of God , because that which the Church rightly bindeth on earth , is bound in heauen . The third , in regard of themselues , because for a time , they want the power , and efficacie of the Spirit , vntill they be throughly touched with repentance , and beginne ( as it were ) to liue againe .

Now , though in these respects , they be not esteemed members of the church , yet the truth is , they are not wholly cut off , from the societie of the faithfull . For the seede of faith remaineth in them , and that knits the bond of coniunction with Christ , though the sense thereof be lost , vntill they repent .

In this case , the partie excommunicate is , as a free man in bonds , who vntill he get out of prison , hath no vse of his freedome , and yet continues a free man still , though he remaine in prison . So also the children of God , may still be the children of God , though excluded from the congregation of the church , for some offences .

From this that hath beene said , ariseth the Answer to the Question propounded ; namely , that the children of such persons , as are excommunicated , are ( notwithstanding their excommunication ) to be baptised , because they are indeede , and in the iudgement of charitie , true members of the bodie of Christ , though in some other regards , they are not in present holden so to be .

Yet further besides the former grounds , consider these reasons .

First , children of parents , that are professed members of the church , ( though cut off for a time , vpon some offence committed ) haue right to baptisme , because it is not in the power of man , to cut them off from Christ , though they be excommunicated . Secondly , the personall sinne of the parent , may not keepe the blessing from the child : and therefore not depriue him , of participation of the ordinance of God . Thirdly , we must alway put a difference betweene them , which doe not make separation from the church , and yet are grieuous offenders : and open Apostataes , that ioyne themselues with the enemies of the Church , to the ruine and ouerthrow of the truth of the Gospel . Fourthly , we must put a difference betweene those , that haue giuen vp their names to Christ , though fallen grieuously ; and Turks , and Infidels , that are forth of the Couenant , and neuer belonged to the Church . Lastly , if the mercie of God inlarge it selfe to thousands , yea to infinite generations : why should man be so hard hearted , as to make question , whether such Infants belong to the Couenant ? and consequently keepe them from the Sacrament of Baptisme .

Out of this Question , ariseth a second ;

Whether children borne in fornication , haue right to baptisme ?

Ans. They are not to be kept from it . For the wickednes of the parent , ought not to preiudice the child , in things that belong to his saluation .

Yet in this case , some Cautions are carefully to be obscrued ; as first , that the parent hold the true faith and religion : secondly , that he be by the Minister exhorted , to a true humiliation of himselfe , and to earnest repentance for his sinne committed , and that before the child be baptized . Thirdly , that their be some appointed , to answere for the Infant , besides the parents ; and to make solemne promise openly to the Church , that it shall be carefully brought vp , and instructed in the faith . And the same is to be obserued and practized , before the baptizing of the children of parents excommunicate .

IV. Question . How men are to make a right vse of their baptisme , when they become to yeares ?

The not obseruing hereof , is the cause of many sinnes and corruptions in the liues of men . It is commonly holden a great fault in ciuill matters , for a man not to keepe his couenants . Much more is it a hainous sinne before God , not to keepe the promises , and pay the vowes , made vnto him .

For answere therefore to the Question , wee must first take this for a ground ; That baptisme both for signification , force , vse , and fruit , continues not for a moment of time , but for the whole course of a mans life ; It doth not respect onely the time past or present , but that which is to come , yea , that whole time , that a man hath to spend , from the very act of his baptisme to his death . Againe , baptisme is the true Sacrament of Repentance , for remission of sinnes ; which being once receiued , remaineth a perpetuall Mark . 1. 4. Luk. 3. 3. testimonie and pledge of the everlasting couenant of God , and of the continuall washing away of sinne in the blood of Christ .

This Ground premised , I come to the vse of baptisme , which is two fold .

The First is , that it serues to be a token , and pledge of Gods fauour towards vs , and that principally three waies .

First , in that it sealeth and confirmeth to vs , the free pardon and forgiuenesse of our sinnes . Thus Cornelius was baptized of Peter , after he had heard the Gospell preached , and receiued the Holy Ghost ; that it might be vnto him a pledge , of the remission of his sinnes , Act. 10. 48. And in like manner , doth Peter exhort the conuerted Iewes , to repent them of their sins , & to receiue the Sacrament of Baptisme , as a seale and pledge of Gods mercie , in the forgiuenes thereof by Christ , Act. 2. 38.

In regard of this vse , baptisme is of great force , to releeue the hart in distresse . For when any childe of God , feeles himselfe loden with the burden of his sinnes ; the consideration and remembrance hereof , that God hath pardoned them all , and giuen him a speciall , and certaine pledge of his pardon in baptisme ; will serue to stay and support his soule . Yea though his sinnes were of force , to make a separation betweene God and him . Yet remembring , that his name is written in the Couenant of God , and that he hath by Gods mercie receiued the seale of the Couenant , he shall not neede to be much dismaied . When Satan tempteth him to doubt of his owne estate , in regard of his corruptions ; even then let him haue recourse to his baptisme , and thinke of the earnest and pledge of Gods fauour , which he hath receiued . Let him draw out his euidences , signed with the seale of Gods couenant , made vnto him in Iesus Christ ; and that shall be sufficient to stoppe the mouth of Satan , and to repell his temptations .

Secondly , Baptisme is as a pledge of the vertue of Christs death . Doe you not know , saies Paul , that all we which haue beene baptized into Iesus Christ , haue beene baptized into his death ? Rom. 6. 3. For they that beleeue , are by baptisme conformed to Christ their head , because they are by it , buried together with him into his death . vers. 4.

This point is of excellent vse in our liues . For it teacheth a man , when his owne corruption mooueth him to sinne , and he is now euen in the Combate , ( the Spirit lusting against the flesh , and the flesh against the Spirit ; ) even then , to call to memorie his baptisme , wherein it pleased God , to seale vnto him the mortification of his sinne , by the power of Christs death : and consequently to pray earnestly vnto him , for the continuance of the same power in his his heart , for the continuall crucifiing of the old man ; and the vtter destroying of the body of sinne , Rom. 6. 6.

Thirdly , baptisme is a pledge vnto vs , of the Life of Christ , & of our Fellowship with him therein . For looke , as he beeing dead in the graue , raised himselfe to life , by his owne power ; euen so , and more then so , being now in heauen glorified , doth he by the power of his Deitie , raise vp vs his members , from death to life , Rom. 6. 4. A certaine pledge whereof , he hath giuen vs in this Sacrament . Which also affordeth singular comfort and ioy vnto a man , euen in his greatest extremity . True it is , that man by nature is dead in sinne ; yet God of his mercie , sealeth vnto him in baptisme , his rising from the death of sinne , to newnesse of life . True it is againe , that all men must die . Yet this is our comfort , that in baptisme God hath sealed to vs , euen our rising from the graue to life euerlasting ; and all by the vertue and power of Christs resurrection . This is a comfort of all comforts , able to vphold the soule of man , euen in the houre of death .

The second Vse of Baptisme is , that it serues to be a notable meanes , of our death vnto sinne , and that three waies .

First , by putting vs in minde , of mortifying the flesh , and crucifying our owne corruptions . For if we be baptized into the death of Christ , as Paul saith , Rom. 6. 3. then ought we not to continue in sinne , but to labour by all meanes , as by praier , by fasting , by the word preached , and by auoiding all occasions of offence , to kill and destroy the corruption of our nature , and the wickednes of our hearts , Gal. 5. 24.

Secondly , it causeth vs to dedicate our selues wholly , vnto God and Christ ; remembring , that we once offered our selues to be baptized , ( in the presence of the whole congregation ) in token that we should euer afterward , consecrate our soules and bodies vnto the Lord , and wholly renounce , and forsake the flesh , the world , and the Deuill .

Thirdly , it causeth vs to labour , to keepe and maintaine peace and vnitie with all men ; but specially with Gods people . For Baptisme is a solemne testimonie , of the bond of mutuall loue and fellowship , both of Christ with his members , and of the members one with another . To this ende Paul saith , that we are all by one spirit , baptized into one bodie , 1. Cor. 12. 13. yea , and Baptisme is one of those things , whereby the vnitie of the Spirit is preserued in the bond of peace , Eph. 4. 5.

V. Question . Whether a man falling into sinne , after he is baptized , may haue any benefit of his Baptisme ?

Answer . He may if he repent . And the reasons are these .

First , his Indentures and Euidences remain whol , in respect of God , & his name is not put out of the couenant . Which is otherwise in the Evidences of men . For if they be once cancelled , a man cannot haue his name put into them againe ,

Secondly , Baptisme is indeede ( as hath beene said ) the Sacrament of Repentance ; and ( as it were ) a plancke or board to swimme vpon , when a man is in danger of the shippewracke of his soule . Therefore if a man repent , and be hartily sorie for his sinnes committed , he may haue recourse to his baptisme , wherein was sealed vnto him , the pardon of all his sinnes past , present , and to come ; he standing to the order of his baptisme , beleeuing and repenting .

Thirdly , to them that fall euen after Baptisme , there is hope of repentance , and consequently of the fauour of God , if they be touched in hart with true remorse , and sorrowe for their offences . For hence it was , that Paul calls the Galatians ( fallen after they had beene baptized ) to the remembrance of the fauour of God , promised vnto them in the Couenant , and sealed in their Baptisme , Gal. 3. 3. 19. 27. In the same manner , doth Iohn call the Churches of Asia , that had left their first loue , to repentance & conuersion , Apoc. 2. 5. 16. And the said Iohn , in Ecclesiasticall Euseb. Eccles. Hist. l. 3. c. 23. historie is said , to haue reclaymed a young man , who had most grieuously fallen after his Baptisme .

CHAP. X.

Of the Lords Supper .

THus much concerning the Sacrament of Baptisme . Now we come to the Sacrament of the Lords Supper ; concerning the vse wherof , there are two principal Questions mooued .

I. Question . How farre forth men haue libertie , to vse or not vse the Lords Supper ?

For the answering hereof , I propound three Rules .

The First . Euery man of yeares , liuing in the Church , and beeing baptized , is bound in conscience by Gods commandement , to vse the Lords supper . In the institution of the Supper , the Lord gaue a Sacramentall Word ; whereof there be two parts ; a Commandement , & a Promise . The Commandement is expressed in these termes ; Take , eate , drinke , doe ye this . And it binds all men in the Church that are baptized , to the vse of the Lords Supper .

The second Rule . Euery man of yeares baptized , is to receiue it often . 1. Cor. 11. 26. As oft as ye shall drinke it in remembrance of me . The reason is , because we haue need continually to feede on Christ . And herein the Lords Supper differeth from Baptisme ; because by Baptisme , a man is once onely graffed into Christ ; but being in Christ , he hath neede often and continually to be fedde in him , to life eternall . And this often nourishment of the beleeuer , is sealed vnto him , by the often vse of this Sacrament .

The third Rule . Euery man is to receiue , and vse the Lords Supper , according to the laudable custome of that Church , whereof he is a member , vnlesse there be a iust impediment . A iust impediment is that , which barres a man from the vse of the Supper , as Suspension , Contagious , and incurable sickenesse , Absence vpon a iust and weightie cause , as when a man is in his iourney , and such like .

The reason of the Rule is ; first , if any man refuse to receiue it , when he may conueniently , hauing no iust Impediment ; so doing , he neglects and contemnes the ordinance of God . Secondly , for a man to abstaine , when he is called to receiue it , though happily he may be excused , in regard of some reason inwardly knowne to himselfe ; yet his abstinence is a bad example , and may giue offence to others . Thirdly , the man that may receiue , and yet will not , doth in effect , suspend and withhold himselfe , from the benefite of this holy Sacrament .

Now these three Rules , as they serue directly to answer the Question in hand , so they doe plainly discouer some errours & faults , in the practise of sundrie persons in these daies . Some there be , that thinke it sufficient to receiue the Communion once by the yere , namely at Easter time . Whereas on the contrary , it is to be vsed , as oft as may be ; considering that it is nothing , but the shewing forth of the Lords death till he come : which is not once or twise in the yeare , but often , yea continually to be remembred . Others ther are , that take liberty to themselues , to com to this Table , & abstaine at ther pleasure ; as if it were a thing arbitrary to themselues ; which notwithstanding the Lord hath enioyned by expresse commandement , as hath beene said .

But some alledge for this their practise , that they are at variance with such and such persons , that haue done them wrong , and whom they cannot forgiue ; and in this respect , they were better abstaine , then come vnprovided . To whom it may be said ; that their vnfitnes in this and other respects , ought to be a strong motiue to induce them , at least to vse all holy indeauour , to prepare themselues euery day , rather then a meanes to keepe them backe . For if a man should abstaine vpon euery occasion of variance , discontentment , and infirmitie , he should neuer receiue , and so consequently haue no benefit by this ordinance of God . Daily preparation therefore , is the more necessarie , that when they be called , and haue opportunitie , they may come as welcome guestes , vnto that heauenly banquet .

II. Question . How may a man rightly vse the Lords Supper , to his comfort and saluation ?

Ans. Three things are required therevnto ; A right preparation ; a right Receiuing , and a right Vse of it afterward .

Sect. 1.

That Preparation is needefull , the commandement of the Apostle plainely shewes , which is directed to al Communicants without exception . 1. Cor. 11. 28 , Let a man , that is , let euery man examine himselfe .

Now that a man may be rightly prepared , hee must bring with him foure severall things .

First , Knowledge of the foundation of Religion , specially of the vse of both the Sacraments . That this is necessarie to Preparation , it appeareth by that , which Paul requireth in a good Communicant , 1. Cor. 11. 26. to wit , the shewing forth of Christs death , which is done by confession and thanks giuing ; and these two cannot be performed without knowledge .

The second thing required , is Faith For all Sacraments are seales of the righteousnes of faith , Rom. 4. 11. Now Faith is hereby discerned ; when the heart of the beleeuer , contents it selfe onely with Christ , in the matter of saluation ; and doth beleeue , not onely that there is a remission of sinnes in generall , but that his sinnes are forgiuen to him , in particular .

The third , is Repentance , standing in a hearty sorrow for sinnes committed , in a hatred and detestation of the same , and in a resolued purpose of amendment , and obedience for time to come .

Here we must remember , that renewed Repentance for sinnes committed , is principally required before the Sacrament . For the Apostle chargeth the beleeuing Corinthes , with vnworthie receiuing , because they came in their sinnes , without renouation of their repentance .

The fourth , is Charitie towards man . For this Sacrament is a Communion , whereby all the receiuers , ioyntly vnited together in loue , doe participate of one and the same Christ . And therefore , as no man in the old law , might offer his Sacrifice , without a forehand agreement with his brother ; so no Communicant may partake with others at this Table , without reconciliation , loue , and charitie .

Now further touching Preparation , there are three Cases of Conscience to be resolued .

I. Case . What shall a man doe , if after preparation , he finds himselfe vnworthie ?

Ans. There are two kinds of vnworthines ; of an euili conscience , and of infirmitie . Vnworthines of an euill conscience is , when a man liues in any sinne , against his conscience . This we must especially take heede of . For it is proper to the Reprobate ; and he that comes to the Table of the Lord vnworthily , in this sense , questionlesse he shall eate his owne iudgement , if not condemnation . The vnworthines of infirmitie is , when a man truly repents and beleeues , and makes conscience of euery good dutie , but yet sees and feeles wants in them all , and in regard hereof , himselfe vnfit to the Supper . Such vnworthines cannot iustly hinder a man , from comming to this Sacrament , neither is it a sufficient cause to make him to abstaine . The reason is , because the Lord requires not therein , perfection of faith , and repentance ; but the truth & synceritie of them both , though they be imperfect .

If it be demanded , how the truth of faith and repentance may be knowne ? I answer , by these notes . I. If our faith be directed vpon the right obiect , Christ alone . II. If there be a hungring and thirsting , after his bodie and blood . III. If wee haue a constant and serious purpose , not to sinne . IV. If there follow a change in the life . Thus we read , that many of the Iewes , in the daies of Hezekias , came to Ierusalem , and did eate the Passeouer , which had not clensed themselues , according to that which was written in the Law . And yet , for those among them , that had prepared their whole hearts , to seek the Lord , the text saies , that God heard the praier of Hezekias , and healed the people , though they were not clensed , according to the purification of the Sanctuarie , 2. Chron. 30. 18 , 19 , 20.

II. Case . Whether it be requisite to preparation , that a man should come fasting to this supper ?

Ans. It is not necessarie . For in the Primitiue Church , Christians did first feast , and at the ende of their feast , receiued the Lords Supper . And if receiuers bring with them , attentiue mindes , reuerent and sober hearts , it matters not , whether they come fasting or not . The kingdome of God , stands not in meates , and drinkes , as Paul saith , Rom. 14. 17.

III. Case . Whether such persons , as are at contention , and goe to law one with an other , may with good conscience , come to the Lords table ? The reason of the Question is , because men thinke , when they goe to law , that they doe not forgiue .

Ans. There be three kinds of forgiuenes ; of reuenge , of the penaltie , and of iudgement . Ofreuenge , when men are content to lay aside , all hatred and requitall of euill . Of penaltie , when beeing wronged , they are content to put the matter vp , and not proceede to reuenge by inflicting punishment . Of iudgement , when a man is willing , to esteeme and iudge things badly done , as well done ; and to iudge a bad man , no euill person , nor an enemie , though he be an enemie .

Of these three , the first is alwaies necessarie . A man is bound in conscience , to forgiue the reuenge , and leaue that to the Lord , to whome Vengeance properly belongeth . But to the forgiuenes of penaltie and iudgement , we are not alway bound . We must shunne and decline iniuries offered , as much as possibly we can ; but when they be offered , we may with good conscience , seeke a remedie of them , and vse any lawfull meanes , to defend our selues .

Therefore I answer to the Question thus : That if a man , going to law with an other , forgiues him in regard of reuenge , when he comes to the Lords table ; he doth his dutie . For doing that , he is not bound to the other , as hath beene said .

Sect. 2.

The Second thing , in the right vse of the Lords Supper , is the right Receiuing of it . Wherein there be two things required .

First , the renewing of our Knowledge , or Generall Faith . And then secondly , the renewing of our Speciall Faith in Christ .

Let the reason of both be obserued . This Sacrament containes many particular Signes ; as not onely the bread and wine , but the actions about the same . The Signes may be thus distinguished . Some of them are representing signes ; some are signes applying .

Representing signes are such , as doe liuely set forth vnto vs Christ , with his benefits ; as the bread and the wine , the breaking , and the powring . Applying are those , that doe appropriate the same ; as , the giuing , and receiuing of the bread and wine . The first sort serues properly to renew our knowledge : The second , to confirme the saine by application .

Now answerable to the scope of the Sacrament , must be our right Receiuing , which consisteth , in renewing of our knowledge and faith , in the mysterie thereof .

Our Knowledge is renewed principally , by meditation in the vse of the Supper , after this manner .

First , when we see two signes to be receiued , we must call to minde that Christ is our perfect Sauiour , that is , both bread and water Heb. 7. 25. of life .

Secondly , when we behold the bread and wine , set apart by the Minister , and consecrated , by repeating the promise , and praiers made for that ende ; we must remember , that Christ was ordained and appointed by God , to be our Mediatour and Sauiour . Ioh. 6. 27. Act. 2. 23. 36.

Thirdly , when we see the bread broken , and wine powred out ; we are to meditate of Christ , that was crucified for vs , and broken , both by the first death , and paines of the second , whereby life and righteousnesse was procured vnto vs .

Fourthly , the giuing of the elements into the receiuers hands , offers vnto our meditation , thus much ; That God doth truly and really giue Christ , with his merits and efficacie , to euery beleeuing receiuer .

On the otherside , our Faith is renewed , by apprehension and application , in this manner . When the Minister giues the bread and wine , and the communicant receiues them ; at the same time , are we to lift vp our hearts to heauen , to apprehend Christ by faith ; beleeuing him , with all his benefits to be ours ; that he was made man for vs , that he suffered , and died for the remission of our sinnes . For these outward symbolicall or sacramentall actions , serue to no other end , but to signifie vnto vs , these inward actions of the mind and will , whereby we apprehend and receiue Christ , to our saluation .

Here by the way , two Cases are propounded .

I. Case . What is to be done , if a man , after often receiuing , still doubteth , whether he hath faith or no ?

Ans. He must striue against doubting , and indeauour to beleeue ; being heartily sory for the weakenes and infirmitie of his faith ; And let him withall consider and remember , that God hath not onely giuen his promise , but set apart this Sacrament , to be a special signe and pledge of his mercie contained in the promise , for the vpholding & strengthening of mans faith .

But some man will say ; Mine indeauour is nothing , if doubting preuaile . Ans. It is not so . For if a man can be heartily sorie for his infirmitie ; if he striue to beleeue ; if in heart he hungreth and thirsteth after Christ , faith is begunne , and he in some sort doth apprehend Christ . The poore begger by the high way side , enioyeth the almes that is giuen him , though he receiue it with a lame and leprous hand . The stomacke that lothes physicke , if it receiues into it at the first , but one droppe of the potion prescribed , and that in very weake and fainting manner , it will be able at length to take benefit by a greater quantitie , and in the meane time it receiues good . The man that is in close prison , if he sees but one little beame of the Sunne , by a small crevisse ; by that very beame he hath vse of the Sunne , though he seeth not the whole body of the Sunne . In like manner , though our faith , the hand of our soule , be mingled with weakenes and corruption ; though we feele neuer so little measure of Gods grace in vs ; yea though our knowledge be neuer so small ; yet it is an argument , that the Spirit of God beginnes to worke in our harts , and that we haue by Gods mercie , begunne to lay hold on Christ .

It will be said further ; If I feele not Christ giuen vnto me by God , I doe not , nay , I cannot beleeue . Answ. In Nature it is true , that Experience beginnes first , and then followes Assurance ; but in Spirituall and Diuine things , there is a contrary course to be taken . For here , we must beginne with faith , and in the first place , simply beleeue Gods promises ; and afterward we come , by the goodnes of God , to feele and haue experience of his mercie . This point was notably practised by Iehosaphat , who beeing in a great extremity , and seeing no way to escape , practised his faith in the first place , and said , Lord , we know not what to doe , but our eyes are towards thee . 2. Chro. 20. 12. And the like he taught the people at the same time , ver. 20. Put your trust in the Lord , and ye shall be assured . Thus Abraham is said , aboue hope , to beleeue vnder hope the promise of God , euen against sense , reason , and experience , Rom. 4. 18.

II. Case . If in the very instant of receiuing , a man feele his heart so hard , that he cannot lift it vp vnto God , what is then to be done ?

Ans. First , hardnes of heart is two fold , sensible , and insensible . The Insensible hardnes of heart , is a great and dangerous iudgement . But the Sensible and felt hardnes , which is in Gods children , and which they feele and bewaile in themselues , is rather a blessing , then a curse . Of this , the people of God complained , Esay . 63. 17. And it must not discourage any Communicant , but rather comfort him , because it is a signe of grace . For if ther were no grace in the heart , corruption & hardnes could not be felt .

Secondly I answer , that the benefit of the Sacrament , is not tied to the very instant of receiuing ; but if before and after , a man lift vp his heart to God , he shall find comfort , though for the present , he hath not so liuely sense and feeling thereof , as he desireth . This alway provided , that the same partie be displeased with himselfe , that he cannot doe that which he would , and ought , nor in that measure , that is required . And such a one , must consider this to his confort , that though he doe not apprehend Christ , yet Christ apprehendeth and accepteth him .

Sect. 3.

In the Third place ; After the receiuing of Right vse after Receiuing . the Sacraments , two things are required .

First , that Thankes be giuen vnto God , not onely in word , but in euery action of our life , for Christ , and all his benefits . Secondly , that not onely for the present , but euer afterward , still we renue our faith , repentance , and obedience .

But what is a man to doe , if after receiuing , he finde no confort ? Ans. First he must examine , whether he hath truly beleeued and repented , yea or no ; If he hath not , then the fault is in himselfe , and not in Gods ordinance . If he hath , let him not be dismaied , for the ioy of the Spirit is sowne in his heart ; and though it lie hidde for a time , yet at length it will shewe it selfe . Psal. 97. 11.

CHAP. XI .

Of Adoration .

THe Fourth Head of the outward worshippe of God , is Adoration ; wherein we consider two things . First , what it is ? Secondly , what be the Questions propounded concerning it ?

Sect. 1.

For the former . Adoration in generall , is an outward Worship , signifying and testifying What Adoration is . the inward worship of the heart . More specially , by it we must conceiue , the bowing of the head , and knee ; the bending and prostrating of the bodie ; the lifting vp of the hands , eyes , and such like .

Adoration is two-fold ; Religious , or Civill .

Religious Adoration , is that worship of God , in which Religion and Godlines is exercised , expressed , and signified . In it there be two things alwaies ioyned together , and yet distinctly to be considered . The first and principall , beeing the foundation of all the rest , is the intention of the minde , whereby God is conceiued , as an absolute and omnipotent Lord , knowing all things , yea the heart of man : hearing the praiers of all men , in al places , at all times ; the author , preseruer , and giuer of all good things . The second , depending vpon the former , is the Outward prostrating of the bodie , as the bowing of the knee , and such like , for this ende , to testifie our subiection vnto God , as our absolute Lord , &c. This is it , which makes Adoration a true religious worship .

The other kinde of Adoration , is Civill , pertaining to the second Table , tearmed by some sociall ; because it is the adoration or worship , that fellow-creatures giue one to another . And this ( as the former ) hath in it two things . The one is , the Intention of him , that performeth it , which must be this ; That the creature worshipped , is induced with excellent gifts of God ; Or , that he hath a power of gouernment ouer vs . For one of these two , is euer the Ground of Ciuill Adoration . The other is , the Action or Outward Gesture of the bodie ; in token that the creature worshipped , is indued with excellent gifts , and graced with authoritie before-named : Here we must remember , that the bowing of the bodie , &c. and in generall , all bodily gesture performed , is one and the same , both in Religious , and Ciuill worship ; and the distinction standeth onely in the intent of the minde .

Sect. 2.

Now the Questions about Adoration , are two .

1. Question . To what things is Adoration due , and in what manner ?

Ans. We must distinguish the things that are ; and they be of three sorts , or rankes . In the first ranke , comes God the Creator ; in the second , the Creatures : in the third , the Work of the creatures .

For the first ; Adoration that is due to God the Creator , must not be sociall , ( for we are not Gods mates and companions , ) but onely Religious . Yea , all religious worshippe is due to God , and to him alone ; which I prooue thus . The Devill when he tempted our Sauiour , desired no more of him , but the prostrating of his body ; Yet vpon this ground , that he was the giuer and disposer of all the kingdomes of the earth , But Christ denies it , and answers , Thou shalt worship the Lord thy God , and HIM ONELY shalt thou serue , Math. 4. 10. Again , the very scope of Religious Adoration , is to acknowledge the Godhead , and the properties thereof . And herevpon , it must be giuen to God alone , and consequently not to the creature , vnlesse we will acknowledge a Godhead in the creature .

Here we are to remember two Caueats , touching Religious Adoration .

First , if Adoration be giuen to the true God , with a false and erronious intention , it makes him an Idol . For example ; If the body be bowed , with this intent , to worship God out of the Trinitie , as the Turke doth ; or if he be worshipped out of the Son , with the Iew ; thus doing , wee worship not the true God , but an Idoll . The reason is , because God is so to be conceiued of vs , as he hath manifested himselfe in his owne word , and no otherwise . If otherwise , God is not conceiued , but an Idoll or fiction of the braine ; and the Adoration is not done to God , but to the Idoll .

Secondly , to worship God in , at , or before an Image , is Idolatry & superstion ; and God so worshipped , is made an Idoll . For he that thus worshipps him , bindeth his presence , operation , and grace , to those places , to which God never bound himselfe , or his presence , &c. God hath not appointed Images , to be pledges of these things , either by promise , or commandement . Hence it followeth , that the man , which worships God , otherwise then he would be worshipped , or lookes to be heard , when God will not be heard , is an Idolater . Againe , God expressely forbids the the worshippe of his Maiestie , in , at , or before any creature in heauen or in earth . Deut. 4. 16. 17. 18. 19.

But the Idolater in excuse of his sinne , is wont to pretend many things .

First , that when he worshippeth , he intends not to worshippe the Image , but God in the Image . To this we answer , that it matters not what his meaning is . For let him intend what he wil , if God detesteth that manner of worshippe , it is not to be tendred vnto him , in any sort . The Israelites worshipped not the calfe it selfe , but God in the calfe , Exod. 32. 8. Yet then Moses saith , that they worshipped an Idoll .

Secondly he alleadgeth , that in the old Testament , God was worshipped before the Arke ; and that there he promised to heare the praiers of his people . Ans. The reason is not alike . For they had an expresse commandement , giuen them by God , touching Adoration before the Arke ; and a promise , that they should be accepted and heard . But the Idolater hath no such commandement , or promise .

Thirdly , he obiecteth , that Subiects doe kneele downe before the chaire of estate in the absence of the King or Queene , in token of subiection due vnto them ; and therefore much more may they to the Images of God , and Saintes in heauen glorified . Answ. This reason is also insufficient . For the kneeling before the chaire of estate , is a meere civill Testimonie of ciuill worshippe , and beeing referred to this end , to shew loyaltie and subiection to lawfull Princes , it stands in force by the commandement of God . But there is no such warrant from Gods word , for bowing to Images ; neither is it his will , that they should be tokens , and pledges of his presence .

The second sort of things that be , are the creatures , which must be distinguished into foure kindes . I. Wicked Spirits . II. Good Angels . III. Liuing men . IIII. Men departed .

Touching wicked Spirits or Deuils , the Question is , What is the Adoration that is due vnto them ?

Ans. They are the enemies of God , and accursed of him ; therefore no honour or seruice belongs vnto them , by his will and appointment . And for that very cause , we are to haue no dealing with them at all . Nay , we are vtterly to renounce , and abandon , whatsoeuer things come from the Deuill , or his instruments ; as namely all Spells , Charmes , Inchantments , &c. which serue to the working of wonders , and yet haue no such vertue giuen them from God for that end , either by creation , nature , word , or institution .

Now concerning the good Angells ; If they did now appeare vnto vs , and we had certaine knowledge thereof , we might adore them . But how ? onely with ciuill and sociall worshippe . For so we read Gen. 19. 1. that Lot seeing twoo Angels comming towards Sodome , rose vp to meete them , and bowed himselfe with his face to the ground . By which example it appeareth , that though Angels may be adored , yet not with Religious , or that which is mixed with Religious worship , but with worship purely & meerely ciuill . Wherevpon it was , that the Angell refused the worship done vnto him by Iohn , saying , See thou doe it not : I am thy fellow seruant , and one of thy brethren , &c. Rev. 19. 10. I adde moreouer , that sith at this day , the Angels appeare not vnto vs ; we may not worshippe them at all , either in ciuill or religious manner , albeit we must euer haue a reuerent estimation of them .

As for liuing men , Adoration meerely civill is onely due vnto them , and that in respect of the gifts of God , which we see to be in them , as also of their authoritie and place , which they haue amongst men . This is expressely inioyned in the fist Commandement , Honour thy father , &c. and confirmed also by the example of Abraham , who stood vp , and bowed himselfe , before the people of the land of the Hittites , Gen. 23. 7. Prouided alwaies , that this Adoration , be according to the laudable custome of the countrey , where they liue .

But for worship , either simply religious , or mixt , it is in no sort to be yeelded them . Thus Peter ( when Cornelius met him , and fell downe at his feete ) refused to accept of the honour done vnto him ; which notwithstanding was not a diuine , but a mixed kinde of worship , performed vnto Peter , in a reuerent opinion of his person , as beeing more then an ordinarie man , Act. 10. 25 , 26. In like manner , Mordecai the Iewe denied to worship Haman , because the honour which the King appointed to be giuen vnto him , was an excessiue honour , hauing some diuine worship in it , such as was done to himselfe . Of the same sort , is the kissing of the Popes feete , which indeede is ciuill worship , but mixed with religious . For it is tendered vnto him , as to the Vicar of Christ , and one that cannot erre ; the like to which , is not done to any Emperour or Potentate on earth .

Lastly , touching dead men , or Saints departed , as Peter , Paul , and the rest ; all the worship we owe vnto them , is no more , but a reuerent estimation of their persons , and imitation of their ●…es . Religious or ciuill Adoration due vnto them , we acknowledge none ; because neither we haue to deale with them , nor they with vs . Therefore Romish Adoration of them we renounce , as flat Idolatrie ; considering it giues vnto them a Diuinitie , making them present in all places , to know our hearts , and heare our praiers at all times , which is the prerogatiue of God alone .

Now for vnreasonable creatures , no Adoration at all appertaineth to them , but onely a reuerent , and holy vse of them . For Adoration , is a signe of Subiection of the inferiour to the superiour ; but man is their superiour , and therefore he is to doe them no worship or seruice . And hereupon , we iustly condemne the Adoration of the reliques of Saints , of the bread and wine in the Sacrament , &c.

The Third sort of things , is the Worke of the Creature , to wit , Images . Where if it be demanded , what Adoration is due to them ? I answer , None at all . Reasons . 1. We haue an expresse inhibition to the contrarie , in the third Commandement , Thou shalt not bowe downe to them , nor worship them , &c. 2. The superiour must performe no adoration to the inferiour . Now though it should be granted , that they were the Images of God , yet man is a more excellent Image then they , and they are inferiour not onely to him , but euen to the baser sort of creatures . The wo●…e is one of the basest creatures vpon the earth , yet it is a worke of God . The Image is a worke not of God , but of man . Man therefore may as well in all reason , and better , worship the worme , then the Image .

CHAP. XII .

Of outward Confession .

THe fift Head of Gods outward worship , is Confession . I meane not the Ordinarie or Ecclesiasticall Confession , but that which is made before the Aduersarie . Concerning which , there be many Questions commonly made .

I. Question . Whether Confession of faith be necessarie , and when ?

Ans. That Confession is necessarie , it appeares by manifest testimonies of Scripture . 1. Pet. 3. 15. Be readie to giue an answer alwaies to euery man , that asketh you a reason of the hope that is in you . Here is a flat Commandement for Confession . Againe , Rom. 10. 9 , 10. If thou shalt confesse with thy mouth , and beleeue with thy heart , thou shalt be saued . For with the heart man beleeueth vnto righteousnes , and with the mouth man confesseth to saluation . And , Mark . 8. 38. Whosoeuer shall be ashamed of me , in this adulterous generation , of him shall the sonne of man be ashamed also , when he commeth in the glorie of his Father , with his holy Angels . This is graunted of all Diuines , saue onely of some pestilent Heretikes .

The second part of the Question is , When Confession is to be made ?

For answering whereof , this must be remembred for a Ground , that there is a distinction to be made , betweene Commandements affirmatiue , and negatiue . The Negatiue bindeth at all times , and to all times . For it is not lawfull at any time , for a man to doe euill . The Affirmatiue binds at , and in all times , but not to all times . For it commands a dutie to be done , which neuerthelesse is not at all times to be done . For example : To giue almes , is prescribed by an affirmatiue commandement , and yet almes are to be giuen onely at fit times , and occasions . Hereupon it pleased the Lord , to propound part of the Morall Law , in negatiue tearmes , because negatiues are of greater force . Now Confession ; beeing commaunded not by a negatiue , but by an affirmatiue commandement , we are not bound thereunto , at , and to all times , but when iust occasion is offered .

What then ( may some say ) are the especiall times , in which , Confession is to be made before the Aduersarie ?

Ans. There are two principally , to which all the other may be reduced . The first is , when we are examined touching our Religion , by them that are in authoritie , as by Magistrates , Princes , Iudges , &c. For at such time we are lawfully called to make confession of our faith , and may doe it with boldnes . Thus much the place before-named importeth , where we are inioyned to be readie to giue an account , &c. 1. Pet. 3. 15. that is , not to euery Examiner ; but to those alone , who haue power and authoritie giuen them by God , for that purpose . And the same is implied in Christs speech to his Apostles , Math. 10. 19. And ye shall be brought before gouerners and Kings for my sake , in witnes to them and to the Gentiles . And in this case , not to make profession of our faith , is in effect to denie Christ ; to scandalize the Church , and greatly to preiudice the truth . The second time of Confession is , when in the want thereof , Gods glorie is directly impeached , the saluation of men hindered , and our neighbour offended . And then we are necessarily to confesse , though no examination be made .

If it be here asked , How we may be able to discerne of this time ? The answer is ; by Christian wisdome , which teacheth vs , that when by our silence , wicked men are emboldened to speake euill of Gods word , and weake ones occasioned to fall from the faith , then is the fittest time , to stand in the defence and maintenance of the truth . Out of these two times and cases , Christians haue libertie not to confesse , but may lawfully conceale their faith ; nay ( which is more ) their persons ; by changing their habit and attire , vppon this ground , because the affirmatiue commandement doth not alwaies binde .

Here it is obiected . First , that we are saued onely by faith , and therefore confession is not necessarie ? Ans. We must consider faith two waies . First , as an instrument created in the heart , whereby we apprehend , and apply Christ with his benefites to our selues , for our iustification and saluation . Secondly , faith must be considered more largely , as it is a way , to bring vs to life euerlasting . Nowe in the first acception , it may truly be said , that we are saued by faith alone . For there is no grace of God , where by we take hold of Christ , but faith . But if we take it in the second sense , as a way to life , then we may truly say , that it alone saueth not , but hope , loue , repentance , good works , and all diuine vertues . In this sense Paul saith , we are saued by hope , Rom. 8. 24. because by it we wait for our saluation ; and hope is the way , in which all must walke that looke to be saued . Againe he saith ; Momentany afflictions doe work vnto vs an eternall waight of glory . 2. Cor. 4. 17. But how ? Not as causes , but as waies , signes , and markes , that giue vs direction to our iourneies ende . And thus , The woman is said to be saued by bearing of Children , 1. Tim. 2. 15. Which bearing and bringing vp of children , is no cause , but onely a way wherein she must constantly walke to glory . And though in mans iudgement , that may seeme a way of misery and death , yet indeede it is otherwise , if the Children continue in faith , loue , and holinesse with modestie . Againe , the Apostle Iames saith , that Abrahams faith wrought together with his workes , Iam. 2. 2. which are likewise not to be vnderstood , as working causes , but as testmonies and euidences , declaring and manifesting that he was iust in the sight of God .

Secondly it is obiected , that confession of our faith to God is sufficient . For so Saint Paul seemes to say ; Rom. 14. 22. Hast thou faith ? haue it with thy selfe before God : Therefore confession before man is not needefull . Ans. The Apostle speakes not of that faith , wherby we are iustified and saued , but of that which standeth in a perswasion , of the vse or not vse of things indifferent . And this a man may keepe to himselfe , that is , he may so vse it , as he shall not thereby offend his brother . That commandement was giuen by Paul for those times , when men were not fully perswaded of the vse of God creatures , as meates , drinkes &c. but to these times it is not .

II. Question . Whether it be lawfull for a man being vrged , to goe to Idol-seruice , and heare Masse , so as he keepe his heart to God ?

Ans. It is not , and I proue it by the scope of the eigth and tenth Chapters of the first Epistle to the Corinthians , where the Apostle disputes the Question , whether the Corinthians might goe into the temples of Idols , and eate of meat offered vnto them , in the meane time , not partaking with Idolaters in the worship of the Idols ? This he auoucheth to be vtterly vnlawfull , & for that purpose tells the Corinthians , That they cannot drinke of the cuppe of the Lord , and of the cuppe of Deuills . Now as this was vnlawfull for them , so it is vnlawfull for any Protestant , to goe to any Popish assembly , to heare Masse . Again , God is the Creator of the Body and Soule ; therefore he is to be worshipped in both ; & consequently we robbe him of his due , when we reserue our hearts to him , and giue our bodies to Idolls . To this purpose Paul exhorteth the Romanes , to giue vp their bodies a liuing sacrifice , holy , and acceptable vnto God , Rom. 12. 1. Which place vtterly condemneth the errour of some , who thinke , that God wil be content with the soule , and that they may bestowe there bodie , in the seruice of the Devill .

But against this Doctrine sundrie things are alledged . The first is , the example of Naaman , 2. Kings 5. 18. 19. who said to the Prophet , when I bowe my selfe in the house of Rimmon , the Lord be mercifull to me in this thing . To whom Elisha answered , goe in peace . Here ( say some ) the Prophet giues leaue to Naaman , to worshippe in an Idols Temple .

To this , there be sundrie answers giuen . Some affirme , that Naaman speakes only of Ciuill , and Politique worship ; and not of Religious . For his office was to kneele down in the Temple , that the King might leane vpon his shoulder , when he worshipped the Idoll . And Naaman makes open protestation , v. 7. that he will worshippe no God , but the God of Israel .

Others answere , and that more truly , that Naaman doth acknowledge it a sinne , to goe to the house of Rimmon , and therefore he craues pardon for it , at the hands of God , twice togither , ver. 18. and withall makes a vowe , that he will thenceforth offer , neither burnt offering , nor sacrifice , to any other God , saue onely to the Lord , and hereunto Elisha answereth , Goe in peace .

Yet further it is answered , that Naaman requesteth the Prophet , to pray for him , that he might be constant in the seruice of the true God . And ( in case he were drawne against his purpose , by humane frailtie , to bow againe before Rimmon , with his King ; ) that the Lord in mercie would pardon his offence . And to this the Prophet yeeldeth , saying , Goe in peace . As if he should say , Goe to ; I will pray for thee , to this ende and purpose . This text therefore giues no warrant for bodily presence , in Idolatrous assemblies .

The second Obiection . Iehu openly professed the worship of Baal , and yet he dissembled , meaning nothing lesse : 2. king . 10. 18. And the Lord commends him , for his diligent execution of that , which was right in his eies , vers. 30.

Ans. Iehu is commended , not for his dissembling , but for his diligence in destroying Achabs house , his religion , & the Priests , with all that belonged vnto them ; though in other matters belonging to the seruice of God , he departed not from the sinnes of Ieroboam .

The third obiection . Dan. 3. 6. Nebuchad-nezzar made a decree , that whosoeuer would not fall downe and worshippe the golden Image , should the same houre be cast into the middest of an hotte fierie furnace . Now we doe not read , that any moe refused to obey but three , and therefore it seemes , that Daniel did worship the Image , as well as others .

Ans. Daniel was not accused as the three children were , and for that cause , there is no mention made of his refusall . Againe , put the case he had beene accused , yet the King tooke no knowledge of his accusation , because he was in fauour , both with him , and the people .

The fourth Obiection . Paul togither with foure men , that had made a vow , yeelded to purifie himselfe , according to the lawe of Moses , because he would not offend the weake Iewes , Act. 21. 24. And yet that Law concerning purification , as also the whole bodie of Ceremonies , was abrogated in the death of Christ . Now if he might doe that , which was vnlawfull , for the auoiding of offence ; why may not a man goe to Masse , and so preuent the scandall , which may be taken on the behalfe of the Papists ?

Ans. It is true , that there was an end put vnto the Ceremoniall lawe by Christs death ; yet it was not at the first wholly to be abolished , but by little and little . Againe the vse of ceremonies , remained as a thing indifferene in it selfe , till the Temple of Ierusalem was destroied by Titus , and the Church of the New Testament throughly planted . And till both these were accomplished , the vse of the Ceremonial lawe was no sinne ; provided , that it were not holden , or vrged , as a thing necessarie to saluation .

Now whereas it is saide , that we may be present at the Masse , for the auoiding of offence ; it may further be answered : first , that we are to doe our duties , though men be neuer so much offended : for it was the rule of Christ in like case , Let them alone , they be the blind leaders of the blind , Matth. 15. 14. Secondly , we ought not to doe euill , that good may come thereof .

The fift Obiection . The Masse is Gods ordinance , appointed by Christ , though now it be corrupted by men . Ans. It is a most damnable Idol , yea worse then any Idol of the Gentiles ; and the adoration performed therein , is most abominable , and hath more affinitie with grosse Gentilisme , then with the Institution of our Sauiour Christ .

III. Question . Whether any man , especially a Minister , may with good conscience flie in persecution ? and if he may flie , when ?

Sect. 1.

This Question consisteth of two parts . Whether it be lawfull to flies Touching the first . Sundrie men are of opinion , that it is vtterly vnlawfull to flie in persecution ; as Tertullian , who hath written a whole booke of this argument : and besides him , certaine Heretikes , named Circumcelliones , in that part of Afrike , which we now call Barbarit , and some also of the sect of the Anabaptists . But the truth is , that sometimes it is lawfull to flie , though not alwaies . For proofe whereof , consider these reasons .

First , Christs commandement , Matth. 10. 23. When they persecute you in one citie , flie into an other . If it be saide , that this commandement was limited to the times , wherein the Apostles preached in Iewry , and therfore is temporarie . I answere , No ; for there cannot any text of Scripture be brought , to shew that it was euer yet repealed . And the Apostles ( who had receiued this commandement , euen after Christs ascension , and the giuing of the holy Ghost , ) being persecuted , did flie from one place to another , as we may read , Act. 9. 2. Cor. 11. If it be alleadged , that if this be a commandement to flie , then all must ●●ie ; I answere againe , that though the commandement be generall to all persons , and therefore euery Christian may lawfully shunne apparent danger : yet the same is particular , in regard of circumstances , of time and place . For though all may flie , yet there be some places and times , wherin men may not vse that libertie , as shall appeare afterward .

The second reason , is taken from the example of many worthy men recorded in Scripture . Iacob the Patriarch fled from the presence of his brother Esau into Haran , to Laban , Gen. 27. and againe , from thence to the land of his fathers . Gen. 31. Moses , after he had slaine the Aegiptian , fledde out of Egypt into Madian , where he liued 40. yeares , Exod. 2. And this was no rash flight , but a worke of faith , Heb. 11. 27. Obadiah the gouernour of Ahabs house , hid a hundreth men of the Lords Prophets , by fiftie in a caue , and fed them with bread and water , when Iezabel would haue destroyed them , 1. King . 18. 13. Eliah being in feare of his life , fled from Iezabel into Mount Horeb , 1. King . 19. 3. Againe , in the N. Testament , our Sauiour Christ being in danger , withdrew himselfe , Iohn 10. 39. and that sundry times , till the hower of his passion was come . Paul , when the Iewes tooke counsell together to kill him , was let downe by the brethren in a basket through a wall in Damascus . Act. 9. 25. And when the Grecians went about to slay him , hee was brought by the brethren to Cesarea and sent to Tarsus , ver. 29. 30. Againe , being in danger , he vsed Christian pollicie to saue himselfe . For , by saying he was a Pharisee , he made a diuision betweene his accusers , the Pharisies and Sadduces , and so escaped . Act. 23. 6. 7. And if that were lawfull for him to doe , then is it also lawfull for a man , by flight to saue himselfe , in case of danger , whether he be a priuate man , or a Pastor .

Yet for the better clearing of the Answer , some allegations to the contrarie , are to be examined .

Obiection I. Persecution is a good thing , and that which is good , may not be eschewed . Ans. Good things , are of two sorts . Some are simply good , in , and by themselues ; as vertues , and all morall duties : and these are not to be eschewed . Some againe , are good onely in some respects . Of this sort are things Indifferent , which he neither commanded nor forbidden , but are good or euill , in respect of circumstances . And these may be eschewed , vnlesse we know that they be good for vs . Now persecution beeing of this kind , that is to say , not simply good , but onely by accident , may be auoided ; because no man can say that it is good or bad for him .

Obiect . II. Persecution is sent of God , for the triall and good of his Church . Ans. First , euill things sent of God , may be auoided , if he shewe a meane or way , how they may be auoided . For example : God sendeth sicknes , famine , the plague and sword ; he sends also meanes , and remedies for the preuenting , and remoouing of them , as physicke and foode , &c. And these we may lawfully vse for the said purposes : and in like manner may persecution be auoided , if God offer meanes of escape . Secondly , there is a twofold Will of God , his reuealed , and his secret will . By his Reuealed will , he hath appointed , that in case of present daunger , when meanes of escape be offered , they may be vsed . Now because they that flie lawfully , are assured of Gods reuealed will , therefore in obedience thereunto , they vse the meanes to saue themselues from danger . As for his Secret will , because it is vnknowne , and therefore vncertaine vnto vs , we may not rashly presume thereof , and against his expresse will , refuse the meanes offered , but vse them rather , till God reueale the contrarie .

Obiect . III. To flie in persecution , is a kinde of deniall of Christ , and against confession : he therefore that flies , seemes to make no confession , but rather to denie Christ .

Ans. Christian confession is double , open , or implicit . Open confession is , when a man boldly confesseth his faith , before the Aduersarie , euen to the death . This is the greatest and highest degree of confession ; and in it the holy Martyrs in former times , continued euen to the losse of their liues , vndergoing the punishment of death , inflicted vpon them by the Aduersaries of Christ Iesus , for the maintenance of the truth . Implicit is , when a man to keepe his Religion , is content to forsake his countrey , friends , and goods . This is a second degree , inferiour to the former , and yet it is a true Confession , acceptable to God . And vnder this kind , comes Flight in persecution . Whence it appeareth , that lawfull flight in times of danger , is no deniall of Christ , nor yet against Confession . For sometimes it pleaseth God , to call men to professe his name and truth openly , by suffering : sometimes againe , not openly by suffering , but by flying : & this latter way , though it be not so high a degree , as is the former , yet it is indeede and in truth , in the measure , a true profession of Christ , and pleasing vnto God .

Obiect . IV. Our Sauiour Christ commands vs , Feare not them that can kill the bodie , Matth. 10. 28. Now if a man must not feare them , then he must not flie .

Ans. The text speaketh not of all feare , but of such feare , as tendeth to Apostasie , and causeth men to renounce faith , and good conscience . Againe , it speakes of that feare , whereby man feareth man more then God . Thirdly , it speakes of such feare , as by which a man is vrged to tempt God , by doing some thing that is repugnant to his will , and that out of his calling . Now when the Question is of Flight in persecution , we vnderstand not such a flight , as tendeth to Apostasie , or argueth the feare of man , more then of God , or that is repugnant to Gods will ; but that alone , whereby we vse the meanes offered , according to his appointment ; least we should seeme to tempt him , and bring vpon our selues vnnecessarie danger . And thus the first part of the Question , is answered .

Sect. 2.

The second is , concerning the Time ; when a man may flie , Minister , or other ? And for better resolution thereof , we are to remember , that there be eight Conditions required in Christian Flight , especially that , which pertaines to the Minister .

The first is , if there be no hope of doing good , by his abode in that place , where the persecution is . But while he conceiues any hope of doing good , by teaching preaching , or otherwise , he may not flie . This , the Minister shall easily : discerne in Christian wisedome . To this purpose Paul , Act. 18. 10. hauing a while preached at Corinth , and finding that the Iewes detested him , and his ministerie , intended a present departure thence . But the Lord appearing vnto him , by night in a vision , warned him to stay : for ( saith he ) I haue much people in this citie : that is , many that are to be conuerted , and brought vnto the faith . Euery Minister in his place , must haue a speciall care of furthering Gods kingdome , whether it be by flying , or not flying .

The second Condition . Consideration must be had , whether the persecution be personall , or publique . Personall is that , which is directed against this , or that mans person . Publique , which is raised against the whole Church . If it be directed against the person of the Pastor , he may vse his libertie . For it may be , that his flight will bring peace to the Ch●… .

But what if the people will not suffer him to flie ? Ans. They should be so farre , from hindering of him in this case , that they ought rather to succour and releeue him . Thus , when Demetrius had raised a tumult against Paul , vnder pretence of Diana , & he would haue presented himselfe vnto the people , in the common place ; the Disciples suffered him not , Act. 19. 30. And what care they had of his preseruation , the same ought the people to haue of their Pastor , in case of like perill . But , if the persecution be common to the whole Church , then he is not to flie . For it is necessarie , at such times especially , that those which are strong , should support and confirme the weake .

The third Condition . If there be in the Pastor a moderation of minde . For he must take heede of these two extremities , that he be neither ouercome with excessiue feare , nor through ouermuch confidence , runne headlong into apparent danger . And that he may auoide these extremities , he must first pray vnto God , for wisdome , courage , and constancie : and secondly , vse the consent and aduise of the Church , for his direction in this behalfe ; that all things may be done in wisdome .

The fourth Condition of lawfull flight is , that the Minister withdraw himselfe onely for a time , & not vtterly forsake his charge , and calling . Yea , if he be principally aymed at in the persecution , he may lawfully goe apart ; and it is the dutie of the Church also , to see him conuaied away in safetie , till the persecution be ouer . And thus doing , he neither forsakes the Church , nor his calling ; but onely vseth the meanes of his preseruation , for the keeping of faith , and a good conscience . This warrant , our Sauiour giues to his Apostles , Matth. 10. 23. When they persecute you in one citie , flie into another . The ende of that commandement was , that the Apostles might preserue themselues in safetie , till they had preached the Gospel , to all the cities of Israel , as the next wordes doe declare .

The fift Condition . If after due triall and examination , he finde not himselfe sufficiently armed with strength , to resist or beare the extremitie . For then he may retire himselfe , into some place of safetie ; where he may liue to the glorie of God , keeping faith and a good conscience .

The sixt Condition is , If he be expelled , or banished by the Magistrate , though the cause be vniuft . For subiection is simply to be yeelded , to the punishments and corrections of Magistrates , though we doe not alwaies tender Obedience to their commandements .

The seauenth is , If God offer a lawfull meanes , and way of escape ; and doth ( as it were ) open a doore , and giue iust opportunitie to flie . In this Case not to flie , ( especially if he haue not strength sufficient to stand out ) is a tempting of God .

The eight condition . If the danger be not only suspected , surmised , and seene a farre off ; but certaine and present . Otherwise the Pastor falles into the sinne of Ionah , who fore-casted dangers in his calling , and therefore preuented them by flying to Tarsus .

These conditions being obserued , it may be lawfull both for Pastor and people to flie in times of persecution .

Sect. 3.

In the next place it may be demaunded , When a man may flie ? When a Pastor , or other may not flie ?

For answer herevnto , the Signes of vnlawfull flight are to be considered , and they are principally foure .

The first is , when God puts into a mans heart , the Spirit of courage and fortitude , whereby he is resolued to abide , and stand out against the force of all enemies . Thus Paul , Act. 20. 22. went bound in the Spirit to Ierusalem . Where , though he knew that bonds and afflictions did abide him , yet he would not be disswaded , but vttered these words of resolution . I passe not at all , neither is my life deare vnto my selfe , so that I may fulfil my course with ioy , and the ministration , which I haue receiued of the Lord Iesus , to testifie the Gospell of the grace of God . This motion of the Spirit is not ordinarie , yet in the time of hot persecution , it hath beene found , in many worthy instruments of Gods glory , as may be seene in the Histories of sundry Martyrs , in the daies of Queene Mary . But one especially , ( of whom I was credibly informed ) that hauing this motion , not to stand out , and yet flying : for that very act , felt such a sting in his conscience , that he could neuer haue peace till his death .

The second signe is , when a man is apprehended , and vnder the custodie of the Magistrate . For then hee is not to flie , because he must , in all his sufferings , obey the Magistrate .

Here a Question is mooued , Whether a man that is imprisoned , may breake prison ?

To this , Popish Schoolemen answer , that he may ; if the cause of his imprisonment be vniust . And sutable to this assertion , is the common practise of Papists . We on the contrary say , and that truly , that no man being in durance , may vse any vnlawfull or violent meanes to escape ; for we may not , at any hand , resist the Magistrate in our sufferings . Seruants are commanded , to subiect themselues with patience , vnto the vniust corrections of their Maisters , 1. Pet. 2. 19. And this reason is giuen ; For it is thankeworthy , if a man , for conscience toward God , endure greife , suffering wrongfully . The Apostles , being in prison , vsed no meanes to deliuer themselues ; but when the Angell of the Lord had opened the prison dores , then they came forth , and not before , Act. 5. 19. And that which Peter and the other Apostles did , must Pastors and other men also doe , in the like case , for Religion sake .

The third signe , When a man is bound by his calling and ministerie , so as in it , he may glorifie God and doe good to the church by preaching ; them he must not fly . For , the duties of a mans calling , must be preferred before any worldly thing whatsoeuer , whether body , goods ; friends or life , &c.

The fourth signe . When God in his providence , cuts off all lawfull meanes and waies of flying , he doth then ( as it were ) bidde that man stay and abide . I say , lawfull meanes ; because we may not vse those that are vnlawfull , but rather rest contented , and resigne our selues wholly to Gods will and pleasure . Wee must not doe any euill , that good may come thereof ; and of two evills , not onely not the lesse , but neither of both is to be chosen . So much of Confession .

CHAP. XIII .

Of an Oathe .

THe sixt head of Gods worship is , an Oath ; concerning which , three Questions are to be handled .

I. What an Oathe is ? II. How an Oathe is to be taken ? III. How farre forth it bindeth , and is to be kept ?

Sect. 1.

I. Question . What is an oathe ?

An Oathe , is a religious , and necessarie The nature of an Oathe . confirmation of things doubtfull , by calling on God , to be a witnesse of truth , and a revenger of falshood .

First , I call it , a Confirmation ; for so the Holy Ghost speaketh , An oath for confirmation , is among men an ende of all strife . Heb. 6. 16.

Secondly , I terme it a religious confirmation , because an Oath is a part of Gods Religion and worshippe ; Yea it is sometimes put for the whole worshippe of God ; Esay . 19. 28. In that day , shall they swear by the Lord of hosts , that is , they shall worship the true God .

Thirdly I adde , a necessarie confirmation , because an Oathe is neuer to be vsed , in way of confirmation , but onely in case of meere necessitie . For when all other humane proofes do faile , then it is lawfull , to fetch testimonie from heauen , and to make God himselfe our witnes . In this case alone , and neuer els , it is lawfull to vse an Oathe .

Fourthly I say , in which God is called vpon , as a witnes of the trueth , and a reuenger of falsehoode . This is added in the last place , because herein alone , stands the forme and life of an O●the ; that in things doubtfull ; we call God as a witnes of truth , and a iust revenger of the contrary . There be sundry kindes of confirmation , as the affirmation , the asseueration , and the obtestation . And by this Clause , an Oath is distinguished from them all ; because in it , we call vpon God to giue witnesse to the thing avouched , but in the other three we doe not .

Now touching this last point , of the forme and life of an Oathe , three Questions are to be answered , for the better clearing of the whole doctrine .

I. Question . Whether an Oathe taken by Creatures be a true Oath , and to be kept ?

Ans. An Oathe by creatures , is an Oath , though vnlawfull . For though there be not in it , a direct invocation of God for witnesse , yet when we call the creature to giue testimony , we doe then indirectly cal vpon God , because he is seene in them ; and looke how many creatures there be in the world , so many signes are they of Gods presence . This answer Christ himselfe maketh , Matth. 23. 21 , 22. He that sweareth by heauen , sweareth by the throne of God , and by him that sitteth thereon , that is , by God himselfe .

II. Question . Whether an oath by false gods , be a true oath or no ? for example , the oath of the Turke by Mahomet ; the oath of Laban , by the gods of Nachor , that is , by his Idols : when as in them , there is no inuocation of the true God of heauen and earth .

I answer as before ; though it be not a lawfull oath , yet it is in value & effect an oath . For though that thing be a false god indeed , by which it is taken ; yet it is the true God , in the opinion of him that sweareth . Thus Mahomet is to the Turke , in stead of the true God , and is honoured of him as God : and therefore his oath by Mahomet , is a true oath . Thus when Iacob in the couenant that he made with Laban , sweares by the feare of his father Isaak , and Laban by the Idols of Nachor ; Iacob accepted the oath which was tendered to him , in the name of a false god ; which he would not haue done , if it had not beene an oath at all . And hence the Case is plaine , that swearing by a false god , is an oath : and therefore bindeth the swearer in Conscience , thought it be vnlawfully taken .

III. Question . If in euery oath , God ought to be cited as a witnes , how then can God sweare by himselfe , seeing none can witnes vnto him ?

Ans. This description of an oath , whereby the creature sweareth , includes not that oathe , whereby God sweareth . For the ende why God sweareth is , to binde himselfe ( as it were ) with a bond vnto man , whereby he would haue man to repute him a lier , and no God , if he failes and keepes not his promise . Thus the Lord sweares in his wrath , Hebr. 3. 11. If they shall enter into my rest . The words of the oath , are to be vnderstoode with this clause , If , &c. then let me be holden as no God , or as a false god . And in this manner is God said to sweare , when he manifesteth to man , that he is content to be counted no God , if that which he auoucheth by oath , be not performed .

Furthermore in every Oath , there be foure distinct things . First , an Asseueration of the truth ; which should be avouched , though there were no oath taken . Secondly , a confession or the omnipotent presence , wisedome , iustice and truth of God ; whereby we acknowledge , that he is the searcher and knower of the heart ; yea that he is both witnesse , iudge , and reuenger of falshood and lying . Thirdly , Prayer and Inuocation , whereby God is called vpon , to giue testimonie to the conscience of him that sweareth , that he speakes nothing , but the truth . These two actions , of Confession and Invocation , doe make an othe , to be no lesse a true and proper part of Gods worshippe , then praier it selfe . Fourthly , Imprecation , in which a man acknowledging God the the iust reuenger of a lie , bindes himselfe to punishment , if he shall sweare falsely , or speake an vntrueth wittingly or willingly .

Now , though these be the distinct parts of an Oath , yet all of them are not expressed in the forme of euery oath ; but sometimes one , sometimes two of the principall , and the other concealed , but yet alwaies vnderstood . For example . The Prophet Ieremie teacheth the people of Israel a forme of swearing , Thou shalt sweare , The Lord liueth , Ierem. 4. 2. In which , there is expressed onely the second part , Confession , and in that , the rest are to be vnderstood . Againe , the words of Ruth to Naomi , The Lord doe so to me , and more also , if ought but death depart thee and me , are onely an Imprecation , in which the other parts are infolded . So , the othe which God maketh , Heb. 3. 11. If they shall enter into my rest , is expressed onlie by imprecation , and the other parts vnderstood , though they be not mentioned . In common speach betweene man and man , it is vsually avouched , ( though most wickedly , ) If it be not thus or thus , let me be banged , I would I were dead , I would I might neuer mooue hence , &c. Now this auouchment , howsoeuer it may be taken , is indeed a form of swearing , in value and force all one with the oath of God , when he saith , If they enter into my rest , let me be no God , but a deceiuer .

Sometimes two parts of the foure , are expressed , and the rest vnderstood . 2. Cor. 1. 23. Now I call God to record vnto my Soule . Here Invocation with Imprecation , is vttered in speach , and the other two conceiued in the minde . By these particulars , we see it vsuall in Scripture , to propound formes of swearing , by expressing some one , or two particular parts in stead of the rest , yet so , as the parts concealed be all vnderstood , for otherwise the othe is not formalland entire .

Sect. 2.

II. Question . How an Oathe is to be taken in a good and godly manner ?

For the answering hereof , two Rules are to be remembred .

The first Rule . He that will take an Oathe by the name of God , must sweare in truth , in iudgement , in righteousnesse . Ierem. 4. 2. Here three vertues are required in a lawfull Oathe .

First , that it be made in truth . And wee must know , that there is a double truth , the one , of the thing spoken , the other , of the minde wherein it is conceiued . Truth of the thing is , when a mans speech is framed according to the thing , as it is indeede , or as neare as possibly may be ; and that because God is truth it selfe : This is called by Schoolemen , Logical veritie . Sometimes by reason of mens frailtie , this truth is wanting , because we know not things as they are . The truth of the minde is , when a man speakes or sweares as he thinketh , or is in conscience perswaded of the thing ; and this the Schoolemen tearme , Morall veritie . Now , though the first of these two be wanting , yet the latter must necessarily be in an oath , least we fall into periurie .

The second vertue is Iudgement , that is , prudence or wisdome . This Iudgement requires discretion , and consideration , principally of fiue things . First , of the thing in question , which is to be confirmed . Secondly , of the nature of the oath , that is taken . Thirdly , of the minde , and true meaning of him that sweareth . Fourthly , of the particular circumstances , of time , place , & persons , when , where , and before whome he sweareth . Fiftly , of the euent or issue of the oath . All these are duly to be regarded , that we sweare not rashly , or vnaduisedly .

The third is Iustice , wherein also care must be had of two things . First , that the point to be confirmed , be lawefull . And it is then lawfull , when it may stand with pietie , and charitie . Secondly , that the occasions of taking the oath , be also iust ; and they be chiefly foure . I. When it may further Gods glorie and worship : or serue to prooue some doctrine of saluation , in whole or in part . II. When it may tende to the furtherance of brotherly loue ; or to the preseruation of our neighbours life , goods , or good name : or further , to the confirmation of some league , couenant , or contract made betweene parties , vpon good ground , and for good and necessarie purposes . III. When it serueth , to releeue a mans owne priuate necessitie ; as when one sweares to maintaine his owne good name , goods , or life ; to confirme his owne faith and truth in contracts . An example hereof we haue in Paul ; who to confirme the Romanes , in the perswasion of his loue and care of their saluation , saith , God is my witnesse ( whome I serue in my spirit , in the Gospel of his Sonne ) that without ceasing , I make mention of you , Rom. 1. 9. And againe , to keepe his owne credit and good name , among the Iewes , I say the truth in Christ , I lie not , my conscience bearing me witnesse , in the holy Ghost , Rom. 9. 1. IV. When the Magistrate doth exact it , by order of iustice . This , though it be a iust occasion , and warrant of an oath , yet three Caueats are in it to be obserued .

First , that the oath be administred lawfully , not against pietie or charitie . Secondly , he which takes an oath , tendered by the Magistrate , must sweare according to the minde and meaning of the Magistrate who exacts the oath , and not according to his owne priuate intent . Thirdly , he must not sweare ambiguously , but in a simple sense , so as the words of his mouth , may be agreeable with that , which he conceiueth in his heart . Psal. 15. 2. And whatsoeuer oath is taken without obseruation of these Caueats , the same is not taken in truth , but in fraud and deceit . Popish teachers affirme , that in some cases , they may sweare in a doubtfull meaning : And this they practise in time of daunger , when beeing conuented before the Magistrate , and examined , they answer Yea in word , and conceiue a negation , or No in their mindes . A practise most impious , and flat against this excellent Rule of the Prophet , that a man should sweare in truth , iudgement , & iustice .

The Second Rule is , That the forme in which the oath is propounded , must be a plaine , simple , and direct forme , wherein God is directly called to witnesse . For his worship is directly to be giuen to him : and therefore the oath also , beeing an Inuocation of his name , and a part of his worship , is directly to be made .

That the meaning of this Rule , may the better appeare , one Question is to be answered ; Whether in the Forme of an oath , a man may not sweare , directly by creatures , and indirectly by God ?

Most of the Popish sort , and some Protestants hold , that he may . But the truth is otherwise . I say vnto you ( saies our Sauiour ) sweare not at all : neither by heauen — nor by the earth — nor by thy head , &c. Matth. 5. 34. In which words , he forbids all indirect oathes , whereby men sweare directly by creatures , and indirectly by God : for so did the Pharisies . Againe , if a man might sweare by creatures , and conceale the name of God , it would diminish his Maiestie and authoritie , and much deceit might be vsed : for the swearer might say , that he sware not , but only vsed an obtestation .

Against this it is obiected . I. That Ioseph sware by the life of Pharaoh , Gen. 42. 25. therefore it may seeme , that oathes by creatures are not vnlawfull . Ans. First , it may be said , that Ioseph sinned in so swearing : for therein he imitated the Egyptians , who sware by the life of their King . Secondly , it may be answered , that Ioseph doth onely make an asseueration , and not an oath .

Obiect . II. The Church in the Canticles takes an oath , by the Creatures . Cant. 2. 7. I charge you , daughters of Ierusalem , by the roes , and by the hinds of the field , &c. Ans. It is no oath , but an obtestation , wherby the Church calls the creatures , to witnesse her earnest affection to Christ . The like is made by Moses , De●● . 30. 19. when he saith , I call heauen and earth to record against you this day . And by Paul , in his charge to Timothie , 1. Tim. 5. 21. I charge thee , before the elect Angels . In which , and the like speeches , there is no swearing , but a kind of citation , or summoning of the Creatures as witnesses . And there is great difference betweene an oath , and an obtestation . In the Obtestation , there is no more , but a calling of the creature to giue testimonie , the matter beeing already apparent and manifest . But in an Oath , where the matter is not so manifest , God is made not onely a witnesse , but also a iudge and reuenger .

Obiect . III. Saint Paul sweares by his reioycing in Christ , 1. Cor. 15. 31. which reioycing was a created passion , or a creature . Ans. That was also an obtestation , or a word of auouchment , and asseueration ; and not an oath . For it is all one , as if he had said thus ; My sorrowes and afflictions , which I indure for Christ , would testifie ( if they could speak ) that as certenly as I reioyce in Christ , so certenly I die daily .

Obiect . IV. Abigail sware to Dauid by the creature ; As the Lord liueth , and as thy soule liueth , 1. Sam. 25. 26. Ans. The former part of her speech , may be called an oath , but the latter is onely an obtestation , or earnest auouchment , ioyned with an oath .

Now , although it be in no sort , lawfull to sweare by creatures , yet when a man sweareth directly by God , he may name the creatures in way and forme of an oath ; specially if he make them as his pawnes , and pledges , set before God , that he may in iustice , be reuenged vpon him in them , if he lieth and sweareth not a truth .

Sect. 3.

III. Question . How farre-forth doth an Oath binde , and is to be kept ?

The answere to this Question is large , and When an oath bindes ? therefore for orders sake I distinguish it into two parts , and first I will shew when an oath bindes , secondly when it bindeth not .

For the first ; An Oathe taken of things certaine , lawfull , and possible , is to be kept , yea and bindes alwaies , though it bee tendred even to our enemies ; To this purpose God hath giuen special Commandemēnt in sundry places . Numbers . 30. 3. Whosoeuer sweareth an oath , to bind his soule by a bond , he shall not break his word , but shall doe , according to all that proceeds out of his mouth : Mat. 5. 33. Thou shalt not forswear thy selfe , but shalt performe thine oathes vnto the Lord : Exod , 20. 7. Thou shalt not take the name of the Lord thy God in vaine ; that is , lightly and rashly . But Gods name is taken in vain , when an oathe made of things lawfull and possible is not kept ; Dauid , at the humble request of Shimei , ( who had before cursed him ) pardons his fault for the time , & sweares to him that he should not die , 2. Sam. 19. 23. Dauid made conscience of this oathe , knowing himselfe to be bound thereby , and therefore till his death he kept it ; onely hee charged Solomon not to count him innocent . 1. King . 2. 9.

Now for the better clearing of the answer , we are to consider four particular cases touching this point .

I. Case . What if a man take an oath by false Gods , whether is he bound to keepe it , yea or no ?

Ans. He is , and the reasons are these ; First from the like . There was a question among the Scribes and Pharises , Matt. 23. 16. whether a man swearing by the creature were a debter or no ? The Pharisees taught , that if a man sware by creatures , the oathe did not binde ; But Christ vers. 20. affirmeth , that he that sweares by the Temple , or by the Altar or by heauen , sweares by God indirectly , & so takes an oathe , though not a lawfull oath ; and thereupon remaines bound , and is a debter ; now by propotion he that sweares by false Gods , sweares by God indirectly , because the false God is , in the opinion of him that sweares , a true God , and so his oath bindeth , and is to be kept . Secondly , Abraham accepts the oathe that Abimelech tendreth vnto him in the name of a false God , Gen. 21. 23 So doth Iacob accept of the oathe made vnto him by Laban , Gen. 31. 53. which they would not haue done , if their oathes had not beene sufficient bondes , to binde them to obseruation , and performance .

It will be said ; He that admits of an oathe by an Idoll , doth communicate in the sinne of him that sweareth . Ans. In case of necessitie , a man may admitte of such an oath , without sinne . A poore man , beeing in extreame want , borroweth of an vsurer vpon interest . It is sinne to the vsurer to take it ; but it is not so in the poore man , who is compelled by the vsurer to giue interest : Thus the poore man doth vse well the iniquitio of the vsurer : So it is in an oath ; A Godly man may well vse , and take benefite by the wicked oathes of Idolaters , so farre forth as they shall serue for the ratifying , and confirming of lawfull couenants .

II. Case . If a man take an oathe , and afterward endure hurt or dammage by it , whether is he then bound to keepe his oath or no ?

Ans. If the losse he but temporary and priuate , ( the oath beeing made of a thing lawfull ) it must be indured . For Dauid reckoneth it among the properties of a good man , That he sweareth , and changeth not , though it be to his hurt , Psal. 15. 4.

And here a difference is to be made betweene a promissorie oath , and a single promise . A single promise may be reversed by the will , and consent of him , to whom it is made ; but a promise made by an oath , is to be kept , though losses and hinderances ensue therevpon . For the reuerence we beare to the name of God vsed in the oathe , ought to be of greater force with vs , then any priuate hinderance or inconuenience , which may befall vs , vpon the performance of the same .

III. Case . Whether doth an oath binde conscience , whereunto a man is drawne , by fraud and subtiltie ?

Ans. If the oath be of things lawfull and possible , it bindeth and is to be kept , though we were induced to it by deceit . Ioshua deceiued by the Gibeonites , was brought to make Couenant of peace with them , and to bind it by an oath : Now perceiuing after three daies , that they had wrought it by craft , he would not touch them , in reuerence of the oath , that he had taken . Iosh. 9. 18 , 19 , 20. And about 300 years after , when Saul had slaine certaine of the Gibeonites , the Israelites for that fact , were punished with three yeares famine ; which could not be staied , till seauen persons of Sauls house were hanged vp in Gibeah . 2. Sam. 21.

IV. Case . What if a man take an oath by feare and compulsion , is he to keepe it , yea or no ? For example . A man falling into the hands of theeues , for the safetie of his life , is vrged to take a solemne oath , that he will fetch and deliuer them some portion of money , and withall neuer disclose the parties . The oath beeing thus taken , the Question is , whether he be bound to keepe it ?

Ans. Some Diuines are of opinion , that the oath is to be kept , and some say no : but generally it is answered , that it must be kept , because this feare did , not abolish the consent of his will . But if it be alleadged , that in so doing , he shall hurt the Common-wealth : Answer is made , that if he doe not sweare secrecie , he may in probabilitie bring greater damage to the weale publike , in depriuing it of a member , by the losse of his owne life . But it will be saide , by this meanes he maintaines a theefe . Ans. Be it so : yet he remaines excusable , because that was not his intent , but onely to preserue his owne life , to the good of the Common-wealth .

Thus the most and best Diuines doe hold . But for my part , I leaue it in suspense ; though it seemes in likelihood that the partie which sweares silence , doth after a sort maintaine theft , and communicate with the sinne of the robber : and further giues occasion , that others may fall into the like hazard and ieopardie of their liues . And so much of the first part of the Answer .

The second part of the Answer to this third maine Question followes : namely to When an Oath bindes not ? shew , when an oath bindes not . An oath doth not binde in sixe Cases .

I. When it is against the word of God , and tends to the maintenance of sinne . The reason is , because when God will not haue an oath to bind it must not bind : For an oath must not be a bond of iniquitie . Hereupon Dauid hauing sworne a rash oath , to destroy Nabal and his house , and beeing staied from it by the Lord in the meanes of Abigail ; he praiseth God in this manner : Blessed be the Lord God of Israel , which sent thee this day to meete me , and blessed be thy counsell , and blessed be thou , which hast kept me this day , from comming to shed blood . 1. Sam. 25. 32 , 33.

II. If it be made against the wholesome lawes of the Commonwealth ; because euery soule must be subiect to the higher powers . Rom. 13. 1.

III. If it be taken of such persons , as want reason ; as of children , mad-men , or fooles ; because they know not what they sweare : and there can be no binding of Conscience , when he that sweareth wanteth reason to discerne what he doth .

IV. If it be made by those , who are vnder the tuition of their superiours , and haue no power to binde themselues ; as by children which are vnder the gouernment of their Parents : For these are part of their parents goods , and therefore not fit to vndertake an oath , without their consent . Neither are they to choose a calling , or make any contract of themselues , but onely by the direction and aduise of their parents ; though some of the Popish sort do erroniously teach , that a child may binde himselfe by oath , to become a Monke of this or that order , without Consent of Parents .

V. If it be made of things impossible : for then it is a vaine oath .

VI. If at the first it were lawfull , and afterward become impossible and vnlawfull . For such oathes God himselfe may be said to reuerse . Thus if a man bind himselfe by oath to liue in single life without marriage , and after findes that God-hath not giuen him the gift of continencie ; in this case , his oath becomes impossible to be kept , and therefore beeing reversed by God , and becomming vnlawful , it may be broken without impiety .

To these sixe , the Papists adde two other . The first , when the oathe is made vpon custome . And they put this example ; If two men going out of a dore or ouer a bridge , the one sweares by God that he will not goe first ; likewise sweares the other : yet at the last after contention , one of them goes first . In this case , saies the Papist , the othe bindes not . Ans. Custome cannot make that , which is sinne , to be no sinne , or periurie , to be no periurie : but rather doubles the sinn , & makes it aboue measure morevile & abhominable : and they that giue themselues to this vsuall , and customable swearing , cannot but oftentimes become guiltie of flat periurie .

The Second Case is , when the Superiour power , that is , the Pope , or other inferiour Bishops , giue order to the contrarie , by relaxation or dispensation . Ans. It is falfe . For in euery lawful oath there is a double bond ; one of man to man , the other of man to God . Now if in the oath taken , man were onely obliged to man , the oath might be dispenseable by man : But seeing man , when he sweareth to man , sweareth also to God , and therby is immediately bound to God himselfe ; hence it followeth , that an oath taken , cannot haue release from any creature . Therefore our Sauiour Christs commandement is , Thou shalt not forsweare thy selfe , but shalt performe thy oathes , to whome ? to the Lord . Math. 5. 33. And the oath that passed betweene Dauid and Ionathan , is called The Lords oath , 2. Sam. 21. 7 and 1. Sam. 20. 8. God will haue the oath to binde , as long as seemeth good vnto him ; yea and cease binding , when it pleaseth him . And that which himselfe bindeth , or will haue to be bound , no creature can loose ; The things which God hath coupled , let no man separate . Math. 19. 6. And herein the Pope shewes himselfe to be Antichrist , in that he challengeth power to dispense with a lawfull oath , made without error or deceit , of things honest and possible .

Out of this answer , another Question may be resolued ; namely , when doth a man commit Periurie ?

Ans. 1. When a man sweares that which he knowes to be false . 2. When he sweares that , which he meanes not to doe . 3. When he swearing to doe a thing , which he also meanes to doe , yet afterwards doth it not . In these three , the not performing of an oath made , it flat periurie .

That we may yet be informed , concerning the sinne of Periurie , one Question of moment is to be skanned . In Societies & Corporations , there be Lawes and Orders ; to the keeping whereof , euery one admitted to an office , takes a corporall oath : Afterward it falls out vpon occasion , that he breakes some of the saide Statutes : The Question is , whether he be not in this case periured ?

Ans. Statues are of two sorts . Some are principall or fundamentall , which serue to maintaine the state of that bodie or Corporation . Others lesse principall , or mixt , that serue for order or decencie . In the statutes principall , the lawmaker intends obedience simply ; and therefore they are necessarie to be kept . But in the lesse principall , he exacts not obedience simply , but either obedience , or the penaltie ; because the penaltie is as much beneficiall to the state of that body , as the other . The breach of the former makes a man guilty of periurie ; but it is otherwise in the latter , so be it the delinquent party be content to beare the mulct if it be imposed . Thus , students and others belonging to such societies , may in some sort excuse themselues , from the sinne of periurie , though not from all fault , in breaking some of the lesser locall statutes , els few could liue in any societie without periurie .

Yet one more Question is propounded touching periurie , whether a man may exact an oath of him , whome he feares or knowes will forsweare himselfe . Ans. A priuate man must not ; but a Magistrate may , if the partie offer to take his oath , ( not beeing vrged therto , ) and be first admonished of the greivousnesse of the said sinne of periurie . In the execution of Ciuil Iustice , Magistrates must not stay vpon mens sinnes : Moses expected not the Israelites repentance , for their Idolatrie ; but presently proceeded vnto punishment . Neither must the publicke good of the Common wealth bee hindred , vpon the likelyhood or suspition of a mans periurie .

CHAP. XIIII .

Of Vowes .

THe Seuenth head of the Outward worship of God , is concerning a vowe . All the Questions whereof may be reduced to these foure .

I. Question . What is a Vowe ?

Ans. A Vowe , is a promise made to God of things lawfull and possible . I call it a promise , to distinguish a vowe from a single purpose . For a purpose may be chaunged , but a vowe lawfully made cannot . Againe , there is great difference betweene these two : for in a vowe , there is first , a purpose to doe a thing : secondly , a binding of our selues to doe that we pupose . For this cause I tearme it a promise , because it is a purpose with a bond , without which there can be no vowe made .

In the next place I adde , a promise made to God ; not to Saint , Angel , or Man . The reasons are these . First , a vowe is properly the worke of the heart , consisting in a purpose . Now God alone knowes the heart , and he alone is able , to discerne of the purpose and intent of the same which no Angel , Saint , or other creature can possible doe . Secondly , when the vow is made , none can punish and take revenge of the breach therof , but God . Thirdly , in the old Testament , the Iewes neuer vowed , but to God ; because the vowe was a part of Gods worshippe : Deut. 23. 21. When thou shalt vowe a vowe vnto the Lord thy God , thou shalt not bestack to pay it ; for the Lord thy God , will surely require it of thee , and so it should be sinne vnto thee . Where by the way , we may take notice , of the superstition of the popish Church , that maketh vowes to Saints and Angels , which is in effect to make them gods , & to worship them as the Iewes worshipped God in the old Testament .

II. Question . Whether a vowe , be now in the newe Testament , any part of Religion , or Gods worship ?

The answere is threefold .

First , if a vowe be taken for a promise of morall obedience ; the answer is , that a vowe is indeed the worship of God , and so shal be , to the ende of the world . For as God ( for his part ) promiseth mercie , in the couenant of grace , so wee in Baptisme , doe make a vowe , and promise of obedience to him , in all his commandements ; and therefore Peter calleth Baptisme a stipulation , that is , the promise of good conscience to God . This promise once made in Baptisme , is renewed so oft as we come to the Lords Supper , and further continued in the daily spirituall exercises of Invocation , and Repentance .

But it may be said , we are already bound to the obedience of the Law by order of diuine Iustice ; therefore we cannot further binde our selues . Ans. He that is bound by God , may also bind himself . Dauid though he was bound by god in conscience , to keepe the Law , yet he binds himselfe freely by oath , to helpe his own weaknes , & to keepe himselfe from falling , when he saith , I haue sworne , and will performe it , that I will keepe thy righteous iudgements , Psal. 119. 106. And the same bond is no lesse necessary and behooffefull for vs , if we consider how prone and readie we are to fall from the worshippe of God .

The second Answere . If a vowe be taken for a promise of some ceremoniall dutie , as of Sacrifices and Oblations , or of giuing house , lands , and goods to the Temple ; then we must put a difference betweene the Olde Testament and the New . In the Old Testament , the vow of such duties , was part of Gods worshippe ; but in the Newe it is not , and that for these Reasons .

First , The Iewish ceremonies were to the Iewes , a part of Gods worshippe , but to vs Gentiles they are not ; considering they are all in Christ abolished , and none of them doe now stand in force by Gods Law to vs . Thus the Passeover was a ceremonie , or seruice , appointed by God to be obserued of the Israelites and their posteritie , Exod. 12. 24. 25. and therefore stood as a part of Gods worshippe to them for a perpetuall ordinance . But to vs in the new testament , both it and other Legall ceremonies are abrogated , and we haue onely two Sacraments to be administred and receiued , as seales of the Promises of God , and parts of his worshippe , Baptisme , and the Supper of the Lord .

Secondly , that which is not commended vnto vs by God , in the name of worshippe , is no worshippe to vs . Now , the ceremonies of the Iewes , are no where commended vnto vs in that name ; and therefore it is a vaine thing for any man to vowe the obseruation thereof .

Thirdly , vowes of ceremoniall duties , did , in a peculiar manner , and vpon speciall respects , pertaine to the Iewes . Hereupon , when they vowed House , Lands , Goods , &c. to the vse of the Temple , this they did , as beeing the Lords Tenants , of whome alone they helde their possessions : and hereby they acknowledged and also testified their Homages and Seruices due vnto him . And this particular respect concerneth not the Church and people of the New Testament : whence it followeth , that they are not tyed by the same bond , to performe worship vnto God , by the vowes of Ceremonies , gifts , oblations , and sacrifices .

The third and last part of the Answer . If a vowe be taken for a promise , of some bodily and outward worke , or exercise ; as fasting , giuing of almes , abstaining from certaine meates and drinkes , &c. then it is not any part of Gods worship , but onely an helpe , stay , and furtherance of the same . For first , we haue libertie of conscience in Christ , to vse or not to vse , all indifferent things . Now Gods worship is not a thing of that nature , but absolutely necessarie . Secondly , Paul , 1. Tim. 4. 8. affirmeth , that bodily exercise profiteth little , but godlines is profitable for all things : In which words , he opposeth godlines to bodily exercise , and therefore godlines , or the worship of God , consisteth not in them .

But the words of Dauid are alleadged to the contrarie , Psal. 76. 11. Vowe and performe vnto the Lord your God . Where we haue a double command , one to make Vowes , another to pay them . To which I answer : first , if Dauid speaketh of the vowe of all moral duties , then the Commandement concerneth euery man ; because the thing commanded , is a part of Gods worship . For it is as much as if he had said , Vow thankefull obedience vnto God , and performe it . Againe , if the place be meant , of the vow of ceremoniall duties , then it is a commandement peculiar to the old Testament , and so bindes the Iewes onely : howbeit not all of them , but onely such as had iust cause to make a vow : for otherwise they had libertie to abstaine from vowing , Deut. 23. 22. When thou abstainest from vowing , it shall be no sinne vnto thee . Of one of these two kinds , must the place alleadged necessarily be vnderstoode , and not of the third , which is of bodily exercise : for then it should reuerse Christian libertie in the vse of things indifferent , which no Commandement can doe .

By light of this Answer , we may discerne the errour of the Popish Church , which maketh Vowes a part of Religion , and the Worship of God . Nay further , it teacheth that some vowes , as namely those of Pouertie , Continencie , Regular Obedience to this or that Order , are workes of merit and supererogation , tending to a state of perfection , euen in this life ; and deseruing a further degree of glorie in heauen , then the worke of the Morall Law .

III. Question . When a Uow made , doth binde , and when not ?

Before I giue answer to the Question , I will lay downe this Ground .

In making of a lawfull Vow , foure Conditions are to be obserued .

The first , concerneth the person of him that voweth ; that he be a fit person . His fitnesse may be discerned by two things . First , if he be at his owne libertie , ( as touching the things whereof he makes his vow , ) and not vnder the gouernment of a superiour . Thus in the Old Testament , if a daughter had made a vow , without the consent or allowance of her father , it might not stand in effect . Numb. 30. 4 , 5. Secondly , if the partie keepe himselfe within the compasse of his calling generall and particular . Hence it followes , that Vowes of going a Pilgrimage , to worship this or that Idol , in this or that place , ( for example , S. Iames of Compostella , and the Ladie of Loretto , &c. ) are vtterly vnlawfull ; because such persons , by this practise , doe leaue their calling and condition of life , and take vpon them a calling , not warranted by the Lord .

The second Condition is , concerning the Matter of a Vow . It must be Lawfull , Possible , and Acceptable to God . Hereupon it followes , that there be foure things , which cannot be the matter of a Vow . The first , is Sinne . . Thus the Iewes bound themselues with a Vow , that they would neither eate , nor drinke , till they had killed Paul , Act. 23. 12 , 14. This their vow was nothing els , but a threatning of God himselfe : and therefore vtterly vnlawfull . Secondly , Trifles , and light matters ; as , when a man voweth , not to take vp a straw , or such like . And this is a plaine mocking of God . Thirdly , things impossible ; as to flie , or to go on foote to Ierusalem . Fourthly , things meerely necessarie ; as to die , which cannot be auoided .

The Third , is touching the Forme of a Vowe . It must be voluntarie , and free . And that it may be so , three things are necessarily required . First , that it be made in Iudgement , that is , with reason and deliberation . Next , that it be done with consent of will . And thirdly , with libertie of conscience .

Hence it appeares , that the Vowes of children , mad-men , and fooles , or such as are taken vpon rashnes , or constraint ; also the vow of perpetuall abstinence from things simply indifferent , are all vtterly vnlawfull . For , the first sort are not done vpon iudgement , the next without due consideration , and the last are greatly preiudiciall to Christian libertie .

The fourth concernes the Ende ; which is , not to be a part of Gods worship , but onely a stay and proppe to further and helpe vs in the same . Nowe there be three particular Ends of a vow . First , to shew our selues thankfull to God for blessings receiued : secondly , to preuent sinne to come , by keeping so brietie and moderation : thirdly , to preserue and increase our faith , prayer , repentance , and obedience .

This Ground beeing laide , the Answer to the Question propounded is this . When in vowing , we obserue the conditions prae-required , the vow is lawfull , and consequently binds the partie vowing , so as if he keepe it not , he dishonoureth God . But when the saide Conditions , doe not concurre in the action of vowing , it becomes vnlawfull , and the partie remaineth free , and not bound to performance .

Here by the way , a Question of some moment is made ; Whether Iephte vpon his Vow , did offer his Daughter in Sacrifice or no ? considering that it is plaine , euen by the light of Nature , as also by the doctrine before taught , that a man is bound by the vow which he maketh .

This Question admitteth sundrie answers , according to the diuers opinions and iudgements of men , vpon the place written , Iudg. 11. And my purpose is not to examine that which others haue brought in way of resolution , but briefly to deliuer that which I take to be the truth . I answer therefore that Iephte did not offer his Daughter in Sacrifice vpon his vowe ; but onely dedicated her vnto God , after the manner of the Nazarites , to the ende of her daies ; to lead her life apart in a single estate . The truth of this answer will appeare by these reasons .

First , in the 37. verse of the chapter , the daughter of Iephte craues leaue of her father , to goe apart into the mountaines , for two moneths space , to bewaile her virginitie . Where it may be obserued , that she went not to deplore the losse of her life , but her future estate and condition , because shee was ( vpon her fathers vow ) to liue a perpetuall single life . And why ? surely , because ( as the text saith , vers. 39. ) she had not knowne a man ; & it was accounted a curse in Iudea , for a woman alwaies to liue vnmarried .

Secondly , in the last verse it is said in our common English translation , that the daughters of Israel went yeare by yeare , to lament the daughter of Iephte : But I take it , it may be as well , or better translated out of the Hebrue , they went to * * Le-thannoth So it is expounded by the Hebrewe Doctors . Quintil. in Iud. 11. 40. talke or conferre with her , and so to comfort her : and that this interpretation may not , seeme strange , the very same word is obserued in this sense , Iudg. 5. 11. there shall they Iethannu . talke or conferre of the righteousnesse of the Lord . Now if they went yeare by yeare to comfort her , then shee was not put to death .

Thirdly , Iephte is commended by the holy Ghost , for the excellencie of his faith , Heb. 11. 32. and that out of the same historie . Now the commendation of his faith , and the vnnaturall murther of his daughter , cannot stand together .

But it will be said , that Iephte vowed , that whatsoeuer came out of his dores to meete him should be the Lords , & he would offer it for a burnt offring , v. 31. Ans. The words may more truly be read thus ; or I will offer it in sacrifice . And the meaning of the vowe was this : That thing which first meeteth me , if it be a thing to be sacrificed , I will sacrifice it : if not . I will dedicate it to the Lord . For it seems to consist of two parts , wherof the latter is coupled to the former , by a discretiue coniunction , as the Grammarians speake . In this manner , the word is els where taken , so as it may either way be expounded . In the fourth commandement , Exod. 20. 10. in our common translation it is read , thou and thy sonne , and thy daughter , but out of the Ebrwe , it may be translated either and , or or .

It will be said againe , that Iephte rent his cloathes , because his daughter mette him , when he returned from the victorie . Ans. That was in regard of her vowed virginitie : which was a curse among the Iewes . And besides , he had but one daughter , and by this meanes of sacrif●ing her all hope of posteritie after him was cut off .

But it seemes , that Monasticall vowes of virginitie , by this example are lawfull . Ans. Indeed the custome of vowing virginitie beganne in those dayes , but they thought it not a state of perfection , but rather an estate of miserie , as may appeare , in that he rent his cloaths , when she mette him , and the daughters of Israel went to comfort her , as being now in a woefull and miserable estate .

Vpon these Reasons , I conclude , that Iephte did not offer vp his daughter in sacrifice , but onely set her apart , to liue a single life , to the honour and seruice of God . And Iephte might knowe euen by the light of nature , that it was a finne to vow h●… daughters death , and a double sinne to kill her .

IV. Question . Whether Monasticall , or Monkish vowes binde or no ?

To this the Papists answer affirmatiuely , placing the greatest part of their Religion , in practise and observance of these vowes .

That we may know them the better , they are in number three . The first is , the vowe of continency , whereby a man renounceth Mariage for euer , and voweth vnto God perpetuall virginitie . The second , of Voluntarie Povertie , which is , when a man giueth ouer all propertie of his goods , and bindes himselfe to liue by begging . The third is , of Regular obedience , when a man resignes himselfe in conscience , to be ruled by another , and to keepe some deuised order , in all actions and duties pertaining to religion .

Now the Question beeing , whether these vowes binde or no ? I answer in a word , they doe not , and that for these reasons .

I. First , they are flat against the law of God , which I make manifest in the particulars . The vowe of perpetuall chastitie , is expressely against Gods commandement . 1. Cor. 7. 9. If they cannot abstaine , let them marry : for it is better to marrie then to burne . To this text the Papists answer , three waies .

First they say , that this place of scripture , is onely a diuine permission , and not a commandement : we reply againe directly , that it is a plaine commandement : For the intent of the Holy Ghost in that text , and in the whole Chapter is , to ordaine a necessarie remedie for incontinencie , which Paul calls burning , and for the auoiding of fornication , which brings destruction to the soule . And for that purpose , he speaks not in permitting manner , but in imperatiue tearmes , Let them marry .

Secondly , they answer , that the words concerne onely incontinent persons , that commit fornication . We on the other side affirme , that they are not only giuen to them that liue incontinently , but to all persons , which are subiect to burning , which burning may be without incontinencie .

For the better vnderstanding whereof , let it be considered , that there be three distinct degrees of lust in man . The first is , when the temptation is first receiued into the mind . The second , when the same temptation preuaileth , though with some resistance & trouble of the minde & conscience , which also ( though no outward offence as yet follow ) is a degree of burning . The third is , when the temptation so far preuaileth , that the heart & will are overcome , and the duties of religion for the time vtterly hindred : This is the highest and worst kind of burning . And if we consider these degrees well , it will easily appeare , that there may be burning without incontinent liuing .

Thirdly , they answere ; that this text speaketh not of persons that are free , but of those alone , who are bound from Mariage by solemne vow : we contrariwise affirme and hold , that the words are generall , and plainly directed to all persons , bound by vowe or otherwise ; and that appeares by vers. ●…5 . where he saies , I speake not this to tangle you in a snare . These words doe shewe , that Pauls mind was , touching the vow of perpetuall virginitie . For he leaues euery man according to Gods ordinance , to his owne libertie , willing none by vowe to binde himselfe from the vse thereof .

Now for the vow of Regular Obedience , that also is against the word of God . 1. Cor. 7. 27. Ye are bought with a price , be not the seruants of men . Where the Apostle forbiddes vs , to subiect our hearts and consciences , to the lawes and ordinances of men , in matters of Religion ; and consequently ouerthroweth the vowe of Regular obedience . For in that a man bindes himselfe to be ruled ( in all things belonging to Gods worship ) according to the will and pleasure of his Superior , yea to eate , drinke , sleepe ; to be cloathed . &c. according to a certaine rule giuen and prescribed by him ; whereas in regard of conscience we are bound onely vnto God .

Lastly , the vowe of voluntarie Pouertie , is also a plaine abuse of Gods owne ordinance and appointment , Deut. 15. 4. that there should be no begger in Israel .

But it may seeme , that this law is not perpetuall . For in the New Testament we read , that there were beggers , as namely one , that was laide at the gate of the Temple , daily to aske almes , Act. 3. Ans. This Law neither was then , nor is now abrogated by God , but the obseruation of it ( at that time , and since ) was much neglected . And the neglect of prouision for the poore , is the cause of begging ; and the vowe of perpetuall pouertie , still remaines as a manifest breach of Gods holy ordinance , notwithstanding any thing that may be pretended to the contrarie .

II. The second reason followes . Monkish vowes , as they are against Gods commandement , so are they also against the Libertie of Conscience , which we haue by Christ touching the vse of the creatures , and ordinances of God : as riches , mariages , meates , drinkes , and apparell . Stand fast , saith the Apostle , in the libertie wherewith Christ hath made you free , Gal. 5. 1. Againe , Let no man iudge you in meat , or in drinke , or in respect of an holy day , Coloss. 2. 16. In these places , there is granted vnto man , a free vse of all things indifferent , so it be not in case of offence .

Now in Monkish vowes , those things which God hath made indifferent , and put in our libertie , are made necessarie : whereas no ordinance of man , can make things simply necessarie , and parts of Gods worship , which he himselfe hath made indifferent , and left free to the will of man . And hence it was that the forbidding of meates and mariage , were tearmed by the Apostle , The doctrine of Deuills , 1. Tim. 4. 1.

But ( will some say ) doth not the ciuill Magistrate in our Common-wealth , forbid the vse of some meates ? Ans. He doth . But by his commandement he takes not away the libertie that we haue in the vse of things indifferent , but doth onely moderate it , for the common good , which he may doe lawfully .

III. The third reason . Some of them are out of the power and abilitie of him that voweth ; as the vowe of perpetuall chastitie in single life . For our Sauiour saith , All men cannot receiue this word , but they to whome it is giuen , Matth. 19. 11. that is , Continencie is a gift of God , whereof all men are not capable , but those onely to whome he giueth it , when , and as long as it pleaseth him ; neither is it denied vnto some , because they wil not , but because they are not able .

Against this , the Papist obiecteth , that we may receiue any good gift of God , if we pray for it : for Christ hath saide , Aske , and ye shall receiue , Matth. 7. 7. Ans. It is false . Gods gifts are of two sorts . Some are common to all that beleeue , and necessarie to saluation ; as Faith , Repentance , Obedience , the Feare of God . Some againe are speciall gifts , not giuen to all , nor needs full to saluation , but peculiar onely to some ; as health , wealth , continencie , single life , &c. Now the promise of our Sauiour , Aske , and ye shall receiue , is meant of things necessarie to saluation , and not of particular and speciall gifts . For some may pray for them , and yet neuer receiue them . Thus Paul praied thrise , that the pricke in his flesh , the messenger of Satan , might be remooued from him , yet he was not heard , nor his petition graunted . And why ? Because that which he prayed for , was not a common gift necessarie to saluation , but a speciall grace , for the time of the temptation , wherewith he was presently assaulted ; whereupon Answer was giuen , My grace is sufficient for thee .

And hence we learne , in what manner , to aske things at the hands of God , when wee pray . Such as are necessarie to saluation , we may aske absolutely and simply ; but things that are lesse necessarie , with this condition ; If it may stand with the good will and pleasure of God .

Againe , the Papist alleadgeth an example of two married persons ; the one whereof beeing smitten by the hand of God with the dead palsie , the other must needes pray for the gift of continencie . Ans. In this case a married partie may aske it , and by Gods mercy obtaine it , because now there remains vnto him or her no other remedie . But it is not so with single persons , considering that they haue an other remedie , which is Mariage : and therefore they may not looke , or hope to obtaine such a gift .

Thirdly , they say , God hath giuen to all men sufficient aide and strength , that if they will vse the meanes , they may haue the gift of chastitie . For sufficient grace is giuen to all , though not effectuall . Ans. It is false : there is neither sufficient , nor effectuall grace giuen to all , to liue a single life ; but it is a rare and speciall gift giuen onely to some . Paul to Timothie , willeth younger women , not to indeauour to forbeare , when they haue not the gift , but in want thereof to marrie , 1. Tim. 5. 14. Where he takes it for graunted , that they had no such power giuen them of God , to liue in perpetuall chastitie , though they would .

IV. The fourth Reason . Popish vowes doe abolish that order , which God hath set in the Societie of mankinde , to wit , that men should not onely serue him in the duties of the first Table , out in the duties of the second , by seruing of men , Gal. 5. 13. By loue serue one another . Againe , Rom. 13. 10. Loue is called the fulfilling of the Law ; because the law of God is practised , not apart by it selfe , but in and with the loue of our neighbour . From this order it followeth , that euery man , beside the Generall calling of a Christian , must haue some particular kinde of life , in the which he must walke , and therein doe seruice to men : Which if he refuse to doe , he must not eate , according to the Apostles rule , 2. Thess. 3. 10.

Now these vowes make a separation betweene these two : for they bring men into a generall calling , but they vtterly frustrate and make void the particular , and the duties of it ; so as a man keeping them , cannot be seruiceable to man , either in Church or Commonwealth . Besides , by the vow of pouertie , the Apostles rule is disanulled , 1. Tim. 5. 16. which is , that if a man be able to maintaine himselfe , or haue any kinred able to doe it , he should not be chargeable to the Church ; and so there might be sufficient almes to them that are truly poore .

V. The fift Reason . They bring in againe Iudaisme : for Iewish religion by Gods appointment , stood in bodily rites , and outward ceremonies , actions , and gestures , yea in outward things , as garments , meats , drinks . And their rule was , Touch not , tast not : from all which we are wholly freed by Christ .

VI. Sixtly , these vowes are Idolatrous and superstitious : for they are made and obserued with an opinion of Gods worship , of merit , and of the state of perfection : whereas nothing can be made Gods worship , but that which himselfe commandeth . And bodily exercises are vnprofitable , as Paul saith , and therefore they can not be meritorious . And further , to dreame of a state of perfection beyond the Law of God , is to make the Law it selfe imperfect : whereas contrariwise , the Law of the Lord is perfect , righteous , and pure , Psal. 19. 7 , 8.

VII . Lastly , these vowes are against the preseruation of Nature : for by them , specially that of perpetuall chastitie , men are brought to destroy euen their owne bodies and liues , which they are bound to preserue and maintaine . Ephes. 5. 29. No man euer yet hated his owne flesh , but nourisheth and cherisheth it . The Apostle , euen in his daies , noted it as a fault , in the voluntarie religion , that was then taken vp by some ; that for the maintenance thereof , they spared not their owne bodies , Coloss. 2. 23. And like vnto that , is the practise of Popish Votaries , which tendeth to the ruine and ouerthrow of nature , and life it selfe .

These be the Reasons . In the next place , we are to consider the Allegations that are commonly made , in the fauour and defence of Popish vowes .

And first it is obiected : In the Old Testament , Vowes were a part of Gods worship : therfore they are so to be holden in the New . Ans. There is great difference betweene them . For first , they had their warrant out of Gods word ; these haue not so : nay there be expresse testimonies of scripture against these Vowes .

Secondly , in their vowes , there was alwaies right reserued to superiours , to reuerse them , if they liked them not . But in Monasticall vowes , all right is taken from superiours . For children are permitted to vow ; and their promises must stand against parents consent . And wiues ( according to Popish doctrine ) may vow , against the expresse consent of their husbands .

Thirdly , they were not perpetuall , but ceased with the ceremoniall Law . But these are supposed to haue a perpetuall equitie , that must continue till the ende of the world .

Secondly , they alleadge that which is written , Matth. 19. 12. Some haue made themselues chast for the kingdome of heauen . Ans. The meaning of the text is not , that some haue vowed single life , but that there are some , who beeing assured that they haue the gift of continencie , vpon that gift , doe endeauour to maintaine their present estate , that so they may the better serue God , and aduance his kingdome , both in themselues and others .

Thirdly , they obiect , 1. Tim. 5. 12. where Paul speakes of certaine young women , which haue damnation , because they haue broken their first faith : that is , ( as they interpret it ) their vow of single life . Ans. The words are not to be vnderstood , of the faith of the vowe ; but either of that faith and promise , which was made to God in their Baptisme , or the faith and promise of seruice and releefe to be performed to the poore ; and for the breach of either of these , they may be said to incurre damnation .

Fourthly , they say , Christ himselfe was a begger , and therefore why may not we also be beggers ? Ans. Though Christ was poore , yet was he no begger . For he kept a familie , and had a treasure . Iudas was the steward of his familie , and bare the bagge , Ioh. 13. 29. Againe , there is mention made of 200 pence , Ioh. 6. 7. which in likelihood was in the bagg that Iudas kept : yea , of the money which he had , the Disciples are saide to buie meate , Ioh. 4. 8. And though it were graunted , that Christ was a begger , yet it followes not , that we should be so . For his pouertie was expiatorie , and part of his sufferings . So saith the Apostle , He beeing rich , for our sakes became poore , that we through his pouertie might be made rich , 2. Cor. 8. 9.

Fiftly , they alledge , that the Disciples forsooke all , and liued in pouertie ; and their example is propounded for our imitation . Ans. They forsooke all indeede , yet how ? not for euer , but for a time ; and that not by vowe , but onely in affection and disposition of their hearts . For after they had forsaken all , we read , that they came to their nets and boates againe , Ioh. 21. 3. Againe , the Apostle Paul speakes of himselfe and the rest , when he saith , Haue we not power to lead about a wife beeing a sister ? 1. Cor. 9. 5. By which it is plaine , that they put not away their wiues .

Sixtly , Mat. 19. 21. If thou wilt be perfite ( saith Christ to the young man ) goe , sell all that thou hast , and giue to the poore , and thou shalt haue treasure in heauen , and come and followe me . Here ( saith the Papist ) our Sauiour prescribes perpetuall pouertie , by expresse counsell . Ans. The words are no counsell , but a speciall Commandement of triall , directed to this young man . And the ende of it was , to discouer vnto him , his secret pride , and hypocrisie , in that he boasted , that he had kept all the commandements , when as indeed he knew not what they meant .

Lastly , they obiect the example of the Recabites , who according to the commandement of their father Ion adab , would drinke no wine , nor dwell in houses , nor build , nor plant , nor sowe , Ierem. 35. and the Lord approoueth their practise . Ans. They did obey their fathers command in these things , as beeing things indifferent , but not as parts of Gods worshippe in the doing where of they placed Religion . And they obeyed it carefully , for this ende , that they might inure themselues vnto hardshippe . Secondly , this their obedience , touching these things , stood not by any vowe , much lesse was it perpetuall . For then they should haue obserued all the things which they vowed , equally , which they did not ; for they dispensed with their fathers voluntarie iniunction for dwelling in Tents ; and as we read vers. 11. They came vp , for feare of the Chaldeans , that were in the land , and dwelt at Ierusalem .

And so much touching Popish Vowes , whereof to conclude , this may be said ; That they are all , but a meere will-worship , standing vpon no ground or warrant of Gods word , and therefore of no force , to bind the consciences of men , but are to be holden , as they are in truth , wicked and abhominable .

CHAP. XV.

Of Fasting .

THe eight Head of the outward worship of God , is Fasting .

By Fasting I vnderstand , the Religious Fast , which is ioyned with the duties of Religion ; and namely , the exercises of Praier and Humiliation . Touching it , there are three principall Questions to be handled in their order .

I. Question . What is a Religious Fast ?

Ans. It is a voluntary and extraordinary abstinence , taken vp for a religious end ; what this end is , we shall see afterward .

First , I call it voluntarie , because the time , and particular manner of Fasting , is not imposed , or determined , but left free to our owne liberty . Againe , I tearme it extraordinary , to distinguish it from ordinary fasting ; which stands in the practise of temperance and sobrietie ; whereby the appetite is restrained , in the vse of meates and drinkes , that it doe not exceede moderation . Now this kinde of fast is to be vsed of all Christians , at all times ; whereas the extraordinarie is not dayly and ordinarily to be practised , but vpon speciall occasions , and at speciall times , in as much , as it is a more strait and severe abstinence then the other .

II. Question . How a Religious Fast is to be obserued ?

Ans. For the obseruation of it , three things are required .

I. A iust and weightie cause . II. A right manner . III. Right ends .

Sect. 1.

Fasting is then to be vsed , when a iust and The iust cause of a fash weightie cause or occasion therof is offered . There be two iust causes of a fast .

The First is , when some iudgement of God hangs over our heads , whether it be publicke , as Famine , Pestilence , the Sword , destruction , &c. or priuate . The Prophet Ioel in the name of the Lord , calls the Iewes to a strait and solemne fast ; and that vpon this iust occasion , because the Lord had sent a great dearth vpon the land , Ioel 2. 14 , 15 , &c. Hester and her companie fasted , when shee had heard newes of the intended destruction of the Iewes , Ester . 4. 16. The people of Nineueh , which were not Iewes , but forreiners in regard of the Couenant , when the Prophet came , and denounced destruction vnto them for their sinnes , they gaue themselues generally to fasting and praier . Ion. 3. 5. 8.

The second cause of fasting is , when we are to sue , & seeke by prayer to God , for some speciall blessing , or for the supply of some great want . Thus , when Daniel desired to obtaine the deliuerance of the children of Israel , out of captiuitie in Babylon , he gaue himselfe to fasting , Dan. 10. 3. Thus , Christ fasted , and spent the whole night in prayer vnto God , before he chose his twelue Apostles , Luk. 6. 12. And in like manner , Paul and Silas when they were to found and plant Churches , vsed praier and fasting , Act. 14. 23. because in these matters of so great importance , they looked for special direction from God himselfe . Lastly , Anna , that shee might be more feruent in praier , fasted night and day in the Temple , Luc. 2. 37.

Sect. 2.

The second point , is the Right manner of fasting , which stands in three things . The right manner of fasting .

The Frist is , Abstinence from meate and drinke : for therein consisteth the very nature of a fast ; and if that be wanting , it is no fast at all . Thus Ester commanding the Iewes to fast for her , biddes them neither eate nor drinke for three daies , Ester . 4. 16.

The Second is , an abstinence from all delights , which may any way cheare and refresh nature . In this sort Daniel fasted three whole weekes of daies , abstaining from all pleasant bread , flesh , wine , and ointments , Dan. 10. 3. So when Dauid fasted , it is saide that he lay all the night vpon the earth , that he neither washed , nor annointed himselfe , nor changed his apparell , 2. Sam. 12. 16 , 20. In the solemne fast of the Iewes , the bridegrome and bride must come out of their chambers , Ioe . 2. 15 , 16. By these places it is manifest , that in a true fast , there is required , not onely abstinence from meate and drinke , but from all delights , recreations , & other things that might refresh the nature of man . By this the Popish Fasting is iustly reprooued ; wherein , though men are inioyned to abstaine from flesh , yet there is giuen libertie to vse other delicates .

The Third thing in the manner of a Fast , is , so farre forth to abstaine from meate , and other delights , as the bodie may be thereby afflicted . Ezra proclaimes a fast , and he giues a reason thereof , that himselfe and the people might afflict themselues , Ezra 8. 2. This Afflicting of a mans selfe ; is expounded by Paul , 1. Cor. 9. 27. where he saith , I beate downe my bodie , and bring it in subiection . Now , though we must humble and afflict our bodies by fasting , yet we ought not to weaken , abolish , or destroy nature ; or doe that whereby the strength of nature may be taken away . For such afflicting is forbidden , Coloss. 2. 23. And contrariwise , we are commanded by Christ , to pray for daily bread , that is , such food as is fitte to sustaine our substances ; and therefore we may by such exercises , ouerthrow the same .

Yet for the better vnderstanding of the manner of Fasting , three Questions are to be answered .

I. Question . How long the fast must continue ?

Ans. The beginning and ende of a Fast , is left vnto our libertie . But it is so long to be kept , as the principall actions of the fast , that is , humiliation and prayer , doe continue , And though the beginning and ende thereof be free to vs , yet it is most meete & conuenient , that solemne fasts should beginne in the Morning , and last till the Euening . This was the vsuall custome of the Church in the old Testament .

II. Question . Whether in the day of a solemne fast , a man may eate any thing or no ? and if he may , what ? and how often ?

Ans. We may eate , and that ( if neede require ) once or twise . Yet here we must take with vs two caueats . First , concerning the quantitie of our meate ; it must be lesse then ordinarie , and onely that which is necessarie to proserue nature , and no more : for if it be otherwise , we abolish our fast . Secondly , concerning the qualitie of that we eate ; it must not be daintie and pleasant , but the meanest food , and such as hath least delightsomnes and delicacie in it . Thus Daniel fasted for three weekes of daies , from morning to euening : in which time he ate but a small quantitie of meate , and that which was none of the daintiest , Dan. 10. 3.

These caueats obserued , a man may lawfully take some sustenance , euen in the time of a solemne fast . For there is no kinde of meate but may then be eaten , quantitie and qualitie beeing obserued . In the old Testament , no cleane beast was forbidden to be eaten , in the day of a fast . And in the New , To the pure , saith Paul , Tit. 1. 15. all things are pure . And the kingdome of God , stands not in meates and drinkes , but in righteousnesse , peace , and ioy in the holy Ghost , Rom. 14.

III. Quest. Whether all persons , are bound to keepe the forme prescribed , in the day of the solemne fast ?

Ans. All that are able , and can abstaine , are bound . Yet because Gods worshippe stands not in eating or not eating , some persons are here exempted .

First , all those that are weake , as children , aged persons , and those that are sickely . Secondly , they that , by reason of the constitution of their bodies , doe find themselues vnfit to pray , and heare the word cheerefully , when their stomacks are emptie . These persons may eate in the day of a solemne fast , so that they obserue the caueats before remembred . It is not with vs in these countries , as it was with the Iews : They could fast one , two , or three daies together , without any inconvenience ; we cannot doe the like . And the reason is plaine . Men that liue in those hotte countries , haue colde stomackes , and so may fast the longer ; but in colder climates , such as ours is , in respect of theirs ; men beeing of hotter stomackes , are not able to continue fasting so long as they .

Sect. 3.

The third point is , concerning the Right The right ends of fasting . endes of a religious fast ; and they are foure .

The first is , to subdue the flesh , that is , to bring the body , and so the bodily lusts into subiection to the will and word of God . By eating and drinking , the body is made heauie , the heart oppressed , the senses dull ; and the whole man vnfit for the duties of humiliation , praier , and hearing of the word , Luk. 21. 24. That therfore this vnfitnesse may be taken away , not onely the body it selfe , but the vnruely lusts of the flesh are to be mortified and subdued , by this exercise of fasting .

The second end is , to stirre vp our deuotion , and to confirme the attention of our mindes in hearing and in praier . To this purpose , in the Scripture , fasting and prayer are for the most part , if not alwaies , ioyned togither ; because , when the stomacke is full , the body and minde are lesse able , to doe any good dutie ; and contrariwise , when abstinence is vsed , the heart is lighter , the affections in better order , the whole man more quicke and liuely in the seruice of God . For this very cause Anna is saide , to worshippe God night and day with fasting and praier , Luk. 2. 37. And the intent of the Holy Ghost there , is to commend her for the feruencie of her praier , which shee testified in that by such exercises , shee stirred vp and increased the attention of her minde .

The third ende is , to testifie the humilitie and contrition of our hearts , that is to say , our inward sorrow and griefe for sinne , and our repentance and effectuall turning vnto God . Without this ende , the fast is but a vaine ceremonie . And therefore the Prophet Ioel calls vpon the people , to turne vnto the Lord with all their hearts , with fasting , weeping , and mourning ; to rent their hearts and not their garments , &c. Ioel 2. 12 , 13. The Prophet Esay in like manner , reprooveth the Iewes , because when they fasted , they would afflict their soules for a day , and how downe their heads as a bu●rush , and lie downe in sackcloath and ashes : But made no conscience to turne from their euill waies . Esay . 58. 5 , 6. Therefore their outward humiliation was but hypocrisie .

The fourth end of a fast , is to admonish vs of our guiltines before the Lord , and to put vs in mind of the acknowledgement of our sinnes , wherby we become vnworthy of any blessing , gift , or mercie ; yea vnworthy to goe vpon the ground , to breath in the aire , to eate , drinke , sleepe , or inioy any other benefit . In a word , that we haue deserued by our sinnes all the plagues and punishments threatued in the Law against sinners . The Malefactor in the day of Assises , cannot giue greater testimonie of the true confession of his guiltines , then by comming before the Iudge , with the rope about his neck ; neither can we bring a more notable signe , of our true humiliation before God , then by comming before him , in the day of the solemne fast , with open confession and Proclamation of our guiltinesse , both of sinne and punishment . Hence it was , that in the fast of Nineueh , not onely men but euen the beasts were forbidden to feede or drinke water ; for this very end , that the Niuevites might acknowledge their sinnes to be so great , and heinous in the sight of God , that in regard therof , not onely the reasonable creatures themselues , but also the beasts of the field , for their sakes , were vnworthy of life and nourishment .

III. Question . Whether Popish Fasts be lawfull , and approoued of God ?

Ans. They are wicked , and therefore neither approoued of God , nor to be obserued by man ; and that for three speciall causes .

First , the patrons & maintainers of them , doe appoint set times of fasting , which are , necessarily to be kept , vpon paine of mortall sinne . And abstinence from flesh ( with them ) is made a matter of conscience . Now to prescribe set times necessarily to be obserued , is contrarie to that libertie , which the Church of God and the gouernours thereof haue for this purpose , onely vpon speciall occasion . When the question was mooued to our Saviour , by Iohns Disciples , Why they and the Pharises fasted often , whereas his fasted not ; Answer was giuen in this manner , Can the children of the marriage chamber mourne , as long as the bridegrome is with them ? But the daies will come , when the bridegrome shall be taken away from them , and then shall they fast , Mat. 9. 15. From whence we may gather , that times of fasting must be , according to the times of mourning . For Christ giues them to vnderstand , that they were to fast , as occasions of mourning were offered . As therefore , there can be appointed no set time for mourning , no more can there be enioyned a set time for fasting ; but must be left to the libertie of the Church , to be prescribed , as God shall giue occasion . Againe , the Apostle reprooueth the Church of Galatia , for obseruing set daies , and moneths , & times , and yeares , in way of Religion . Gal. 4. 10. Montanus the Hereticke is thought ( in Euseb. Hist. Eccl. l. 5. c. 17. Ecclesiasticall stories ) to haue beene the first , that made lawes for set-fasting . And the Churches of God in ancienter times , fasted of their own accords freely , not inforced by law or commandement , but as time and occasion serued .

It is alleadged , that this doctrine seemes to chalenge the Church of England of Heresie : for it appointeth and obserueth set times of fast . Ans. Nothing lesse . For our Church inioyneth and approoueth these times , not vpon necessity , or for religions sake , but for ciuill and politicke respects : whereas the Romish church , holds it a mortal sinne , to put off a set fast appointed , so much as till the next day following .

The second reason . They of the Church of Rome make a distinction of meates . For they wholly forbid flesh to be eaten vpon daies of fast , and allow whit-meates onely then to be vsed ; and that of necessitie . Now this difference of meates is partly impious , partly absurd and foolish .

Impious it is , because they make it for Religions sake . For since the comming of Christ , there is a libertie giuen to all men whatsoeuer , to eate of all kindes of meates , without any distinction : commanding abstinence from nothing , which God hath created , to be receiued with thanksgiuing . It is true indeede , we hold a difference betweene meate and meate , but how ? not in way of religion , but in regard of temperance & health , for ciuill and politike vses , and respects . As for the other , we rest vpon the word of God , & hold it with Paul , a doctrine of Deuills , to command forbearance of meates , in regard of conscience , 1. Tim. 4. 3.

But to this place of Paul , they giue answer , and say , that it is spoken of Heretikes , such as the Manichees , & Novatians &c. were , that held meats in their own nature vnclean . We on the other side reply , and say , that this text condemnes those that make meates any way vncleane . And that the Papists doe put this difference , in way of Religion , and conscience ; as appeareth by their strait prohibitions of flesh as vncleane , and that for conscience sake . And this text they shall neuer be able to shift off : for it plainely condemneth any such distinction ; seeing to the pure , all things are pure ; and euery creature of God is good , and nothing to be refused , so it be receiued with thanksgiuing , 1. Tim. 4. 4.

Furthermore , this difference of meates is also foolish . For first , the light of nature and common sense teacheth , that in such meates , as they permit , there is as much delicacie , pleasure , and contentment , yea as much ( if not more ) strength : for example : in some fish , fruits , and wines , as is in flesh by them forbidden . Yea S. Paul ascribes flesh vnto fishes , 1. Cor. 15. 39. There is one flesh of men , an other of beasts , an other of fishes , &c. Secondly , I call it foolish , because in their set Fasts they forbid flesh , but permit diuers wines , and the daintiest iuncates that the Apothecaries shoppe can affoarde : whereas in a solemne fast , all meates , drinks , and all other delights , of what kinde and nature soeuer , are to be forborne . For this was the practise of the Church in former times , to forbeare not onely ordinarie foode , but soft apparell , sweete oyntments , and whatsoeuer it was , that serued to refresh and cheare the heart , as hath beene shewed .

The third Reason . The Church of Rome giueth to their fastings , false and erroneous endes ; as namely , to merit something at the hands of God thereby , to satisfie his iustice for sinne , and to be true and proper parts of his worship . And that these are false and erronious , I prooue by these reasons .

First , they do wholly frustrate the death of Christ , which is the onely thing in the world appointed by God , to be meritorious and satisfactorie .

Secondly , Fasting of it selfe , is a thing indifferent , neither good nor euill . For though it be referred to a religious end , which is the humbling of the soule ; yet it is not good in it selfe , but onely in regard of the end . Neither is it any part of Gods worshippe , beeing so referred ; but only a proppe and furtherance , seruing ( in the right vse thereof ) to make a man more fit for the duties of Gods seruice .

Thirdly , these ends if they be well considered , cannot be the true ends of fasting , as will appeare by this example . A begger at our doores , entreats an almes , we giue it , and he receiues it . But will any man say , that by begging he doth merit or deserue his almes ? In like manner we are all beggers , that haue nothing of our owne , neither food nor raiment , nor any other blessing we doe inioy , but all we haue , commeth vnto vs onely from God . Well , vpon iust occasion we giue our selues to fasting , we pray earnestly vnto him for mercie , in the pardon of our sinnes . In this case , is it not great madnesse to thinke , that we by begging mercie can merit mercie at the hands of God ? But praier ( saith the Papist ) as it is praier , merits nothing , but as it is a good worke . Ans. Praier as it is a good worke , is no other then begging ; and then it is vnpossible , that it should be meritorious , vnlesse it be granted , that begging is meritorious , which cannot be .

These reasons considered , I conclude , that Popish fasts , which stand in force among them at this day , are wicked and damnable , and consequently to be abolished , if it were no more , but for the blasphemous ends , which they make of them .

And thus much touching this point of Fasting , as also concerning the other Heades of Gods outward worship .

CHAP. XVI .

Of the Sabboth day .

THe fourth maine Question touching man , as he stands in relation to God , is concerning the Time of Gods worship . Wherein certaine particular questions are to be resolued touching the Sabboth day .

The First , and most principall of all the rest is this .

Whether it be in the libertie of the Church of God vpon earth , to alter the Sabboth day from the seuenth day , to any other ?

In answering to this Question I will not resolutely determine , but onely propound that which I thinke is most probable .

First therfore , I answer negatiuely . That it is not in the Churches libertie , to alter the Sabboth , from the Seuenth day . The reasons are these .

I. Reason . The substance of the fourth commandement is vnalterable . Now the sanctifying of a rest vpon the seventh day , is the substance of the fourth commandement . Therfore the sanctifying of the rest of the seuenth day , is vnalterable in regard of any creature .

That the truth of this reason may appeare two things are to be considered . First , what is changeable and temporarie in the Sabboth : and then , what is morall and perpetuall .

Sect. 1.

The things which are temporarie and ceremoniall What is Ceremoniall in the Sabboth . in the Sabboth day , are these .

I. That rigorous and precise rest , prescribed to the Iewes , which stoode in the strait obseruation of three things .

First , the Iewe might not on the Saboth goe forth , or take a iourney any whether , for any matter or busines of his owne . For of this , there was a speciall commandement giuen , Exod. 16. 29. Tarry euery man in his place : let no man goe out of his place the seuenth day , namely , to doe any worke , or busines of his owne whatsoeuer .

Secondly , the Iewe might not kindle a fire vpon the Sabboth day . For so saith the Lord by Moses , Ye shall kindle no fire throughout your habitations ; &c. Exod. 35. 3. It will be then said , How did they for meate and fire in winter ? Ans. They prepared and dressed their meat the day before : as they were commanded , Exod. 16. 24. And for fires in winter , if they had any vpon the Sabboth , it was necessarie ( as I suppose ) that as they drest their meate the day before , so they should then beginne their fire also , which beeing then begunne , might be preserued on the Sabboth .

Thirdly , the Iewe might not carrie a burden . This the Lord did expressely forbidde them by the Prophet Ieremie , Thus saith the Lord , Carrie no burdens vpon the Sabboth day , neither bring them in by the gates of Ierusalem , &c. Ier. 17. 21. And Nehemiah charged the men of Iudah , with the prophanation of the Sabboth in that kinde , Neh. 13. 15 , 16 , 17. In these three particulars , stood the strict obseruation of the Iewish rest ; which is altogether temporarie , and doth not concerne the times of the New Testament ; because it was onely typicall , the Sabboth beeing ( in regard of that manner of rest ) a figure of the most strict spirituall rest from all sinne , in thought , word , and deede , required of euery true beleeuer .

II. Againe , in the Sabboth this was ceremoniall and temporarie , that it was a speciall signe betweene God and his people , of the blessings that were propounded & promised in the Couenant , Exod. 31. 13. And these were principally two . First , it was a signe of their sanctification , to teach them , that as the Lord had set apart a day of rest , so he did and would sanctifie the obseruers thereof vnto himselfe , by forgiuing their sinnes , and receiuing them into his fauour , in and by the Messias to come . Secondly , it was ordained by God , to figure and signifie the euerlasting rest of Gods children , in the kingdome of heauen . Of this the Prophet Esay speakes , when he saith , that from moneth to moneth , and from Sabboth to Sabboth , all flesh shall come to worship before God , Esa. 66. 23. And the author to the Hebrewes , There remaineth therefore a Sabbatisme , or rest to the people of God , Heb. 4. 9.

III. Furthermore , this was temporarie in the Sabboth , that it was to be obserued vpon a set day , namely , the seauenth from the Creation , and that with set rites and ceremonies . So saith Moses , The seauenth day is the Sabboth , Deut. 5. 14. Againe , On the Sabboth day , ye shall offer two lambes of a yeare old , without spot , and two tenth deales of fine flower , for a meate offering mingled with oyle , and the drinke offering thereof : and the burnt offering of euery Sabboth , beside the continuall burnt offering , and the drinke offering thereof , Numb. 28. 9 , 10.

IV. This also was Ceremoniall , that it was to be obserued , in remembrance of their deliuerance out of Egypt Remember that thou wast a seruant in the land of Egypt , and the Lord thy God brought thee out thence , by a mightie hand and stretched out arme : therefore the Lord thy God commanded thee to obserue the Sabboth day , Deut. 5. 15.

Sect. 2.

Now , as there were some things temporarie and Ceremoniall in the Sabboth : so there are some things in it perpetuall & Morall , and those I take it are three especially .

First , that there should be a day of rest , in which man and beast might be refreshed after labour .

Secondly , that this day should be sanctified ; that is , set apart to the worship of God . These two first , are therefore morall , because they are expressely mentioned in the Commandement touching the Sabboth .

Thirdly , that a seauenth day should be sanctified to an holy rest , and that this holy rest should be obserued in a seauenth day . I say not , in this or that seauenth day , but in one of the seauen .

Now that this also is morall , it appeares by these reasons .

First , the Sabboth of the seauenth day , was instituted and appointed by God in Paradise , before the fall of man , and the reuealing of Christ ; yea euen then , when there was one condition of all men . This is plainly set downe in Gen. 2. as also in the fourth Commandement . And vpon this ground it is manifest , that a Sabboth of a seauenth day cannot be a Ceremonie simply , considering the ordination thereof was in time long before all Ceremonies . If it be obiected , that it was made a Ceremonie afterward . I answer , that the reason is naught . For Matrimonie was ordained in Paradise , and afterward made ceremoniall , to signifie the spirituall vnion betweene Christ and his Church , and yet Matrimonie is perpetuall : and so is a Sabboth of a seauenth day . If it be againe ** alleadged , that God did then keepe a seuenth day in his owne person , and afterward inioyned it to man by his commandement . I answer , that the institution of the Sabboth in Paradise consisted of two parts , Blessing , and Sanctification : and the meaning of the Holy Ghost is , that God did both blesse it in regard of himselfe , because he kept it in his owne person , and hallowed it also in regard of man , by commanding it to be sanctified and kept in performance of holy duties .

Secondly , the reasons of the fourth Commandement are generall , and the equitie of them is perpetuall , and they haue this ende , to vrge the rest of a seauenth day . Let them be considered in particular . The first , in these wordes , Sixe daies shalt thou labour . Which some take to be a permission : as if God should haue said thus ; If I permit thee sixe , thou shalt allow me a seauenth . But they may be also taken for a commandement , inioyning labour in the sixe daies ; first , because they are propounded in commanding termes ; secondly , because they are an exposition of the curse laid vpon Adam , Thou shalt eate thy bread in the sweat of thy face , namely , in the sixe daies : and thirdly , because idlenes , the spoile of mankind , is there forbidden . This beeing so , there must needes be a seauenth day , not onely of rest , to ease them that labour in the sixe daies , but also of an holy rest , that God might be worshipped in it . The second reason is taken from Gods example : For in sixe daies , the Lord made heauen and earth , &c. That which the Lord himselfe hath done in person ; the same must man doe by his commandement . But the Lord himselfe in sixe daies laboured , and rested the seauenth . Therefore man must doe the same . This reason made by God to the creature , must stand in force , till he reuerse it , which yet he hath not done , nor doth . If then these reasons doe not onely inforce a rest , and an holy rest but a rest on the seauenth day ; then this lest on the seauenth day , is a part of the fourth Commandement : and consequently the Church can not alter it from the Sabboth day , because they can not alter the substance of that Commandement which is eternall .

II. Reason . The Sabboth day in the new Testament , ( in all likelihood ) is tied to that , which we call the Lords day , and that ( as I take it ) by Christ himselfe . The Reasons thereof are these .

I. The sabboth day of the new Testament , is called the Lord daie , Apoc. 1. 10. Now I suppose , ( for in these points still wee must goe by likelyhoods ) it s called the Lords day , as the last Supper of Christ , is called the Lords Supper , for two causes . First , as God rested the seauenth day after the Creation , so Christ hauing ended the worke of the new creation , rested on this day from his worke of redemption . Secondly , as Christ did substitute the last supper in roome of the passeouer , so he substituted the first day of the weeke in roome of the Iewes Sabboth , to be a day set apart to his owne worship .

II. The Church of Corinth everie first day of the weeke , made a collection for the poore , as we may read , 1. Cor. 16. 2. and this collection for the poore in the primitiue church followed the Preaching of the word , Praier , and the Sacraments , as a fruite therof , Act. 2. 42. For these be Sabboth exercises , that went alwaies together in the Apostolicall Church . But it will be saide , that collecting for the Saints , is a matter of indifferencie , and may be done vpon any day , as well as vpon the Sabboth . To this I answer , that Paul commands the Corinths to doe it , as he had ordained it in the Church of Galatia : whereby he makes it to be an Apostolicall , and therefore a diuine ordinance . Yea , that very text doth in some part manifest thus much , that it is an ordinance and institution of Christ , that the first day of the weeke should be the Lords daie . For Paul commaundeth nothing , but what he had from Christ .

III. Christ and his Apostles , kept the first day of the weeke as the Sabboth . For Christ rose againe , the first day of the weeke , and appeared to his disciples , Ioh. 20. 19. and eight daies after , he appeared againe to Thomas , ver. 26. which was the next first day of the weeke . And this hath beene the opinion of sundrie ancient diuines . a a Cyrill . lib. 12. in Iohan. cap. 58. Cyrill vpon Iohn , saies , that this eight day was without doubt the Lordes daie , and so ought to be kept , because it is likely Christ himselfe kept it holy . And the same is affirmed and taught by b b Ad Casulanum . Epist 86. ad Ianuarium . Epist 119. c. 13. Augustine and c c Sermon . 5. de res●●rect. Chrysostome . Again , the Apostles also kept it . For when the Holy Ghost descended vpon them , they were againe assembled vpon this day , Act. 2. v. 1. which I prooue thus . The day of Pentecost was the first day of the weeke ; for the Iewes were commanded to bring a sheafe of their first fruits , the morrow after the Sabboth in the passeouer , Levit. 23. 10. &c. and betwixt that and Pentecost , they were to reckon fiftie daies . Hence it followeth , that the day of Christs resurrection , falling the morrow after the Iewes Sabboth , which is the first daie of the weeke ; Pentecost must needes fall on that day : and therefore the Apostles met that same day , and not they onely , but also the whole Church gathered themselues together , and celebrated this day with preaching of the word , and administration of the Sacraments , Act. 20. 7. And according to this institution of Christ , and the examples of his Apostles , hath beene the constant practise of the Church , from their times vntill now .

IV. That which was prefigured , in that it was prefigured was prescribed : but the Lords day was prefigured in the eight day , wherein the children of the Iewes were circumcised : therefore it was prescribed to be kept the eight day . Thus the ancient fathers , by name Cyprian and Augustine haue reasoned and taught . Againe , the day of Christs resurrection was prefigured by that day , wherein the stone which the builders refused , was made the head of the corner , Psalm . 118. v. 24. and in that it was prefigured it was appointed by God . For then it appeared to be true which Peter saith of Christ , that god had made him both Lord and Christ , Act. 2. 36. And the same may be said of the Sabboth of the new testament , that it was in the figure preordained , and therefore limited and determined by our Sauiour Christ vnto the Lords day . Other reasons might be added , but they are onely coniectures : these be the principall .

III. Reason . God is Lord of times and seasons , and therefore in all equitie , the altering and disposing therof is in his hands , and belongs to him alone . Act. 1. 10. Times & seasons the father hath kept in his owne hand . Againe , Christ is called the Lord of the Sabboth . And Autiochus Epiphanes is condemned by the Holy Ghost , because he tooke vpon him to alter times . Dan. 7. 25. Besides that , Daniel saith , that it is God alone that changeth times and seasons , Dan. 2. 21. Now if it be proper vnto God , as to create , so to determine and dispose of times , then he hath not left the same to the power of any creature . And therfore as the knowledge thereof , so the appointment , and alteration of the same , either in generall or particular , belongs not to the Church , but is reserued to him . The Church then , neither may nor can alter the Sabboth day . And this is the first part of the answer .

Sect. 2.

The Second is this , If the Church had libertie to alter the Sabboth , then this alteration must be made within the compasse of the weeke , to the sixt , or fift , or fourth , or second , or third , or first daie , and not to the eight , or ninth , or tenth daies without the compasse of the weeke . The reason is plaine . The Church of the New Testament , hath more knowledge and more grace , then the people of the old Testament had ; and in that regard , ought to haue more zeale , and greater alacritie in the worship of God then they had , that it may exceede the Iewes according to the measure of grace receiued . And thus , the first and principall question touching the Sabboth , is answered and resolued .

Sect. 3.

Now , before I come to the next , let vs in Obiections . the meane while see and examine the Reasons , that are brought against the answer presently made . First therefore it is alleadged , that in the new Testament there is no difference of daies . For if we haue or make difference of daies , we are in truth no better then Iewes . That there is no distinction of daies , they prooue out of two places . The first is , Col. 2. 16. where the Apostle saies , Let no man condemne you in respect of an holy day , or of the new moone , or of the Sabboth day . The second , Gal. 4. 10. where the same Apostle reprooues the Galatians , for obseruing daies , and moneths , and times , and yeares .

To this I answere , that both the places speake of the Feasts of the Iewes , and of difference of daies , that stands in force by the Iewish Ceremoniall law . Paul to the Colossians , warnes them to giue no occasision to others , whereby they might iustly condemne them , for obseruing of daies in superstitious manner , vpon opinion of holines and necessitie , as if mens consciences were bound to such obseruation . And he reprooues the Galatians , for obseruing daies ( as it is likely they did ) not onely in the Iewish , but also in the Heathenish manner . To which purpose Paul saith , v. 11. He is afraid of them . His meaning was , because they placing their saluation ( in part ) in their Iewish obseruation of daies , after they had beene informed touching their libertie in Christ , did thereby mixe the Gospel with the Law : and therefore he feared , least by that meanes Christ should become vnto them vnprofitable , and so his preaching to small or no purpose .

Againe , they alleadge , Rom. 14. 5. where Paul saith , One man esteemes one day better then an other , and an other man counteth euery day alike . In which words the Apostle blameth not them , which thinke all daies as one .

Ans. In the New Testament , all daies be as one , in regard of the aptnes thereof to the worship of God : and yet there may be a difference of daies in regard of order : and this Paul no where condemneth . That we may the better conceiue this distinction , we must consider a difference betweene the Iewes Sabboth and ours , which is this ; That the Iewes Sabboth was both the time of the worship of God , and also a part of his worship . But the Sabboth of the new Testament , though it be a necessarie time of Gods worship , yet it is not a part thereof . If it be said , that it is commanded , therfore 〈◊〉 must needs be a part of Gods worship : I answer : It is commanded , not as Gods worship for substance , but in respect of the duties of the worship , that are to be kept and performed in it . And hence it is manifest , that in regard of Gods worship , there is no difference of daies in the new Testament , but in regard of order .

Thirdly , they obiect , that Paul kept the Iewes Sabboth , as well as the Lords day . For he and Barnabas came to Antiochia , and went into the Synagogue on the Sabboth day , Act. 13. 14. And againe , he and Timothie conuerted Lydia vpon the same day . Act. 16. 13.

Ans. The Apostle did this vpon very good ground , not because he held the obseruation of it as necessarie as the other ; but in regard of the weaknes of the Gentiles and Iewes newly called . For the Church that consisted of such persons in those daies , was not yet fully perswaded and resolued of the abrogation of th●●e wish Sabboth : and therfore , for the time , he yeelded to their weaknes , and obserued it as well as the other . But afterward , when they were confirmed in that point , he forbare that libertie , & taught the full abolishment both of it , and other Ceremonies .

Fourthly , Act. 18. 3 , 4. Paul is said to come to Corinth to Aquila and Priscilla , and to worke with them in their trade of tent-making : and further , it is said , that he disputed in the Synagogue euery Sabboth day , that is , on the Iewes Sabboths , and exherted the Iewes and Grecians : Hence it is gathered by some , that Paul did onely keepe the Sabboth of the Iewes , and that both on the Lords day , and on the weeke daies , he wrought with Aquila and Priscilla .

Ans. First , we must remember this Rule , That Charitie and Necessitie , doe dispense with the Sabboth , and with Ceremonies . If a Towne should be on fire , or if a Citie or countrey should be presently assaulted by the enemie , in the time of the word preached , on the Sabboth day ; the preaching of the word , in these cases , must cease for a time , till by conuenient helpe the fire be quenched , and the enemie be taken or driuen backe . Now whereas Paul in the ordinarie daies of the weeke made tents , and on the seauenth too , not obseruing it , but the Iewes Sabboth ; we must know , that he did it vpon necessitie , for the saluation of the Iewes . For Priscilla and Aquila were Iewes vnconuerted , and Christ was not yet reuealed vnto them . And if Paul had but once named Christ , he could haue done no good among them . Yet afterward , when he saw better opportunitie , at the comming of Silas and Timotheus from Macedonia , then he could no longer containe himselfe , but burned in the spirit , and testified to the Iewes , that Iesus was the Christ , vers. 5. Now if there was cause why he did not speake of Christ for the time , then was there cause also why he did not make profession of a Sabboth . Secondly I answer , though Paul did not then openly sanctifie the Sabboth ; yet it is to be supposed , that he kept it priuately by himselfe , reseruing some speciall time for that purpose : and the contrarie cannot be shewed .

The Second Question touching the Sabboth .

How the Sabboth of the New Testament is to be obserued ?

Ans. In obseruing a Sabboth of the new Testament , there are two things required ; a Rest , and a Sanctification of the same rest to an holy vse . This Answer is made out of the very substance of the fourth Commandement , which is morall , and hath nothing ceremoniall in it . And the fourth Commandement ( for substance ) consists in a ceasing from labour , and a holy dedication of our rest to holy vse , that is , to the worship and seruice of God .

Sect. 1.

Now touching the first point , the Rest of the Sabboth ; there are three seuerall Opinions , Rest. whereof two are contrarie , and the third is a meane betweene both .

The first Opinion is , that we are bound as strictly to keepe the outward rest of the Lords day , as the Iewes were to keepe the Sabboth : and sundrie men are of this minde . But I take it , this opinion is not warrantable . For ( as we said before ) the Iewish manner of keeping the Sabboth in straitnes , is a Ceremonie . And if we be bound to keepe it as straitly as the Iewes did , then Iudaisme must still remaine , and the ceremoniall Law ( at least in some part ) must still be in force .

But in fauour of this opinion , it is alleadged . First , that the fourth Commandement is a Law , giuen as well to Christians as to Iewes , and therefore it binds both alike . Ans. The fourth Commandement bindeth Christians to keepe a seauenth day for the Sabboth , both in respect of Rest , as also in regard of Sanctification thereof ; but that it bindeth them to the same strait manner of keeping the rest , as it did the Iewes , we vtterly denie .

Secondly , That the reasons vsed to inforc ▪ the Commandement , doe equally binde all : therefore the Commandement it selfe . Ans. It is true for the dutie commanded , but not for the manner of performance . Againe , the reason alleadged doth not follow : for sometimes the holy Ghost vseth a reason that is perpetuall , to inforce a Ceremonie . That Levi should haue no part , nor inheritance among his brethren , was a Ceremonie commanded by God ; and yet the Lord inforceth it , with a reason that was perpetuall , namely , because himselfe was the part and inheritance of Levi , among the children of Israel , Numb. 18. 20.

Thirdly , that the Sabboth is a signe ( to beleeuers in the new Testament ) that God is their God , and they his people ; and the same it was to the Iewes : therefore the bond is as strict to the one , as to the other . Ans. 1. Beleeuers vnder the Gospel , haue two onely signes of the Couenant , Baptisme and the Lords Supper , and no more . 2. The Scripture restraineth the Sabboth , as a signe , onely to the Iewes . It is a signe betweene me and you in your generations , Exod. 31. 13. Againe , v. 16. the children of Israel shall keepe the Sabboth — for an euerlasting couenant . 3. The Sabboth was not a signe in the first institution in Paradise . For the Couenant of grace was made after the fall of man , and the signe thereof must needes be appointed after it : considering that before the fall , Ceremonies signifying sanctification had no place . And this is the first Opinion .

The second Opinion touching the Rest of the Sabboth , is flat contrarie to the former ; namely , that on the Sabboth day , ( after the publike worship of God is ended , and the Congregation dissolued , ) men haue libertie either to giue themselues to labour , or to honest pleasures and recreations . This Opinion doth quite abolish one of the Commandements of the Decalogue . For it presupposeth all daies to be alike , this onely prouided , that the publike worship of God be solemnly kept . Now this may be done in any day of the weeke ; and there will be no neede of appointing a set time for Gods seruice , if all daies be equall , without any difference or distinction . But the fourth Commandement ( for substance ) is eternall , and requireth ( vpon paine of the curse ) both rest from labour , and a setting apart of the same rest , to the duties of holines & religion . And if it command abstinence from ordinarie abour , then much more from pleasures and recreations .

The third and last Opinion , holdes the meane betweene the two former extremities , and that I take to be the best and safest . The substance hereof consists of these two conclusions .

1. That vpon the Sabboth day of the new Testament , men are to rest from the ordinarie labours of their callings . Thus much is commanded in the fourth commandement . For the rest it selfe was not a ceremonie , ( as I said before ) but the straight & precise manner of resting . Againe , it is most necessarie , that religion and the power thereof , should be maintained amongst Gods people , which cannot possibly be , vnlesse men ( at sometimes ) set themselues apart vnto it . The student that desires learning , doth not attaine vnto knowledge , vnlesse he doe daily consecrate and devote himselfe to the studie therof . In like maner , religion cannot be preserved and maintained in the Church , except men doe whollie and continually employ themselues in the practise of the same . Furthermore , it is the libertie that Gods lawe giues to seruants , yea and to beasts , that they shall not be oppressed with labour by working on the Lords day ; & this liberty is grounded vpon the law of nature , & common equity .

Here the common sort are wont to reply and say . If we must rest from the labour of our callings the whole day , we shall not be able to maintaine our selues and our families . To which it may be answered , that they which gathered Manna onely in the sixe daies , had as much as they , that gathered it on the seuenth day ; & that which they gathered the seuenth day , did not remaine sweete , but stanke and perished . They therefore which rest on the Sabboth daie , must not be distracted with needelesse cares , but liue by by faith , and depend vpon Gods providence for meate , drinke , and clothing . And the labour of the calling then vsed , when it is expressely forbidden by God , bringeth rather a curse with it , then a blessing . Againe , such persons must remember , that Godlinesse hath the promises of this life , and the life to come . 1. Tim. 4. 8. and if they will first seeke the kingdome of God and his righteousnesse , all things necessarie shall be cast vnto them in way of aduantage , Mat. 6. 33. Therefore , if they keepe his commandement , and rest vpon the seuenth day , God will in mercy giue a blessing , and they shall no lesse receiue from him their daily bread , in that day , then in any other .

II. Conclusion . In this Rest , sundry kindes of workes may be done , and that with good conscience ; principally two .

The first are workes both holy , and of present necessitie . And they are such , as cannot be done before or after the Sabboth . These are likewise of two sorts . The first are those , that doe necessarily pertaine to Gods worshippe , so as without them God cannot be worshipped . Of this kind is the Sabboth daies iourney , Act. 1. 12. allowed among the Iewes to the people , to goe and heare the word preached . Thus we read , that the Shunamite went ordinarily vpon the Sabboth and new Moone , to the Prophet , to heare him . For when shee demanded leaue of her husband , to goe to the Prophet , he askes her , Why wilt thou goe , seeing it is neither newe Moone , nor Sabboth day , 2. King . 4. 23. Of the same sort , were the killing and dressing of sacrificed beastes , in the time of the law ; wherof our Sauiour saith , Haue ye not read in the law , how that on the Sabboth daies , the Priests in the temple break the Sabboth , and are blamelesse , Mat. 12. 5. The next sort of workes of present necessitie , are those that belong immediately , to the preseruation of the temporall life of man and beast , or that serue to the good estate of them both . Such are workes of mercie : as , the watering of cattell , Mark . 12. 11. the drawing of a beast out of a pitte , Luc. 14. 5. and such like .

The second kind of workes , that may be done vpon the Sabboth , are workes of Christian libertie , out of the Case of necessitie . These were such as the Iewes might not doe , and yet we in the new Testament may doe them . For example : prouision and dressing of meate , making fires , and carrying of burdens . Yet vpon this libertie , men ought not to gather , that they may doe what they will , because they must cease from the ordinarie execution of the works of their callings . For the word of God giueth no such warrant : men are in this case , to submit themselues to his will expressely reuealed , and to vse their libertie according to the same .

Here two Cases are propounded .

I. Case . Whether we may not lawfully vse recreations on the Sabboth day , as shooting , bowling , hunting , hawking , wrastling , & c ?

Ans. I take it , we are not denied to reioice and solace our selues vpon this day . For to some men , at some times , recreation may be more necessarie then meat , in case of weakenes , for present preseruation of health . And though not in that regard , yet beeing well ●sed , it may be a furtherance to men , in the performance of the duties of godlines , as well as in the duties of their calling . But this reioycing must be such as was the reioycing of the Iewes , Nehem. 8. 12. which was onely spirituall , and in the Lord . For they reioyced onely for this , that they vnderstood the law of God , that was taught them .

But as for the recreations and pastimes aforenamed , as bowling and such like , they are not at this time to be vsed . My reason is this . That which is the more principall and necessarie , namely labour in the execution of a mans calling , is forbidden : recreation therefore which is for labour , must cease on that day when labour ceaseth . Againe if the duties of the ordinary vocation , otherwise lawfull and commendable , be therefore forbidden , because they destroy the rest commanded , and take vp the mind , that it cannot be freely emploied in the affaires of God , then much more are workes of pleasures forbidden , because they doe the same things much more , though otherwise in themselues they be not vnlawfull . Obiect . Seruants must haue recreation , otherwise how shall they be able to worke in the weeke day ? Ans. True ; but their recreation must be granted them in the daies of labour . For recreation pertaineth not to rest , but to labour , and is therefore vsed , that a man by it may be made more fitte to labour .

II. Case . Whether men vpon any occasion , may not doe a worke of their callings , in the morning or euening of the Sabboth day , as Tradesemen , for example I answer that they may , so be it they obserue foure caveats . I. That the worke done , be no scandall to any person . II. That it withdraw not the mind of the worker or any other , from sanctifying the Sabboth , either publickely or priuately . III. That it be not a worke of gaine , but a worke of mercie , or tend to a worke of mercie . IV. That it serue for the immediate preseruation of life , health , or goods . Of life ; thus Elias continued his flight from Iezabel many Sabboths together . 1. King . 19. 8. And the reason is good : the Sabboth was made for man ( saith Christ ) that is , not for the hurt , but for the good of man . Of health ; and thus our Sauiour Christ visited the sicke . Ioh. 5. 3. and cured the blind man vpon the Sabboth . Ioh. 9. 14. By whose example , the Phisitian & the Chirurgion may lawfully goe , not onely to giue necessarie counsell , but to minister necessarie phisicke and doe cures . Lastly , of goods which are in present danger of loosing . Thus Christ would haue the oxe presently pulled out of the pit , Luk. 14. 5. and the shippe on the shore full fraught with wares , requires present helpe , if it be in apparent danger of sinking . Thus much concerning the first thing , required in the observation of the Sabboth .

Sect. 2.

The second thing , required in the halowing of the Sabboth of the new testament , is Sanctification of Rest. the Sanctification of rest , which is nothing els , but the dedicating of it to a religious vse , that is , to the practise of diuine worshippe . This sanctification , is either publicke or priuate .

The publike , is the solemne performance of spirituall workes , commanded in the second and third Commandements , and tending to publike worship . And this may be reduced to foure principall heads . I. The reading or preaching of the word , when the Minister publikely in the Congregation assembled , doth faithfully deliuer vnto the people pure and sound doctrine , and applies the same as necessitie requireth , and occasion serueth , to the edification and saluation of all and euery hearer in publicke audience : and the people on the otherside , do reuerently and attentiuely heare the same word read and preached . II. The administration of the Sacraments according to Gods institution , by the Ministers of the Church lawfully called . III. Publike praier , wherein the Minister calleth vpon the name of the Lord , & the whole congregation , in feruent affection , lift vp their hearts vnto him , and in mind giue assent to the praiers made in the name and behalfe of them . IV. Collection and giuing of almes for the reliefe of the poore , whether they be captiues and strangers , or those that dwell among vs , the sicke , the needie , orphanes and widowes , and such like . Vpon these foure heads , doth stand the whole publike worship of God . For proofe and declaration hereof , read these places , Neh. 8. Act. 2. 42. Act. 13. 14. 15. Act. 16. 13. Act. 20. 7. 1. Cor. 16. 1. 2. &c.

Priuate sanctification , ( which serueth to answer the second opinion ) stands in these things . I. That euery man in the beginning of the Sabboth , in the morning , do priuatly prepare himselfe to the publicke seruice that followeth , by priuate prayer , by examination and humbling of himselfe before God , in respect of his particular sinnes . This the wiseman exhorteth vnto , when he saith , Take heede to thy foote when thou entrest into the house of God , Eccles. 4. 17. and his meaning is , that before a man betakes himselfe to the publicke congregation , there to perform seruice and worship vnto God , he should looke into his heart , and examine his affections and thoughts , that he come not vnprepared , which duty though it be alwaies to be done , yet principally on the Sabbothday . The children of Israel rose vp early in the morning on the Sabbothday , to offer vp burnt offrings , & peace offerings to an Idol , Exo. 32. 5. 6. much more ought wee , &c. And it is said of our Sauiour Christ , that he arose very early in the morning before day , and went into a solitary place to pray ; and the day following was the Sabboth , when he preached in the Synagogues , Mar. 1. 35 , 36. II. That when the congregation is dissolued , we spend the rest of the Sabboth ; in meditation and conference of the word before preached , and of the creatures . Thus it is said of some that heard Paul preach , that they receiued the word with all readines , and searched the Scripture , whether those things were so , Act. 17. 11. And the whole 92. Psalme was penned , that it might be a song of the Sabboth , and it containes nothing but a meditation of the workes of God . III. That men priuately exercise themselues , in the workes of charitie and mercie ; as in visiting the sicke , in making peace betweene those that are at discord , in releeuing the poore , in teaching and instructing the ignorant , in conforting those that are distressed and comfortlesse . Neh. 8. 12. Then all the people went to eate and to drinke , and to send par● abroad to the poore , and to make great ioy .

The Tthird Question touching the Sabboth .

When the Sabboth doth beginne ?

To this some doe answer , in the euening , and some in the morning . My answer is this , that the Sabboth of the new Testament amongst vs , is to beginne in the morning , and so to continue t●l the next morrow , & not in the euening , till the euening .

The reasons be these . 1. The Sabboth is to beginne , when other ordinarie daies begin , according to the order and account of the Church wherein wee liue . 2. It was the practise of Christ and the Apostles . For Christ ( as it hath beene thought of auncient times ) consecrated the Sabboth , in that he rose from the dead early in the morning , when the first day of the weeke beganne to dawne , Matth. 28. 1. and therfore it is fitte that the Sabboth day should then beginne when he rose , for as much as it is kept in remembrance of his resurrection . The same was the practise of the Apostles . For Act. 20. 7. the first day of the weeke the Iewes came togither at Troas in the morning , & there Paul preached from that time till midnight , beeing the next morning to depart , hauing staid there as is plaine out of the 6. v. seuen daies . In that text I no●e two things . First , that the night there mentioned was a part of the seuenth day of Pauls abode at Troas . For if it were not so , then he had staied at least a night longer , and so more then seuen daies , because he should haue staied part of another day . Secondly , that this night was a part of the Sabboth which they then kept . For the Apostle keepes it in manner of a Sabboth , in the exercises of pietie and diuine worshippe , and namely in Preaching . Yea further he continues there till the rest was fully ended : He communed with them till the dawning of the day , and so departed . vers. 11. Besides this text , Dauid saith in his Psalme of the Sabboth , that he will declare Gods louing kindnes in the morning , and his truth in the night , Psal. 92. 2. making the night following a part of the Sabboth .

Against this doctrine it is alleadged , first , that the Sabboth is to begin in the euening , because in the first of Gen. it is saide , fixe seuerall times , the euening and the morning made the first day , and so the second , and third , &c.

Ans. First ; in that text when it is said , the euening and the morning , made such & such daies , by the euening is vnderstood the night and by the morning the day , and the euening was the end of the day , and the morning the end of the night . This exposition is auncient , and yet in Scripture we find not one place where the euening is put for the night , Secondly , I answer that the collection from that place is of no force . For thus the reason must needs be framed . That which God did in appointing of daies , the same must we doe in vsing of them . But God in appointing of daies , began the day at the euening . Ergo , &c. The consequent is false . For the case is otherwise in the constitution of time , then it is in the vse of time constituted : and there is not the same reason of things in doing , as there is of the same things in beeing and vse . Thirdly , this did not bind the Iewes . For they in all likelyhood began their Sabboths in the morning . Indeede their solemne feasts , as the Passeover and such like , beganne and were kept from euening to morning , as we may read Levit. 23. 5. But their ordinarie Sabboth was kept from morning to morning . Whence it is that Saint Matthew calls the dawning of the first day of the weeke , the ende of the Sabboth of the Iewes , Matth. 28. 1. and there is nothing ( I take it ) that can be brought to the contrarie .

It is obiected that Moses saith , Leuit. 23. 32. From euen to euen shall ye celebrate your Sabboth . Ans. The words must be vnderstood of the feast of reconciliation , beeing the tenth day of the seuenth moneth , which was solemnized and kept from euen to euen . And it is called a Sabboth , because it was by speciall commandement appointed to be kept as the Sabboth day and that in two respects . First because it was to be kept holy by the Iewes , in humbling themselues and offering Sacrifices , vers. 27. Secondly , because vpon that day it was not lawful to doe any seruile worke vpon paine of death , vers. 25. 30.

Againe , it is alleadged that Ioseph of Arimathea could not embaulme Christ , by reason that the Sabboth was at hand , and this was the euening . I answer , that the Iewes Sabboth there ment , concurred with the day of their passeouer , and hence it was that their Sabboth beganne in the euening .

By this that hath beene said , the answer to the third Question is plaine , to wit , that in the new Testament the Sabboth is to begin at the morning , and so to continue to the next morning , and not as some suppose to begin at the euen , and continue till the next euen . And thus much touching the speciall Questions of Gods worshippe , as also generally concerning those that belong to Man as he stands in relation to God .

The ende of the second Booke .

THE THIRD BOOKE of the Cases of Conscience , concerning Man , as he stands in relation to man .

CHAP. I.

Of the Nature and Differences of Vertue , and the Order of the Questions .

THVS farre we are proceeded in the handling of two sorts of Questions , whereof some doe concerne man as he is considered apart by himselfe , without respect vnto another : some againe concerne man , as he stands in the first relation , namely to God .

Now we come by order , to speake of the third and last head of Cases , propounded by the Conscience of man , as he stands in the second relation , to man . And vnder this Head are comprehended all those Questions of Conscience , that are incident to the liues of men ; and which doe belong vnto man , as he is a member of some Societie , whether it be the Familie , the Church , or the Common-wealth .

For the better and more orderly proceeding in this Discourse , some conuenient Subiect or Matter is to be propounded , whereunto all the Questions that followe may fitly be reduced . Now of all other , the most conuenient Subiect in this kind is Vertue , and therefore according the differences of Vertue , we will distinguish the Questions into three seuerall sorts .

But before we proceede to particulars , it shall not be amisse to speake somewhat generally of Vertue , so farre forth , as the knowledge thereof may giue light to the things that follow .

Touching Vertue , two things are briefly to be remembred : first , what it is ; and then , what be the distinct kindes thereof .

Vertue is a gift of the Spirit of God , and a part of regeneration , whereby a man is made apt to liue well .

I call it first , a gift of the Spirit of God , because in whomesoeuer it is , whether in Christians or in Heathen men , it hath the nature of a gift that floweth immediately from the spirit of God . And this I put in the first place , to confute the receiued errour of the wisest Heathen Philosophers , which call Vertue an habite of the minde , obtained and confirmed by custome , vse , and practise .

Secondly , I call it such a gift , as is also a part of regeneration ; and this is added for two causes .

First , that we may put a difference between Christian and Heathen vertues . For , howbeit the same vertues in kind and name , are and may be found , both in them that professe Christ , and those also that are ignorant of the true God ; yet they are in them after a diuers manner . For in Heathen men they are the gifts of God , but not parts of regeneration and new birth : but in those that be true Christians , they are indeede not onely the gifts of Gods spirit , but also essentiall parts of regeneration .

That we may the better yet conceiue this difference , we must vnderstand , that the grace of God in man , is two-fold ; restraining , and renewing .

Restraining is that , which bridleth and restraineth the corruption of mens hearts , from breaking forth into outward actions , for the common good , that Societies may be preserued , and one man may liue orderly with another . Renewing grace is that , which doth not onely restraine the corruption , but also mortifieth sinne , and renewes the heart daily more & more . The former of these is incident to Heathen men ; & the Vertues which they haue , serue onely to represse the act of sinne in their outward actions : but in Christians , they are graces of God , not onely bridling and restraining the affections , but renewing the heart , and mortifyin ▪ all corruption . And though those vertues of the Heathen be graces of God , yet they are but generall and common to all : whereas the vertues of Christians , are speciall graces of the spirit , sanctifying and renewing the minde , will , and affections . For example , chastitie in Ioseph was a grace of Gods spirit , renewing his heart ; but chastitie in Xeuoerates was a common grace , seruing onely to curbe and restraine the corruption of his heart . And the like may be saide of the iustice of Abraham ; a Christian , and of Aristides , a Heathen .

Secondly , I adde this clause , to meete with an errour of some learned Philosophers , who taught , that the very nature of Vertue stands in a meane , or mediocritie of affections . This that they say is true in part , but not wholly . For the mediocritie , of which they speake , without renouation of affections , is nothing : and therefore all vertues , that are not ioyned with a renouation and change of the affections , are no better then sinnes . This point the Philosophers neuer knew , and hence it was , that they stood onely vpon a mediocritie , defining a man to be truly vertuous , that did wisely obserue a meane betweene two extreames .

Lastly , I say that this gift of God , makes a man fit to liue well . In which clause standeth the proper effect of Vertue ; which is , to make those in whome it is , to lead their liues well . And by this we are aduertised , to take heede of the opinion of Philosophers , concerning some particular vertues . For in their morall discourses , they giue both the name and the nature of Vertue to those things , which are either false & counterfeit vertues , or indeede none at all . For example , Aristotle makes Vrbanitie a vertue , which is indeede a sinne , beeing nothing els , but a dexteritie in mocking and descanting vpon reens persons and names : & so it is reckoned by Paul amongst grieuous sinnes and vices , which are to be auoided , Eph. 5. 4. Againe , the Philosopher calls Magna●imitie ( whereby a man thinkes himselfe worthie of great honours , & thereupon enterpriseth great things ) a Vertue ; which notwithstanding is to be holden a flat vice . For by the law of God , euery man is to range himselfe within the limits of his calling , and not to dare , once to goe out of it . Whereas on the contrarie , the scope and end of this vertue ( as they tearme it ) is to make men to attempt high and great matters aboue their reach , and so to goe beyond their callings . Besides , it is directly opposite to the vertue of humilitie , which teacheth that a man ought alwaies to be base , vile , & lowly in his owne eyes . The Prophet Dauid cleares himselfe of this sinne , Psal. 131. 1. when he saith , Lord , I am not high minded , mine eyes are not hautie , I haue not walked in things that be great , and aboue my reach . Furthermore , no Vertue must make vs to forsake good life , but euery one serueth for this ende , to make vs fit to liue a godly life .

The next point to be considered is , What be the kindes of vertue .

Vertue is either in the minde of man , or in the will . The vertue of the minde , is Prudence . The vertue of the will , is that that orders mans will ; and it is two-fold : for it respecteth either our selues , or others .

That which respecteth our selues , is conuersant about two maine things in the heart of man , the reuenging , and the lusting power . That which respecteth the reuenging power , is Clemencie ; which standeth in the ordering and reforming of the raging power of Anger . The next , which respecteth the lusting power , is Temperance .

Vertues that doe respect others , are either concerning curtesie , as Liberalitie ; or concerning Equitie . And these consist partly in doing of equitie , as Iustice ; partly in defending and maintaining it , as Fortitude .

Now according to this distinction of vertues , the Questions of Conscience are to be distinguished , in this sort . Some of them concerne Prudence ; some concerne Clemencie ; some Temperance ; some Liberalitie ; some also concerne Iustice , and some Fortitude . Of all which in order .

CHAP. II.

Of Questions concerning Prudence .

THere are two maine Questions of Conscience , which concerne Prudence .

I. Question . How a man should practise Prudence or Wisedome ?

This I acknowledge , is a high point in the life of man , and such , as cannot be resolued , as it ought , without great deliberation ; notwithstanding I will doe mine indeauour to answer something .

Concerning Prudence , there are sundrie things to be considered .

First , what is the beginning of the practise of this vertue : and that in a word , is the Feare of God . This feare standeth principally in two things ; the first is , a reuerent awe of the Maiestie of God in all places , & at all times , whereby we are resolued , that wheresoeuer we are , we are in his presence , and whatsoeuer we thinke , speake , or doe , it is wholly and perfectly knowne vnto him . The second is , a resolued care to walk as in the presence of God : that is , to keepe his commandements , and to yeeld obedience vnto his Maiestie in all things . Now that this feare is the beginning of wisedome , it appeares by sundry places of scripture . Psal. 111. 10. The beginning of wisedome , is the feare of Iehouah . Pro. 3. 7. The beginning of knowledge is the feare of the Lord : fooles despise wisedome and vnderstanding . Moses telleth the children of Israel that herein stood their wisedome and vnderstanding before the eies of all people , that they obserue and practise all the ordinances and iudgements of God , which he had commanded them , Deut. 4. 6. And Dauid professeth of himselfe , that by his daily meditation in the law of God , and keeping his commandements , he became wiser then his enemies , Psal. 119. 98. Yea of more vndestanding then all g●● teachers , ver. 99. yea further , more prudent then the ancient , ver. 100.

Secondly , we must consider the rule of prudence ; and that is , spiritual vnderstanding , whereby we are inabled to know and conceiue spiritually truth and falshood , good & badde . This Saint Paul wished vnto the Church of Coloss. when he saith , we cease not to pray for you , and desire , that ye might be fulfilled with knowledge of his wil , in al wisedome & spirituall vnderstanding , Col. 1. 9. And the same Apostle exhorting the Romanes , to giue vp their bodies a liuing sacrifice , holy & acceptable vnto God , and not to fashion themselues like vnto this world ; he makes the ground of his exhortation , and consequently the rule of their obedience thereunto , the renouation of their mindes or vnderstandings , to this ende , That they might prooue , what is the good will of God , acceptable and perfect , and answerably doe and performe the same , Rom. 12. 2. And his reason is good , because though prudence be the rule of all vertues , as the auncient Philosophers among the heathen haue affirmed , yet it selfe must be ruled by a higher rule ; which they knew not , namely , by spirituall vnderstanding and knowledge , according to the word of God .

Thirdly , we are to consider what is the Practise of Prudence ; and wherein it consisteth .

In the practise thereof , two actions are required ; the one , is Delil●ration , whereby according to spirituall vnderstanding , we aduise what is good and bad , what truth and falshood , what is to be imbraced and done , and what not . The other is Determination , whereby we resolue vpon former deliberation , to imbrace , to doe , to follow , and pursue the best things in euery kind . And therein stands the very nature and forme of true Christian prudence , when a man ( vpon due consideration of things and actions , together with their properties and circumstances ) proceedes to a holy and godly resolution according to the rule aforesaid . Now the practize of Prudence in these two actions is very large , and consisteth of sundry branches . I will onely touch● the principall , and propound them in these Rules following .

The first Rule is this . A man must , in the first place , and aboue all things in the world , carefully prouide for the forgiuenesse of his sinnes , and the saluation of his soule . This our Sauiour Christ commandeth as a speciall dutie , Matth. 6. vers. 33. Seeke ye first the the kingdome of God and his righteousnes . And sinners and vnrepentant persons , are sundrie times in scripture termed fooles , as in many other respects , so principally in this , because they faile in this first point of wisedome , going on in their sinne without repentance . The fiue virgins in the Gospell are for this very cause pronounced foolish , or fooles , because they provided not for the oile of Faith , but did onely content themselues with shining lampes , that is , a naked profession of religion and vertue ; and for want of wisedome and prudence in this point , they were iustly depriued of accesse into the bedde-chamber . Thus , the rich man , that had great reuenewes and abundance of wordly wealth , is notwithstanding termed by God himselfe a foole , because he gathered riches to himselfe and was not rich in God ; that is , he minded earthly things , and placed his cheife felicitie in vaine and transitorie riches , not once forecasting , how to come into the fauour of God , that he might be saued .

To this Rule I adde that , which Paul by way of caueat commendeth to the Ephesians , Eph. 5. 16. Take heede that ye walke circumspectly , not as vnwise , but as wise , redeeming the time . As if he should say , Play the part of wise men ; take time while time serues , lay hold of the meanes of saluation , vse no delaies in heauenly matters , deferre not your repentance from day to day : for the daies are euill , and you may be surprized in your sinnes before you be aware .

II. Rule . We must vse continuall watchfulnes against our enemies , but specially against our spirituall enemies . This watchfulnes our Sauiour commandeth often in the Gospel , but specially in Mark . 13. 33. Take heede , watch , and pray . 35. Watch therefore , for ye know not , &c. 37 , Those things that I say vnto you , I say vnto all men , Watch. And S. Peter exhorteth in like manner , Be sober , and watch : for your aduersarie the Deuill as a roaring lyon , walketh about , seeking whome he may deuoure . 1. Pet. 5. v. 8.

Now this dutie stands principally in two things . First , that we diligently obserue the danger , wherein we are , by reason of temptations . Secondly , that we daily labour to search and finde out the secret counsells , practises , and enterprises of our enemies , and withall seeke to preuent them . To this purpose , we must watch against the corruptions of our hearts , the temptations of the Deuill , and the day and houre of our death , that we be not found vnprepared . For our owne sinnes are many ; Satan is strong and subtill in his suggestions , and temptations ; & death , though of all other things it be most certaine , and cannot be auoided , yet it is most vncertaine in regard of the time when , the place where , and the manner and kind , of what and how a man shall ende his daies .

III. Rule . Euery man must measure himselfe by his owne strength , and doe nothing beyond his abilitie . This Rule is set downe , though expressed in other tearmes , Rom. 12. 3. No man must presume to vnderstand , aboue that which is meete to vnderstand , but ought to be wise according to sobrietie , as God hath dealt to euery man the measure of faith . An example of the transgression of this Rule , we haue in Dauids three Worthies , who brake into the host of the Philistims , to fetch Dauid the king water from the well of Bethlem , 2. Sam. 23. ●6 . Which act of theirs , was a rash enterprise , and such a one , as Dauid himselfe condemneth in that Chapter , because they went beyond their strength , to encounter with a whole garrison of men , they beeing themselues but fewe , namely three in number .

IV. Rule . We must distinguish betweene the necessarie workes of our callings , that pertaine to vs , and other workes that are out of our callings , and pertaine not vnto vs : and we must doe the other , though we leaue these vndone . This Rule is propounded in 1. The. 4. 11. Medle with your owne businesse , that is , do the necessarie workes of your callings that belong to you , though you leaue the other for the time vndone . The contrary to it , is to liue or to behaue himselfe inordinately , 2. Thess. 3. 7. And we haue an example of the transgression hereof in Peter , Ioh. 21. 21. whome when Christ had commanded to follow him , he would needes aske him what Iohn should doe ; Christs giues him this answer , what is that to thee ? In which wordes , he teacheth that not onely Peter , but also euery man must attend vpon the necessarie and proper workes of his owne vocation , and not deale with other mens businesse ; which because Peter did , he is by that answer secretly repooued , and iustly condemned of curiositie in that behalfe .

V. Rule . We must put a difference betweene things honest and of good report , and things vnhonest and of bad report , and these we are to let passe , and onely to doe the other . Phil. 4. 8. Whatsoeuer things are true , whatsoeuer things are honest , whatsoeuer things are iust , whatsoeuer things are pure , whatsoeuer things pertaine to loue , whatsoeuer things are of good report , if ther be any vertue , if there be any praise , thinke on these things . To E duobus malis non minimum , sed n●ntrum eligendum . this may be added one caveat , that , Of two euils which are both sins , we must not onely not chuse the les , but we are to chuse neither . For their damnation is iust , who affirme that men may doe euill , that good may come of it as the Apostle saith , Rom. 3. 8.

VI. Rule . Things of profit and pleasure , must giue place to things that belong to vertue and honestie . This conclusion the light of nature teacheth . Worldly men say , who will shew vs any good ? But Dauids praier is , Lord lift thou vp the light of thy countenance vpon vs , Psal. 4. 6. Godlines is the great gaine : therefore all gaine must giue place to godlines , 1. Tim. 6. 6.

VII . Rule . We may not trust men vpon faire pretences , that they make vnto vs , without further triall . This point was practised by our Sauiour Christ , who , though many beleeued in his name , when they saw the miracles which he had done ; yet he did not commit himselfe vnto them , because he knew them all , Ioh. 2. 24. And it is also verified by the common proverbe , First trie , and then trust .

VIII . Rule . We must giue place to the sway of the times , wherein we liue , so farre forth as may stand with keeping faith , and a good conscience . We may not be temporizers , and change our Religion with the times : but yet we may and must giue place to times , as we giue place to the streame , so that it be done with keeping of true religion , and good conscience . This Rule was practised by Paul , Act. 28. 11. who liuing among the Heathen , was constramed to speake as they , and therefore he saies , that he departed in a shippe to Rome , whose badge was Castor and Pollux , Act. 19. 10. Againe , he was three yeares in Ephesus an idolatrous place , where the great goddesse Diana was worshipped ; yet in all that time he contained himselfe , and spake nothing in particular against Diana , but onely in generall against false gods , saying , that they be no gods that are made with hands , v. 26. Nay . Alexander could not charge him with this , that he had in all that while , blasphemed their goddesse Diana . Paul therefore was faine to yeeld to the sway of those times , that so he might doe some good in Ephesus by his Ministerie . Whereas , if he had spoken against Diana directly , it had not bin possible for him , to haue done that good by preaching , which otherwise he did . Againe , in the Primitiue Church , the Apostles for the weaknes of the Iewes , did yeelde to the vse of Circumcision , and permitted abstinence from blood , and that which was strangled , &c. so farre forth , as it stood with pure religion , and good conscience : and if they had not so done , they should not haue wonne the Iewes to the faith as they did .

IX . Rule . If we cannot doe the good things that we desire , in that exquisite manner that we would , we must content our selues with the meane ; and in things which are good , and to be done , it is the safest course to satisfie our selues in doing the lesse , least in ventring to doe the more , which cannot be , we grow to the extremitie , and so faile or offend in our action . It is a good and wise counsell of the Preacher , to this purpose . Eccl. 7. 16. Be not iust ouermuch : and his meaning may be this ; Be not too strict or curious , in effecting that which thou intendest , exactly , when thou canst not ; but rest contented in this , that thou hast done thine endeauour ; and take to the lesse , when the greater cannot be effected . In some countries , Popish Images erected in Churches , doe stand vndefaced . The good desire of the people is , that they may be pulled downe ; but this cannot be brought to passe . What then are they to doe in this case ? they must not grow to extremitie , and pull them down themselues ; but they must intreat the lawfull Magistrate for their remooueall , and pray to God , that he may be mooued so to doe ; and in the meane time , rest content with that they haue done , and waite the Magistrates pleasure . In the Iudiciall law , by reason of the hardnes of the Iewes hearts , sundrie sinnes could not vtterly be taken away , as diuorcements , polygamie , vsurie . Hereupon , the Lord makes a law of Toleration , without approbation ; and did not remooue them quite away , for that was not possible , in regard of man , for the time : but restrained the euill , that could not be quite off and abolished otherwise . And herein appeared the great wisdome of God , in making a Law not to allow of , nor yet vtterly to take away , but to moderate the practise of these sinnes in the Iewes , for the hardnes of their hearts . In like manner , in this our land there is the practise of Vsurie , a sinne that cannot , nor euer shall be rooted out vtterly . For this cause , the States of this kingdome , haue out of their wisdome , prouided a Law for the toleration thereof after a sort , and that vpon speciall cause . For if the Magistrate should haue enacted a Law vtterly to abolish it , it would before this ( in likelihood ) haue growne to great extremitie . The same was the practise of the Apostles in their times , who yeelded to beare with the vse of Circumcision for a time , when they could not otherwise vtterly cut it off .

II. Question . Whether a man may lawfully and with good conscience , vse Pollicie in the affaires of this life ?

Ans. There be foure principall Caueats , which beeing obserued , Policie may be vsed , and is not against Christian religion . I. Nothing must ( in policie ) be said , done , or intended , to preiudice the truth , specially the truth of the Gospell . II. Nothing is to be said done , or intended , against the honour and glorie of God , either in word , in deede , or in shew . III. Nothing must be wrought or contriued against iustice that is due to man . IV. All actions of policie , must be such as pertain to our calling , and be within the limits and bonds thereof . For if any action whatsoeuer , be done out of that calling wherein God hath placed vs , or at least be not answerable thereunto , though it be plotted and attempted in neuer so great wisedome and policie , it is vnlawfull and not warrantable .

These Caueats obserued , it is not vnlawful to vse that which we commonly call Policie . And the reason is this : when any busines is to be done , we must make a twofold inquirie . First , into the thing to be done , whether it be good or badde , lawfull or not lawfull , commanded or forbidden . Secondly , into our selues , whether the worke in hand be agreable to the calling of the doer , or answerable to that dutie , which he oweth to God and man . Now because both these are grounded vpon the former cautions , therfore we conclude , that whatsoeuer busines is taken in hand , and not suted vnto them , it hath not good warrant , and so cannot be done with good conscience .

Yet for better clearing of this answer , let vs a little consider the Scriptures , and the examples there recorded , touching this policie . In Iosh. 8. 5. we shall finde that Ioshua vseth Martiall policie in the besieging of Ai , placing one part of his armie in an ambush , and causing the other part to flie : for by that meanes , the men of Ai comming out of the citie , and pursuing those that fled , the souldiors that lay in ambush , tooke the citie and destroied it . In 2. Sam. 5. 23. Dauid beeing to make warre against the Philistims , asketh counsell of God , and God teacheth him policie ; he therefore in his owne example allowes policie ; and more especially those wise and prudent shifts in warre , which we call Stratag●ms or policies of the field . We haue also the example of Paul for this purpose , who Act. 21. 26. faines himselfe to haue made a vowe to be a Nazarite , that he might yeelde somewhat to the weakenes of the Iewes , who were not sufficiently informed in the doctrine of Christian libertie . This practise was warrantable , neither was it a sinne in Paul : for he did it by the counsell of the Church at Ierusalem , v. 20 , 24. And Paul himselfe neuer made mention of this , as of a sinne , which he would vndoubtedly haue done , had it beene sinne Againe , Act. 23. 6. when he was brought before Ananias the Priest , and the councell at Ierusalem , beeing in some danger , he vseth policie : for he pretended that he was a Pharisie , and by that meanes raised a dissension between the Pharisies and the Sadduces . And this was no sinne in Paul : for he spake no more but the truth , onely he concealed part of the truth .

Now if it fall out otherwise , that policie be vsed , and any of these foure Caueats be not obserued , then it looses both the name and nature of true Policie , and becomes fraud , craft , and deceit , and so is condemnable . Example hereof we haue in Dauid , 1. Sam. 21. 14. who when he came to the court of Achish king of Gath , and saw himselfe in daunger , he faines himselfe madde . Which though he did to saue his owne life , yet his poli●●e was not to be allowed of : for it tended to his owne disgrace , ( he beeing King of Israel : ) and it was also dishonourable vnto God , who had appointed him to be the king of Israel . Againe , that which is commonly called the policie of Machiavel , is here to be condemned . For it is not answerable to the Cauears before remembred . Besides that , it is not onely against the written law of God , but euen against the law of Nature . And the very foundation . thereof , standeth onely in the practise of lying , swearing , forswearing , in fraud , deceit , and injustice .

CHAP. III.

Of Questions concerning Clemencie .

CLemencie or meekenes , is a vertue , that serues to moderate wrath and reuenge .

Touching Clemency there be three Questions .

I. How a man is to carrie himselfe , in respect of iniuries and offences done vnto him ? II. When Anger is a sinne , and when not ? III. How a man should remedie his rash and vniust anger ?

I. Question . How may a man carrie himselfe , in respect of iniuries and offences done vnto him ?

Aus . That a man may behaue himselfe so as becommeth a Christian in these cases , he must in the first place , inquire into the nature and qualitie of the wrong done .

Now , Offences that are done to vs by others , are of three sorts .

The first sort , and the least are , when some things are done to vs , that do onely displease vs , but bring no losse or hurt to vs . These be light offences ; and of this kind are common infirmities , as hastinesse , teastinesse , frowardnesse , slownesse and dulnesse of nature ; of this kind also , are reproches of vnskilfulnesse , ignorance , basenes , pouertie and such like . The first degree then of Clemency is , not so much as to take notice of these sleight offences ; but to let them passe , and burie them in obliuion . Salomon saith , A mans vnderstanding deforreth his anger , and it is his credit to passe by an offence , Pro. 19. 11. his meaning is , that when small offences are done , which cannot be avoided , then in discretion a man should with hold his anger , and not take notice of them , but passe by them and let them goe : for this shall be a farre greater ornament vnto him , then if vpon the deede done , he should haue hastily proceeded to reuenge .

The second sort of Offences , are small iniuries , such as doc not onely displease vs , but with all bring some little hurt to vs , either in our goods , life , or good name . Now , the second degree of meekenes is , to take notice of these , but withall to forgiue them and put them vp . The reason is , because alwaies greater care must be had of peace and loue , then of our owne priuate affaires . Read the practise hereof , Ioh. 8. 49. It was obiected to Christ wrongfully , that he was a Samaritane , and had a Deuill . Christ takes knowledge of the wrong , and saith , you haue reproched me ; but withall he puts it vp , onely denying that which they said , and clearing himselfe , I haue not a Deuill , but I honour my father . Dauid had receiued great wrong , at the hands of Ioab and Shimei , as appeares in the historie of his life ; but principally , when he came first to be King of Israel , a. Sam. 3. and yet he takes not a hastie course , presently to be reuenged vpon his adversaries : but proceedes in this order . First , he takes notice of the fact , and commits his cause to God , ver. 39. and then afterward , as opportunity serued , gaue the parties their iust desert . The reason was , because beeing newely invested in the kingdome , his adversaries were strong , and himselfe weake , euen by his owne confession , & therfore not able at the first , to redresse the iniury done vnto him . But when he had once established himselfe , then he doth not onely beginne , 2. Sam. 19. 14. but proceedes to full execution of punishment vpon them , as we read 1. King . 2. ver. 5. 6. 34. 35.

The third sort of Wrongs , are greater iniuries ; such as are not onely offensiue to our persons , but withall doe preiudice our liues , and bring a ruine vpon our estates , both in goods and good name . These are the highest degree of Iniuties , manifested in open and apparent wrongs . And therefore answerable to them , is required the third and highest degree of Clemencie , which stands in three things . First , in taking notice : secondly , in forgiuing them : thirdly , in a iust and lawfull defending our selues against the wronging parties . This is the summe and substance of the answer .

For the better conceiuing whereof , sundry Questions are further to be propounded and resolued .

First in generall ; it is demanded , how a man should and ought to forgiue an iniurie ?

Ans. In forgiuenes there be foure things .

The first is forgiuenes of Reuenge , that is of requiting euill for euill , either by thought word or deede . This must alwaies be practised . For vengeance is not ours , but the Lords , and great reason then , that we should euermore forgiue , in regard of reuenge and hatred . This the Apostle teacheth , when he saith , 1. Cor. 13. 5. Loue is not provoked , it neuer thinketh , much lesse speakes or does , evill .

The second is forgiuenesse of priuate punishment ; which is , when men returne punishment for iniuries done , in way of requitall ; and this must alwaies take place with vs , because as vengeance it selfe , so also punishment in way of revenge , is Gods alone .

The third is , forgiuenesse of iudgement , when we iudge an inurie done to be an iniurie . This iudgement we are not bound to forgiue vnto men . For we may with good conscience , iudge a sinne and a wrong to be as they are . And yet notwithstanding , if a man make satisfaction for the wrong done , then there ought to be forgiuenes , even in regard of iudgemen .

The fourth is forgiuenesse of satisfaction . This we are not alway bound to remitte , but we may with good conscience , alway require satisfaction where hurt is done .

Secondly , for the further clearing of this generall Question , we are to answer some particular Cases vsually propounded in the liues of men , and namely fiue .

I. Whether a man may defend himselfe by law ? II. How he may defend himselfe by law ? III. Whether a man may defend himselfe by force ? IV. How ? V. Whether a man may defend himselfe by Combate ?

I. Case . Whether a man may , with good conscience and a meeke Spirit , defend himselfe by law , for wrongs that are done vnto him ?

I answer affirmatively : A man may , with good conscience , defend himselfe against great iniuries , by the benefite of lawe . For Magistracie is Gods ordinance , for the good of men . Rom. 13. 4. and therefore men may vse the benefite of the authoritie , iudgement , and iurisdiction of Magistrates , without breach of conscience . Again , it is the expresse lawe of God , that when a false witnesse riseth vp against a man , to accuse him of a trespasse ; that both the accuser and the accused , should stand before God , that is , before his Preists and Iudges for the time beeing , and haue remedie at their hands . An example of which iudiciall defense , we haue in Paul , who in case of wrong , makes his appeale to the iudgement seate of Rome . Act. 25. 10.

But it is alleadged out of Scripture , to the contrarie , Luk. 6. 29. To him that smiteth thee on the one cheeke , offer also the other , Mat. 5. 40. If any man will sue thee at the law , and take away thy coate , let him carry thy cloake also .

Ans. These places are spoken of priuate persons , that want the defense and assistance of the publicke Magistrate ; and such must rather suffer wrong vpon wrong , blow vpon blow , and losse vpon losse , then right their owne wrongs , by reuenging themselues .

Againe , it is obiected , that Paul saies , Lawing is a fault , 1. Cor. 6. 7. There is vtterly a fault among you , because ye goe to law one with an other , &c.

Ans. We must distinguish between things themselues , and the manner of doing them . When Paul saies , it is a fault , he condemneth not lawing absolutely in it selfe , but the Corinthian manner of going to law : which was this . First , they went to law with scandall , before the Tribunalls of Heathenish and vnbeleeuing Iudges , and so made the Gospell to be slandered and reproched . Secondly , they went to law vpon light causes , and for small iniuries , which they might well haue put vp , & easily brooked . Thirdly , in lawing they fell into rash and violent passions of rage , and enuie , so as they could not temper themselues , but must needes goe to law in the first place ; which should rather haue been the last and the desperatest remedie of all . And this bad manner of suing one another at the law , is it which Paul rebukes as a fault . And it is to be obserued , that Paul notes their fault by a word , that signifies * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Weakenesse or impotencie of their affections , whereby it came to passe , that being ouercome by the strength of their owne desires , vpon iniuries offered , they were vnable to beare them in any degree of Christian moderation , and there vpon hastily proceeded to the Courts of Heathen Iudges , for determination of controversies and contentions among them .

It is further alleadged , that when a man is any way wronged , it is Gods will it should be so , and therefore he ought not to seeke redresse , but to rest himselfe in the will , of God .

Ans. It is Gods will we should haue diseases , and yet it is no lesse his will , that we should vse good means to be cured of them . So is it in wrongs and iniuries done vnto vs . As his will is , we should be afflicted , so also hath he willed our deliuerance , by such meanes , as himselfe hath appointed .

But our Sauiour would haue his Disciples , to be as sheepe among wolues , and therefore we ought to endure all wrongs without reuenge . For the sheepe takes all wrongs , and doth not so much as defend it selfe against the woolfe .

Ans. So Christ commandeth , that we should be simple as doues , Matth. 10. 16. and yet withall , he commandeth vs to be wise as Serpents , to defend our owne heads , and to saue our selues .

Lastly , it is alleadged , 1. Cor. 13. 5. that loue seekes not her owne : therfore loue must not defend her selfe .

Ans. Loue doth not so seeke her owne things , as that shee neglecteth the good of others ; but seeking her owne , shee seekes the good of all . And this practise is not against , but according to the law of Charitie .

II. Case . How is a man to defend himselfe by Law ?

Ans. For the resoluing of this Question , we must take two Rules .

The first is this . We must first trie all meanes , and vse all remedies that may be , before we vse the remedie of Law . It is our Sauiours direction , Matth. 5. 25. Agree with thine aduersarie quickely , while thou art in the way , that is , before the controuersie be ended by order of law . Againe , Matth. 18. 15. If thy brother trespasse against thee , goe and tell him his fault betweene thee and him alone . And Saint Paul in this case , prescribes a course to be taken before-hand ; namely , first to beare and suffer as much as may be , 1. Cor. 6. 7. Why rather suffer ye not wrong ? why rather sustaine ye not harme ? Then , if bearing will not ende it , to commit our cause to priuate arbitrement , of one or two , v. 5. Is it so that there is not a wise man among you , no not one that can iudge betweene his brethren ? Law is to be vsed in this case , as the Physitian vseth polson , and that is , onely in desperate cases .

The second Rule is , That our patient mind must be made knowne to all men , Phil. 4. 5. In taking the benefit of Law , we are to vse great Moderation of mind , and that in three respects ; before we goe to law , in lawing , and when the suit is ended .

The Moderation of mind , before the beginning of suits in law , stands in three things .

First , we must consider , that all iniuries whatsoeuer they be , doe befal vs by the prouidence of God , and that for our sinnes . Vpon which consideration , we ought to submit our selues to Gods will , to obey him , to arme our selues with patience , and to lay aside all anger , enuie , malice , and impatience .

Secondly , we must consider before-hand , that Courts of Iustice , are the ordinance of God , in which it pleaseth him to testifie his presence , iustice , and goodnes ; and vpon this ground , we shall be mooued to depart with our owne right , and to yeeld our selues , and all the right we haue , into the hands of God , in the vse of the meanes appointed ; in the meane time depending on him by faith , for the issue and euent of our suit .

And hence ( by the way ) it appeares , that few or none doe vse this ordinance of God , as they ought ; because the greater sort of men , that commence suits in law , doe not consider either the nature , or ende of ciuill Courts . No man ordinarily will yeeld a haire of his right , but euery one fixeth his eyes wholly , vpon the euent of his action by extremitie of law : and so swarueth from that Christian moderation , required by the word of God in this case .

Thirdly , we must set down with our selues , lawfull and iust endes of our actions , not vniust and vnlawfull . These iust endes are ; first , Gods glorie in the execution and manifestation of iustice : secondly , the honest defence of our owne right : thirdly , publike peace : fourthly , the amendment of disordered persons , and not the defamation or hurt of any man .

The Moderation of the mind in Lawing , stands in these particulars . 1. In seeking after peace to the vtmost , Rom. 12. 18. If it be possible , as much as in you is , haue peace with all men . 2. In loue of our enemies , with whom we are at controuersie in law . 3. In neither vsing nor shewing extremitie in our proceedings , Matth. 5. 25. Matth. 18. 28.

After that the suit is ended , the moderation of our mindes must be expressed , by our behauiour , in regard of the euent of our action . For if the Law goe with vs , we are to giue God thankes for the manifestation of his iustice , in the course taken . If on the otherside it goe against vs , we may not rage or be discontentedly grieued , but commend our cause quietly to God , and accuse our selues for our owne sinnes , and say with Dauid , Righteous art thou , O Lord , and iust are thy iudgements . Psal. 119. 137.

III. Case . Whether may a man defend himselfe by force , when he is wronged ?

Ans. In some Cases , he may lawfully defend himselfe by force . Reasons . First , because the Gospel doth not abolish the Law of nature , nor the positiue lawes of all countries , but it doth establish them . Now , it is the Law of nature and nations , that a man may defend his life and health , in some cases , vpon iust occasion . Secondly , this is Gods Law , Exod. 22. 2. If a theefe be found breaking vp a house , and be smitten that he die , no blood shall be shed for him . Abraham was a stranger in the land of Sodom , and yet he reskued his brother Lot , and recouered all his substance that he had lost , by force & armes , Gen. 14. 14. and his action was approoued of God . For Melchisedeck met him , at his returne from the slaughter of the Kings , and blessed him . Yea and blessed God for his deliuerance , v. 19. 20. Againe , in some cases , a man may giue his life for his brother . So saies S. Iohn , 1. Ioh. 3. 16. We ought also to lay downe our liues for the brethren .

IV. Case . When may a man defend himselfe by force ?

Ans. Not alwaies and vpon euery occasion , but onely in these cases . First , when violence offered is so sudden and vnexpected , that when it comes , there can be no escape , either by yeelding , or by flying , or by some suffering . Secondly , when the violence offered is open and manifest , so as there is no other way to reskue our selues , but by striking or killing . Thirdly , when violence is offered , and the Magistrate absent ; either for a time , and his stay be dangerous , or altogether , so as no helpe can be had of him , nor any hope of his comming . In this case , God puts the sword into the priuate mans hands . Fourthly , when the defense is Iust , and done in a right manner .

A Iust defense stands in these things . I. It must be done incontinent and forthwith , so soone as euer violence is offered . For if there be delay , and it come afterward , it looses the name of a iust defense , and becomes a reuenge , arising of prepensed malice , as the Lawyers vse to speake . II. There must be an intention , not to reuenge principally , or to kill , but onely to defend himselfe . III. There must be a iust and equall proportion of weapons ; therefore it is no iust defence to shoote a naked man through with a musket , or other peece of ordinance , when he offers violence .

V. Case . Whether a man may reskue himselfe or others by Combate ?

Ans. It hath beene of ancient times , an vsuall manner of defence in some countries , that in case of difference , betweene people and people , in matters of weight , two men should be chosen out among the rest , who by fighting hand to hand , and killing one an other , should ende the controuersie . But this way of defense , how auncient so euer it be , is vtterly vnlawfull .

Reasons are these . First , it is the expresse commandement of God , Thou shalt not kill . In which , all priuate men are forbidden to kill or slay , but in the case of iust and necessarie defense . Secondly , we may not hazard our liues , without some speciall warrant from God : if we doe , it is a flat tempting of God : and this is done in euery combate . Thirdly , if Magistrates will permit such fights as this is , then they are bound to defend and saue the life of the innocent . For by such permission , oftentimes innocent blood is shedde , and the more harmelesse partie goes by the worst .

But it will be , and is obiected . First , that a Combate is a triall of innocencie . Ans. It is not so . For he that is stronger vsually ouercomes in the combate , not he that hath the more righteous cause . Againe , there be other meanes to trie a truth , besides this ; as by examination , and by oath . Lastly , triall by the combate , is of the same nature with the triall of a murtherer by the bleeding of a corpes touched , or handled , which is very doubtfull , and of all other most vncertaine ,

Secondly , it is alleadged , that if a man take not a chalenge , he is disgraced for euer . Ans. There is no warrant in Gods word , for a priuate man to accept a chalenge . Nay , it is rather flat against the word . For God saies , Reuenge is mine . The priuate man saies the contrarie , The wrong is mine , and I will be auenged of him that hath done it . Again , it is better for any man , to indure a little reproch with some men , then to loose or hazard his life .

Thirdly , it is obiected , that the Philistims offered to trie the victorie by a single combate with the Israelites , and appointed Goliah ( on their side ) to giue the Chalenge ; and that Dauid ( on the Israelites side ) accepting the chalenge , encountred with him , and had good successe . It may seeme therefore , that combates are lawfull .. For it is better that one man should perish in warre , then that a whole armie should miscarie . Ans. That was a speciall and extraordinarie example of triall , and Dauid was a champion in that fight , not by ordinarie appointment , but by extraordinarie prophetical instinct of Gods spirit . Againe , in warre , though there be lesse danger in hazarding one mans life , then a whole armie : yet a good & iust cause is to be maintained , with all the strength that may be made , and not to depend vpon the power and courage of one man , who , in probability , vnlesse he be supported by speciall calling and assistance from God , may be ouercome and loose the victorie .

Fourthly , it is alleadged , that an armie may fight against an army therfore one man against an other . Ans. The reason is not alike . For warres and armies are Gods ordinances , and so are not combates ; and it is not Gods will , that men should deuise and establish new waies and meanes of triall , not allowed by his word , but rather rest content with that he hath appointed .

Fiftly , Ionas did hazard his life , by casting lots ; therfore a man may by combate Answ. To say that Ionas did put his life in hazard by lottes , is an vntruth . For there was onely a coniecturall triall made , who should be the cause of the present danger . And when the lot fell vpon him , he was not cast into the sea by the lotte , but by his owne advise and counsell . Againe , the casting of Ionas into the sea , did not befall him by lotte , but by his owne voluntarie resignation of himselfe , into the hands of God ; willingly vndergoing it , as a iust punishment of the neglect of his calling ; which himselfe confessed in these words , For I acknowledge , that for my sake the great tempest is vpon you , Ion. 1. 12.

Sixtly , Moses and the Egyptian fought a combate , and Moses slew him . Ans. Moses took vpon him publike revenge in this action , as a Magistrate , and not priuate , as a priuate man . For though as yet , his calling was not fully manifested to his brethren , yet the truth is , God had called him to be their deliuerer out of the hands of the Egyptians ; and this very action was a signe of their deliuerance , which was to come to passe afterward . It was ( I say ) a signe , thus ; As he defended his brother and avenged his quarrell vpon the Egyptian , so in time to come the Lord would by his hand , giue them full freedome and deliuerance from the tyranny of Pharaoh , and all his and their enemies , Act. 7. 25. Beeing then a publicke person , his example can prooue nothing for this purpose .

II. Question . When Anger is a vertue , and so , good and lawfull , and when it is a vice , & consequently euill and vnlawfull ?

This Question hath two distinct parts : of which I will speake in their order .

Sect. 1.

The first part is , when Anger is a vertue & lawfull ?

For Answer hereof , we must vnderstand , that in iust and lawfull Anger , there be three things ; a right Beginning or motiue ; a right Obiect ; and a right Manner of beeing angry .

To the right Beginning of anger , three things are required .

First , that the occasion of anger be iust and weightie , as namely , a manifest offence of God . Take an example , or two . Moses in sundry places , is said to be angrie , & the occasions of his anger were great , as appeares in the particulars . First , because some of the Israelits , against Gods commandement , had reserued Manna till the next day , Exod. 16. 20. Again , he was angrie , because the Israelites had tempted God , in worshipping the golden calfe , Exod. 32. 19. In Numb. 16. 15. Moses againe is wroth , because Coreh , Dathan , and Abiram rebelled against him , and in him against God . Phinees , Numb. 25. 8. 11. is said to haue beene zealous , that is , angry for God : the occasion was , because the Israelites committed fornication with Heathenish women . Dauid in like manner , 2. Sam. 13. 20 , 21. was angrie vpon this occasion , because Ammon his sonne had deffoured his sister Thamar . Elias is angry , 1. King . 19. v. 14. and why ? because the Israelites forsooke the conenant of God , cast downe his altars , and had slaine his prophets with the sword . Nehemias , Chap. 6. ver. 5. is very angrie , because the Israelites oppressed one another with vsurie , and other kinds of exactions . Ieremic also , Chap. 6. 11. was angrie for this , because the Israelites were of vncircumcised hearts & eares , and the word of the Lord was vnto them as a reproch , & they tooke no delight therein .

Secondly , it is required , that anger be conceiued vpon counsell and deliberation , Pro. 20. 18. Establish thy thoughts by counsell . If thoughts must be established by counsell , then the affections , & so our anger also . And the Apostle saith , Iam. 1. 19. Be slow to wrath . Now the reason is plaine ; Counsell ought to be the foundation of all our actions , and therfore much more of our affections , which are the beginnings of our actions .

Thirdly , iust and lawful anger must be kindled and stirred vp by good and holy affections , as namely , by desire to maintaine the honour and praise of God , by the loue of iustice and vertue , by hatred and detestation of vice , and of all that is evill . One saith well to this purpose , that anger must attend vpon vertue , and be stirred vp by it against sinne , as the dogge attends vpon the sheepeheard , and waites vpon his eie and hand , when to follow him , and when to pursue the wolfe .

The Second thing in good anger , is a fitte Obiect or Matter to worke vpon ; touching which , two thing must be remembred .

First , we must put a difference betweene the person , and the offence or sinne of the person . The sinne of the person is the proper obiect of anger , and not the person , but only by reason of the sinne . Thus Dauid saies of himselfe , that he was consumed with anger , not because the men with whome he was angrie , were his enemies , but because they kept not Gods law , Psal. 119. 139. Thus Moses was angrie at the Idolatrie of the Israelites , wherewith they had sinned against God fourtie daies togither ; & yet he praies earnestly vnto God , for their persons , as we read , Exod. 32.

But it is alleadged to the contrarie , that Dauid directs his anger against the persons of his enemies , especially in Psal. 109. Answ. First , Prophets ( as hath beene saide heretofore ) were endued with a speciall measure of zeale ; and their zeale was a pure zeale , taken vp specially for the glorie and honour of God ; but our zeale against our enemies , is commonly mixt with hatred , enuy , and selfe-loue , therefore we must not , nay we cannot follow their examples . Secondly , imprecations vsed by Dauid , were predictions rather then praiers : for he rather foretold in them what should come to passe , then prayed that it might come to passe . Thirdly , Dauid in his imprecations , accurseth not his owne priuate enemies , but the enemies of God , and not al them , but such onely as were incurable : for by the spirit of prophecie , he knew the state of those , against whome he did pray , so doe not we .

Secondly , we must put a difference betweene the cause and offence of God , and the cause and offence of man● . Now iust anger must be directed against persons , for the offence of God properly , and not for priuate offence , but onely so farre forth , as it tendeth to the offence of God . Thus Mi●iam and Aaron murmured against Moses , because he had married a woman of Aethiopia . But this was onely a priuate offence , and therefore Moses behaued himselfe meekely towardes them , Numb , 12. 3.

The Third thing in good anger , is the Right Manner of conceiuing it . Wherein these Cautions are to be obserued . First , that our anger be mixed and tempered with charitie and loue . It is the propertie of God himselfe , in wrath to remember mercie , Hab. 3. 2. and herein we must be like vnto him . This was Moses his practise , who out of his loue praied for those , with whome he was angrie , Exod. 32. Secondly , anger against any offence , must be mixed with sorrow for the same offence . Thus Christ was angrie with the Iewes , but withall he sorrowed for the hardnes of their hearts , Mark . 3. 5. The reason hereof is this . In any societie whatsoeuer it be , if one member sinneth , the sinne of that one member , is the punishment of the rest that be in that societie ; euen as it is in the bodie , if one part be affected and ill at ease , the rest will be distempered . Paul saies of himselfe , that he was afraid , least when he came to the Corinths , God would humble him for their sinnes , 2. Cor. 12. 21. Againe he teacheth , that those which are fallen into any fault , must be restored by the spirit of meekenes , because we our selues are subiect to the same tentations , Gal. 6. 1. And in this regard , he would haue men to mourne with them that haue in them the cause of mourning , Rom. 12. 15. Thirdly , iust anger must be contained within the bounds of our particular calling , and civill decencie ; that is , so moderated , as it makes vs not to forsake our duties which we owe to God and man , nor breake the rules of comlines . Thus Iacob was angrie with Laban , and yet he speakes and behaues himselfe as a sonne to his father , euen in his anger , Gen. 31. 36. Ionathan was angrie with Saul his father , and yet he withdrawes not any reuerent or dutifull respect from him , 1. Sam. 20.

Sect. 2.

The second part of the Question is , When Anger is a vice and vnlawfull ?

Ans. It is a sinne in fiue regards , contrary to the former .

First , when we conceiue it without counsell and deliberation . This rash , hastie , sudden and violent anger , is condemned by our Sauiour Christ , Mat. 5. 22. Whosoeuer is angry with his brother vnaduisedly , shal be culpable of iudgment .

Secondly , when it is conceiued for no cause , or for a light or trifling cause . Prou. 10. 12. Loue couers a multitude of sinnes . Therefore euery light offence , must not be the cause of open anger . Prov. 19. 11. It is the glory of a man to passe by some infirmities . Eccles. 7. 23. Take not notice of all the words that men speake , no not of all those which seruants speake vnto their masters . Besides that , causelesse anger is many times forbidden in the Scripture . And Paul saies , that loue is hardly provoked , because it will not be mooued to conceiue hatred , but vpon weightie and important causes , 1. Cor. 13.

Thirdly , when the occasion is iust , yet the measure of anger is immoderate . Eph. 4. 26. Be angry , & sinne not ; and if by infirmitie thou fall into it , let not the Sunne goe downe vpon thy wrath . The reason is added in the next words , Giue not place to the Deuill ; because he is alwaies at hand to inflame the affection , as he did Sauls , who therefore in his rage , would haue killed him that was next him .

Fourthly , when it makes vs to forget our dutie to God or man , and to fal to brawling , cursing , and banning . Thus was Shemei angry , when he railed vpon the King and flung stones at him and his seruants , giuing him bad and vnreuerent tearmes , and calling him a man of blood , and a man of Belial . 2. Sam. 16. 5. 6. 7. Thus did the Disciples forget their dutie of loue vnto their brethren , and in anger desired that fire might come down from heauen , and destroy the Samaritanes , Luk. 9. 59. Thus the Iewes , in vndecent and vncharitable manner , gnashed with their teeth at Steven , Act. 7. 54. And Saint Paul saies , that the fruites of wicked anger , are clamors , and crying speeches between person and person in their fury , Eph. 4. 31. And thence it is , that we find Balaam in his anger , to haue beene more void of reason then his asse , Numb. 22. 27.

Fistly , when we are angrie for priuate respects concerning our persons , and not concerning the cause of God . Thus Cain is said to be exceeding wrothe , and to haue his countenance cast downe , onely vpon a priuate respect , because he thought his brother Abel should be preferred before him , Gen. 4. 5. Thus Saul was wrath with Dauid , taking himselfe to be disgraced , because the people ( after the slaughter of the Philistimes ) ascribed to Dauid ten thousand , and to him but a thousand . 1. Sam. 18. 7. In like manner he was angrie with Ionathan , for his loue that he bare to Dauid , and for giuing him leaue to goe to Bethleem , 1. Sam. 20. 30. Thus Nebuchadnezars wrath was kindled against the three children , because he tooke himselfe to be contemned of them , Dan. 3. 19. Thus Haman . meerely in regarde of priuate disgrace , growes to great indignation against Mordecai , Esther . 3. v. 5. Thus Asa was angry with the Prophet Hanani , because he thought it a discredit to him , to be reprooued at his hand , 2. Chron. 16. 10. And in this sort , were the Iewes filled with wrath at Christs reproofe , Luk. 4. 28. shewing thereby , as it is truly expounded by the Commenter , that they were very hotte in their own cause , and not in the cause of God .

III. Question . What is the Remedie of vniust Anger ?

Ans. The Remedies thereof are twofold . Some consist in meditation , and some in practise .

Sect. 1.

The Remedies that stand in Meditation , are of three sorts ; some doe concerne God , some our neighbour , and some our selues .

The Meditations concerning God ; are specially sixe .

I. Meditation . That God by expresse commandement forbiddes rash and vniust anger , and commandeth the contrarie , namely , the duties of loue . Read for this purpose , Mat. 5. 21. 22. where we may obserue three degrees of vniust anger . The first whereof is , that which is inwardly conceiued , and not outwardly shewed . The second , when vniust anger shewes it selfe by signes of contempt , as by snuffing , rushing , changing and casting downe of the countenance . The third , is railing ( thou foole ) which is culpable of Gehenna fire , the highest degree of punishment . Now all these three degrees are murther ; and the punishment of a murtherer is , to be cast into the lake of fire , Rev. 21. 8. Againe , Christ commandeth vs to reward good for euill , to blesse them that curse vs , and to doe good to them that hate vs , if we will be the children of our Father which is in heauen , Mat. 5. 45. And S. Paul wisheth vs , to ouercome evill with goodnes , Rom. 12. 21.

II. Meditation . That all iniuries which befall vs , doe come by Gods providence , whereby they are turned to a good ende , namely , our good . Thus David saith , that God had bidden Shemei to curse him , 2. Sam. 16. 10. And this was the ground of Christs reproofe of Peter , Shall I not , ( saith he ) drinke of the euppe which my Father hath giuen me to drinke of ? Ioh. 28. 11.

III. Meditation . God is long-suffering , even towards wicked men ; & we in this point must be followers of him . In regard of this , God is said to be mercifull , gracious , slow to anger , abundant in goodnes & truth , Exod. 34. 6. Hence it was , that he spared the old world 120 yeres , ● . Pet. 3. 19. He spared the Israelits , after their Idolatrie , 390 yeres , Ezek. 4. 5. Besides this , we haue example of the lowlines & long suffering of Christ , who saith , Matth. 11. 29. Learne of me , for I am humble and meeke : and of whome it is said , 1. Pet. 2. 22. When he was reuiled , he reuiled not againe , when he suffered , he threatned not , but committed his cause to him that iudgeth righteously . Nowe because some may haply say , that these examples of God and Christ , are too perfect for man to followe , who cannot imitate God in all things ? therefore besides them , consider further the examples of some of the seruants of God . Moses , when the people murmured at him , did not answer them againe by murmuring , but cried vnto the Lord , what shall I doe to this people ? for they be almost readie to stone me , Exod. 17. 4. And Steuen , when he was stoned , praied for his enemies , Lord , lay not this sinne to their charge , Act. 7. 60.

IV. Meditation is , concerning the goodnes of God towards vs ; an argument whereof is this , that he doth euery day , forgiue vs farre more offences , then it is possible for vs to forgiue men .

V. Meditation . All reuenge is Gods right , and he hath not giuen it vnto man . Rom. 12. 19. Vengeance is mine , I will repay , saith the Lord . And man by reuenging his own quarell , makes himselfe both the iudge , the witnesse , the accuser , and the executioner .

VI. Meditation is , touching Christs death . He suffered for vs the first death , and the sorrowes of the second death ; much more then ought we at his commandement , to put vp small wrongs and iniuries without reuenge . His commandement is , Resist not euill , but whosoeuer shall smite thee on the right cheeke , turne to him the other also , Matth. 5. 39. Againe , Destroy not him with thy meate , for whome Christ died , Rom. 14. 15.

The Meditations concerning our neighbour , are two . The first , is the condition of him , with whome we are angrie , namely that he is a brother . Let there be no strife betweene me and thee , for we are brethren , Gen. 13. 8. Againe , he is created in the Image of God ; we must not therefore seeke to hurt or destroy that Image . The second is , concerning that Equitie which we looke for at the hands of all men . If we wrong any man , we desire that he would forgiue vs : and therefore we must forgiue him the iniurie that he doth vnto vs , without vniust anger . This is the very Law of nature , Whatsoeuer ye would that men should doe vnto you , euen so doe you vnto them , Matth. 7. 12.

Meditations concerning our selues , are sixe .

First , he that conceiueth rush anger , makes himselfe subiect to the wrath of God , if he cherish the same without relenting . Matth. 6. 15. If ye doe not forgiue men their trespasses , no more will your father forgiue you your trespasses . And , Matth. 7. 2. Iudge not , that ye be not iudged . Yea , when we pray to God to forgiue vs , and doe not resolue to forgiue our brethren , we doe in effect say , Lord condemne vs , for we will be condemned .

Secondly , we are commanded to loue one another , euen as Christ hath loued vs , Eph. 5. 2. It is the propertie of loue , to suffer , and to beare , and not to be prouoked to anger , 1. Cor. 13. And it is a marke , whereby Gods children are discerned , from the children of the Deuill , that they loue their brethren , 1. Ioh. 3. 10.

Thirdly , we are ignorant of mens mindes in speaking and doing : we know not the manner and circumstances of their actions . And experience teacheth , that much anger comes vpon mistaking and misconstruing them . Whereas contrariwise , if they were throughly knowne , we would not be so much incensed against men , as commonly we are .

Fourthly , in rash anger , we can doe no part of Gods worshippe that is pleasing to him . We cannot pray : for he that praies , must lift vp pure hands without wrath , 1. Tim. 〈◊〉 . 8. We cannot be good hearers of the word : for S. Iames wisheth vs to be swift to heare , and slow to wrath ; because the wrath of man doth not accomplish the righteousnes of God , Iam. 1. 20 , 21.

Fiftly , we must consider what are the fruits and consequents of vniust anger . For first , it greatly annoies the health . It annoies the braine , and pulses ; it causes the gall to flow into the stomacke and the bowells ; it killeth and poisoneth the spirits ; and it is the next way to procure distemper of the whole bodie , and consequently losse of health . Secondly , it makes a man captiue to the Deuill , Eph. 4. 27. which we see to be true in Sauls example , who beeing a man full of wrath , and giuing place to his owne rage and furie , an euill spirit entred into him by the iust iudgement of God .

Sixtly , we must consider the Causes of vniust anger . It is commonly thought , that Anger is nothing but the flowing of choler in the gall , and in the stomacke . But the truth is , anger is more then choler . For it riseth first , of a debilitie of reason and iudgement in the minde . secondly , from euill affections ; as from enuie , and selfe-loue . thirdly , from the constitution of the bodie , that is hote and drie . Againe , we read in histories , that men hauing no gall , haue notwithstanding beene full of anger : and choler indeede is a furtherance , but no cause of anger .

Sect. 2.

The Remedies of vniust anger that stand in Practise , are especially fiue .

The first is , in the time of anger to conceale the same ; both in word and deede . The indignation of a foole ( saith Salomon , Prou. 12. 16. ) will be knowne the same day ; but the wise man couereth his shame : that is , he restraines his anger , which if it should presently break forth , wold be a reproch vnto him . Answerable to this notable speech of Salomon , was the wise counsell of * * Ambros. de obit. Theod. Ambrose to Theodosius ; that after sentence giuen , he should take 30 daies respite before execution . And not vnlike hath been the practise of the very Heathen in their time . Socrates said , I had beaten thee , but that I was angrie . A●●enodoru● gaue Augustus this rule , that when he was angrie , he should first say ouer the whole Alphabet , before he put in execution his anger .

Secondly , we must depart from them with whom we are angry . For this affection is as a fire ; take the matter away from fire , and it will cease to burne ; so let a man depart , and employ himselfe ( for the time ) some other way , and he shall soone cease to be angrie . Thus did Ionathan depart out of his fathers presence , 1. Sam. 20. 34. Abraham in his anger withdrew himselfe from Lot , Gen. 13. Iacob in wrath departed from Esau , Gen. 27. 43 , 44.

Thirdly , we must auoide the occasions thereof ; as contentions , and contentious persons . Doe nothing through contention , Phil. 2. 3. Make no friendship with an angrie man , neither goe with a furious man , least thou learne his waies , and receiue destruction to thy soule , Prou. 22. 26. We must , for this purpose , be carefull to auoid all meanes , that may serue to further the heate of the temperature of such a bodie , as is apt and disposed to this vnruly passion .

Fourthly , we are to consider that we sinne against God , not once or twise , but often , yea euery day , and therefore the course of our anger must be turned against our own selues , for our sinnes . For this is one propertie of true repentance , to work in vs a reuenge vpon our selues , in regard of our sinnes committed against God , and our brethren . 2. Corinth. 7. 11.

Fiftly , we must accustome our selues to the daily exercises of inuocation of the name of God , for this end , that he in mercie would mortifie all our affections , especially this corrupt & violent affection of vniust wrath . And this must we doe , as at all times , so then especially ; when anger is creeping vpon vs .

It will be saide of some ; Our anger is violent , and comes vpon the sudden , and therefore these remedies will doe vs no good . Ans. Such persons , when their mindes be quiet , must often read and meditate of the foresaid remedies , and by this meanes they shall be able to preuent hastines .

But what if we be ouertaken with anger , what must we then doe ? Ans. If thou fall into it through infirmitie , yet remember thy selfe , let not the sunne goe downe vpon thy wrath , Eph. 4. 26. Consider with thine owne heart , that anger is as a poison ; if a man drinkes poison , he must not suffer it to rest , and flow into the bodie & veines , but with all speede must purge it out ; and so must anger be dealt withall , whensoeuer we are ouertaken with it .

CHAP. IIII.

Of Questions concerning Temperance .

TEmperance is a vertue , that moderateth appetite or lust . And this moderation of appetite , stands in foure things .

I. In the vse of Riches . II. In the vse of Meat and Drinke . III. In the vse of Apparell . IV. In the vse of Pleasures ; wherein Recreations are to be considered .

Sect. 1.

Concerning the Moderation of Appetite in the vse of Riches , there are two maine Questions .

I. Question . How farre a man may , with good conscience , proceed in the desiring and seeking of Riches ?

The Answer of this Question is the rather to be considered , because this doctrine rightly conceiued and vnderstood , serues greatly for the direction of the whole course of our liues vnto the ende . Here therefore I will first set downe the Ground of the Answer , and then the Answer it selfe .

The Ground of the Answer , I propound in fiue Rules .

I. Rule . We must consider , that riches and goods , are of two sorts : some are necessarie , some are more then necessarie , which the Scripture calls Abundance .

Goods and riches are two waies necessarie ; necessarie to nature , or necessarie to the person of a man . Goods necessarie to nature , are those , without which nature and life cannot be well preserued ; and these are most needefull . Necessary in respect of a mans person , are those goods , without which a mans state , condition , and dignitie wherein he is , cannot be preserued .

Now Riches more then necessarie ; I terme those , without which both the life of man , and his good estate , may well be preserued . And whatsoeuer is besides them , is necessary . For example . To the calling of a Student , meat , drinke , and cloth , are necessarie in respect of nature ; besides these , other things , as bookes , and such like , are also necessarie for him , in respect of his condition and place .

II. Rule . Things and goods , are to be iudged necessarie and sufficient , not by the affection of the couetous man , which is vnsa●●able , but by two other things ; the iudgement of wise and godly men , and the examples of sober and frugall persons .

III. Rule . We must not make one measure of sufficiencie of goods necessarie for all persons ; for it varieth , according to the divers conditions of persons , & according to time and place . More things are necessarie to a publicke man , then to a priuate ; and more to him that hath a charge , then to a single man .

IV. Rule . That is to be iudged necessarie , which in some short time to come may be needefull , though it haue no present vse . For example ; the dowrie that a father giues to his daughter at the day of mariage , though it be not presently needefull , yet because in short time it may be necessarie , therefore it is to be reputed amongst necessarie goods .

V. Rule . We our selues doe often erre in iudgement , in determining of things necessarie and sufficient for our selues : & therfore when men seeke things competent & necessarie , they must alwaies pray to God , to giue them that , which he knowes in his wisdome , to be meete and necessarie , not prescribing a measure vnto him .

I come now to the Answer of the Question , which is twofold .

The first is this . Man may with good conscience , desire and seeke for goods necessarie , whether for nature , or for his person , according to the former rules ; but he may not desire and seeke for goods more then necessarie ; for if he doth , he sinneth . The reasons of this answer are these .

First , Deut. 17. 16. 17. the commandement is giuen to the King , that hath most neede of abundance , that he should not multiply his horses or his siluer or his gold . That which the King may not doe , the subiects ought much lesse to doe ; & therfore they are not to multiply their goods . For this cause it is a great fault in subiects , remaining ( as they be ) subiects , to seeke to attaine to the riches of Princes . Againe , Paul saith , 1. Tim. 6. 8. Hauing foode and raiment , let vs be ther●ith content . Besides that , in the petition , Giue vs this day , &c. we craue but onely bread for our substance , that is meete to preserue vs for nature , in that calling wherein we serue God day by day . The prayer of Agur is , that God would giue him foode conuenient for him , or ( as the wordes signifie ) bread of his statute , that is , which God in his counsell had appointed and ordained for him , Prov. 30. 8.

Secondly , seeking of abundance is a hazard to the saluation of the soule , by reason of mans corruption . Therefore , Matth. 13. Riches are called thornes , that choke the word of God sowen in the heart . And 1. Tim. 6. 9. They that will , that is desire to be rich , and content not themselues with things necessarie , fall into the snare of the Deuill .

Thirdly , seeking of abundance , is a fruite of diffidence in the prouidence of God . Now all frutes of vnbeleefe must be cut off ; we must not therefore desire more then necessarie .

In the next place , for the better clearing of this doctrine , the Obiections of Couetous men are to be answered .

Obiect . I. Good things are to be sought for ; but abundance is a good thing , and a blessing of God . Ans. Good things are of two sorts . Some are simply good , that is to say , good both in themselues and to vs ; as remission of sinnes , holinesse , righteousnesse , and life euerlasting in the kingdome of heauen , and such like : these may we desire , and seeke for . Som again , are good onely in part , which though they be good in themselues , yet are not alwaies good to vs . Of this kind is abundance of riches , and store of wealth more then necessarie for nature and person . For which cause , riches in abundance , are as the knife in the hand of a child , likely to hurt , if it be not taken away ; because they are ( in some men ) occasions of sinne , vnlesse God in mercie preuent and hinder them . And for our selues , what know we , whether God will keepe and preserue vs from sinne , when we seeke and labour for abundance ?

Obiect . II. It is the promise of God , that riches and treasures shall be in the house of the iust , Psal. 112. 3.

The answer is two-fold . First , riches in Scripture sometimes , doe signifie only things sufficient and competent , and of them is that place to be vnderstood . To this purpose Dauid saies , that a small thing , that is , a competent and meane portion , though but very little , is to the iust man better then great riches to the wicked and mightie , Psal. 37. 16. And whereas Dauid in another place affirmeth , that nothing shall be wanting to them that feare God , Psal. 34. 9. and againe , They which seeke the Lord shall want nothing that is good : the places are to be vnderstood with exception of the crosse & correction , in this sort ; that they shall haue competencie , vnlesse the Lord intend to chastice and correct them by want . Secondly , if by riches Dauid there meaneth abundance , the words must be vnderstood with this condition ; if they be for their good . For so all promises of temporal things must be limited with exception , partly of Gods glory , kingdome , and will , and partly of our good and saluation .

Obiect . III. We must doe good to the poore , to the Church , to the common wealth , and we must also leaue somewhat to posteritie . I answer : we may not doe euill that good may come thereof . Againe , euery man is accepted of God , according to that he hath , and not according to that he hath not , if there be a ready mind , 2. Cor. 8. 12. And the end of a mans calling , is not to gather riches for himselfe , for his familie , for the poore ; but to serue God in seruing of man , and in seeking the good of all men ; and to this end , men must apply their liues and labours .

Obiect . IV. We are called to imitate the Ante , Prov. 6. & 13. which gathers in one season , for her reliefe in another . Ans. The Ante gathers in sommer , only things necessarie ; she doth not , by the instinct of nature , seeke superfluitie and more then is necessarie .

This doctrine serues to direct and informe almost all the world , to beate downe the wicked practise of the vsurer , & to teach euery one of vs , to moderate our care in things pertaining to this life .

The Second part of the Answer is this : If God giue abundance , when we neither desire it , nor seeke it , we may take it , hold and vse it as Gods stewards . Abraham & Ioseph of Arimathaea , are commended for their riches , and yet they obtained them not by their owne seeking , and moiling , after the manner of the world ; but walking in their callings , God in his providence blessed and multiplytheir wealth . For further proofe of this answer consider but one only place , Act. 5. 4. Where Peter saies to Ananias , When it remained , appertained it not vnto thee ? and when it was sold , was it not in thy power ? These words import thus much ; that if we haue possessions and abundance , we may with good conscience inioy them as blessings and gifts of God .

Against this doctrine it is alleadged first , that our Sauiour saies , It is a hard thing for him that hath riches , to enter into the kingdome of God , Matt. 19. 23. Ans. The place is to be vnderstood of them , that trust in their riches , as it is expounded , Mark . 10. 24.

Secondly , it is obiected , we must forsake all and become Christs disciples , by the commandement of Christ , Luk. 14. 26. Ans. A man must forsake al , not simply , but in regard of the daily disposition and preparation of his mind ; and so a man ought to forsake the things that are dearest vnto him , because he must haue his minde resolued to forsake them . Againe , man must be content to part with all , not onely in affection , but actually , when it commeth to this point , that either he must loose them , or renounce Christ .

Thirdly , it is alleadged , that Riches are called vnrighteous , Luk. 16. 9. Make ye friends of vnrighteous Mammon : therefore it seemes we may not haue them . Ans. Mammon , is called Mammon of iniquitie , not because it is so in it selfe , but because it is so in the common vse , or rather abuse of wicked men : and that in sundrie respects . First , because it is commonly ( though not alwaies ) vniustly gotten : for it is a hard thing to become rich without iniustice . Secondly , it is made ordinarily , among sinnefull men , an instrument of many euills . Thirdly , euill gotten goods , are vniustly possessed , and no man can be truly tearmed rich , that vniustly possesseth riches .

II. Question . How a man may , with good conscience , possesse and vse Riches !

The Answer to this Question , I propound in foure Rules .

I. Rule . They which haue riches are to consider , that God is not only their soueraigne Lord , but the Lord of their riches , and that they themselues are but the stewards of God , to employ and dispense them , according to his will . Yea further , that they are to giue an account vnto him , both for the hauing and vsing of those riches , which they haue and vse . This Rule , is a confessed truth . In the petition , when we haue bread in our houses & hands , yea which is more , in our mouthes ; when we are in the vse of the creature , euen then are we taught to say , Giue vs this day our daily bread , to signifie , that God is our soueraigne and absolute Lord , and that when we haue the creatures , we haue no vse of them , vnlesse he giue it vnto vs . Againe , the commandement , Luk. 16. 2. Giue an account of thy stewardship ; pertaines to all men that haue riches , though it be but meate and bread .

II. Rule . We must vse speciall moderation of minde , in the possessing and vsing of riches , & be content with our estate , so as we set not the affection of our heart vpon our riches , Psal. 62. 10. If riches increase , set not your heart vpon them ; that is , place not your loue and confidence in them ; be not puffed vp with pride and ambition , because you are rich , Luk. 6. 24. Woe be to you that are rich : that is , that put confidence in your riches , Matth. 5. 3. Blessed are the poore in Spirit . Now pouertie of Spirit is , to beare pouertie with meekenes , patience , and obedience , as a crosse imposed by God . And in this sense , the rich man may be said to be poore in spirit , if he bestoweth not his loue and confidence vpon his wealth , but in affection of heart is so disposed , as if he were not rich , but poore . And this pouertie is necessarie euen in the middest of wealth , because it will restraine the furie of the vntamed and vnruly affection . Againe , Christ saith , Matth. 10. 39. He that looseth his life for my sake , shall find it . Loosing there mentioned , is not an actuall loosing , but ( as before ) a disposition or preparation of the heart to loose , for Christs sake , ( if neede be ) the dearest thing we haue , that is our life . And againe , Luk. 14. 26. If any man come to me , and hate not father and mother , — yea and his owne life also , he cannot be my Disciple . That place is not spoken of actuall , but of habituall hatred . And this stands in a readinesse and inclination of the heart to hate ( if neede be , ) father and mother , yea our owne life for Christ and the Gospels sake . To this purpose the Apostle saith , They that buie , must be as though they possessed not , 1. Cor. 7. 30. that is , in respect of moderation of the affection , and the disposition of the heart . For otherwise , it is the Law of nature , that he that buies must possesse .

Example of this moderation of the affection , we haue in Moses , who esteemed the rebuke of Christ , greater riches then the treasures of Egypt , Hebr. 11. 26. And in Dauid , who though he were a King , and a Lord in the earth , yet saith of himselfe , that he was but a pilgrime and soiourner in it , as all his fathers were , Psal. 39. 13. And he speakes this in respect of the affection of his heart , and moderation thereof , because he did not fixe the same vpon abundance . And of Paul , who professeth in this manner , I haue learned to be full , and to be hungrie : in all things I am instructed , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . or entred in this high point of Christian practise , to be hungrie and to be full , Philip. 4. 12. In which text , two things are set down . First , that Christian moderation or contentment , is a high mysterie ; yea that it requires much skill & arte to know , how to be poore and how to be rich . Secondly , that himselfe was a learner of this art , and that he had bin but entred and initiated into the knowledge thereof .

Now , that this Moderation of minde may be learned and practised , we must remember that two especiall meanes are to be vsed . First , we must labour to be able to discerne betweene things that differ , Philip. 1. 10. How is that ? by iudging aright betweene riches temporall , and the true riches , that will make a man rich before God . This gift of discerning was in Moses , who vpon a right iudgement in this point , accounted the rebuke of Christ , greater riches , then the treasures of Egypt , Hebr. 11. 26. In Dauid , who saies , that the Lord was his portion , when he was a King , and euen in the middest of his riches , Psal. 119. 57. In Paul , who esteemed the best things that were , but base , yea drosse and dung , that he might winne Christ , Phil. 3. 8. The Second meanes of Moderation is , to consider that we are in this world , as pilgrimes and straungers , 1. Pet. 2. 11. that the best of vs brought nothing into the world , neither shal ( when we dy ) carry ought out of it .

III. Rule . We must , vpon the calling of God , forsake our riches , and all that we haue in this world , not onely in disposition of minde , but in deede .

The word of God teacheth , that there be three Cases , wherein a man is indeede to forsake all .

I. If he be extraordinarily and immediately called , to publish the Gospel to all nations . This was the case of the Apostles and Euangelists , who in regard of their calling , at least for vse , forsooke all that they had , Matth. 19. 27.

II. In the Case of Confession ; when for professing the name of Christ , a man is depriued of them in the daies of triall . Thus when our Sauiour saith , Whosoeuer he be that forsaketh not all that he hath , &c. Luk. 14. 33. the words are spoken of all beleeuers , in the Case of Confession , when they are called by God vnto it ; and therefore S. Matthew explaines it thus ; Whosoeuer &c. for my names sake , he shall receiue , &c. Matth. 19. 29.

III. When in the time of persecution , famine , or warre , the necessitie is so great , that it requires present releefe , which can no other way be had , but by giuing and selling the goods that a man hath . In Psal. 112. 9. the good man is saide to disperse to the poore ; this dispersing must not be vnderstoode of all times , but in case of extreame neede . Again , when Christ saies , Luk. 12. 33. ●ell al that thou hast ; this commandement must be limited : for a man is not bound to sel al at al times , but in the time of great and vrgent necessity . Thus the christians in the Primitiue Church , in the daies of imminent persecution , sold all their possessions , Act. 2. And so Paul acknowledgeth , that the Church of Corinth releeued the Church of Macedonia , euen beyond their abilitie , in the daies of extremitie that was in that Church , 2. Cor. 8.

Here , another Question may be mooued ; Whether a man may voluntarily , and of his owne accord , giue away all his goods , liue vpon almes , and giue himselfe to fasting and praier ?

Ans. He may in Popish conceit giue himselfe ( in this sort ) to voluntarie pouertie , which they hold to be lawfull , and ( which is more ) a state of perfection . We on the contrarie doe answer , that this practise is in no sort lawfull , vnlesse a man haue speciall calling and warrant from God so to doe . For first , the Law of nature sets downe and prescribes distinction of possessions , and proprietie of landes and goods , and the Gospel doth not abolish the law of nature . Againe , the same distinction and proprietie , is allowable by the written Law of God . Salomon teacheth , Prou. 5. 15. that a man must let his waters flow out of his cisterne , but he must keepe the fountaine to himselfe . And , Prou. 10. 22. It is the blessing of God to be rich , and he addeth no sorrowes to it . Men must not therefore voluntarily forsake their riches , and so bring sorrow to themselues . Besides that , Agur praies against pouertie ; Giue me ( saith he ) neither pouertie , nor riches , Prou. 30. 8. Dauid makes it a curse , to be a begger ; Psal. 109. 10. and he neuer saw the righteous mans seede begging their bread , Psal. 36. 25. Our Sauiour Christ biddes him that had two coates , not to giue both away , but one , Luk. 3. 11. And Paul saies , It is a more blessed thing to giue , then to receiue , Act. 20. 35. Therefore he biddes euery man to labour with his owne hands , that he may neede nothing : that is , that he may not neede the releefe and helpe of any man , or of anything , 1. Thess. 4. 11 , 12.

But it is alleadged to the contrarie , Matth. 19. 21. If thou nilt be perfect , sell all . Ans. The wordes are a personall and particular commandement . For this young Prince , whome Christ speakes vnto , was called to become a Disciple of Christ , and to preach the Gospel , Luk. 9. 59. And the commandement is not giuen generally to all men , but particularly to him alone : and we cannot make a generall rule of a speciall commandement or example . Againe further , it was a commandement of speciall triall .

Secondly they alleadge , Matth. 10. 9. Possesse neither gold , nor siluer , nor money in your purses . Ans. That commandement was temporall , and giuen to the Disciples , but onely for the time of their first embassage into Iurie , as appeares in the 5. v. where Christ bids them not to goe yet into the way of the Gentiles . And the commandements of their first embassage , were reuersed afterward , Luk. 22. 36. Considering then that it belonged onely to their first embassage , when they preached to the Iewes , it was not giuen them for all times .

IV. Rule . We must so vse and possesse the goods we haue , that the vse and possession of them , may tend to Gods glorie , and the saluation of our soules . Rich men must be rich in good workes , and togither with their riches , lay vp a good foundation in conscience , against the euill day , 1. Tim. 6. 18.

For the better pactizing of this rule , take these three cautions .

I. We must seeke to haue Christ , and to be in him iustified and sanctified : and beeing in him , then shall we in him and by him , haue the holy vse of all that we haue .

Some will say ; Infidels haue the vse of riches . Ans. They haue indeed , and they are to them the gifts of God : Yet they so inioy them , as that before God they are but vsurpers . They be gifts of God in regard of Gods giuing , but they are abuses and thefts in regard of their receiuing , because they receiue them not as they ought . A father giues a gift vnto his child , vpon condition that he shall thus and thus receiue it ; now the child steales the gift that is giuen him , and therefore hath it not in that manner , that his father would he should haue it . In like manner doe Infidels steale and vsurpe the blessings of God , to which they haue no iust title , themselues being out of Christ , neither doe they vse them in that manner , which God requireth , sanctifying them by the word and prayer , 1. Tim. 4. 5.

II. We ought to pray to God , that he would giue vs his grace , rightly to vse our riches to his glory , and our own saluation . For Riches and other temporall blessings , to sinfull men that haue not the gift to use them wel , are dangerous , euen as a knife in the hand of a child . They are thornes , and choake the grace of God , they keepe those that trust in them , from entrance into the kingdome of heauen . Yea they are the deuills snare , whereby he catcheth the wicked , & holdeth them in it at his will and pleasure .

III. Our riches must be emploied to necessarie vses . These are First , the maintenance of our owne good estate and conditions , Secondly the good of others , specially those that are of our family or kindred , 1. Tim. 5. 8. He that prouideth not for his owne , and namely for them of his houshould , he denieth the faith , and is worse then an Infidell . Thirdly , the releife of the poore , according to the state and condition of euery man . Fourthly the maintenance of the Church of God , and true religion , Prov. 3. 9. Honour God with thy riches . Fiftly , the maintenance of the common wealth : Giue tribute ( saith Paul ) to whome tribute belongeth , Rom. 13. 7. And giue vnto God , saith Christ , the things that are Gods , and vnto Casar , the things that are Caesars , Matt. 22. 21. Thus much touching the moderation of the appetite in the vse of riches .

Sect. 2.

In the second place follow those Questions , that concerne the Moderation of our Appetite , in the vse of Meate and Drinke . Concerning which , there are principally two ; the answer to the first whereof is the ground of the second .

I. Question . Whether there be any difference in the vse of Meates & Drinks , now in the times of the New Testament ?

Ans. There is a distinction and difference of Meates , to be obserued in sundrie respects .

I. In respect of man , for healths suks . Paul counselleth Timothie ; Drinke no more water , drinke a little wine , 1. Tim. 5. 23. In which it is plaine , that there is a distinction of meates approoued and commended for man . For euery kinde of foode fittes not euery bodie : meates therefore are to be vsed with difference . Man was not made for meate , but meate for man .

II. In respect of scandall . Some are not to be vsed at some time , and some are at the same time to be eaten . Thus Paul professeth , that rather then he would offend his brother , he would eate no flesh while the world endureth , 1. Cor. 8. 13. And in Rom. 14. he disputes the point at large , touching the distinction of meates , that is to be obserued , in regard of offending them that are weake .

III. There is a distinction to be made , in respect of civill and politicke order ; when for the common good of societies , certaine kindes of meates for certaine seasons of the yeare are forbidden . Thus in our common wealth , there are appointed daies of flesh , & daies of fish , not in respect of conscience , but in regard of order , for the common good of the countrie .

IV. There is a difference of meates , which ariseth vpon the bond of conscience , so as it shall be a sinne to vse or not to vse this or that meate . Touching this difference ; Before the flood , the Patriarches ( in all likelihood ) were not allowed flesh , but only hearbs , and the fruit of the ground , Gen. 1. 29. After the flood , flesh was permitted , but blood forbidden , Gen. 9. 3. 4. From that time there was commanded a dististinction of meates , wherof some were cleane some vncleane ; which distinction stood in force till the death of Christ , and that in conscience , by vertue of diuine Law . But in the last daies , all difference of meates in respect of obligation of the conscience , is taken away ; and a free vse of all is giuen in that regard .

This the Scripture teacheth in many places , Act. 10. 15. The things that God hath purified , pollute thou not . Peter in these words teacheth , that all meats in the new Testament in regard of vse , were made cleane by God , and therefore that no man by refusall of any kind of meates , should thinke or make them vncleane . Againe , Rom. 14. 17. The kingdome of God is not meate or drinke , but righteousnes , peace and ioy in the holy Ghost . For whosoeuer in these things serueth Christ , is acceptable to God and approoued of him . Hence it appeareth , that in the Apostles iudgement , meat and drinke doth not make any man accepted of God , whether he vseth or vseth it not , but the worship of God is it that makes man approoued of him . To the same purpose it is said , 1. Cor. 8. 8. Meat doth not commend vs vnto God . Again , Col. 2. 16. Let no man condemne you in meat and drinke , &c. ver. 20. If ye be dead with Christ , why as if ye liued in the world , are ye burdened with Traditions , as Touch not , Tast not , Handle not ? All which perish with the vsing . Here , Paul would not haue the Collossians burdened with rites and Traditions concerning meats , so as if they vsed them not , they should in cur the blame and condemnation of men : but he would haue them to vse them freely and indifferently . And his reason is double ; First , because they were now freed in conscience , from the bond of the Ceremonial law touching meats ; and therefore they were in conscience much more freed from mens lawes . Secondly , because these traditions are not the rules and commandements of God , but the doctrine and precepts of men . Furthermore , Paul in 1. Tim. 4. 3. foretells , that there should be many in the latter daies , that should command to abstaine from meates . To which place the Papist answers , that that was , because such persons taught , that meats were vncleane by nature . But the words are simply to be vnderstood , of meates forbidden with obligation of the conscience ; and the text is generall , speaking of the doctrine , not of the persons of those men ; nor in ciuill respects , but in regard of the bond of conscience . Lastly , it is a part of Christian libertie , to haue freedome in conscience , as touching all things indifferent , and therefore in regard of meates .

To this doctrine , some things are opposed , by them of contrarie iudgement .

Obiect . I. Princes doe make lawes , and in their lawes do forbidde meates and drinkes , and they must be obeyed for conscience sake , Rom. 13. 5.

Ans. They doe so ; but all these lawes are made , with reseruation of libertie of conscience , and of the vse of that libertie to euery person . But to what end then ( will some say ) are lawes made , if they be made with reservation ? Ans. The scope of them is , not to take away , or to restraine libertie , or the vse of libertie in conscience , but to moderate the overcommon and superfluous outward vse . As for that text , Rom. 13. 5. It is to be vnderstood for conscience sake , not of the law of the Magistrate , but of the law of God , that bindes vs to obey the Magistrates law .

Obiect . II. There was blood and things strangled forbidden , in the counsell at Ierusalem , after Christs ascension , Act. 15. Ans. It was forbidden onely in regard of offence , & for a time , so long as the weake Iewe remained weake , not in regard of conscience . And therfore afterward Paul saies , that all things euen blood it selfe was lawfull , though not expedient in regard of scandall , 1. Cor. 6. 12. And to the pure all things are pure , Tit. 1. 15.

Obiect . III. Papists make lawes , in which they forbidde some meats , onely to restraine concupiscence . Ans. Then they should forbid wine , as well as flesh . For wine , spices , and some kindes of fish , which they permit , are of greater force to stirre vp lust , then the vse of flesh . And hence it is , that Saint Paul exhorts men not to be drunke with wine , wherein is excesse , Eph. 5. 18. Againe , I answer , that Iust may be restrained by exhortation to temperance , without prohibitory lawes for the obligation of the conscience , which are flat against Christian libertie .

Vpon this Answer a further Question may be made .

Whether a man may with good conscience eate flesh at times forbidden ?

Ans. There are two kinds of eating ; eating against the Law , and besides the law .

Eating against the law is , When a man cats , and by eating hinders the ende of the law , contemns the authoritie of the law-maker , frustrates the law it selfe , and withall , by his eating , giues occasion to others to doe the same . This eating is a flat sinne against the fift commandement . For it is necessarie , that the Magistrates laws should be obeyed in all things lawfull . Heb. 13. 17. The master and the parent , must be obeyed in all lawfull things , much more the lawes of Magistrates .

Eating beside the law , is , when a man eats that , which the law mentioneth and forbiddeth , but not hurting the law . And that a man may thus eate , sundry cautions are to be obserued . I. This eating must be vpon iust cause in a mans owne selfe . II. It must be without contempt of the lawmaker , and with a loyall mind . III. It must be without giuing offence to any , by his bad example . IV. When it doth not hinder the maine end of the law .

V. When the eater doth subiect himselfe to the penaltie , voluntarily and willingly . In this eating , there is no breach in conscience , neither is it a sinne , to eate that which the law forbiddeth . For man hath free libertie , in conscience , to eat that which he doth eate . Now , if he vse his libertie , and hurt no law , obseruing these cautions , his eating is no sinne . For example . It was Gods law , that the Priests only should eat the shew-bread . Now Dauid vpon a iust cause in himselfe , ( all the former cautions obserued ) eates the shew-bread and sinnes not ; because his conscience was free in these things ; and therefore Dauids eating was not against the Law , but onely beside the law .

II. Question . How we may rightly vse meates and drinks , in such sort as our eating may be to Gods glory , and our owne comfort ?

Ans. That we may so doe , some things are to be done before we eate , some in eating , & some after our eating .

§ect . 1.

The thing that is to be done before our eating , What is required be●… we eate . is the Consecration of the food , that is , the Blessing of the meates which we are to eate , 1. Tim. 4. 5 , Euery creature of God is sanctified by the word of God , and prayer . By sanctification there , is not meant that , whereby we are sanctified by the holy Ghost : neither that , wherby the bread and the wine is halowed in the Sacrament of the supper . But it is this ; when we are assured , that the creature is made so free , and lawfull to vs , in respect of our vse , that we may eate it freely , and with good conscience . By the word of God , Paul meanes the word of creation , mentioned in Gen. 1. 28. 29. & repeated , Gen. 9. 3. as also the word of God touching the libertie of conscience , namely that to the pure all things are pure , Tit. 1. 15. It is further added , and prayer , that is prayer grounded vpon the said word of creation , and the doctrine touching Christian libertie ; whereby wee pray for grace to God , that we may vse the creatures holily to his glorie .

The reasons , why this sanctification of our meat is to be vsed , are these . First , that in the vse of it , we may lift vp our hearts vnto God , and by this meanes , put a difference between our selues and the brute beasts , which rush vpon the creatures , without sanctifying of them . Secondly , that we may be admonished thereby , touching the title we haue to the creatures , which beeing once lost by the fall of Adam , is restored vnto vs again by Christ . Thirdly , that it may be an assured testimony to our heartes , that we may vse the creature with libertie of conscience , when we doe vse it . Fourthly , that we may be sanctified to the vse of the creature , as it is sanctified to vs , to the end , that we may vse it with temperance , and not abuse it . Fiftly , that when we vse the creature , we may depend on God for the blessing of it , to make it our nourishment . For no creature can nourish of it selfe , but by Gods commandement , who as Dauid saith , Psal. 145. 16. Openeth his hand , and filleth all things liuing of his good pleasure . And in bread , we must not consider the substance onely , but the staffe , which is the blessing of God vpholding our bodies . Sixtly , that we may not grow to securitie , forgetfulnes , and contempt of God , & so to prophanes in the vse of our meates and drinkes , as the Israelites did ; which sate downe to eate and drinke , and rose vp to play .

Now besides these Reasons , we haue also the Examples of holy men . This blessing of the meat , was so knowne a thing of auncient times , that the poore maides of Ramath-zophim , could tell Saul , that the people would not eate their meate , before the prophet came , and blessed the sacrifice , 1. Sam. 9. 13. Christ in his owne family , would not eate of the fiue loaues and two fishes , till he had looked vp to heauen and geuen thankes . Mar. 6. 41. Paul tooke bread in the shippe , and gaue thanks in the presence of all that were with him . Act. 17. 35.

The Vse of the first point is . I. By this doctrine , all persons are taught , but specially gouerners of others , as Masters of families & Parents ; neuer to vse , either meates or drinkes or any other blessing , that they receiue at the hands of God , but with praise & thanksgiuing . For this which is said of meates and drinkes , must be inlarged also to the vse of any benefite , blessing , or ordinance , that we take in hand , to vse or inioy . II. Though we doe not simply condemne , but allow of Hallowing of Creatures , yet we detest Popish consecration of salt , creame , ashes , and such like . First , because Papists halow them for wrong endes , as to procure by them remission of sinnes , to driue away deuills , &c. Secondly , because they sanctifie creatures without the word ; yea though they doe it by praier , yet it is praier without the word , which giueth no warrant thus to vse the creatures , or to these endes ; and therefore of the same nature with magical inchantments . Thirdly , if the creature must be sanctified for our vse , before we can vse it , then we our selues must be sanctified both in soule and bodie , before we can be sitte for the vse and seruice of God . Looke as the creature , by the hand and prouidence of God , is presented before vs to serue vs ; so must we beeing strengthned and nourished by the same giue vp our-selues , soules , and bodies , to serue and honour him . Yea our sanctifying of the creature to our holy vse , should put vs in minde of sanctifying our selues to his glorie . So soone as the Prophet Esay was sanctified by God vnto his office , then he addressed himselfe and not before , and said , Lord , I am here , Esa. 6. 8. and so we our selues , before we can performe any acceptable dutie vnto God , must be purged and clensed . The sonnes of Aaron would not doe this honour vnto God , by sanctifying his name before the people , and therefore God glorified himselfe in their death , and temporall destruction , Leuit. 10. 2. And when Moses the seruant of God , failed in the sanctification of his name , by the circumcision of his sonne ; Gods hand was vpon him to haue destroied him . This point is duely to be obserued of all , but principally of such as are appointed to any publike office ; if they will serue God therein with comfort and incouragement , they must first labour to be sanctified before him , both in their soules and bodies .

§ect . 2.

I come now to the second thing , required What is required in our Eating . for the right and lawfull Vse of meates and drinkes , namely , a Christian behauiour while we are in vsing them .

For the better vnderstanding whereof , we are to consider two points . First , what we may doe ; and then , what we must doe in vsing the creatures .

I. Touching the former . We may vse these gifts of God , with Christian libertie : and how is that ? not sparingly alone , and for meere necessitie , to the satisfying of our hunger , and quenching of our thirst , but also freely and liberally , for Christian delight and pleasure . For this is that libertie , which God hath graunted to all beleeuers . Thus we read , that Ioseph and his brethren with him , did eate and drinke together of the best , that is , liberally , Gen. 43. 34. And to this purpose Dauid saith , that God giueth wine , to make glad the heart of man , and oyle to make the face to shine , as well as bread to strengthen the bodie . Psal. 104. 15. And the Lord threatneth to bring a punishment vpon his people , Agg. 1. 6. in that he would giue them his creatures indeede , but such a portion of the , as should onely supplie their present necessities , and no more . Ye shall eate ( saith he ) but ye shall not haue enough : ye shall drinke , but ye shall not be filled . Againe , we read that Levi the Publican , made our Sauiour Christ a great feast in his owne house . Luk. 5. 29. At the marriage in Caua a towne of Galile , where Christ was present , the guests are said , according to the manner of these countries , to haue drunke liberally . Ioh. 2. 10. And at an other place , in supper time , Marie is saide to haue taken a boxe of pretious and costly oyntment , and to haue annointed his feete there with , so as the whole house was filled with the sauour of the ointment . Ioh. 12. 3. Iudas indeede thought that expense which shee had made superstuous , but Christ approoues of her act , and commendeth her for it .

I adde further , that by reason of this libertie purchased vnto vs by Christ , we may vse these and the like creatures of God , with Ioy and reioycing . This is the profit that redoundeth vnto man , in the vse of them , that he eate and drinke , and delight his soule with the profit of his labours . Eccles. 2. 24. The practise hereof we haue in the Acts , ch. 2. v. 46. where they of that Church that beleeued , are saide to eate their meate together with gladnesse , and singlenesse of heart . And yet this reioycing in the creatures , must be limited with this clause ; that it be , in the Lord : that is to say , a hurtlesse and harmelesse ioy , tending to the glorie of God , and the good of our neighbour . This condemneth the common practise of the world , who solace and delight themselues in the vse of Gods creatures , but so , as with their ioy is ioyned the ordinarie traducing of the Magistrate , Minister , and those that feare God , and will not run with them to the same excesse of riot . 1. Pet. 4. 4.

II. The second point is , what we must doe , when we take the benefit of Gods creatures ; a matter of great consequent in the liues of men . And it is this , that we vse our libertie in the Lord , and whether we eate or eate not , we must doe both to the Lord . Rom. 14. 6. This is done by labouring , both in eating , and in abstinence , to approoue the same vnto God , vnto his Saints , and vnto our own consciences . Wherein appeareth a manifest difference between the wicked & the godly man . For the one , when he eateth or drinketh , he doth it in the Lord , and to the Lord ; the other , doth it not to the Lord , but to himselfe , that is , to the satisfaction & contentment of his owne carnall delight and pleasure .

That a man may eate to the Lord , there are foure things distinctly to be obserued .

I. That in our eating , we practise Iustice . Salomon saith , The bread of deceit , that is , gotten by vnlawfull meanes , is sweet vnto a man : but afterward , his mouth shall be filled with gravell . Prov. 20. 17. And Paul giues a rule to the Church of Thessalonica , that euery man should eate his owne bread : that is , the bread which is procured and deserued , by his owne iust and honest labour , 〈◊〉 . Thess. 3. 2. This first thing , serues to checke a number of men , that liue in the daily practise of iniustice , by spending their goods in good fellowship , at Tauernes and ●ipling houses , neglecting ( in the meane while ) the maintenance of their own charge , by following their honest labour ; and by this meanes , doe euen robbe their families , of their due and right .

II. That we may eate to the Lord , we must practise Loue & Charitie in our eating . How is that ?

First , we must giue offence to no man whatsoeuer . It is good , saith Paul , neither to eate flesh , nor to drinke wine , nor any thing , whereby thy brother stumbleth , is offended , or made weake . Rom. 14. 21.

Secondly , in our eating we must haue respect of the poore . Thus Nehemiah exhorteth the Iewes that were mourning for their sinnes , to be chearefull , to eate of the fat , and drinke the sweete , and send part vnto them , for whome none was prepared : that is , to them that were poore . Nehem. 8. 10. And the Prophet Amos , inueigheth against some of the Princes of Israel , who drunke wine in bowles , and annointed themselues with the chiefe ointments , and were not sorrie for the affliction of Ioseph : that is , did not releeue the poore brethren , that were led captiue , and wanted foode and maintenance . Amos 6. 6.

III. We must vse our meate in Sobrietie . Sobrietie is a gift of God , whereby we keepe a holy moderation in the vse of our diet . Prov. 23. 1 , 2. When thou sit test to eate , &c. consider diligently , what is set before thee , and put the knife to thy throat , that is , be very carefull and circumspect in taking thy foode , bridle thine appetite , take heede thou doest not exceede measure .

If it be asked , what Rule of moderation is to be obserued of all , whether they be men or women , young or old ?

I answer . First , one mans particular example , must not be a rule of direction to all . In the East countries , we read , that men haue liued , and doe yet liue a great time with a little ; for example with parched corne and a cake . Now this example of theirs , is no rule to vs that liue in these parts . For their country is hotter then ours , and therefore lesse might serue them then vs : we are hot within , and so our appetite is the more strong . Againe , in eating we may not iudge or condemne him that eateth more , or lesse , then we our selues , because his eating is no rule to vs in this case .

Secondly , a mans owne appetite , is not to be made a rule of eating for others . For a man must not eate , so long as his stomacke craues meate ; least he fal into the sinne of gluttonie , Rom. 13. 13. And this sinne is noted by our Sauiour Christ , to haue beene in the old world , in the daies of Noah , Mat. 24. 38. when they gaue themselues to * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . eating and drinking like the brute beasts : for so the word signifies .

If then neither example , nor appetite may rule our eating , what be the right rules of Christian moderation in this behalfe ?

Ans. That we may not exceede measure , we must keepe or serues within these limits .

First , our food must not goe beyond the condition , place , abilitie , and maintenance that God hath giuen vs . Iohn the Baptist being in the wildernesse , contented himselfe with very meane fare , agreable both to the manner of that countrey , and to his owne calling , and condition of life . His meate was locusts and wild hony . Mat. 3. 4.

Secondly , it must be framed to the order and difference of time & place . Against this Rule the rich glutton offended , who fared deliciously euery day , without any difference of time or place , Luk. 16. Salomon pronounceth a woe to that Land , whose Princes eate in the morning , Eccl. 10. 16. S. Paul notes it a fauit in a Minister , to be * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . giuen to wine , 1. Tim. 3. 3. that is , a common tipler , & one that loues to sit by the wine morning & euening , day by day .

Thirdly , euery man must eat and drinke so much , as may serue to maintain the strength of his nature , of his bodie and mind , yea so much , as may serue to vphold the strength of grace in him . Salomon the King of Israel , would haue all Princes to eate in time , for strength , and not for drunkennes . Eccl. 10. 17. Esay notes it as a iudgement of God vpon men , when they vse feasting and mirth , and haue not grace to consider the workes of God , Esay . 5. 12. Our Sauiour would haue all men so to eate and drinke , that they may be the fitter to watch and pray . Luk. 21. 34. 36. And the Apostle Paul exhorteth men , not to be drunke with wine wherein is excesse , but to be filled with the Holy Ghost , Eph. 5. 18. His meaning is , that men ought so to eate and drinke , that their bodies , mindes , and senses , may not be made thereby more heauie , but rather more lightsome and able to performe their duties to God and man . For if they so eat , as that thereby they be hindred in this behalfe ; they are guiltie of excesse and riot , which is greatly displeasing to God and offensiue to men . This rule serueth to admonish somepersons , who ( as the Prouerb is ) are good forenoone-men , but bad afternoonemen ; because in the morning they be sober , but for the most part , ouer come with drinke after dinner .

IV. Euery man must eate his meat in Godlines . This is indeed to eat vnto the Lord , and it may be done by obseruation of these rules .

First , by taking heed of the abuse of any creature appointed for foode , by Intemperance . This abuse holy Iob suspected in his sonnes , while they were a feasting , and therefore he sent day by day , and sanctified them , and offered vp burnt offerings vnto God according to the number of them all . Iob. 1. 5.

Secondly , by receiuing the creatures , as from the hand of God himselfe . For this very end did God , by expresse word , giue vnto Adam euery hearth bearing seede , which was vpon the earth , and euery tree wherein was the fruit of a tree bearing seed for his meat , that he might receiue it , as God had giuen it vnto him , from his owne hand , Gen. 1. 29. Thus Moses said vnto the Israelites touching Manna : This is the bread , which the Lord hath giuen you to eate . Exod. 16. 15. This Dauid acknowledged saying , Thou giuest it them , & they gather it , thou openest thy hand and they are filled . Psal. 104. 28. and 145. 15. The Lord vpbraideth Israel with this fault , by the Prophet Hosea , She did not acknowledge that I gaue her corne , and wine , and oyle , and multiplyed her siluer and gold , Hos. 2. 8. Yea it is noted as an argument of Gods loue to Israel , by the Prophet Ioel , that he sent them corne , wine , and oyle , that they might be satisfied therewith . Ioel. 2. 19.

By this dutie , are iustly to be reprooved the carelesse and Godlesse behauiours of sundry persons , who ( with the swyne ) feed vpon the Creatures of God , but neuer lift vp their eies or hands vnto him , of whome , and from whome they doe receiue them . The verie bruit beast can teach them a better lesson . For ( as Dauid saith ) The Lyons roaring after their pray , doe seeke their meat from God . Psal. 104. 21. Yea the heauens and the earth , and all that are in them , doe alwaies depend vpon his prouidence ; and are altogither guided and directed by him , Iob. 38. And shall not man much more haue an eye vnto his Creator , and wholly depend vpon him , for all blessings , from whom he receiues life and breath and all things .

Thirdly , we must receiue these creatures from God our father , as tokens of our reconciliation to him in Christ . So saith Saint Paul , Giuing thankes alwaies , for all things , to God euen the father , in the name of our Lord Iesus Christ . Eph. 5. 20. Thus we hold and receiue Gods blessings , and he that holds and receiues them otherwise , is an vsurper , and not a right and lawfull possessour of them .

Fourthly , we must learne to be content , with that portion that God assigneth to vs , be it neuer so small ; and withall labour to see the goodnes of God , euen in the meanest fare that may be . Our table is ( as it were ) a liuely Sermon to vs , of Gods speciall providence over our bodies . For first , in reason , dead flesh should rather kill vs , then giue vs nourishment , and yet by his blessing & providence , it continueth life and strength . Againe , both we and our meat are but perishing , and therefore when we feede theron , it may serue to stirre vs vp , to seeke for the food of the soule , that nourisheth to life euerlasting . Ioh. 6. 27. Furthermore , looke as euery creature serues for our vse , euen so should we our selues , consecrate our selues vnto God , and serue him both with our soules and bodies , as before hath beene shewed .

Sect. 3.

The third and last point is , what we are to doe , and how to behaue our selues after our What is required after out meate . meat ? This Moses teacheth the Israelites , Deut. 8. 10. When thou hast eaten and filled thy self , thou shalt blesse the Lord thy god . This praising or blessing of god stands in two things .

First , in a holy remembrance , that God hath giuen vs our food . For beeing once filled , we must take heed , we forget not God , who hath opened his hand , and plenteously refreshed our bodies with his creatures . Deut. 8. 11.

Secondly , we must make conscience , in liew of thankfulnesse to God , to employ the strength of our bodies in seeking his glorie , and walking according to all his lawes and comandements . Whether ye eate or drinke , or whatsoeuer ye doe , doe all to the glorie of God . 1. Cor. 10. 31. We may not liue idlely , & giue our selues to riot and gaming , but labour to serue God and our countrey , in some profitable course of life , least it be said of vs , as it was once of the old Iewes , that we sitte downe to eate and drinke , and rise vp to play .

To this I adde one thing further , that when we haue eaten to our contentment , and something remaine , care must be had to reserue it , and not to cast it away . For this purpose , we haue the example of Christ , who commandeth to gather vp the broken meate that remaineth , that nothing be lost . Ioh. 6. 12. The reason is , because these reliques and fragments , are part of the creatures ; yea they are as well Gods good creatures , as the rest were , and must be preserued to the same vse .

Now if these may not be abused , or lost , much lesse ought the gifts of the minde , which are greater and farre more precious , be suffered to miscarie , but rather to be preserued and increased . A good lesson for such , as haue receiued any speciall gifts of nature , or grace from God ; that they mispend them not , or suffer them to perish , but carefully maintaine them to the glorie of God , and the good of others .

To conclude this Question , we are all to be exhorted to make conscience of this dutie , to vse the good blessings of God in such sort , as they may alwaies tende to the honour of the giuer , auoiding all excesse and riot .

Reasons to mooue vs hereunto , may be these . I. Excesse destroyes the bodie , and kills euen the very naturall strength and life thereof . II. It brings great hurt to the soule of man , in that it annoyeth the spirits , it dulleth the senses , it corrupteth the naturall heate , and good temper of the bodie . Now these things beeing the helpes , and next instruments of the soule , if they be once corrupted and decaied , the soule it selfe will at length , be brought to the same passe . III. Let this be considered , that a Woe belongs vnto them , that eate and drinke immoderately . Esa. 5. 11. And for this very sinne , the Lord led his owne people into captiuitie . v. 13. Yea the drunkard and the glutton , shall become poore . Prov. 23. 21. And both shall equally , with there pompe and excesse , descend into Hell . Esay . 5. 14. IV. We should be willing to part from all for Christs sake , much more from our excesse ; and shall we thinke it possible for a man to forsake all , even his owne life , that will not forsake excesse and intemperance , in the vse of Gods creatures ?

It will be said of some , we are not drunken , though we drinke much . Ans. It is a policie of the Deuill , to delude men withall , when he perswades them , that much drinking is not amisse , if a man be not ouertaken therewith . For it is a sinne to liue and sitte daily by the wine , to be alwaies bibbing and sipping . Wee know not when or where we shall die , and we are commanded to watch ouer our harts , that we be not ouercome with surfetting and drunkennesse . What a madnesse then is it , to giue over our selues to such immoderate excesse ; whereby we are vtterly disabled from these , and all other duties of Godlinesse ?

Sect. 3.

In the Third place , we come to those Questions , that concerne the Moderation of our appetite in the vse of Apparell . And of this kind there be two principall Questions ; the former of them , beeing nothing else , but an introduction to the latter .

I. Question . Whether ornaments of gold , siluer , precious stones , silkes & veluets , &c. may not lawfully be vsed ?

Ans. There is a lawfull vse of these things , yet not in all , but onely in themto whome they belong . Reasons of the Answer are these .

I. Gold and siluer , &c. are the gifts of God , and serue not onely for necessitie , but for ornament and comelinesse .

II. We haue the Examples of sundrie persons in Scripture , which doe warrant the vse of these creatures , and blessings of God . Abraham by his Steward sends vnto Rebecca a golden abiliment , or earing , of halfe a shekel weight , and two bracelets of tenne shekels weight of gold . Gen. 24. 22. And it is said , that when shee receiued it , she ware the Iewell of gold in her forehead , and the bracelets vpon her hands , vers. 47. Ioseph beeing advanced in Pharaohs Court , had the signet of Pharaoh put vpon his hand , and a chaine of gold about his : necke , and was arayed in fine linnen ; all which were the ornaments of Princes in those countries . Gen. 41. 42. Againe , all the Israelites did were earings of gold , which afterward they tooke off from their eares , and gaue them to Aaron , to make thereof the golden calfe . Exod. 32. 3. And they are not blamed for wearing them , but because they put them to Idolatrous vses . So it is said of king Salomon , that he had siluer in such abundance , that , according to his state , he gaue it in Ierusalem as stones , 2. Cron. 9. 27. And Christ speaketh of the royaltie of Salomon , as of a rare and excellent thing , which himselfe approoued , howsoeuer he preferres the glorie of the Lilies of the field before it , Matt. 6. 29. The daughter of Pharaoh is said to be brought vnto Salomon , in a vesture of gold of Ophir , that is , in a garment of the finest beaten gold . Psal. 45. 10. All these examples doe shewe thus much , that there is a lawfull vse of these things in them to whom they appertaine .

Against this doctrine , some things are obiected .

Obiect . I. In some places of Scripture , women are forbidden to weare costly apparell and gold . For Paul willeth Timothie , that the women aray themselues in comly attire , not with broidored haire , or gold , or pearles , or costly apparell . 1. Tim. 2. 9. And to the same purpose Peter speaketh . I , Pet. 3. 3.

Ans. First ; these ornaments , are not by Paul and Peter simply forbidden but the abuse of them in riot and excesse . For persons that were in those times called , were of meaner estate ; and the Churches in the daies of the Apostles , consisted ( for the greater part ) of poore , base , and meane men and women . 1. Cor. 1. 28. These things therefore are forbidden them , because the vse of golde and pretious ornaments , is nothing els but meere riot , in those that are but of a meane condition . Secondly I answer , that the Apostles in the places alleadged , doe reprooue a great fault , which was common and ordinarie in those daies . For men and weomen desired , & affected the outward adorning and trimming of their bodies , accounting the outward ornament , which consisted of gold , pearle , and costly apparell , to be the principall ▪ whereas indeede the chiefe ornaments of a Christian , should be the vertues of Modestie and Humilitie , seated in the minde , and testified in the outward carriage .

Obiect . II. The Prophet Esay condemneth these things in particular . For it seemeth , that he had viewed the wardrobes of the Ladies of the court in Ierusalem , Chap. 3. 18. &c. where he makes a Catalogue of their speciall attires and ornaments , and pronounceth the iudgements of God against them all .

Ans. Some of the ornaments , which the Prophet there mentioneth , are indeed meere vanities , that were of no moment , and serued to no necessarie or conuenient vse or ende at all . Againe , others of them , were in themselues things lawfull , and the Prophet doth not condemne them at all , as they haue meete and conuenient vse : but he condemnes them in this regard , because they were made the instruments and signes , of the pride , wantonnesse , vanitie , and lightnes of those women . The truth of this answer will appeare , if we consider the 16. v. of that Chapter , where the prophet shews , what his drift was in speaking of those things ; not to condemne all ornaments , but the pride of the daughters of Ierusalem , and their hautines and wantonnesse , testified by diuers particular behauiours there mentioned . Againe , some of the things there named , were the like , if not of the same kind , with those which Abraham sent to Rebecca , and which shee did weare , Gen. 24. 22. And therefore we may not thinke , that the Prophet intendeth to condemne all things there specified , but onely the abuse of them , as they were then misapplied to wrong endes , and serued to proclaime to the world , the pride and wantonnes of the hearts of that people .

II. Question . What is the right , lawfull , and holy vse of apparell .

Answ. In the vse of Apparell , two things are to be considered : the Preparation of it , when it is to be worne ; & the Wearing , when it is prepared .

§ect . 1. In the right Preparation of our apparell , two Rules are propounded in Scripture , Preparation of apparell . for our direction .

I. Rule . Our care for apparell , and the ornaments of our bodies , must be very moderate . This our Sauiour Christ teacheth at large , Math. 6. from the 28 to the 31 v. Where , commanding men to take no thought for apparell , he forbids not all care , but the curious and immoderate care . The reason is added , because they which walke in their callings , and doe the duties thereof with diligence , shall haue , by Gods blessing , all things needfull prouided and prepared for them . He that dwells in a borrowed house , will not fall a trimming of it , and suffer his owne hard by , to become ruinous . In like manner , our bodie is the house of our soule borrowed of God , and by him lent vnto vs for a time ; and we are but his Tenants at-will : for we must depart out of it at his commandement . And therefore our greatest care must be emploied vpon our soules ; and the other which concerneth the adorning of our bodie , must be but moderate . Againe , God in his prouidence , clotheth the very hearbs of the field , therefore much more is he carefull for man . And Paul saith , If we haue foode and rament , we must therewith be content , 1. Tim. 6. 8. that is , if we haue foode , and rayment necessarie for vs and ours , we ought to quiet our hearts , and haue no further care for our apparell .

It will be saide , How shall we know what is Necessarie ?

Answ. A thing is Necessarie two waies : first , in respect of nature , for the preseruation of life and health : secondly , in respect of place , calling , and condition , for the vpholding and maintenance thereof . Now we call that Necessarie rayment , which is necessarie both these waies . For example : That apparell is necessarie for the Scholer , the Tradesman , the Countrey-man , the Gentleman ; which serueth not onely to defend their bodies from cold , but which belongs also to the plance , degree , calling , and condition of them all .

If it be asked , who shall determine and iudge , what is necessarie to these persons and purposes ? I answere . Vaine and curious persons are not to be competent iudges hereof ; but in these things , we must regard the iudgement and example of modest , graue , and frugall persons in euery order and estate ; who vpon experience and knowledge , are best able to determine , what is necessarie , and what is not . Againe , though we must not seeke for more then necessarie apparell ; yet if God of his goodnes , giue vs abilitie to haue and maintaine more , we must thankefully receiue it , and become good stewards of the same , for the good of men .

But some will say ; It seemes , that we ought not to keepe abundance , when God giues it , because we may not haue aboue one coate . For Iohn giues this rule , Luk. 3. 11. Let him that hath two coates , giue to him that hath none . Ans. Iohns meaning must needes be this ; He that hath not onely necessarie rayments , but more then necessarie , he must giue of his abundance to them that want . For otherwise , his rule should not agree with Christs own practise , who had himselfe two coates , an inner and an vpper garment , which he kept and wore . Nor with S. Pauls , who had both a cloke and a coate .

This Rule , discouers the common sinnefull practise of many men in the world . The greater sort of men are exceedingly carefull , by all meanes and waies , to follow the fashion , and to take vp euery new fangled attire , whensoeuer it comes abroad . A course flat contrarie to Christs doctrine , which commandeth an honest care onely for necessarie ornaments , and condemneth the contrarie , and that vpon speciall reason ; because this inordinate and affected care , is commonly a great picke-purse . It fills mens heades and hearts with vaine and foolish thoughts : it makes them wastfully to abuse the blessings of God giuen vnto them , whereby they are disabled , from helping others that are in neede . Whereas , the first and principall care , ought to be for the adorning of the soule with grace , and putting on the Lord Iesus ; and this is it , which will yeeld more comfort to the minde and conscience , then any externall formalitie to the outward state of man .

II. Rule . All apparell must be fitted to the bodie , in a comely and decent manner ; such as becommeth holinesse . Tit. 2. 3.

If it be here demanded , How we should thus frame and fashion our attire ? The answer is , by obseruing the Rules of decencie and comelinesse , which are in number seauen .

First , that it be according to the sexe : for men must prepare apparell for men , weomen for weomen . This rule is not Ceremoniall , but grounded vpon the Law of nature , and common honestie . Deut. 22. 5. The woman shall not weare that which pertaineth vnto the man , neither shall a man put on womans raiment : for all that doe so , are abomination to the Lord thy God .

Secondly , our apparell must be made according to our office ; that is , such as may be fit and conuenient for vs , in respect of our calling : that it may not hinder or disable vs , in the performance of the duties thereof . Whereupon comes iustly to be condemned the kinde of apparell , ( specially of women ) that is vsed in this age . For it makes them like to an image in a frame , set bolt vpright ; whereby it comes to passe , that they can not goe well , and with ease or conueniencie , about any good busines , but must of necessitie either sit , or stand still .

Thirdly , our attire must be according to our abilitie , and maintenance , either in lands or in goods and substance . We must ( as the common prouerbe is ) shape our coate according to our cloath , that so we may not be in want , but haue sufficient wherewith to maintaine our families , and to releeue the poore . Which also serueth to condemne the sinne of many persons , who lay vpon their backes , whatsoeuer they can scrape and gather together ; in the meane while , neglecting the honest maintenance of their own estates for time to come , and the necessarie releefe of them , that are in distresse and want .

Fourthly , it must be answerable to our estate and dignitie , for distinction of order and degree in the societies of men . This vse of attire , stands by the very ordinance of God ; who , as he hath not sorted all men to al places , so he will haue men to fitte themselues and their attire , to the qualitie of their proper places , to put a difference between themselues and others . Thus we read , that Ioseph being by Phaaroh set ouer all the land of Egypt , was arayed with garments of sine linnen , and had a golden chaine put vpon his necke , to put a difference betweene him and the inferiour princes of Pharaoh . Gen. 41. 42. Thus in auncient times , the captaines and cheife of the armies , did weare fine garments of diuers colours of needle worke , to distinguish them from others . Iud. 5. 30. Thus in Kings courts , they went in soft rayment , and the poorer people in baser and rougher attire . Matt. 11. 8. By which it appeares , that many in these daies do greatly offend . For men keepe not themselues within their owne order : but the Artificer commonly goes clad like the Yeoman : the Yeoman like the Gentleman : the Gentleman as the Nobleman : the Nobleman as the Prince : which bringeth great confusion , and vtterly ouerturneth the order , which God hath set in the states and condions of men .

Fiftly , mens attire is to be framed and prepared , according to the ancient and receiued custome of the countrey , wherein they are brought vp and dwell .

Touching this Rule , it is demanded , whether , if a man see a fashion vsed in other countries , he may not take it vp here , and vse it ?

Ans. He may not . For God hath threatned to visite all such , as are cloathed with strange apparell . Zeph. 1. 9. And Paul taxeth it as a great disorder in the Church of Corinth , and euen against nature , that men went in long haire , and women went vncouered . 1. Cor. 11. 13. 14. And if this be so , then what a disorder is that , when men of one country , frame themselues to the fashions and attires , both of men and women of other nations . This one sinne is so common among vs , that it hath branded our English people with the blacke marke of the vainest and most new-fangled people vnder heauen . If a stranger comes into our land , he keepes his ancient & customeable attire , without varying or alteration . We on the contrary , can see no fashion vsed either by the French , Italian , or Spanish , but we take it vp , and vse it as our owne .

Sixtly , the garments that we make to couer our bodies , must be such as may expresse the vertues of our mindes ; specially the vertues of Modestie , Frugalitie , Shamefastnes . They should be as a booke written with text letters , wherein , at the first , any man may read the graces that be in the hart . Thus Paul exhorteth weomen , that they aray themselues with comely apparell , in shamefastnesse and modesty , not with broidered haire , &c. but as becommeth weomen , that professe the feare of God , with good workes . 1. Tim. 2. 9. 10. And our Sauiour commandeth , that the light of our conuersation , euen in outward things , should so shine vnto men , that they seeing our good works , may glorifie the father which is in heauen . Mat. 5. 16.

Seuenthly , it must be framed to the example , not of the lighter and vainer sort , but of the grauest , and the most sober of our order and place , both of men & weomen . We haue no expresse rule in Scripture , touching the measure and manner of our apparell : and therefore , the wise and graue presidents of good and godly men , that are of the same , or like degree with our selues , ought to stand for a rule of direction in this behalfe . To which purpose Paul exhorteth , Whatsoeuer things are pure , honest , of good report , if there be any vertue , &c. thinke of these things which ye haue both learned and receiued and heard and seene in me , those things doe , Phil. 4. 9. Examples hereof , we haue many in the word of God . Of Iohn the Baptist , who had his garments of Camels haire , Mat. 3. 4. Of Elias , who is said to be a hairie man in respect of his attire , and to be girded ( as Iohn was ) with a girdle of leather about his loines . 2. King . 1. 8. For these rough garments , were the principal raiments of Prophets in those times and places , as we read , Zach. 13. 4. And it was the ordinarie fashion of the Iewish nation , to vse goats-hair , not onely for making of their apparel , but euen of the curtaines , that were made for the vse of the sancturie , Exod. 36. 14. If this Rule were practised , it would serue to cut off many scandalous behauiours , in the conuersations of men . For now a daies , men doe striue , who shal goe before another , in the brauest and costliest attire ; hauing little or no respect at all , to the examples of godly and sober persons of their degrees and places . And this their excessiue pride and vanitie , is ordinarily maintained , by vniust dealing , in lying and deceipt , by couetousnes , and vnmercifulnesse to the poore : sinnes which are so greatly dishonourable vnto God , that the very earth wherupon men doe liue , can hardly endure the same . Wherfore those that fear God , and haue a care to serue him in holinesse and righteousnesse , ought to hate and detest these courses , renouncing the curious vanity of the world , and testifying the graces and vertues of their minds vnto men , even by their graue and sober gestures and habits of their bodies .

§ect . 2.

The Second thing to be considered in the Wearing of apparell . right vse of apparell , is the wearing and putting of it on . Touching which , two speciall Rules are to be obserued .

I. Rule . That we weare and put on our apparell , for those proper Ends , for which God hath ordained the same . The Ends of apparell , are specially these .

First , for Necessitie sake ; that is , for the defending of the body from the extremitie of parching heate , and the pinching cold , and consequently the preseruing of life & health . This was the end , for which garments were first made after the fall . And the reason of it is this . Whilest man was yet in the state of Innocencie , before his fall , ther was a perfect temperature of the aire , in respect of mans bodie , and so there was no need of garments ; and nakednesse then was no shame vnto man , but a glorious comelines . Now after that Adam and in him al mankind , had sinned , vanitie came vpon all the creatures ; & amongst the rest , vpon the aire a maruelous distemperature in respect of heat and cold . For the remedie whereof , it was ordained that Adam should weare apparell , which God hauing once made and appointed , he hath euer since blessed it as his owne ordinance , as daily experience sheweth . For , our attire which is void of heat and life , doth notwithstanding preserue mans bodie in heat and life ; which it could not doe , if there were not a speciall prouidence of God attending vpon it .

The Second Ende of apparell , is Honestie . For to this ende doe we put it on , and weare it , for the couering and hiding of that deformitie of our naked bodies , which immediately followed vpon the transgression of our first parents : and in this respect also , were garments ( after the fall ) appointed by God , for the vse of man .

It is obiected , that Esay prophecied naked and bare-foot , Esa. 20. 〈◊〉 . and so did Saul , 1. Sam. 19. 24. I answer : first , that which the Prophet did , was done by commandement , as may appeare in the second verse of that Chapter . For the Lord gaue him commandement so to doe . Againe , he is saide to be naked , because he put off his vpper , ●…ent , which was sackcloath , or some other rough garment , that Prophets vsed to wenre ; but it cannot be prooued , that he put off that garment which was next his flesh and skinne .

Concerning Saul , there be two answers giuen . One , that he put off his vpper garment , as Esay did . For we are not to imagine , that he prophecied naked , it beeing so vnseemely a thing , and euen against the Law of nature since the fall . The other answer , and that according to the true meaning of the text is ; that Saul , before the Spirit of prophecie came vpon him , had put on and wore his warrelike attire , wherewith he went out to take Dauid . But when the Spirit came vpon him , then he put off his militarie habite , and went in other attire , after the manner and fashion of a Prophet , and so prophecied . And therefore , whereas he is saide to goe naked , the meaning is , that he stript himselfe of his armour , which both himselfe and his messengers vsed , in pursuing after Dauid .

Now touching the Couering of the bodie with apparell , these things are to be remembred . First , that it must be couered in decent , and seemely sort . Thus Ioseph wrapped Christs bodie that was dead , in a cleane linnen cloath , together with the spices , Matt. 27. 59. Secondly , the whole bodie must be couered some onely parts excepted , which ( for necessitie sake ) are left open and bare , as the hands and face : because there is an ignominious shame , not only on some parts , but ouer the whole bodie . And here comes to be reproued , the affected nakednesse vsed of sundry persons , who are wont to haue their garments made of such a fashion , as that their neck and brests may be left for a great part vncouered . A practise full of vanitie , and cleane contrary to this Rule grounded in corrupted nature . For if the whole body be ouer spread with shame , by sinne , why should any man by such practise , ( as much as in him lies ) vncouer his shame to the view of the world ? The ende of attire is , to hide the shamefull nakednes of the bodie , from the sight of men . But such persons as these are , doe hereby expresse the vanitie and lightnes of their mindes , by leauing some parts of their bodies open and vncouered . Wherein , what doe they else , but euen display and manifest vnto men and Angels , their owne shame and ignominie ? Nay , what doe they else , but glorie in that , which is ( by the iust iudgement of God ) reprochfull vnto them ? Let all those that feare God , and are humbled in the consideration of their sinnes , which are the matter of the shame of mankinde , be otherwise affected .

A Third Ende of apparell is , the honouring of the bodie . To this purpose S. Paul saith , 1. Cor. 12. 23. Vpon those members of the bodie , which we think most vnhonest , put 〈◊〉 on the greater honour , &c. v. 24. God hath tempered the bodie together , and giuen the more honour to that part which lacked . And in 1. Thess. 4. 4. It is the will of God , &c. that euery one of you should know how to possesse his vessell in holinesse and honour . These words are spoken of chastitie , but they are generally to be vnderstood of any other vertue belonging to the bodie . Now the reason of this ende is plaine . For the bodie of euery beleeuer , is the Temple of the Holy Ghost , and a member of Christ , in the kinde and place , as well as the soule . Therefore it ought to be both holily and honourably vsed .

For the honouring of the bodie with outward ornaments , we must remember this distinction . Some ornaments are inward , and some are borrowed . Inward , are the graces and gifts of God ; these are our owne . Borrowed , are gold , siluer , pearles , and pretious stones : and these are outward . And of the two , more speciall care ought to be had of the inward , then of the outward and borrowed . For these are indeede faire and honourable , in the opinion and estimation of men , but the other are farre more honourable in the sight of God . And therefore Saint Peter exhorteth weomen , that their apparell be not outward , as with broidered haire , and gold set about , or in sumptuous garments , but that the hidden man of the heart be vncorrupt , with a meeke and quiet spirit , which is before God a thing pretious . 1. Pet. 3. 3 , 4.

Now that we may vse our apparell , to the Endes before rehearsed , we are yet further to obserue some speciall Rules , which may serue for our direction in the right adorning of the bodie .

First , euery one must be content with their owne naturall fauour , and complexion , that God hath giuen them ; and account of it , as a pretious thing , be it better or be it worse . For the outward forme and fauour that man hath , is the worke of God himselfe , fitted and proportioned vnto him , in his conception , by his speciall prouidence . Beeing then the Lords owne worke , and his wil , thus to frame it rather then otherwise , great reason there is , that man should rest contented with the same .

Here comes to be iustly reprooued , the straunge practise and behauiour of some in these daies , who beeing not contented with that forme and fashion , which God hath sorted vnto them , doe deuise artificiall formes and fauours , to set vpon their bodies and faces , by painting and colouring ; thereby making themselues seeme that which indeede they are not . This practise is most abominable in the very light of nature , and much more by the light of Gods word ; wherein we haue but one onely example thereof , and that is of wicked Iesabel , 2. king . 9. 30. who is noted by this marke of a notorious harlot , that shee painted her face . For what is this , but to finde fault with Gods owne workemanship ? and to seeke to correct the same , by a counterfait worke of our owne deuising ; which cannot but be highly displeasing vnto him .

A cunning Painter , when he hath once finished his worke , if any man shall goe about to correct the same , he is greatly offended . Much more then may God , the most wise and absolute former , and Creatour of his workes , be highly offended with all those , that cannot content themselues , with the fauour and feature they haue receiued from him , but will needes be calling his worke into question , and refining it according to their owne humours and fancies . Tertullian in his booke de habitu mulierum , calls such persons , and that deseruedly , the Deuills handmaides .

But may some say , if there be any deformitie in the bodie , may we not labour to couer it ? Ans. Yes : but we may not set any new forme on the face , or habite on the bodie . Dissembling is condemned , as well in deede , as in word , and such is this .

Secondly , we must place the principall ornament of our soules and bodies , in vertue and good workes , and not in any outward things . So would Paul haue woomen to aray themselues in comely apparell , with shamefastnes and modestie , 1. Tim. 2. 9.

Thirdly , in vsing of ornaments before-named , we must be very sparing , and keepe our selues within the meane . Gen. 24. 22. Abrahams seruant gaue Rebecca an abillement of halfe a shekel weight , and two bracelets of ten shekels of gold , which shee put vpon her forehead and hands , v. 47. all which were of no great value , and therefore not excessiue , but comely and moderate . And in the Old Testament , kings daughters were clad but in parti-coloured garments . 2. Sam. 13. 18. There was therefore , euen amongst them , great plainenesse .

It will here be demanded , What is then the measure that must be vsed ? Ans. The Scripture giues no rule for our direction in this point , but the example and iudgement of the sagest and soberest persons in euery order , age , and condition ; and as they doe and iudge , so must we . As for example : whether a man should weare a ruffe single , or double , or tripled , &c. the Scripture , in particular , giues no direction : onely we must looke vpon the example of the soberest , and discreetest persons of our order and age , and that ought to be our president for imitation .

Fourthly , ornaments must be vsed not alwaies alike , but according to times and seasons . It is noted as a fault in the rich glutton , that he went euery day in costly apparell . Luk. 16. 19. In the daies of reioycing , we may put on more outward ornaments : and so they vsed of ancient times , at mariages , to put on wedding garments . Matth. 22. But in the daies of mourning , baser and courser attire is to be vsed , as fittest for the time .

Fiftly , we must adorne our bodies to a right ende ; to wit , that thereby we may honour them , and in them honour God . Against this Rule do offend those , that adorne their bodies , to be praised , to be counted rich and great persons , and to purchase and procure vnto themselues the loue of straungers . This is the harlots practise , described by Salomon at large , Prou. 6. 25. & 7. 10. 16. These are the Endes , for which we must attire our selues .

And so much of the first maine Rule to be obserued , in the wearing and putting on of apparell .

The Second maine Rule followeth . We must make a spirituall vse of the apparell which we weare . How may that be done ?

Ans. First , we must take occasion thereby to humble our selues , and that in this manner . When we see the plaister vpon the sore , we know there is a wound : and so , the couer of our bodies , must put vs in minde of our shame and nakednes , in regard of grace and Gods fauour , by reason of originall sinne . And we are to know , that it is a dangerous practise for any man , to puffe vp himselfe in pride , vpon the sight and vse of his apparell . For this is to be proud of his owne shame . Nay , it is as much , as if a theese should be proud of his bolts , and of the halter about his necke , garments beeing nothing els but the couer of our shame , and the signes of our sinnes .

Secondly , by the putting on of our garments , we must be admonished to put on Christ . Rom. 13. 14. Quest. How shall wee doe that ? Ans. Thus : We must conceiue Christs obedience actiue and passiue , as a couering ; and therefore by praier we are to come vnto God in his name , and intreat him to accept this his obedience for vs : yea that Christ may be made vnto vs wisdome , righteousnes , sanctification , and redemption . And we on the other side , made conformable to him in life and death , in all morall duties . Lastly , that we may haue the same mind , affection , and conuersation that he had .

Thirdly , when we put off our clothes , we then are admonished of putting off the olde man ; that is , the masse and body of sinnefull corruption . And we then put him off , when we can by grace hate sinne , and carrie a resolute purpose in our hearts of not sinning .

Fourthly , when we cloth our selues , and trusse our attire to our bodies ; this should , teach vs a further thing , that it behooueth vs , to gird vp our loines , to haue our lightes burning , to prepare our selues to meete Christ , whether by death , or by the last iudgment . If we make not these vses of our attire , we doe not rightly vse , but rather abuse the same .

In a word , to shut vp this point ; we are all to be exhorted to make conscience of the practise of these Rules , and to take heede of pride in these outward things . And in way of motiue hereunto ; consider first , how great & hainous a sinne Pride is . The greatnes of it may be discerned by foure things .

First , in it , and the fruit thereof , superfluity of apparell , there is an abuse of our wealth , to needlesse and superfluous vses , which ought to be employed to vses more necessarie ; as to the good of the Church , common wealth and familie , and especially for the releife of the poore .

Secondly , in this sinne there is an abuse of time . For they that giue themselues to pride ; spend so much time in the adorning of their bodies , that they haue no leisure for the adorning and beautifying of the soule . Hence it comes to passe , that proud persons abound with ignorance , idlenesse , wantonnesse , and many other enormities .

Thirdly , in this sinne there is an abuse of the attire it selfe : in that it is made a signe of the vanitie of the mind , and wantonnesse of the heart , which should be the signe of a heart religiously disposed .

Fourthly , in it there is a confusion of order in the estates & societies of men . For whereas one order of men should goe thus attired , and another after another manner ; by this it comes to passe , that equall and superior are clothed both alike , and that which should be an occasion to humble vs , is made an occasion to puffe vs vp .

Fiftly , there is a great iudgement threatned against this sinne . Esay . 2. 11. 12. Zeph. 3. 11.

The greatnes of this vice , we are to endeavour , by all means possible , to redresse in our selues . For which purpose , we must be careful to see and feele , and withall to bewaile the spirituall nakednes of our soules ; which is a deprauation of the image of God , wherein we are created , according to him , in holines and righteousnesse , the want whereof makes vs vgly and deformed in the eyes of God . And the true sense and experience of this , will turne our mindes and thoughts from the trimming of the body , and make vs especially to labour for the righteousnesse of Christ imputed , as the onely couering which will keepe vs warme & safe from the stormes and tempests of the wrath and furie of God .

Sect. 4.

In the fourth place , we come to the handling of those Questions , that concerne the Moderation of our Appetite in the Vse of Pleasures and Recreations . And these are specially three .

I. Question . Whether Recreation be lawfull for a Christian man ?

Ans. Yea , and that for two causes .

First , Rest from labour , with the refreshing of bodie and mind , is necessarie ; because mans nature is like the bow , which being alway bent and vsed , is soone broken in pieces . Now that which is necessarie , is lawfull . And if rest be lawfull , then is recreation also lawfull .

Secondly , by Christian libertie , we are allowed to vse the creatures of God , not onely for our necessitie , but also for meete and convenient delight . This is a confessed truth ; and therefore to them , which shall condemne fit and conuenient recreation ( as some of the ancient Fathers haue done , by name Chrysostome and Ambrose ) it may be said , be not to righteous , be not to wise . Eccl. 7. 18.

II. Question . What kindes of recreations and sports , are lawfull & conuenient , and what be vnlawfull and vnconuenient ?

Ans. I will first lay downe this ground , that , All lawfull Recreation is onely in the vse of things indifferent , which are in themselues neither commanded nor forbidden . For by christian libertie , the vse of such things for lawfull delight and pleasure , is permitted vnto vs . Therfore meete and fitt recreations doe stand in the vse of things indifferent , and not in things either commanded or forbidden . Hence I deriue three Conclusions , that may serue for the better answer of the Question .

I. Recreation may not be in the vse of holy things ; that is , in the vse of the word , Sacraments , praier , or in any act of religion . For these things are sacred & divine , they doe stand by Gods expresse commandement , & may not be applyed to any common or vulgar vse . For this cause it is well provided , that the pageants which haue beene vsed in sundrie cities of this land are put downe ; because they were nothing els , but either the whole or part of the historie of the Bible turned into a Play . And therefore the lesse to be allowed , considering that the more holy the matter is which they represent , the more vnholy are the plaies themselues . Againe , all such iests , as are framed out of the Phrases & sentences of the scripture , are abuses of holy things , and therefore carefully to be avoided . The common saying may teach vs thus much . * * Non est bonum ludere cum Sanctis . It is no safe course to play with holy things . Lastly , vpon the former conclusion , we are taught that it is not meete , conuenient , or laudable for men to mooue occasion of laughter in Sermons .

The second Conclusion . Recreation may not be made of the sinns or offences of men . They ought to be vnto vs the matter of sorrow & mourning . Dauid shed riuers of tears , because men brake the commandements of God , Psal. 119. 136. The righteous heart of Lot was vexed , with hearing the abominations of Sodome . 2. Pet. 2. 8.

Vpon this , it followeth first , that common plaies , which are in vse in the world , are to be reprooued , as beeing not meet and conuenient matter of Recreation . For they are nothing els , but representations of the vices & misdemeanou●s of men in the world . Now such representations are not to be approoved . Paul saith , Fornication , couetousnes , let them not be named among you , as becommeth Saintes , Eph. 5. 3. And if vices of men may not be named , vnlesse the naming of them , tend to the reproouing & further condemning of them , much lesse may they be represented , for the causing of mirth and pastime . For , naming is farre lesse , then representing , which is the reall acting of the vice . Indeed Magistrates & Ministers may name them , but their naming must be to punish , and reforme them , not otherwise . Againe , it is vnseemely , that a man should put on the person , behauiour , and habite of a woman ; as it is also for a woman to put on the person , behauiour and habite of a man , though it be but for an houre . The law of God forbiddes both , Deut. 22. 3. And that law , for equitie , is not meerely iudiciall , but morall . Nay , it is the law of nature and common honesty .

Here also , the dauncing vsed in these daies is to be reprooued ; namely , the mixed dauncing of men and weomen , in number & measure , ( specially after solemne feasts ) with many lascivious gestures accompanying the same ; which cannot , nor ought to be iustified , but condemned . For it is no better , then the very bellowes of lust and vncleanes , yea the cause of much euill . It is condemned in the daughter of Herodias , dauncing before Herod . Mark . 6. 22. And in the Israelites , that sat downe to eat and drinke , and rose vp to play , that is , to daunce . We read indeed , of a kind of dauncing commended in Scripture , that Moses Aaron and Miriam vsed at the redde sea , Exod. 15. 20. And David before the Arke , 1. Sam. 18. And the daughters of Israel , when Dauid gotte the victorie of Goliah , 2. Sam. 6. 14. But this dauncing was of another kind . For it was not mixt , but single , men together , and women apart by themselues . They vsed not in their dauncing wanton gestures , and amorous songs , but the Psalmes of praise and thanksgiuing . The cause of their dauncing was spirituall ioy , and the end of it was praise and thanksgiuing .

It may be alleadged , that Ecclesiastes saith , There is a time of mourning , and a time of dauncing , Eccl. 3. And Dauid saith , Thou hast turned my ioy into dauncing , Psal. 30. 1● . And the Lord saith in Ieremie , O daughter Sion , thou shalt got forth with the daunce of them that reioyce . Ier. 31. 4. I answer : first , these places speake of the sacred dauncing before named , and not of the dauncing of our times . Secondly , I say , that these places speake not of dauncing properly , but of reioycing signified by dauncing : that is to say , a heartie reioycing , or merrie-making . Besides that , the Prophet Ieremie speaks by way of comparison , as if he should say , Then shall the Virgin reioyce , as men are woont to doe in the duin●● . And it is sometimes the vse of the Scripture , to expresse things lawfull by a comparison , drawne from things vnlawfull : as in the Parables of the vnrighteous Iudge , the vniust Steward , and the theefe in the night .

The third Conclusion . We may not make recreations of Gods iudgements , or of the punishments of sinne . The Law of God forbiddes vs to lay a stumbling blocke before the blind , to cause him to fall , though it be not done in earnest , but in sport , Leuit. 19. 14. Vpon the same ground , we are not to sport our selues with the follie of the naturall foole . For that is the blindnes of his minde , and the iudgement of God vpon him . I know it hath beene the vse of great men , to keepe fooles in their houses : And I dare not condemne the fact . For they may doe it , to set before their cies a daily spectacle of Gods iudgement , and to consider how God in like sort , might haue dealt with them . And this vse is Christian. Neuerthelesse , to place a speciall recreation , in the follie of such persons , and to keepe them onely for this ende , it is not laudable . When Dauid fained himselfe to be madde , before Achish the King of Gath , marke what the Heathen King could say , Haue I neede of madde men , that ye haue brought this fellow , to play the madde man in my presence ? Shall he come into my house ? 1. Sam. 21. 15.

Againe , the Bayting of the Beare , and Cockefights , are no meete recreations . The baiting of the Bull hath his vse , and therefore it is commanded by ciuill authoritie ; and so haue not these . And the Antipathie and crueltie , which one beast sheweth to another , is the fruit of our rebellion against God , and should rather mooue vs to mourne , then to reioyce .

The Second answer to the former Question , is this .

Games may be deuided into three sorts . Games of wit or industry , games of hazard , and a mixture of both .

Games of wit , or industrie are such , as are ordered by the skil and industry of man . Of this sort are Shooting in the long bow , Shooting in the caleeuer , Running , Wrastling , Fensing , Musicke , the games of Chests , and draughts , the Philosophers game , and such like . These , and all of this kind , wherein the industry of the mind & body hath the chiefest stroke , are very commendable , and not to be disliked .

Games of hazard are those , in which hazard onely beares the sway , and orders the game , and not witte ; wherein also there is ( as we say ) chance , yea meere chance in regard of vs . Of this kind is Dicing , and sundry games at the Tables & Cardes . Now games that are of meere-hazard , by the consent of godly Divines , are vnlawfull . The reasons are these .

First , games of meere hazard are indeede lo●s ; and the vse of a lot , is an act of religion , in which we referre vnto God , the determination of things of moment , that can no other way be determined . For in the vse of a lotte there be foure things . The first is , a casuall act done by vs , as the casting of the Die . The second is , the applying of this acte , to the determination of some particular controversie , the ending whereof maintaines peace , order , and loue among men . The third is confession , that God is a soueraigne iudge , to end and determine things , that can no other way be determined . The fourth is , supplication , that Go● would , by the disposition of the lotte , when it is cast , determine the euent . All these actions are infolded in the vse of a lotte , and they are expressed , Act. 1. ver. 24. 25. 26. Now then , seeing the vse of a lotte is a solemne act of religion , it may not be applied to sporting , as I haue shewed in the first conclusion . Secondly , such games are not recreations , but rather matter of stirring vp troblesome passions , as feare , sorrow , &c. and so they distemper the body and mind . Thirdly , covetousnes is commonly the ground of them all . Wherevpon it is , that men vsually play for mony . And for these causes , such plaies by the consent of learned Divines , are vnlawfull .

The third kind of plaies are mixt , which stand partly of hazard , and partly of witte , & in which hazard beginnes the game , and skil gets the victorie : and that which is defectiue by reason of hazard , is corrected by witte .

To this kind , are referred some games at the cards and tables . Now the common opinion of learned Divines is , that as they are not to be commended , so they are not simply to be condemned , and if they be vsed , they must be vsed very sparingly . Yet there be others , that hold these mixt games to be vnlawfull , and iudge the very dealing of the cards to be a lotte , because it is a meere casuall action . But , as I take it , the bare dealing of the cards is no more a lotte , then the dealing of an almes , when the Princes Almner puts his hand into his pocket , and giues , for example , to one man sixe pence , to another twelue pence , to another two pence , what comes forth without any choice . Now this casuall distribution is not a lot , but onely a casuall action . And in a lot , there must be two things . The first is , a casuall act : the second , the applying of the foresaid act , to the determination of some particular and vncertaine euent . Now the dealing of the cards is a casuall act ; but the determination of the vncertaine victorie , is not from the dealing of the cardes , in mixed games , but from the wit and skill , at least from the will of the players . But in things that are of the nature of a lot , the wit and will of man hath no stroke at all . Neuerthelesse , though the dealing of the cardes , and mixed games , be no lots ; yet it is farre saffer and better , to abstaine from them , then to vse them : and where they are abolished , they are not to be restored againe , because in common experience , many abuses and inconueniences attend vpon them : and things vnnecessarie , when they are much abused , because they are abused , they must not be vsed , but rather remooued , as the brasen serpent was , 2. king . 18. 4.

III. Question . How are we to vse recreations ?

For answer whereof , we must remember these foure speciall rules .

I. Rule . We are to make choice of Recreations , that are of least offence , and of the best report . Phil. 4. 8. Whatsoeuer things are of good report , thinke of them . The reason is , because in all recreations , we must take heede of occasions of sinne , both in our selues and others . And this mooued Iob , while his sonnes were a feasting , to offer daily burnt offerings , according to the number of them all , because he thought , it may be , my sonnes haue sinned , and blasphemed God in their hearts . Iob 1. 5. And not onely that , but I adde further , we must take heede of occasions of offence in others . Vpon this ground , Paul saies , that rather then his eating should offend his brother , he would eate no meate while the world indured . 1. Cor. 8. 13. In this regard , it were to be wished , that games of wit should be vsed onely , and not games of hazard , because they are more scandalous then the other . Lastly , in things that are lawfull in themselues , we are to remember Paules rule , All things are Lawfull , but all things are not expedient . 1. Cor. 6. 12.

II. Rule . Our Recreations must be profitable to our selues , and others ; and they must tend● also to the glorie of God . Our Sauiour Christ saies , that of euery idle word that men shall speake , they shall giue an account at the day of iudgement . Matth. 12. 36. Where by idle words , he meaneth such , as bring no profit to men , nor honour to God . And if for idle words , then also for idle recreations , must we be accountable to him . Againe , S. Paul teacheth , that whether we eate or drinke , or whatsoeuer we doe , we must doe all to the glorie of God 〈◊〉 . Cor. 10. 31. Therefore the scope and ende of all recreations is , that God may be honoured in and by them .

III. Rule . The ende of our Recreation must be , to refresh our bodies and mindes . It is then an abuse of recreation , when it is vsed to winne other mens money . The gaine that comes that way , is worse then vsurie , yea , it is flat theft . For by the law , we may recouer things stolne , but there is no law to recouer things wonne . And yet , if play be for a small matter , the losse whereof is no hurt to him that looseth it , and if it be applied to a common good , it is lawfull , otherwise not .

IV. Rule . Recreation must be moderate and sparing , euen as the vse of meat and drinke , and rest . Whence it followeth , that they which spende their whole life in gaming , as Players doe , haue much to answer for . And the like is to be saide of them that haue lands and possessions , and spend their time in pleasures and sports , as is the fashion of many gentlemen in these daies .

Now Recreation must be sparing , two waies .

First , in regard of time . For we must redeeme the time , that is , take time while time lasteth , for the procuring of life euerlasting . Eph. 5. 16. This condemneth the wicked practise of many men , that follow this game and that , to driue away time , wheras they should employ all the time that they can , to doe Gods will . And indeede , it is all to little , to doe that which we are commanded : and therfore while it is called to day , let vs make all the hast we can , to repent and be reconciled vnto God .

Secondly , Recreation must be sparing , in regard of our affection . For we may not set our hearts vpon sports , but our affection must be tempered and alaied with the feare of God . Thus Salomon saies , that laughter is madnes , Eccles. 2. 2. so farre-forth , as it hath not the feare and reuerence of the name of God to restraine it . This was the sinne of the Iewes reprooued by the Prophet , that they gaue themselues to all manner of pleasure , and did not consider the worke of the Lord : that is , his iudgements and corrections . Esa. 5. 12. And thus if Sports and Recreations be not ordered , and guided according to this and the other Rules , we shall make them all not onely vnprofitable vnto vs , but vtterly vnlawfull . And so much of the vertue of Temperance .

CHAP. V.

Of Liberalitie .

HItherto we haue treated of the first sort of Vertues , that are seated in the will , which doe respect a mans owne selfe , namely of Clemencie , which standeth in the moderation of the mind in respect of anger : and Temperance , which consisteth in the moderation of our appetite , in respect of riches , apparell , meate and drinke , pleasures and recreations .

Now we come to the second sort , which respect others beside our sel●es . And these belong to the practise either of Courtesie and kindnes , or Equitie and right . Of the first kind , is Liberalltie : of the second is Iustice , in shewing or giuing Equitie , or Fortitude in maintaining the same . Of these in order .

Liberalitie , is a vertue , seated in the will , whereby we shew or practise courtesie and kindnes to others . The principall Questions touching this Vertue , may be referred to that text of Scripture which is written Luk. 11. 41. Therefore giue almes of those things which ye haue , and behold all things shall be cleane vnto you .

The words are a rule or Counsell , deliuered by Christ to the Pharisies : and the true and proper sense of them , is this . You Pharisies , giue your selues to the practise of iniustice and oppression , and thereby you defile your selues , and all your actions . For redresse hereof , I propound you this Rule ; Practise Charitie in giuing of your almes , let your outward good actions , proceede from the inward syncere affection of your hearts towards your brethren ; and then shall you attaine to a holy and pure vse of your goods . The counsell of Daniel to King Nebuchadnezar , Dan. 4. 24. to breake off his sinnes by the practise of iustice , and his iniquities by mercie to the afflicted , may be a good Commentarie to this Text.

In the words , I consider two things . A remedie , Therefore giue almes of those things you haue : and the fruit that followes vpon the remedie , and behold all things shall be cleane vnto you .

Sect. 1.

The Remedie , is the vertue of Christian Liberalitie , consisting principally in the practise of Loue and mercie , in giuing of Almes .

For the better vnderstanding whereof , fiue Questions are briefly to be propounded and resolued .

I. Question . Who , or what persons must giue Almes ?

Ans. There be two sorts of men , that are , and ought to be , giuers of Almes .

The first sort are Rich men , who besides things necessarie , haue superfl●●tle and abundance , yea , much more then things necessarie . These are such as haue the worlds good , as S. Iohn saith , whereby they are inabled , to 〈◊〉 . Ioh. 3. 17. giue and bestow releefe vpon others , out of their abundance . Thus Saint Paul saith , that the abundance of the Corinthians , must supplie the want of other Churches , 2. Cor. 8. 14. Many other proofes might be brought , but these are sufficient in a knowne and confessed truth .

A second sort of giuers , are men of the poore sort , that haue but things necessarie , and sometime want them too . And because this point is not so easily graunted , therefore I will prooue it by the Scriptures .

The man that liues by his work , is commanded to labour in his calling , that he may haue something to giue to them that want , ●ph. 4. 28. The poore widow that cast into the Lords treasurie of her penurie , but two mites , that is the eight part of a pennie , is commended ; and Christ preserreth her almes , before the great gifts of the richer sort , luk. 21. 2. The Church of Macedonia , beeing poore and in extreame necessitie , doth yet send reliefe to other Churches , and is commended for it by Paul . 2. Cor. 8. 2. Their povertie excused them not from liberalitie , but they were liberall , not onely according to , but even beyond their abilitie . Our Sauiour Christ himselfe liued of almes : for Ioanna the wife of Chuza Herods steward , & Susanna ministred vnto him of their substance , Luk. 8. 3. Where by the way , we note , that he did not liue by begging , as the Papists affirme , but by the voluntarie ministration and contribution of some , to whom he preached . Now , though he was so poore himselfe , yet he vsed to giue aimes of that he had , Ioh. 13. 29. The oblations of the Old Testament , for the maintenance of the Altar , were a matter of great cost and charge , in sacrifices , & such like ceremonies : & yet al were charged with them , the poore , as well as the rich . Now in the new Testament , the materiall Altar is taken away , & yet we haue something in the roome therof , namely , those that are poore and destitute , which all men are bound in conscience to releeue and maintaine , as once they were to maintaine the Altar . Saint Iohn commends vnto vs Charitie , not that which consisteth in words onely , but which shewes it selfe in actions , 1. Ioh. 3. 18. teaching that the one is no way sufficient without the other . Lastly , all mankind is distinguished into these two sorts : some are givers , some are receiuers of aimes : there is not a third kind to be found in the Scriptures .

Yet here an exception must be added , that this doctrine be not mistaken . There are some persons exempted from this dutie , & they be such , as are in subiection to others , and are not at their owne disposition . Of this sort , are children vnder the gouernement of their parents , and seruants subiect to the authoritie and dominion of their Masters . For the goods which they haue , are not their owne , neither may they dispose of them as they list : they therefore must not be giuers .

It may be asked , whether the wife may giue almes without the consent of her husband , considering that she is in subiection to another , and therfore all that she hath is anothers , & not her own . Ans. The wife may giue almes of some things , but with these cautions ; as first she may giue of those * * ex paraphernalibus . goods that she hath excepted from marriage . Secondly , she may giue of those things which are common to them both , provided it be with her husbands consent , at least generall and implicite . Thirdly , she may not giue without or against the consent of her husband . And the reason is , because both the law of nature , and the word of God , commands her obedience to her husband in all things .

If it be alleadged , that Ioanna the wife of Chuza Herodes steward , with others , did minister to Christ of their goods , Luk. 8. 3. I answer . It is to be presumed , that it was not done without all consent .

Againe , if it be said , that Abigail brought a present to Dauid , for the releife of him and his young men , whereof she made not Nabal her husband acquainted , 1. Sam. 25. 19. I answer , it is true , but marke the reason . Nabal was generally of a churlish and vnmercifull disposition , wherevpon he was altogether vnwilling , to yeeld releife to any , in howe great necessitie soeuer ; whence it was , that he ●ailed on the young men , that came to him , and dro●e them away , ver. 14. Againe , he was a foolish man ; and giuen to drunkennesse , so as he was not fitte to gouerne his house , or to dispense his almes . Besides that , Abigail was a woman of great wisedome , in all her actions , and that which she now did was to saue Nabals and her owne life , yea the liues of his whole family : for the case was desperate , and all that they had , were in present hazard . That example therefore , is no warrant for any woman to giue almes , vnlesse it be in the like case .

II. Question . To whome must almes be giuen ?

Ans. To them that are in neede Eph. 4. 28. For the better conceiving of this answer , we must remember , that there be three degrees of need . The first is extreame necessitie , when a man is vtterly destitute of the meanes of preseruation of life . The second is great need , when a man hath very little to maintaine himselfe , and his . The third is common necessitie , when he hath something , but yet not sufficient or competent .

Now those that are in the first and second degree of neede , they are the persons that must be s●●coured and releeued . For proofe hereof consider these places , Mat. 25. 35. 36. I was hungry , and ye gaue me meat , I thirsted , & ye gaue m● drinke , I was naked , and ye clothed mee , I was sicke , and ye visited me , I was in prison , and ye came unto me . Where obserue what person Christ commendeth vnto vs to be releeued , the hungry , thirstie , naked , sicke , harbourles , and the capt●ue or prisoner . Rom. 12. 20. If thine enemie hunger , feede him ; if the thirst , giue him drinke . We must not onely supply the need of our freindes , but also our enemies . 〈◊〉 . Tim. 5. 16. If any beleeuing man or woman haue widowes , let him minister vnto them , &c. that there may be sufficient for them that are widowes indeede . Here widowes that are desolate , without friends and goods , are commended to the liberalitie of the Church . Leuit. 25. 35. If thy brother be impouerished , and hath the trembling hand , thou shalt releeue him , as a stranger or soiourner , so shall he liue with thee . By the trembling hand , is meant the man that workes hard for his liuing , and yet cannot by his labour get things necessarie , but must needes stretch out his hand , to others that are in better state for helpe .

Here two Questions may further be made . First , whether we must giue almes to beggers ? I meane such as goe from doore to doore : for they come vnder the degrees of needie persons .

Ans. Beggars are of two sorts : either such as are strong , able to labour , and doe somewhat for their liuing ; or such as are weake and impotent , vnable to take paines for the maintenance of themselues , or those that belong vnto them .

The first sort , are not to be reiceued . For touching them , the Apostle hath giuen this rule , He that will not labour , must not eate , 2. Thess. 3. 10. 12. Euery man must liue by the labour of his owne hands , and feede vpon his owne bread . Againe , such beggers are theeues & robbers , because they steale their labour from the Church and Common-wealth , which is as profitable , as land and treasure . In the old Law , if two men striued together , and the one had wounded the other ; the offender was inioyned , not onely to pay for the healing , but for the losse of his time also . Exod. 21. 19. And in like manner , ought such persons to beare the punishment , both of their theft , and of the losse of their labour . And the truth is , they that giue to them in this their loose life , doe maintaine them in wickednes .

Yet here one Caution is to be remembred : that , if such a man be in extreame neede , he must be helped , rather then he should perish . And the Magistrate is to punish him for his idlenes ; and to compell him to labour . The Magistrate , I say : for priuate persons haue no authoritie to inflict punishment in this case .

As for the other sort , that are vnable to worke , they are not allowed by the word of God , to gather their almes themselues by begging from doore to doore , but to be releeued at home in their houses . Deut. 15. 4. There shall not be a begger in thee . v. 11. there shall be euer some poore in the land . Here the holy Ghost makes a plaine difference , between the poore and the begger , forbidding the one , and commanding to helpe the other . Saint Paul likewise distinguisheth of widowes , whereof some haue rich kindred , and they are to be prouided for by them , 1. Tim. 5. 4. Others are destitute of friends and kindred , by whome they may be releeued , and such he willeth to be maintained by the Church . v. 16. And this is no toleration or approbation of beggers .

Againe , the begging of almes is the very seminarie of vagabonds , rogues , & stragling p●●sons , which haue no calling , nor are of any corporation , Church , or commonwealth . Yea it doth proclaime to the world , in the eares of all men , the shame either of the Magistrate who restraines it not , hauing authoritie : or of the wealthie and able , that they haue no mercy or compassion . It is also a great disorder in commonwealths . For the boldest and most clamarous begger , carries away all the almes from the rest : and so releefe is distributed both vnwisely and vnequally . And howsoeuer it is the good law of our Land , agreeable to the law of God , that none should begge that are able to labour , and all men are bound in conscience to see it obserued , that haue any care of the good of this Church and commonwealth : yet it is a plague of our times , and greatly to be bewailed , that it is neglected , and not put i● execution .

In the Second place it is demanded , whether we must put a difference betweene persons and persons , in giuing our almes .

Ans. There be three differences of men , that are in neede .

The first , is a mans owne : And such are they , that be of his houshold , for which he that makes not provision , is worse then an Infidell , as the Apostle speaketh , 1. Tim. 5. 8. Those also which are of a mans own blood , as father and mother , &c. Mat. 15. 5 , 6. Now contrarie to this sort are strangers , to whome we must not giue . For to neglect a mans own , and to bestowe it vpon forrainers , vnlesse there be iust and necessarie cause so to doe , is a sinne against the law of nature

A second difference of men is this . Some are of the houshold of faith . Saint Pauls rule is this , that we preferre them before the other , Gal. 6. 10. Doe good vnto all men , but specially to them that are of the houshold of faith .

A third difference . Some are our owne poore , of our towne , land , & country : & some be strangers in the same respects . Now , howsoeuer we are debters to all that we can doe good to : yet those that are neerer to vs in habitation or neighbourhood , are to be respected and releeued before others . This the Lord commandeth , Deu● . 15. 7. If one of thy brethren with thee be poore , within any of thy gates in thy land , which the Lord thy God giueth thee ; thou shalt not harden thy hart , and shut thine hand from him . And these beeing releeued , we may in the next place afford our helpe to others . Thus did the good Samaritane , in case of necessitie , practize his charitie vpon a stranger , Luk. 10. 33. and is therefore commended by our Sauiour Christ .

III. Question . How much releefe must every man giue ?

Ans. We must put a difference betweene the almes of priuate men , and of Incorporations or Churches . Touching priuate mens almes , the Scripture hath not determined how much must be giuen , but hath left it to the discreet consideration of euery Christian. And yet it must be remembred , which the Apostle saith , that he that soweth sparingly , shal reape sparingly . And againe , Let euery man giue , as he hath determined in his owne heart . Lastly , he giues a commandement touching the quantitie of giuing , that euery first day of the weeke , euery one lay aside by himselfe , and lay vp as God hath prospered him ; that is , according to the abilitie , wherewith God hath blessed him . 1. Cor. 16. 2.

But two cautions are proprounded in the word , touching this quantitie .

First , that we must not so giue almes , that others be ●ased , and we our selues grieued . 2. Cor. 8. 13. It is not Gods will , that we should giue all that we haue in almes , and keepe nothing for our selues , but that we keepe a due proportion in giuing , and doe that good to others , whereby we may not our selues be hindred or oppressed . Our fountaines and riuers must runne , to serue the necessitie of the stranger , in vse . Prov. 5. 16 , 17. But yet the right must remaine our owne , we may not giue away fountaine and water , and all . Luk. 3. 11. He that hath two coates , let him part with him that hath none , that is , he that hath things necessarie and in abundance , let him giue freely , yet so as he reserue one coate to himselfe .

Here the Papist is iustly to be blamed , who holdeth it a state of perfection , to giue away all , and to liue by begging . For this can not be , seeing it is against Gods commandement , who will haue some giuen , and not all , one coate not both , and so is a state rather of sinne and imperfection .

Secondly , in the case of extreame necessitie ( and not otherwise , ) we must enable our selues to giue almes , though it be by the selling of our possessions , Luk. 12. 33. Sel● that ye haue , and giue almes : our Sauiours meaning is , in the case of extreame necessitie ; when there is no other way to releeue those that are to be releeued . Dauid notes it as a propertie of a mercifull man , that he disperseth abroad , and giues to the poore , Psal. 112. 9. It was practised by the Primitiue Church , in the times of persecution , in the like case . Act. 4. 34. 35. And the Church of Macedonia , though they were in want themselues , yet supplied the extreame want of other Churches . 2. Cor. 8. 1 , 2.

Now touching the almes of whole bodies , and Churches , this is the Rule : that , they should maintaine the poore with things necessarie , fit , and conuenient , as meate , drinke , and cloathing . 1. Tim. 5. 16. And this serues to con●ute a grosse errour , maintained by learned Papists ; who hold , that whatsoeuer a man hath , aboue that which is necessarie , to nature and estate , he should giue it in almes . But the truth is otherwise : for a man may and ought to giue almes more liberally , when he hath abundance , yet so , as he is not bound to giue all , but may reserue euen part of his superfluitie , for the publicke vse of Church and Common-wealth . And to this purpose , is that which our Sauiour saith , luk. 3. 1● . He that hath two coates , that is , things necessarie and superfluous , must giue but one , and that in the case of the greatest necessitie ; meaning thereby , that all superfluitie must not be giuen in almes , sauing onely in the case aforesaid of extreame want .

IV. Question . How many waies is a man to giue almes ?

Ans. Three waies . First , by free giuing to the poore . Secondly , by free lending : for this is oftentimes , as beneficiall to a man , as giuing . For this ende , there was a law giuen , Deut. 15. 8. Thou shalt open thy hand vnto thy poore brother , and lend him sufficient for his neede which he hath . Luk. 6. 35. Lend , looking for nothing againe . Exod. 22. 25. If thou lend money to the poore with thee , thou shalt not be an vsurer vnto him , thou shall not oppresse him with vsurie . Thirdly , by remitting due debt , in case of mens decay and extreame pouertie . Exod. 22. 26. If thou take thy neighbours rayment to pledge , thou shalt restore it vnto him , before the sunne goe downe . 27. For that is his couering onely , and this is his garment for his skin : wherein shal he sleepe ? therefore when he crieth vnto me ( for colde and necessitie ) I will heare him : for I am mercifull . According to this law , Nehemiah exhorteth the Rulers and Princes of the Iewes , that had oppressed their poore countrey-men , saying , Ren●it vnto them the hundreth part of the siluer , and of the corne , of the wine , and of the oyle , that ye exact of them for loane . Nehem. 5. 11.

V. Question . How should almes be giuen , that they may be good workes , and pleasing vnto God ?

Ans. For the right manner of giuing , sundry things are required , but specially these sixe .

First , a man must consecrate himselfe , and all the gifts that he hath & enioyeth , to God and his honour . This dutie is commended in the Church of Macedonia , that they gaue their owne selues , first to the Lord , and after vnto them that were in neede , by the will of God . 2. Cor. 8. 5. And thus the Prophet Esay foretelleth , that the citie Tyrus being conuerted , should consecrate themselues , and their goods to the Lord . Esa. 23. 18. Yet her occupying and her wages shall be holy vnto the Lord : it shal not be laid vp nor kept in store , but her marchandise shall be for them that dwell before the Lord , to eate sufficiently , and to haue durable cloathing .

Secondly , we must giues almes in faith . How is that ? first , we must be perswaded , that we are reconciled to God in Christ , and stand in his fauour : and then our almes shall be accepted . For , no worke of the person can please God , before the person himselfe be approoued of him . Secondly , we must depend vpon God by faith , for the good successe of our almes . Saint Paul compares the poore man to a field well tilled , and almes to the sowing of seede , which hath a most plentifull haruest of blessing following it , 2. Cor. 9. 6. Now as the husbandman , casting his seed into the earth , waiteth vpon God for the fruit thereof , Iam. 5. 7. so must the good man that giues almes , depend vpon God for the euent thereof . Salomon saies , He that hath mercy vpon the poore , lendeth to the Lord , and the Lord will recompence him that which he hath giuen , Prou. 19. 17. Vpon these grounds must our faith rest , when we doe good to the poore .

Thirdly , we must giue in simplicitie . Rom. 12. 8. He that distributeth , let him doe it with simplicitie , that is , of meere pity and compassion , and not for any sinister respect , pleasure , or praise of men . Mat. 6. 3. When thou dost thine almes , let not thy left hand know , what thy right hand doth .

Fourthly , we must giue in loue . 1. Cor. 13. 3. Though I feede the poore with all my good : &c. and haue not loue , it profiteth me nothing .

Fiftly , in iustice . For we must not giue other mens goods , but our owne truly gotten . Esa. 58. 7. The true fasting is , to breake thine owne bread to the hungrie , to bring the poore that wander , into thine owne house , &c.

Sixtly , with a bountifull and chearefull minde . 2. Cor. 9. 7. As euery man wisheth in his heart , so let him giue , not grudgingly , or of necessitie : for God loueth a chearefull giuer . Our almes must not be extorted , but franke & free . And hence it followeth , that there ought to be no begging from doore to doore , in a Christian Commonwealth . For that shewes , that men part with their almes , of a niggardly and compelled minde . And thus much of the Remedie .

Sect. 2.

In the next place followeth the Fruit of the Remedie , in these words , And all things shall be cleane vnto you .

Here first , I will speake of the false , and then of the true and right fruit of Liberalitie .

The false Fruit is this , that , giuing of almes doth merit forgiuenes of sinne , and satisfie the iustice of God , for the temporall punishment thereof . That we may the better see the errour of this doctrine , I will answer their arguments .

Obiect . I. First , they alleadge out of this text , that giuing of almes makes all things cleane vnto vs .

Ans. We must vnderstand the text , thus . If we turne to God , beleeue in Christ , and leaue all our sinnes , then are we cleane , and all our actions , and consequently our almes-giuing shall be cleane vnto vs : for to the pure all things are pure . Now almes and other things , are then said to be cleane vnto a man , when he beeing himselfe pure , maketh and hath a pure vse of them .

Obiect . II. Dan. 4. 24. Redeeme thy sinnes , by giuing of al●… .

Ans. This place maketh against the Papists : for by sinnes , the Prophet vnderstandeth both the guilt , & also the punishment . Whereas they affirme , that the guilt of sinne cannot be redeemed , but by Christ alone , and man onely is to satisfie for the temporall punishment of sinne . Secondly , the word which they translate redeeme , doth properly signifie ( as it is in the Chalde paraphrase ) to breake off . As if the Prophet should haue said , Thou art , O King , a mightie Monarch , and thou hast vsed much iniustice and crueltie : therefore , now repent thy selfe , and breake off the course of thy sinnes , and testifie thy repentance , by doing iustice , and giuing almes to the poore , whom thou hast oppressed . Thirdly , the word in the ancient Latine translations , signifieth to amende ; and then it beareth this sense : Amend thy selfe , and the course of thy life , and let thine iniustice be turned into iustice , thy crueltie into mercie .

Obiect . III. Make you friends with the riches of iniquitie , that when ye shall want , they may receiue you into euerlasting habitations , Luk. 16. 9.

Ans. Receiuing here mentioned , is not by way of merit , as though a man could deserue it by giuing almes , but either by way of heartie praiers made by the poore , that they may be receiued , or els because their almes shall be vnto them a pledge and earnest , of their receiuing into Gods kingdome .

Obiect . IV. Prou. 16. 6. By mercie and truth , iniquitie is redeemed .

Ans. 1. Salomons meaning is , that by Gods goodnes , and not ours , iniquity is pardoned . 2. If by mercie , is meant mans mercie , then are we to vnderstand it thus ; that mercie and truth , are euident signes vnto vs that our sinnes are forgiuen , and not the working causes of remission .

Obiect . V. Luk. 14. 14. And thou ( which giuest releefe ) shalt be blessed , because they can not recompense thee : therefore almes doe merit .

Ans. When God promiseth reward to the giuing of almes , the promise is not made to the worke , but to the worker , and that not for the merit of his person , or worke , but onely for Christ his sake , in whome he is , by whose meanes he stands reconciled vnto God . And so men that practise charitie in giuing of almes , are rewarded with blessednes , not for their almes , but according to the mercie of God in Christ .

Now followeth the Right fruit of Almes-giuing : and it stands in foure things .

First , they are the way in which we must walke to life euerlasting . I say the way , not the cause either of life , or any other good thing , that God hath promised .

Secondly , they are effects and fruits of our faith : yea , the signes and seales of Gods mercie to vs in Christ . To this purpose , S. Paul wisheth Timothie , 1. Tim. 6. 17 , 18 , 19. to charge them that be rich in this world , that they doe good , and be rich in good workes , and be readie to distribute , laying vp in store for themselues a good foundation , against the time to come , that they may obtaine eternall life . Now where is this foundation to be laide vp ? not in heauen , for that is impossible for vs , and it is laide vp for vs there alreadie by Christ ; but in our owne consciences , and that is our assurance of Gods fauour in this world , and life euerlasting in the world to come : of which assurance , this and other good works , are signes and seales vnto vs .

Thirdly , almes comes in the way of restitution of those goods , that haue beene gotten fraudulently , though from whome , we know not . Thus Zacheus at his conuersion , for wrongs that he had done , he knew not to whome , gaue halfe his goods to the poore , and proclaimed restitution to those that could come forth and chalenge him .

Lastly , aimes are a notable remedie against couetousnesse . For he that hath a mercifull heart , to bestow vpon the poore , shall easily be content with that he hath , and auoid that sinne whereby otherwise he falls into tentations and snares of the Deuill . 1. Tim. 6. 9.

CHAP. VI.

Of Iustice .

Psal. 15. 2. He that walketh vprightly , and worketh righteousnes .

THe substance of the whole Psalme is a Question , and an Answer . The Question is , who are the members of Gods Church vpon earth , that shall come to life eternall in heauen . ver. 1. The Answer , is made in the rest of the Psalme . And in this answer , is contained a description of the parties , by their properties and markes . The first marke is , walking vprightly ; that is , in truth and sinceritie of religion , which standeth in the sinceritie of faith , and a good conscience . The second note , is the practise of Righteousnes .

Now Righteousnes , or Iustice , is twofold : the Iustice of the Gospel , and the Iustice of the Law .

Evangelicall iustice is that , which the gospell reveales , and not the Law ; to witte , the obedience of Christ in his sufferings , and fulfilling of the law , imputed to them that beleeue for their iustification ; and this is not here meant .

Legall iustice is that , which the law revealeth , and withall requireth . And it is either vniuersall , or particular .

Vniuersall iustice , is the practise of all vertues : or that , whereby a man obserues all the commandements of the law . Of this Paul speaketh , Rom. 10. 5. in which place , he opposeth it to the righteousnes , which is by faith . And Zacharie and Elizabeth , are said to be iust before God , Luk. 1. 6. namely , by this vniuersall iustice ; because they walked in all the commandements , and ordinances of the Lord , indeauouring in althings to please him .

Particular iustice is that , whereby we giue to euery man his right , or due : and of this Dauid here speaketh . The reason is , because if it were not so , then this second marke should comprehend vnder it all the rest ; and so there would be no good distinction of these properties , one from the other .

Particular iustice , is two-fold ; in distribution , or in exchange , and contract . Iustice in distribution is that , which keepes a proportion in giuing to euery man that honour , dignitie , reuerence , reward , or punishment , that is due vnto him .

Of this , there are mooued principally two Questions .

I. Question . What is that iudgement , which men are to giue , and hold , one to and of another ?

Ans. Iudgement , is of two sorts : publicke , and priuate .

Publicke , which is giuen and administred by a publicke person , in a publicke place . Such is the iudgement of the Magistrate , when he acquitteth or condemneth men , as their deserts are , to temporal punishment . Of which we may read , 2. Cron. 19. 6. Psal. 58. 1. Such also is the iudgement of the Prophet , or Minister , whereby he doth openly pronounce to men , that beleeue & repent , that their sinnes are remitted , or retained , 1. Cor. 14. 24. or that , whereby he delivereth obstinate sinners vp vnto Satan , by the censure of Excommunication , or Suspension . 1. Cor. 5. 3. 4. 5.

Priuate iudgement is that , whereby one man giues iudgement privately of another . And touching it , we are to consider two points . First , of what things iudgement must be giuen . Secondly , how we are to giue iudgement .

For the first ; we must giue iudgement of three sorts of things ; of mens facts , of their doctrines , and of their persons . Touching facts ; the Apostle Paul would not haue vs to haue fellowship , with the vnfruitfull workes of darkenes , Eph. 5. 11. but rather to reprooue them , because they are subiect to our iudgement : and being reprooued by vs , they are iudged of vs . And our Sauiour doth therefore command vs , when our brother trespasseth against vs , to goe and reprooue him , because Matth. 18. 15. his actions are liable to our censure .

Secondly , the doctrines of men are to be iudged by vs . Try the Spirits , whether they are of God , or no , 1. Ioh. 4. 1. The spirituall man iudgeth all things , that is , all doctrines . 1. Cor. 2. 15. And our Sauiour saith , You shall know them by their fruits ; that is , partly by their doctrine , & partly by their liues , being iudged according to the rule of Gods word . Mat. 7. 20.

Thirdly , we may iudge of the persons of men . Now men are of two sorts : either in the Church , or out of the Church . The members of the Church , must be iudged by the iudgement of charitie , not of infallibility . They that are out of the Church , we must suspend our iudgements concerning them , and leaue it to God . For , what haue I doe ( saith the Apostle ) to iudge those that are without ? 1. Cor. 5. 12. We may try and examine the person , but we must reserue the iudgement of condemnation to God alone .

The second point , is ; How we are to iudge one of another .

Ans. The right manner of iudging according to the word of God , I will lay downe in sixe Rules .

The first is ; If we know any good thing by any man , whether vertue , or action , we are willingly to speake of it , to commend it , and glorifie Gods name in it , and for it . Thus Paul affirmeth , that the Churches of Iudaea , when they heard the word which he preached , glorified God for him . Gal. 1. 23.

The second Rule ; If we know any euill , sinne , vice , or offence by any man , there is a time when we may , and a time when we may not speake of it , and that with good conscience . For the better keeping of this Rule , foure cautions are to be remembred .

First , he that will giue sentence of another man , must in the first place , purg and reforme himselfe . To this purpose , Christ commandeth , first to plucke the beame out of our owne eie , and then shal we see clearely , to cast out the more out of our brothers eie . Matth. 7. 5. And he that will not doe this , in iudgeing another , he condemneth himselfe . Rom. 2. 1.

Secondly , we must be rightly and truly informed in the matter , before we giue iudgement . This was Gods owne practize , who came downe to see , whether the sinne of Sodome was answerable to the crie , Gen. 18. 21.

Thirdly , our loue and charitie , must order and direct , both our speech and our iudgement of others , that we speake not of them without deliberation . For he that vpon hatred , reports the euill he knoweth by another , is a backebiter . When Doeg the Edomite came , & shewed Saul that Dauid was gone to the house of Abimelech , he tolde no more then the truth ; and yet because it proceeded from an euill minde , therefore Dauid accuseth him of hatred , backebiting , slaundering , and vnrighteousnes . Psalm. 52. 1. 2.

Fourthly , he that speakes the euill he knowes by his neighbour , must haue the testimonie of his owne conscience , to assure him that he hath a calling to doe it .

Now a man is called by God , in three cases . First , when he is commanded by the Magistrate , to testifie what he knoweth . Secondly , when an euill that is in his neighbour , is to be redressed by admonition . Thirdly , when an euill is to be preuented , that it spread not abroad to the infection of others .

These caueats obserued , we may speake the euill we know by others , truly and with an vpright conscience . But if they cannot be concealed , rather then a man should blaze abroad the faults of others , wherevnto he is privie , he ought to be silent : remembring alwaies the saying of Salomon , that it is the glory of a man , to passe by an infirmitie , and not to take notice therof , but by loue to couer a multitude of sinnes . Prov. 19 : 11.

The third Rule . When a mans speech or action , is doubtfull , and may be taken either well or ill , we must alwaies interpet it in the better part . When Christ was brought before Caiphas the high priest , there came two witnesses against him , who affirmed something of him , which he had spoken : but because they changed and misconstrued his words , turning them to a wrong sense , therfore they are called by the Holy Ghost , to their perpetuall shame and reproch , false witnesses . Mat. 26. 90. Againe , the Apostle saith , that Loue thinkes no euill , 1. Cor. 13. 5. therefore loue takes euery speech and action in the better sense .

The fourth Rule . Touching secret offences of our neighbour , we must suspend our iudgement of them . The reason is , because loue alwaies hopes the best , and thinkes no euill , 1. Cor. 13. 5. And our Sauiours rule is , If thy brother trespasse against thee , first reprooue him priuately , betweene thee and him , and goe no further , if that will preuaile . Mat. 27. 15.

The fift Rule . Against an Elder , receiue not an accusation vnder two or three witnesses , 1. Tim. 5. 19. By an Elder , vnderstand ministers , civill gouernours , and all superiours . And if we must not receiue , then much lesse may we frame an accusation against them . This may be a lesson for all inferiours to learne , who take libertie to themselues , to speake what euill they please of their gouernours .

The sixt Rule is , concerning ministers . The Spirit of the Prophets , is subiect to the Prophets , and not to priuate persons , 1. Cor. 14. 32. Indeede priuate persons haue power to examine and try their doctrine and ministry : but they must goe no further : for they haue no power to giue iudgement , either of their ministers doctrin , or persons . The doctrine & manners of teachers , are subiect to the censure of Prophets onely . For example : A priuate man saies , that he may excommunicate , at his pleasure , those that sinne , if he proceed according to the three degrees mentioned , Mat. 18. But this is in him a fault ; for he must not iudge in this case , at his owne pleasure , but his iudgement must follow the iudgement of the Church : and when the Church hath giuen censure , then may the priuate man proceede to censure , and not before . So saith our Sauiour Christ , Mat. 18. 17. If he heare not the Church , after the Church hath iudged him , let him be vnto you as a heathen & a publicane .

Here if the Question be made , how a man may with good conscience giue iudgement of his owne selfe ?

I answer , by obseruing two Rules . First , a man must alwaies in the presence of God , iudge himself in regard of his sinnes , both of hart & life , 1. Cor. 11. 31. If we should iudge our selues , we should not be iudged . And this iudgement of a mans selfe , must not be partiall , but sharpe and seuere , with true humiliation and lowlines of heart . For this is a true ground of all charitable iudgement of others . Secondly , before men a man must suppresse his iudgement of himselfe , and be silent : no man is bound either to praise or dispraise , to excuse or accuse and condemne himselfe before others : and grace must teach him thus much , not vainely to commend or boast of of his owne gifts and actions ; but rather to burie them in silence , and referre them to the iudgement of others .

Now to conclude this point . The doctrine deliuered , is most necessarie for these times . For the fashion of most men is , to giue rash and sinister iudgement of others ; but themselues they will commend , and that highly . If any thing be euill saide or done , all men must haue notice of it . If a thing be doubtfull , it is alway construed in the worser part . If a thing be done of weaknes and infirmitie , we aggrauate it , and make it a double sinne . We are curious in searching and inquiting into the liues of others , that we may haue something to carpe and finde fault with . But let this be remembred , that as we iudge , so we shall be iudged ; first , of God by condemnation , and then by hard and vnequal iudgement from others . Againe , what is it that makes men to be open mouthed , in declaring and censuring our faults , but this ; that we open our mouthes to the disgrace and defamation of others ? Wherefore , if we would haue other men to iudge of vs , and our actions in loue , we must also make conscience , to giue charitable iudgement of them .

II. Question . How one man should honour an other ?

Ans. That we may rightly honour men , we must first know the causes , for which men are to be honoured . And that the causes of honour may be conceiued , I will lay downe this Ground . Honour is in the first place , principally and properly , to be giuen vnto God . 1. Tim. 1. 17. To God onely wise , be honour and glorie . The reason hereof is rendered in the Lords prayer ; be cause his is kingdome , power , and glorie . Againe , God is goodnes it selfe : his goodnes and his essence are one and the same : therefore honour is due to him in the first place . Now euery creature as it commeth neare vnto God , so it is honourable , and the more honourable , by how much nearer it commeth vnto him . But man especially , by how much nearer he commeth to God in diuine things , by so much more is he to be honoured in respect of other creatures . From this Ground doe follow these Conclusions .

First , that Man is first of all to be honoured , for vertues sake : because therein principally , standes the internall image of God , Rom. 2. 10. To euery man that doth good , shal be honour , glorie , & peaece ; to the Iew first &c. Now whereas the Question might be , Who is the Iew , to whome this honour must be yeelded ? Paul answers , vers. 29. that he is not a Iew , which is one outward , but he is a Iew , who is one within . And the circumcision is of the heart . And Salomon saith , that Honour is vnseemely for a foole , Prou. 26. 1. And the Holy Ghost to the Hebrewes saith , that by faith , our Elders were well reported of . The Heathen man Heb. 11. 2. Marcus Marcellus a Romane , dedicated a Temple to the Goddesse of Honour , and the way to that temple was , by the house of Vertue .

The Second Conclusion is , That man is to be honoured , not onely for vertue , but also for diuine representations of other good things : in a word , because one man before an other , heareth the image of some thing that is in God . As First , of his Maiestie . Thus the King is honoured , because in his Maiestie and state , he carrieth a resemblance of the power and glorie of God : so as that which is saide of God , may be also spoken of him . Hence it was , that Daniel said to Nebuchadnezar : O King , thou art a King of Kings , and why ? for the God of heauen hath giuen thee kingdome , power , strength and glorie , Dan. 2. 37. Secondly , of his Dominion . Thus the husband is to be honoured of the wife , because he beareth before the woman , the image of the glorie of God ; yea , of his prouidence , wisedome , Lordship , and gouernment . 1. Cor. 11. 7. Thirdly , of his Paternitie : and so the father is honoured of the sonne , because he beares in his person the image of Gods paternitie , or father-hoode . Fourthly , of his Eternitie ; and hence it is , that honour is giuen to the aged before the young man , because he beareth the image thereof . Thus we see that Diuine representations , doe imprint a kinde of excellencie , in some persons , and consequently doe bring forth honour .

The third Conclusion is , That men are to be honoured , euen for the vertues of others . Thus the sonnes of Princes , are called by the honourable name of Princes . The children of Nobles , are esteemed by birth Noble . Thus Dignities doe runne in discent , and the posteritie is honoured in the name of the ancestours , but principally for the vertues of the a●ncestours .

The fourth Conclusion is , Men are to be honoured for their Riches . I meane not for riches simply , but for the right vse of riches ; namely , as they are made instruments , to vphold and maintaine Vertue .

If it be said , that to honour rich men , is to haue the faith of the Lord Iesus Christ in respect of persons , Iam. 〈◊〉 . 1. I answer : In that place , we are not sorbidden to honour rich men : but the Apostles meaning is , to reprooue a fault of an other kinde , when men preferre riches before pietie ; when rich men are honoured beeing vngodly , and when godly poore men are despised and reiected , because they are poore .

Now hauing premised the Ground , we come to giue Answer to the Question before propounded . A man therefore is to honour euery one in his place , whether he be his superiour , equall , or inferiour . Yea there is a kinde of honour to be performed to a mans owne selfe . The truth of this Answer we shall see in the particulars that follow .

Sect. 1.

Touching the honouring of Superiours , these Ruies are to be obserued .

First : All Superiours must haue reuerence done vnto them , whether they be Superiours in age , in gifts , in authoritie , or howsoeuer , and that because they are superiours .

The actions of Reuerence due to all superiours , are principally sixe . The first is , to rise vp before the superiour . Levit. 19. 32. Thou shalt rise vp before the boare head , and honour the person of the old man . The second , when they are comming toward vs , to goe and meete them . Thus , when Abraham saw the three Angels comming toward him , he ranne to meete them from the tent doore , Gen. 28. 2. And king Salomon , when his mother Bathsheha came towards him , to speak vnto him for Adoniah , the text saith , he rose vp to meete her , 1. King . 2. 19. The third , to bow the knee before the superiour . Thus wee read in the Gospell , that a certaine man comming to Christ , as he was going on the way , kneeled vnto him , Mark . 10. 17. Thus Abraham ranne to meete the three Angels , and bowed himselfe to the ground . Gen. 28. 2. And the same Abraham , els where , bowed himselfe before the people of the Land of the Hittites , Gen. 23. 7. The fourth , to giue them the first and highest seat or place . This our Sauiour Christ meaneth in the parable , wherein he willeth those who are invited to a banquet , to yeeld the chiefest place to them , that are more honourable then themselues . Luk. 14. 7. And it is set downe as a commendation of Iosephs brethren , that they sate before him in order , the eldest according to his age , & the youngest according to his youth , Gen. 43. 33. Here we must remember ; that though in common practise among men , the right hand is a note of superioritie , yet in Scripture the practise is contrarie . For in the article of our Creede , Sitting at the right hand signifieth , the inferioritie of the Mediator , in respect of the father ; though it be a token of his superioritie , in regard of the Church . And so must the place be vnderstood , ( 1. King . 2. 19. where it is said , that Bathsheba sate at the right hand of Salomon , ) namely , that it was an argument of Superioritie , whereunto he preferred her before the people ; but it shewed her infirmitie in regard of Salomon himself . And this custome is frequent , both in the scriptures , & in humane writers . The fift , to giue libertie of speaking in the first place . This was the practise of Elihu , one of the friends of Iob , who beeing the youngest in yeares , dared not to shew his opinion , till Iob and others , who were his ancients had spoken . But when they had left off their talke , then he is said to haue answered in his turne , Iob. 32. 6. 7. 17. The sixt , to giue the titles of reverence to all superiours . Sara according to this rule , called Abraham Lord , 1. Pet. 3. 9. The man in the Gospell , comming to learne something of Christ , cals him by this name , Good Master , Mar. 10. 17. And Anna rebuked by Eli , answered him with reuerence , and said , nay , my Lord . 1. Sam. 1. 15.

The second Rule touching honour due to superiours , is more speciall , touching superiours in authoritie ; namely that they also must be honoured . And this honour shewes it selfe in foure things .

The first is , speciall reuerence : which stands in the performance of two duties . The former is , to stand when our superiors doe sitte . For thus Abraham after he had receiued the Angels into his tent , and prepared meat for them , serued himself by them vnder the tree , giuing attendance , while they did eate , Gen. 18. 8. In like manner , when Moses sate in iudgement , the people are said to haue stood about him , from morning vntill euening , Exod. 18. 13. The latter is , not to speake , but by leaue . A dutie alwaies to be obserued , but specially in the courts of Magistrates . Example whereof we haue in Paul , who beeing called before Foelix the gouernour , did not speake a word , vntill the gouernour had beckened vnto him , & giuen him leaue . Act. 24. 10.

The second thing is , subiection ; which is no thing els but an inferioritie , whereby we do ( as it were ) suspend our wills and reasons , and withall cause them to depend ( in things lawfull and honest ) vpon the will of the superiour . This subiection is yeelded to the authoritie of the superiour , and is larger then obedience .

The third is , obedience ; whereby wee keepe and performe the expresse commandement of our superior , in all things lawfull and honest , It standeth in sundry particulars , as First , it must be in the Lord , and as to the Lord himselfe , Whatsoeuer ye doe ( saith the Apostle , ) doe it heartily , as to the Lord , and not vnto men , Col. 3. 23. Againe , obedience must be performed euen to superiours that are euill . Thus Peter exhorts seruants to be subiect to their Masters , in all feare , not onely to the good and courteous , but also to the froward , 1. Pet. 2. 18. Thirdly , it must be done to Rulers , in whome we see weaknesses . For their infirmities ought not to hinder or stoppe our dutie of obedience , considering that the commaundement of honouring the father and mother is generall without exception . Fourthly , it is to be performed to them that are Deputies to Rulers , yea which are deputies of deputies . Submit your selues ( saith Peter ) vnto all manner ordinance of man , for the Lords sake , whether it be vnto the King as vnto the superiour , or vnto gouernours , as vnto them who are sent of him , &c. 1. Pet. 2. 13 , 14. Fiftly , though punishment be wrongfully , and most vniustly imposed by Rulers , yet it must be borne without resistance , till we can haue our remedie . For this is thankeworthie , if a man for conscience toward God , indure griefe , suffering wrongfully . 1. Pet. 2. 19. The practise of this we may see in Hagar , the handmaid of Sara , who is commanded by the Angel , to returne againe to her dame , and humble her selfe vnder her hands , though shee had dealt very roughly with her , Gen. 16. 9.

The fourth thing due to Superiours in authoritie , is Thankesgiuing , in praising God for their paines , authoritie , and gifts principally . Thus Paul exhorts , that praiers , intercessions , and thankesgiuing , be made for Kings , and all that be in authoritie , 1. Tim. 2. 1. The reason is , because beeing ouer vs in authoritie , we haue the benefit of their gifts and authoritie . Gen. 45. 9.

Sect. 2.

In the second place commeth to be considered , our honour due vnto our Equalls . Concerning which , there be two Rules .

I. Rule . Equalls , must esteeme better of others , then of themselues . Thus Paul exhorts all men , in meekenes of minde , without contention or vaine-glorie , to esteeme others better then themselues . Phil. 2. 3.

II. Rule . Equalls , in giuing honour , must goe one before another . Rom. 12. 10. where the Apostle saith not , in taking honour , because the dutie by him prescribed , concernes not all persons , but those alone who are of a like or equall condition .

Sect. 3.

A third sort , to whome honour is to be yeelded , are Inferiours . And the honour due vnto them is , without all contempt , in meeknes of Spirit , to respect them as brethren . This dutie the Lord commands expressely to the King ; That his heart be not lifted vp above his brethren . Deut. 17. 20. The same was the practise of Iob , who saith of himselfe , that he did not contemne the iudgement of his seruant , or of his maid , when they did contend with him , Iob. 31. 13. Naaman the Syrian , thought it no disgrace , to be advised and ordered by the counsell of his seruants . 2. King . 5. 13. And true it is , that all superiours ought to keepe their state and place ; yet so , as they haue respect also to such as are inferiour to them , without scor●● or contempt .

Sect. 4. 〈◊〉

Lastly , there is a kind of honour to be performed to a mans owne selfe , which duty the Apostle exhorteth vnto , Phil. 4. 8. where he saith ; If there be any vertue , if there be any p●●ise , thinke on these things . By which he would teach vs , not onely to tender the honour of our superiours , equalls , and inferiours , but euen of our selues , in seeking after vertue and praise that followeth after it .

But how should a man in righteous manner honour himselfe ?

Ans. By obseruing two rules .

I. Rule . We must preserue our selues in body and soule ; specially , we must keepe the body , that it be not made an instrument of sinne . For when we doe vse our bodies as instruments of vncleanes , then doe we bring a shame vpon them . And it is the will of God , that euery man should know how to possesse his vessel in holines and honour , 1. Thes. 4. 4. 5. And that which is said of the bodie , is to be vnderstood of the hand , the heart , the tongue , and all the parts and members thereof .

II. Rule . If we would truly honour our selues , we must honour God in all our waies . For God will honour them , who honour him , 1. Sam. 2. 30. Now to honour God , is to honour him according to his will and word , in the duties of good conscience and good life . On the contrarie , they that dishonour God , God will dishonour them before all the world . And this must teach vs , even to dedicate our selues to God and his providence , in the whole course of our callings , whether in the Church or Commonwealth .

&c. &c. &c.

&c. &c.

&c.

Faults escaped in the most Copies are thus to be amended .

Pag. 2. lin. 11. dele and. 19. 16. hedenies , he denies . 59. 11. mumnednesse , nummednesse . 222. 〈◊〉 . eight , eighteenth . 250. 16 , 17. dele and. 290. 16. one Question , two Questions . 316. pen●lt . ye must , yea must. 317 8. qualified . qualified . 318. 18. Nor , Now. 351. 21 , 22 , 23. Questions about Adoration are two . I. Q. read , Question about Adoration is , To what &c. 354. 22. their , they . 356. 20. appearetht , hat , appetreth that . 363. 2. God , Gods . 377. 12. delc not. 382. 12. vrath , wrath . l. 25. or , of . 383. 6. dele the. 392. 25. he , be . 398. 7. it , is . l. 17. Statues , Statutes . 401. 3. possible , possibly . 409. Margin . Quintil. Quimchi 448. 23 Sect. 2. Sect. 3. 449. 11. Sect. 3. Sect. 4. 456. 21. abour , labour . 464. ult. Tthird , Third . 470. 10. the , to the. 478. 25. bed chamber , bride-chamber . 484. 30. off , cut off . 493. 3. iudgemen , iudgement . 553. 28. or selues , our selues . 619. 27. doe , to doe . 630. 1. infirmitie , inferioritie .

Kind Reader . I intreate thee to be aduertised of two texts of Scripture , alleadged pag. 578 , 579. in way of proofe of a rule there mentioned . They were quoted and vttered in those very tearmes by the Author himselfe : But because they faulted in some words , and were not for matter so well filled to the point in hand , as was meete , I set vpon them a marke in my Copie , either to be explaned or wholly left out . Yet beeing in my absence , through the Printers hast , slipped in , much against my will , and now past helpe , I am forced to desire thee , for the time , in loue to passe by the examples themselues ; and onely to take the Rule for thy direction , in the vse of borrowed ornaments .

Farewell .

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